Shiur Torah #121 HaShem Why Are You Scaring Me?

0:01My dear students, it is with a deep sense of privilege and responsibility that we gather today to immerse ourselves in the sacred words of our Sages. As we embark upon this journey of Torah, we must always remember from Whom all blessings flow and seek His divine assistance. Therefore, as we begin this session, with that pure intent, let us declare: "In the Name of Hashem, let us do it and succeed. Great to be in Miami, Baruch Hashem." May the Ribono Shel Olam bless our efforts with success, clarity, and growth, both in our learning and in our personal lives. We pray that our time here, in this special place, will be a source of much spiritual elevation and that we merit to bring much nachas to Hashem Yisborach. Amen, ken yehi ratzon. Good evening, my dear friends and talmidim! It's truly a pleasure and a great privilege to be back here with all of you tonight, at this wonderful makom Torah. B'ezrat Hashem, let us begin, and may we merit much success in our learning tonight. It is truly great to be in Miami, Baruch Hashem. We always strive to have the best shiurim over here, and with siyata d'Shmaya, tonight will be no different. As many of you know, we had a very powerful shiur last night on Parashat Ki Teitzei. It's a profound and sometimes difficult parasha, full of challenging themes, but also incredibly timely as we prepare for the upcoming Yamim Nora'im. Good evening, everyone! Shalom u'vracha! It's truly a pleasure to gather with all of you again tonight for our weekly shiur. As the month of Elul rapidly approaches, we feel the spiritual urgency in the air. The parashot we've been learning recently are especially potent, serving as powerful messages from HaKadosh Baruch Hu to prepare us for the great Days of Awe. It's always good to be here. We usually have the best shiurim here. So, Baruch Hashem, we had a great shiur last night about Parashat Ki Teitzei. It was a difficult one... I'm sure many of you have already had a chance to look it over. Indeed, it's a difficult parasha. A lot of scary things. But this is the time when everyone has to wake up. You know, we have Yom HaDin—Judgment Day—coming up in the next couple of weeks. You know, Rosh Hashanah is a day for all of us to be ready by the time we get there. We can't start getting ready once Rosh Hashanah starts; we have to be ready by then. So, we have this parasha to give us a little bit of a wake-up call before it's too late. It's a call to teshuvah, a call to introspection, and a call to strengthen our connection to HaKadosh Baruch Hu before the final judgment. May we all merit a Ktiva v'Chatima Tova.

1:21As we approach the Yamim Noraim, we know that Rosh Hashanah is a day for all of us to be ready. By the time we get there, we can't, you know, start getting ready once Rosh Hashanah begins; we must be ready by then. So, we have this parashah to give us a little bit of a wake-up call before it's too late. Also, to do the necessary introspection and teshuvah. , ruben Yosef Ben-Rivka, Michel Cotto, Lourdes Garcia, Amparo Bouloufe, Edima Guerrero, Cesar Jimenez, Jocelyn Morrejon, Bela Belor, Bat-Silvia, Hannah Vasquez, Jessica Putney, Before we delve deeper into the parashah, as is our custom, let us take a moment to offer a Mi Shebeirach for those in need of refuah sheleimah. For Karina Vasquez, Jorge Hernandez, Isabel Perez, Josefina Matos, Marcella Matut, Estefan Meir, Jose Antonio Avila, Guillermo Solano, Klaus Meir, Guillermo Suarez, Ruben Pablo, Suarez Renzoli, Levana bat Sara, Sarah bat Levana, David Benesria, Doris Badjoa, and for all of Am Yisrael, may Hashem send them, B'ezrat Hashem, a Refuah Sheleimah, a Refuah HaNefesh, and a Refuah HaGuf. May Hashem, in His infinite mercy, answer our prayers and send a complete and speedy recovery to all of them, and to all of Am Yisrael, Amen Kehn Yehi Ratzon.

2:33With our hearts uplifted by prayer, let us now turn our attention to the profound lessons of this week's Parashah. So, we already covered many different parts of the Parashah last night, but not surprisingly, there is still much more to explore. You know, the main thing that a darshan – someone who gives shiurim – is supposed to do in every single shiur, not just during Parashat Ki Tavo, but throughout the entire year, is to wake us up. This awakening is crucial, for ultimately, the purpose of any Torah discourse is to penetrate our souls and inspire us to grow. My dear brothers, my cherished listeners, when we dedicate ourselves to limud Torah, whether as teachers or students, we must constantly ask ourselves: What is our ultimate objective? It is not merely about transmitting facts or accumulating knowledge. For whether someone is giving a lecture – regardless of whether it's a five-minute shiur, a full-length shiur Torah after the tefillah, or discussing a complex halakha, or presenting a major subject over a few hours – it doesn't really make a difference. The fundamental point is to touch our hearts. Without this connection, without igniting that inner spark, the most brilliant discourse risks being forgotten, failing to truly inspire our commitment to mitzvos and our service of Hashem. My dear talmidim, we must always be thoughtful and strategic in our approach to teaching Torah. It is not enough simply to impart information; we must consider the recipient's spiritual level and readiness. We see this principle clearly: just teaching people advanced concepts or chumrot that are not going to give them the understanding of their true significance, firstly, it simply will not succeed. For the vast majority, this approach is simply ineffective, unless the person is already thoroughly enthusiastic about halachot. He is already deeply immersed in the Torah-observant lifestyle. He is already profoundly committed to Yiddishkeit, and he is eager to undertake new mitzvos in his avodas Hashem. For the most part, simply introducing advanced halachot or chumrot without a foundational understanding is simply not effective for those not yet fully committed to the Torah way of life. For many of our brethren today, who are still developing their observance, it simply will not resonate. If you tell someone a different new halacha every single day, and that person is barely keeping Shabbat, how can that possibly be fruitful? This is why our Chachamim emphasize patience and building from the ground up.

3:50My dear talmidim, we often speak about the sacred work of kiruv, of drawing our Jewish brothers and sisters closer to the embrace of Torah and mitzvos. But it requires wisdom, as Chazal teach us. We cannot approach everyone with the same method. Consider someone who is currently not steeped in a life of Yiddishkeit, who may feel very distant from it all. For a person who is not immersed in it, which, sadly, applies to the majority of our people today, it simply isn't going to work. You'll try to teach someone a new halacha every day, when that person is barely even keeping Shabbat. Such an approach will inevitably backfire, frustrating both the teacher and the student, and may even push them further away from the path of HaShem and the beauty of Torah. So if you're going to take the initiative to do Zikui Ha'Rabim, to engage in Kiruv, and you're going to go to a Beit Kenesset full of Mechallei Shabbat? And you're going to teach them the intricate halakhot of Etrogim, or the complex details of Kimcha de'Avshun? These are individuals who are not yet connected to the fundamentals of Yiddishkeit, and in many cases not even keeping Shabbat. Not only is he not going to listen to you, but most likely he's going to play with his phone throughout the entire shiur. And most likely what you're going to do is actually push him away more than draw him closer. This approach is not effective Kiruv; it actually alienates people. We need to begin by building a foundation, by connecting them to the beauty and simplicity of Yiddishkeit first, before delving into advanced halakhot.

4:29We are gathered here today, b'ezrat Hashem, to discuss effective approaches to kiruv – bringing our brethren closer to Torah and mitzvot. It's a sacred task, but one that requires wisdom and discernment. We must ask ourselves, what is truly impactful? because if you are a rabbi, or someone that knows a little bit of Torah, and you're going to take the initiative to do zikui harabim, you're going to take the initiative to do kiruv, to try to get people to learn Torah, and you're going to go to a Beit Kneset full of mechalelei Shabbat, and you're going to teach them the halakhot of etrogim, the halakhot of kimcha yashan, this is not the path to success. How can one expect someone who is not even keeping the fundamentals to grasp, let alone appreciate, the intricacies of such advanced halakhot? We must be very strategic in our kiruv efforts, rabbosai. When we encounter someone who is just beginning to explore Yiddishkeit, someone who is not yet observing the foundational mitzvos, it is crucial to prioritize correctly. To immediately burden him with advanced concepts or practices that most of these people have never heard of and don't really care for, not only are you wasting your time, but in essence, you're actually doing the opposite of what's going to work. Because if a fellow is not keeping Shabbat, if he is not keeping taharat hamishpacha, if he is not keeping kosher, if he is eating McDonald's twice a week, if he is not even doing the very, very basics of Yiddishkeit, to teach him things that, in his eyes, are considered chumros or stringencies, even if they are, in fact, standard halakha. This approach, rabbosai, will only serve to distance him further, making the beauty of our Torah seem like an insurmountable burden instead of a joyous path.

5:24Therefore, we must exercise extreme caution not to overwhelm such an individual with additional chumros or even advanced aspects of halacha. What will transpire if we begin to introduce concepts that are, in his eyes, even though they are meant to be standard, they are considered chumros, they are considered stringencies? It is just going to make the religion seem farther away from him than it truly is. This approach will only serve to alienate him further, making it exceedingly difficult for him to connect with the inherent beauty and profound depth of Yiddishkeit. Instead of drawing him closer and building him up in avodas Hashem, we risk pushing him away entirely. Consider the scenario: here's an individual who we are trying to bring closer to Yiddishkeit, to avodas Hashem. if he is already having a difficult time understanding why Hashem cares if I drive on Shabbat or don't drive on Shabbat, why Hashem cares if I eat this meat or that meat, why Hashem cares if I do anything, and you're going to start teaching him about how he has to have a certain type of bread at this time during the year or after Pesach, or you have to make sure that the etrog that you buy has to look a certain way, can't have any types of flaws in it and so on. Many people struggle to grasp the profundity of mitzvot, especially when it comes to the seemingly minor details. They might ask, 'Why would the Creator of the universe concern Himself with such trivial matters?' They think, for example, about the strictures concerning chametz at this time of year or after Pesach, or that the etrog you buy has to look a certain way, cannot have any flaws, and so forth. This individual thinks, 'No, this is merely a business. This is nothing more than a money-making venture, rather than something Hashem truly cares about.' Because if he doesn't believe that Hashem cares whether he uses his phone or not on Shabbat, then he certainly won't care about the intricacies of kashrus or other religious observances either. This dismissive attitude towards the details of halakha stems from a fundamental misunderstanding of Hashem's boundless involvement in our lives.

6:35...in our lives. why would such a person agree that HaKadosh Baruch Hu cares about what kind of etrog he's going to buy? Or what kind of cookie he's going to eat? Why would He care about that cookie? Hashem, truly, He is running the entire world! He is running the heavens and the earth; He's running, you know, Gan Eden and Gehinnom, the stars, the moon, everything! He's running everything, and all He cares about is your cookie? "Go deal with someone else's cookie! Leave my cookie alone!" So what happens here is that this individual, failing to see Hashem's involvement in every detail, loses connection with the Ribbono Shel Olam entirely. This detachment often arises, my dear Yidden, when a teacher does not follow... We must always strive to understand the profound wisdom embedded in the words of our Sages. There's a particular teaching that comes to mind, especially when considering the responsibilities of leadership in our generation. It speaks to a crucial aspect of a rav's connection with his community, and how a misunderstanding can lead us astray. This is what happens, for example, when a talmid chacham does not follow the teaching in Mishnah Pirkei Avot, which states that a rav must be close to the tzibur. When it says 'close to the tzibur,' it does not mean physically close. It cannot mean physical proximity, because even in those days, it was not like today where you might have to beg ten or twenty people to show up to a shiur, or if you have a significant lecture, like one we recently had in New York, where five hundred people attending is already considered miraculous. No, no. Think about it. In ancient times, for example, if a gadol hador like the Rambam was giving a shiur, he had ten thousand, fifteen thousand people. When a truly great Chacham came to a town, they would often have ten thousand, fifteen thousand, even twenty thousand people – no big deal. It wasn't like a, 'wow, he had fifteen thousand!' It was normal. What else were they going to do? They didn't have PlayStation, didn't have baseball, didn't have basketball. What else were they going to do? They were going to learn Torah. They were going to learn about Hashem. So, this 'closeness' the Mishnah speaks of is clearly a spiritual connection, an emotional bond that transcends mere physical proximity in a crowd, enabling the rav to truly impact the neshamot of his people.

7:36No, no. Think about it. In ancient times, for example, if a gadol hador like the Rambam was giving a shiur, he had ten thousand, fifteen thousand people. When a truly great Chacham came to a town, they would often have ten thousand, fifteen thousand, even twenty thousand people – no big deal. It wasn't like a, 'Wow, he had fifteen thousand!' It was normal. What else were they going to do? They didn't have PlayStation, didn't have baseball, didn't have basketball. What else were they going to do? They were going to learn Torah. They were going to learn about Hashem. So, this 'closeness' the Mishnah speaks of is clearly a spiritual connection, an emotional bond that transcends mere physical proximity in a crowd, enabling the rav to truly impact the neshamot of his people. My dear friends, we know that there are many people out there, all over the world, who are truly seeking emet (truth), who are yearning for Torah. And Baruch Hashem, the Ribbono shel Olam always provides a path for those who truly seek His light, for those who yearn for the words of His holy Torah. Today we have to find different creative ways to get people to show up. So, Baruch Hashem, we now have this shiur broadcast that's helping us get people from all over the world to listen to the shiur, Baruch Hashem. I'm sure if they're listening to the shiur right now, in Israel, for example, right now I think it's like four o'clock in the morning. Someone woke up at four o'clock in the morning to listen to a shiur – obviously they would come if they could, but they can't. Hashem made it easy for them. He already knows that they're looking for Him. And for those who genuinely cannot be here in person, Baruch Hashem, these modern innovations are a tremendous chesed that Hashem has bestowed upon us, allowing the light of Torah to reach even the farthest corners.

8:29And it is precisely this yearning that Hashem recognizes. When someone is genuinely looking for emet, truly seeking Torah, they're looking for the truth. They're looking for Torah. He's going to find a way; He's going to give them a way to hear this Torah. However, on the other hand, some people are saying, "Listen, you know what? The shiur is down the street for me, but I could just watch it on YouTube tomorrow. I could watch it on YouTube tomorrow." So, that's what they do. This has become a common practice. Now, some people might think, "Well, what's the big deal? I'm still getting the Torah, just not in person." And on some level, that's understandable. You're still consuming the content, which is fine, it's not the end of the world. But according to the Gemara in Masechet Berachot, the biggest part of the reward that someone receives is for the mesirat nefesh—for going to the shiur and listening to it live—much more than for the intellectual understanding they gain from the shiur itself. And the reason the Gemara states this is because if it's a good shiur, especially if it's from a Talmid Chacham, most people will not fully understand or remember everything he says. This is a profound insight, emphasizing that Hashem values our effort and dedication, our physical presence and commitment to learning Torah in the proper setting, perhaps even more than the immediate intellectual absorption. My dear talmidim, we often delude ourselves into thinking that simply attending a shiur is enough. We sit here for an hour, two hours, absorbing the Torah... but how much really stays with us? Let's be honest with ourselves: when you attend a two-hour shiur, you'll only truly grasp, perhaps, fifty percent – or even thirty percent in some cases, depending on the maggid shiur's level. And even of that fifty percent you do understand, you're not going to retain it all. If I ask someone just ten minutes after the shiur what the Rav said, they'll likely tell you, "Oh, he said all sorts of things, all sorts of divrei Torah!" This is a common phenomenon. We hear so much, but retain so little. And this, my friends, is precisely why the Gemara teaches us that the greatest part of one's reward – their s'char – for learning Torah is actually the very act of going to the shiur, the presence itself, even if not every word is absorbed.

9:51My dear talmidim, we dedicate ourselves to learning Torah, to attending shiurim, and to absorbing the wisdom of our Sages. We strive to internalize every word, every chiddush. Yet, it is a universal truth that our human memory is limited. Often, after a profound shiur or a captivating talk, we find ourselves reflecting that he said all sorts of things. It's okay, but what exactly did he say? I don't remember everything he said. And so, what ends up happening is that people go to shiurim, they learn, but they can only really grasp and remember a very small portion of the shiur. And this is the reason why the Gemara says that the biggest part of their s'char – their reward – is actually for going to the shiur. This profound teaching of the Gemara gives us pause. It highlights not only the immense value of simply attending Torah study but also places a great responsibility upon us, the rabbanim and maggidei shiur, to maximize the impact of every moment we stand before the kehillah. We have discussed the great dangers of spiritual complacency and the tragedy of observing mitzvot without true inner conviction. So what, then, is our sacred charge in light of this? So now, we have an opportunity as rabbanim, as teachers, to make sure that when we get in front of people, we use that opportunity to wake them up. If we don't take advantage of it, then chas v'shalom, we not only squander our own efforts but, far worse, we risk driving those who are seeking kedushah further from Hashem instead of bringing them closer. It is our responsibility, therefore, to seize every single moment to inspire, to teach, and to uplift.

10:42Reb Yidden, it is paramount that we approach kiruv with the utmost sensitivity and clarity. We must never give the impression that Yiddishkeit is merely a collection of customs or a social club, but rather a divinely ordained way of life governed by halacha. If we fail to convey the true essence of Torah and mitzvos, and instead focus on peripheral issues or even misrepresent what is truly expected of a frum Yid, then not only did we waste our time, but we wasted their time, and in many cases, someone who is secular, someone who has a safek – a doubt concerning Yiddishkeit and Torah – will get further from Hashem instead of closer. This is the only way you could rationally explain why there are people who go to Beis Knesses every day for twenty years. Twenty years they go to Beis Knesses, yet they still do not keep Shabbat. One must distance oneself from such an approach. So, what is the profound message we must internalize from such a perplexing reality? It is that true devotion to Hashem is not measured by external appearances alone, but by a sincere commitment to Shmiras HaMitzvos. It would be infinitely preferable for such an individual to learn the fundamentals of Shabbat observance and truly connect with Hashem through His mitzvos, rather than engage in actions that, though seemingly pious, are in fact a transgression against His holy Torah. We often see people with the best of intentions, truly desirous of fulfilling mitzvos and connecting to HaKadosh Baruch Hu. But sometimes, a lack of understanding of halacha can lead to grave errors. Imagine someone, for instance, who proudly declares their commitment: " 'Beis Knesses you go to? Yeah, sure. He's very proud of you. On Shabbat I even go extra early. 5:30 in the morning I'm already in the car.' He doesn't realize that being in the car, driving on Shabbat to a Beis Knesses is not a mitzvah; it's an aveirah. Rather, he should never step one foot into a Beis Knesses than turn on the car even once." Brothers, the severity of chillul Shabbat is immense. It far outweighs the merit of communal prayer, which while a beautiful mitzvah, is not an absolute chova in the same way that keeping Shabbat is. It is much better to pray alone at home than to desecrate the holy Shabbat even for a moment.

11:34To underscore this point, consider the immense weight of Shabbat. not only that, but one should rather never step one foot into a Beis Knesses ever at all than to violate Shabbat even one time. Going to Beis Knesses is a mitzvah, a great one, but it is not a chova – meaning you are not absolutely obligated. It is good. It is much better to pray in Beis Knesses than it is to pray alone at home. This is a crucial distinction, my dear brothers. My dear students, we constantly speak about the importance of tefillah b'tzibbur, of praying with a minyan. Indeed, the Gemara speaks at great length about the immense zechus one acquires when praying in a congregation. It is a profound and beautiful mitzvah, and we should always strive for it, because you have the mitzvah of minyan, there's a special significance in praying with a minyan. But it's not even close, it's not even in the same planet as the significance of Shabbat. So someone that thinks that they could somehow get credit for going to a Beis HaKneses on Shabbat by driving there, or by taking one of these electric cars and thinking that it's okay, they are tragically mistaken. They are essentially creating a new halacha for themselves, which is a grievous chilul Hashem and a sin in itself. It demonstrates a fundamental misunderstanding, perhaps even a lack of proper education, regarding the profound gravity and sanctity of Shabbat Kodesh. It is our solemn duty, as teachers and as a community, to ensure that such basic principles of our holy Torah are clearly and uncompromisingly understood by all.

12:24My dear talmidim, we often speak about the individual's responsibility in observing halakha. But sometimes, the fault lies not just with the individual, but with the broader system of education and guidance. We see people, unfortunately, who have developed a distorted understanding of Yiddishkeit, to the point where they believe they can invent their own path. They might genuinely think they are being pious, but in reality, they are stumbling, for they have just created a new rule in the Torah, which is a sin de'Oraita. Not only is it a sin to violate Shabbos, but it is also a sin de'Oraita to create a new rule as if it were from the Torah. So, part of the fault is not just on this person who is driving on Shabbos, it is also on the people from whom he is learning. Because most likely, they never told him this. Most likely, he came to the shul every single day for twenty years, and after davening Shacharis, they would teach about some halakha, and halakha can be about anything. This leads to a tragic situation. They might be taught the basic halakha plainly and simply, perhaps in an introductory shiur or at a basic level. The problem is, to this person, because of their prior misconceptions, it's not even relevant to their life. We often encounter those who wish to present the beauty and profundity of our holy Torah in a way that is easily digestible, simple to understand for everyone. And baruch Hashem, there is a great merit in making Torah accessible! We want every Yid to connect. Many will tell you, "Just teach the halakha, make it clear, no fuss, no complications." So, they package it, they simplify it, they say: but they tell you the halakha plain and simple. Aleph, Bet, Gimmel. Very, very simple. Which is good. Learning the halakha is great. The problem is, to him, it's not even relevant. We can lay out every detail of Shulchan Aruch, we can clarify every din, but if the foundation is missing, if the person doesn't understand the very essence of what it means to be a Yid, the halakhot themselves, no matter how clearly presented, will not penetrate.

13:07Why won't they penetrate? Because to him, he has no idea why he's even on this earth. All he knows is that he wants to get a little bit of Judaism in his life, go to a Beis Knesses, feel like he's Jewish, and that's it. As far as keeping anything, listen, 'I'll keep whatever is easy for me. Hashem will understand.' That's his rationalization. 'I will keep whatever is convenient. If going to a Beis Knesses is convenient, I'll go to a Beis Knesses. Now a Beis Knesses is 15 minutes from my house. I don't want to walk. He thinks, 'Why should I inconvenience myself for this?' We see so often, my dear talmidim, how the yetzer hara works. It subtly convinces us that mitzvot are optional, like an elective class, rather than profound obligations. When a person is taught a halakha, but not taught the profound significance and consequence of that halakha, they begin to rationalize. They tell themselves, 'Oh, it's not so bad if I don't do it exactly as prescribed.' For example, when it comes to a specific mitzvah where there might be a preference for, let's say, walking, the yetzer hara whispers in his ear with thoughts such as: 'Walk 15 minutes? I'm going to drive. It's an hour from my house because I want to live by the beach. So, of course, Hashem is not expecting me to walk an hour. So I'll drive for five minutes. Hashem understands.' And that's how he rationalizes his way out of his responsibility. This, my friends, is a fundamental misunderstanding of what Torah u'mitzvot truly are. They are not suggestions; they are divine commandments, each with spiritual ramifications. When we treat halachot as electives, thinking that HaKadosh Baruch Hu will simply 'understand' our excuses, we are dangerously undermining the very foundation of our Avodat Hashem. We must always remember that every single one of these halachot has a consequence; there is some type of consequence for not doing it. May HaKadosh Baruch Hu give us the strength to fulfill His mitzvot with sincerity and without rationalization.

13:52May HaKadosh Baruch Hu give us the strength to fulfill His mitzvot with sincerity and without rationalization. Out of his responsibility. And when the Rav who is trying to teach him Torah, who is trying to teach him all these different halakhot, is not taking the initiative to explain to this person that every single one of these halakhot has a consequence; indeed, that there is always some type of consequence for not doing it. If you just tell him what he has to do without telling him the consequence of not doing it, then his mind will treat it as an elective. Meaning, if I do what this rabbi is saying, I get a reward. I get a cookie. If I don't do it, I get nothing. Okay, so if I find a nice etrog, great, I'll get a nice reward from Hashem. If I don't find a nice etrog, Hashem understands because it's not my fault I couldn't find one. If I eat kemach yashan, I'll get a special reward. If I don't, I don't. ...until somebody tells you, HaShem said in the Torah, 'If you treat Me with casualness,' what does that even mean in practical terms? It means one might think, 'meaning, if I do what this rabbi is saying, I get a reward. I get a 'cookie,' so to speak. If I don't do it, I get nothing. Okay, so, if I find a nice etrog, great, I'll get a nice reward from HaShem. If I don't find a nice etrog, HaShem understands because it's not my fault I couldn't find one. If I eat kemach yashan, I'll get a special reward. If I don't, I don't.' This casual approach, rachmana litzlan (Heaven forbid!), is precisely what the Torah warns us against when it speaks of treating HaShem's commandments with kalut rosh (lightheadedness) – it reduces the profound spiritual act to a mere transaction."

14:50The secular mindset, which I had for most of my life — and I can tell you from experience — causes one to rationalize everything. Everything will make sense in your mind until somebody gives you a wake-up call. Until somebody tells you, HaShem said in the Torah, 'If you treat Me with casualness,' what does that even mean in practical terms? It means one might think, 'If I do what this rabbi is saying, I get a reward. I get a 'cookie,' so to speak. If I don't do it, I get nothing. Okay, so, if I find a nice etrog, great, I'll get a nice reward from HaShem. If I don't find a nice etrog, HaShem understands because it's not my fault I couldn't find one. If I eat kemach yashan, I'll get a special reward. If I don't, I don't.' This casual approach, rachmana litzlan (Heaven forbid!), is precisely what the Torah warns us against when it speaks of treating HaShem's commandments with kalut rosh (lightheadedness) – it reduces the profound spiritual act to a mere transaction. If you just make My Torah like it's an elective, like it's okay if you follow, it's okay if you don't follow; you could do, you could not do, 'I love you anyway.' For that, you get an additional punishment. There's the punishment of violating Shabbat. There's the punishment of not eating kosher. There's punishment for being an adulterer. There's a punishment for all these different sins. We'll go over a few of them today. But there's an additional punishment that's the same weight. We're discussing a very serious matter today, my dear chevra, the concept of treating Hashem's mitzvot with a certain casualness. Chazal teach us that this attitude carries a tremendous weight of sin, a weight that perhaps even surpasses some of the transgressions we typically consider the gravest. It's a fundamental misunderstanding of our relationship with the Ribbono shel Olam. For example, when one approaches the Divine commandments thinking: "If you just make My Torah like it's an elective, like it's okay if you follow, and okay if you don't follow; if you think, 'You could do it, you could not do it, I love you anyway,' then for that, you incur an additional punishment. There is the punishment for violating Shabbat. There is the punishment for violating kashrut. There is punishment for committing adultery. There is a punishment for all these different aveirot. We will discuss a few of them today. But there is an additional punishment that carries the same weight." It's a punishment on par with the most severe transgressions, perhaps even exceeding them in its spiritual impact, because it strikes at the very core of kavod Shamayim, the honor due to our Creator. It's not just about the individual act of transgression, but the underlying attitude that diminishes the very essence of Torah and mitzvot in our lives. This casual approach, this 'take it or leave it' mentality towards Hashem's holy words, reveals a fundamental lack of awe and reverence, and that, my dear friends, is a sin of immense gravity in its own right.

15:44We often focus intently on the major transgressions, the aveirot gedolot, fearing their severe consequences, and rightly so. But we sometimes overlook the subtle yet profound seriousness of our attitude and our daily conduct. There are instances where an action, seemingly minor, carries the same weight as all the aveirot gedolot, all the big sins, put together. And that, my dear friends, is treating Hashem with kalus rosh, with a profound lack of seriousness. This realization should shake us to our core and force us to reconsider our entire approach to avodat Hashem, to serving G-d. It's not just about what we do, but how we are in our relationship with the Ribbono shel Olam, the Master of the Universe. When this truth truly resonates, it transforms our understanding of yiras Shamayim, of awe of Heaven, and galvanizes us to live a life of greater kedusha and meticulousness in all our ways. My dear talmidim, we often speak about the importance of mitzvos, of living a life connected to HaKadosh Baruch Hu. But for many, especially those who haven't had the privilege of a full Torah education, this understanding can be a gradual process. They might see Yiddishkeit as a set of rules, perhaps even burdensome. They might not realize the profound spiritual implications of their every action. But then, baruch Hashem, they begin to learn, they begin to discover. And what happens then? when you, as a secular person, hear this, you might think to yourself, "Whoa! So you're telling me I have to start paying attention? There's a consequence for not eating kosher? There's a consequence for not being nice to my wife? There's a consequence for doing all of these things?" And then, with newfound determination, they exclaim, "Alright, so what do I have to do now? Sign me up! Let me get started!" And that, my friends, is exactly the turning point. When a person realizes that there is a true spiritual cost, a genuine consequence for every action, then their entire perspective on life, on Torah and mitzvos, completely transforms. It's not just about rules anymore; it's about understanding the deep impact of our choices. This realization is what truly opens the door to a life of committed Yiddishkeit, because once you understand the weight of your actions, you begin to act differently, with greater thought and responsibility.

16:20My dear talmidim, we often speak about the lofty ideals, the beauty of Torah, and the incredible reward waiting for us. But we must also consider the other side, the gravity of our choices and actions in this world. Every single deed, every thought, carries weight in the heavenly spheres. There is a precise accounting, a din v'cheshbon, for everything we do. Because you see, it's a consequence of doing it. Once you know there's a consequence, things change. The whole picture changes. Once you know the price of everything that's on the menu, everything changes. When you think that everything is free, you order everything. When we truly understand this, when we internalize that there is a s'char v'onesh – a system of reward and punishment – that is always at play, then our approach to avodas Hashem changes completely. It elevates our actions from mere routine to a profound, deliberate engagement with the will of our Creator, Baruch Hu. ...It elevates our actions from mere routine to a profound, deliberate engagement with the will of our Creator, Baruch Hu. And this comprehensive view of our service, including the aspects of consequence and reward, is something every teacher of Torah has a sacred obligation to present in its entirety. So this is one of the opportunities that every lecturer has, everyone, even the ones that don't want to teach Mussar, even those who wish only to teach of love, of loving Hashem, and that everything is wonderful, and Kol Yisrael yesh lahem chelek l'Olam Haba, the Mishnah that they read. It's a passage that, while beautiful, is often selectively presented. For example, after Musaf on Shabbat, of how every member of Israel has a share of the world to come, they want to teach that part. They don't want to teach the other 90% of that very same Mishnah. You know, that Mishnah where it says every member of Am Yisrael has a share of the world to come, that's 10%.

17:01Now, it's a beautiful declaration, that every single member of our nation, Am Yisrael, has a share in Olam Haba, the World to Come. And often, when people are learning or discussing this fundamental idea, for instance, after Musaf on Shabbat, about how every member of Am Yisrael has a share in Olam Haba, they want to teach only that part. They don't want to teach the other ninety percent of that very same Mishnah. You know, that Mishnah in Masechet Sanhedrin where it says 'Kol Yisrael yesh lahem chelek le'Olam Haba' – that's just ten percent. But what about the vast remainder? This declaration, as profound as it is, merely serves as an introduction. The other ninety percent of that very same Mishnah, and the voluminous discussion in the Gemara, delves into incredibly rich and complex areas of halachah and hashkafah that are often overlooked. We've been discussing the profound statement in Mishnah Sanhedrin, Perek Chelek, regarding the fundamental principles of faith and the ultimate share in Olam Haba. Now, let's properly grasp the immense scope of this crucial discussion. It's barely ten percent of that Mishnah. The actual remaining content of the Mishnah, if one truly opens the Gemara and looks at Masechet Sanhedrin, starting from Daf ninety-four, it becomes immediately apparent that this is merely the introductory line. There are almost ten dapim – not just ordinary pages, but full dapim, which means two sides, front and back – nearly ten full dapim in the Gemara dedicated to explicating this very Mishnah. So, if that initial line is just the very beginning, what exactly does the Gemara delve into for the remaining ten dapim? It meticulously details, Chaverim, who doesn't merit a share in Olam Haba, explaining the specific transgressions and character flaws that, Rachmana litzlan, lead to such a tragic outcome. This isn't just a list; it's a deep analysis of cause and consequence, guiding us on the path to earning our eternal portion.

17:57We were just discussing the severity of certain aveirot, specific transgressions that have profound spiritual consequences. It's a fundamental principle of our faith, taught in the Mishnah in Perek Chelek, that every Jew, by virtue of their birth and their covenant with Hashem, has a portion in Olam Haba. However, the very same Mishnah goes on to detail those specific individuals who, unfortunately, due to their actions, will not have a share in Olam Haba. There's one Mishnah that says everyone has a share in Olam Haba, and then it continues to list the following people who do not have a share in Olam Haba. These are the specific aveirot that they committed. And understanding these aveirot is crucial, because it isn't merely about punishment, but about the very essence of our connection to HaKadosh Baruch Hu and our ability to merit true spiritual reward. We must truly delve into what constitutes these severe transgressions, as the consequences are eternal. ...And this Yirat Hashem extends to all our actions, whether it's one who publicly shames another, or someone who commits other such severe transgressions that cause a person to lose their share in Olam HaBa. Yet, many people who frequent the Knesset but never actually open a Torah know the Siddur by heart, but they have no idea what it actually says. I know plenty of people who know the Siddur by heart, yet they have no concept of what it actually means, what even a single word signifies. This is a fundamental problem in our generation, that we recite words without truly grasping their profound meaning. We must strive for a deeper understanding of our tefillot.

18:42...You know, sometimes we get caught up in very deep, abstract discussions, trying to define what our relationship with Hashem truly means. But often, the simplest truths are right there in front of us, if we only take the time to truly look. We speak so much about ahavah – the love for Hashem – and indeed it is a fundamental principle. However, if we're honest with ourselves, we must also confront another crucial aspect of our service: yirah, the fear of Hashem. And this, my dear brothers, is something we often overlook in its prevalence. Because anyone that actually understands what the Siddur says – forget about the Torah, the Written Torah, the Gemara, the Mishnah, the Zohar, the Shulchan Aruch – put all those aside for a moment. Let's say it's too much for you, let's say it's too much for you to delve into all of them right now. Just try to understand what it says in the Siddur. Anywhere. Pick a place, any page you want. Just notice how many times it says that we have to fear Hashem. It's quite striking when you actually count, isn't it? The emphasis is clear. This observation brings us to a critical point about the hierarchy and importance of yirah in our daily avodat Hashem, our service of G-d. So, if yirah is so clearly emphasized on every page, let's ask a contrasting question about ahavah. Where is this? How many times does it say we have to love Hashem in the entire tefillah, throughout the whole siddur? Where does it say it? It says in Shema Yisrael: 'Love Hashem.' And then it says it one more time. That's it. No more. You're not going to find it even one more time in the entire tefillah, in the entire siddur, where it explicitly says to love Hashem. But fear Hashem? Every page.

19:42My dear talmidim, we delve into the profound depths of our Torah and tefillot, and sometimes the most subtle details can reveal immense wisdom. We find these nuances on every page. If you notice, just thinking about it right now, on Friday night, we all go to beis kenesset. And right before we finish the davening, we finish the Amidah. A beautiful tefillah. Everyone enjoyed it. Everyone is happy. Everyone is excited. They're about to eat, right? Following the Amidah, we transition into the Kiddush, sanctifying the Shabbos over a cup of wine, just before partaking in our festive meal. And we go into the passage of Vayechulu from Sefer Bereishit, chapter two, the first three verses. And then there's a special blessing that the Chazan recites, which is Magen Avot, Good evening, dear talmidim. We continue our exploration into the profound depths of our tefillah, focusing tonight on the Amidah, the core of our daily prayers. When we stand before HaKadosh Baruch Hu in this sacred moment, we are not merely reciting words; we are articulating the deepest truths of His being and His relationship with us, His people. Let us look at the opening berachot (blessings), which lay the foundation for our entire prayer. This section is dedicated to bestowing upon Hashem all types of blessings. As is customary, the Chazan often leads us in these powerful declarations. We are proclaiming that He is great, He is powerful, He is awesome. He is HaKeil HaElyon, the most High God, who in His infinite compassion created the heavens and the earth. He is the shield of our forefathers, Magen Avraham, acting through His divine word. And He is Mechayei HaMetim, the One who revives the dead, simply through His sacred utterance. Observe how these initial blessings establish the absolute sovereignty and boundless compassion of HaShem. He is the Creator, the sustainer, the protector, and the ultimate source of life. This profound understanding of His greatness and His lovingkindness connects directly to the concept we discussed earlier: that HaKadosh Baruch Hu, the God who is holy and unique, delights in granting His people rest, particularly on Shabbat. He gives us rest not because we earned it, but because He delights in our peace, a reflection of His profound compassion and the immense power demonstrated in these very blessings. It is this same benevolent God who ensures we, His people, find ultimate tranquility.

21:06So, we understand that when we observe Shabbat, we are not just observing a day off, but we are connecting to something truly profound, something that reflects the very essence of creation itself. It is about attaining a level of menuchah (rest) that is kedushah (holiness), and we find this beautifully expressed in our tefillos (prayers) when we describe Hakadosh Baruch Hu. Hashem, Who is holy, there is no one like Him. He Who grants His people rest on the day of Shabbat, a holy Shabbat Kodesh. For He delighted in them to give them rest. He rejoices when they have rest. Why does He rejoice that they have rest? Because they finally achieve true rest. It is this profound rest, this menuchah kedoshah, that brings Hakadosh Baruch Hu such nachas (pleasure). And when we, His beloved children, truly embrace this spirit of Shabbat, we too experience that sacred separation, that deep tranquility, and thereby bring immense kavod (honor) to His Name. This is why the Nefesh HaChaim explains that our actions below impact the worlds above. My dear friends, we understand from the Zohar HaKadosh that while Hakadosh Baruch Hu could have brought all of creation into being in a single moment, He chose to develop it and put everything in its place over six days. This was not out of necessity, but out of His infinite wisdom and a desire to reveal Himself to us in a structured manner. And so, on the seventh day, when the work of creation ceased, a unique spiritual essence permeated the world. The feeling that He had, kivyachol – you know, Hashem doesn't actually have feelings like we do, but for better or for worse, this is for us to understand. When we keep Shabbat, we're separating ourselves from the mundane. We're separating ourselves from the rest of the week, the rest of the six days, and we're getting the same feeling that He got when He stopped creating on the seventh Day. This is why, when we keep Shabbat, we are not merely taking a day off. We are, talmidim, connecting to that very same divine essence, that sublime feeling of completion and kedusha that Hakadosh Baruch Hu infused into the world on the seventh day. It is a profound opportunity to separate ourselves from the mundane and truly elevate our souls.

22:03We often speak about the six days of creation, B'reishit, and how HaKadosh Baruch Hu brought the world into being. But it’s important to understand the true depth of this process, the incredible chesed that was involved. The Ribbono shel Olam, in His infinite wisdom and power, didn't need six days. So He, in essence, minimized Himself for us. Because in reality, He created the heaven and the earth and everything in between in a moment, b'rega echad. He didn't actually need six days; He created everything in a singular moment. And the Zohar HaKadosh says that He actually put everything in place over those next six days. He didn't actually have to hire construction companies to create the sun, chas v'shalom, or to get some kind of permit or certificate from the state to put the moon in its proper orbit. No, the six days were not for Him, kvayachol, but for us. For our perception, for our understanding, so that we could witness a gradual unfolding, allowing us to feel and appreciate the difference between chaos and order, between nothingness and existence. This gradual process was a profound act of rachamim, so that we could truly connect to the Borei Olam and His ongoing involvement in the world. My dear talmidim, let us delve into the profound meaning behind Maaseh Bereishit, the act of Creation, and the unique sanctity of Shabbat. The Ribono shel Olam's intricate design for the world had a specific purpose, one that required a distinct process of creation and cessation. You know, when HaKadosh Baruch Hu first brought the world into being, while everything existed in potential, it was not yet fully ordered according to its final, perfected state. There was, so to speak, an initial establishment of the cosmos that needed to be followed by a meticulous arrangement, an unfolding of the Divine plan. Indeed, He created everything yesh me'ayin – something from nothing – in an instant, but then, over the next six days, He actually put everything in place, arranging it all. And then, on the seventh day, He stopped creating; He stopped putting things in place because everything was already ready, everything was already set, precisely in order for us to feel a difference. This menucha, this sacred cessation from creative activity on Shabbat Kodesh, is not merely a break. It is the very mechanism through which the day becomes inherently different, a day for spiritual introspection and connection, mirroring G-d's own 'rest' and allowing us to elevate our existence beyond the mundane acts of creation and labor. It is what makes Shabbat truly distinct for us and for Him.

23:00And thus, my dear friends, what a profound gift this is, because if every day was a day of creation, then there would be no difference between one day and the next. Every day would be the same. He wanted one day of the week to be different, and the only way for it to be different, for both us and Him, is by making this one day an opportunity for us to emulate His ceasing from creation. While we are certainly incapable of creating worlds, we can, with humble devotion, mirror His cessation of creative work. So, if He stops creating, we, too, stop creating. This, then, is the very essence of Shabbat Kodesh: to step away from the mundane and connect to the sacred rhythm of divine rest, thereby elevating our entire week. This profound act of emulation forms the very foundation of Shabbat's purpose. That's what He created Shabbat for. So, in essence, He minimized Himself for us by stretching out the creation over six days instead of completing everything in a single day. Which means, if He had just given us one day, then every day would be the same, every hour would be the same; there would never be an end, there would never be a beginning; nothing would change. So, to give us a feeling like He feels, He says, 'I created Shabbat for you.' This declaration underscores the immense spiritual benefit intended for us through its observance. We've been discussing the profound significance of Shabbat Kodesh, how it's not merely a day of rest, but a day where we actively engage in a deeper connection with HaKadosh Baruch Hu. When we truly internalize the essence of Shabbat, observing it with kedushah and serenity, we are not just following a commandment; we are aligning ourselves with the very purpose of creation. So, it gives HaKadosh Baruch Hu a good feeling when we are honoring the Shabbat, when we are resting on the Shabbat, because in essence, we are achieving our purpose—that purpose which He already set forth from the very beginning of creation, over five thousand, seven hundred years ago. And then there's a particular passage that most people sing, often without fully contemplating its depth. They sing this part, and that passage, as you know, states: "Before Him we will serve in awe and in fear." This powerful declaration, sung with such fervor, reminds us precisely of that ultimate goal: to serve our Creator with reverence and humility, recognizing His absolute sovereignty, especially as we enter the sanctity of Shabbat. It is a call to elevate our consciousness and dedicate ourselves to His will.

24:15We often hear people speak about their relationship with HaKadosh Baruch Hu in very casual terms, even desiring to be 'friends' with God, to speak to Him as an equal. There's a profound misunderstanding here regarding the nature of our service to HaShem. Let's consider the words we ourselves say, the powerful statements we utter so frequently that we sometimes lose sight of their true depth. Everyone sings this part, but I bet you, if you ask people, ninety percent of them at least, don't actually pay attention to what they're saying. We declare: "Before Him we will serve, in awe and in fear." This isn't merely a poetic phrase, dear friends. This is a fundamental principle of our avodah. It's not about being 'friends' with HaShem; it's about recognizing His absolute majesty, His gadlus, and our humble place before Him. Our connection is built upon yirah, upon profound reverence and dread, understanding who He is, the Creator of all, and who we are, His creations. When we consider our Avodah, our service of Hashem, there's a common misconception regarding the nature of our relationship with Him. We often hear, even from well-meaning Yidden, a notion of profound intimacy that, while true in a certain sense, overlooks a crucial distinction; the Torah does not simply present our service of Hashem as being solely based on "all the love," where we are "best friends," and "I can talk to my God all the time like a friend." Many people express a desire to be "friends with God," thinking, "He's my friend; I can talk to Him whenever I want." While it is true that you can talk to Him whenever you want, and indeed, you can connect to Him with the most intimate feelings, it is critical to remember that He is not your friend. This is a fundamental point of emunah. While our prayers can be deeply personal, we must never forget His transcendence and absolute sovereignty. Our relationship with Him, ultimately, is one of a Creator and His creation, a King and His subjects, and that carries profound implications for how we approach Him.

25:09Indeed, my dear talmidim, with such a profound understanding of the awe and yirah due to HaKadosh Baruch Hu, it becomes clear that while we are commanded to daven to Him and pour out our hearts, yes, you cannot inform Him of anything, nor can you tell Him something new, for He already knows all. But He is still not your friend. He is your Elokim. This is why the Torah instructs us that we are to serve Him because He is our Elokim. And how does one properly serve such a God? Our HaKadosh Baruch Hu is not like the gods of avodah zarah, where they, chalilah, demand and cause people to do all types of disgusting things. Some of them even use their own waste and throw it upon their idols, even to this very day. A stark contrast, indeed, to the purity and holiness demanded by the One True God. ...to the purity and holiness demanded by the One True God. This is the fundamental distinction, my dear talmidim, a distinction of heaven and earth. We are talking about the living Elokim, not some degraded idol. Our HaKadosh Baruch Hu is the real God, the only God. You serve Him with yirah and awe. Why? Because if you understand even one percent of one percent of one percent of who and what He is, how could you not be scared? This profound sense of yirah is what truly elevates our service to Him. It is not merely fear of consequence, chalilah, but a deep, overwhelming appreciation of His majesty and His constant oversight of every single detail of existence. It compels us to ask ourselves, with every fiber of our being:

26:03My dear friends, we often speak of emunah, of faith in Hashem. But do we truly internalize the meaning of His constant creation and recreation of the world yesh me'ayin? Do we truly appreciate the profound concept of hashgacha pratit, Divine Providence, that every detail of our lives, every particle of existence, is under His direct and constant care? When we truly grasp this, how can we not be filled with a sense of awe and reverence? Indeed, I must ask you, my friends: How could you not be scared? He is in control of all the molecules in your body, all the cells, all the brain cells, the blood cells, the white blood cells, the red blood cells, the proteins, the very thoughts that you have, the money in your pocket, the vision in your eyes, the sound you hear in your ears, the relationships you have, the success, the failure – absolutely everything and anything that transpires, it only comes to be because Hashem wills it. The very moment He ceases to will its existence, the entire universe, everything within it, including each one of us, chalilah, would instantly return to naught. It would simply vanish from existence, as if it had never been created at all. Such is the boundless and unending power of the Ribono shel Olam. Indeed, my friends, when we truly contemplate this, we begin to glimpse the profound truth that even what we perceive as the very fabric of existence is utterly dependent on His continuous will. When He wills it not, then, in an instant, it simply ceases to exist. The easiest way to explain this through science, in a simplified manner, is by looking at the makeup of an atom. I think we've talked about this before, but in short, an atom, in essence, is composed of two main parts. Although there are other particles, for our discussion, we can focus on these two main components: the nucleus, and the electrons. The nucleus, you see, contains the protons, and the electrons orbit around it. For our purposes, we can simplify it like this, but brothers, we don't need to get too bogged down in the intricacies of modern physics here...

26:56My dear talmidim, kol Yisrael areivim zeh la'zeh, and it is our chiyuv to internalize the greatness of Creation. We often speak of the immense distances in the universe, the planets, the stars, and how small we are in comparison. But let's take a step back and consider something even more fundamental, something that exists all around us, in every single thing. We don't want to get too deeply into the technicalities of science right now, because this isn't a science class, chalilah. But just to give everyone an understanding, let's visualize this: Imagine one ball, a very, very big ball. Let's say, for example, we'll just call it the Sun. Okay? One colossal ball. And now, imagine there's one tiny, tiny ball spinning around it, really, really, really fast. Now, this image of a large central body with a tiny particle orbiting it might seem familiar. We know, of course, that our Earth orbits the Sun, and we understand the incredible scale involved in that. But imagine for a moment that the size difference between those two objects — the big one and the small one — is far, far more pronounced than even the Earth and the Sun. We're talking about something mind-boggling, a nes of engineering that HaKadosh Baruch Hu placed into the very fabric of existence. My dear talmidim, when we reflect on the immense wisdom of HaKadosh Baruch Hu, we find it not only in the vastness of the cosmos but also in the intricate details of creation, even within the smallest particle. Consider, for a moment, the atom, the very building block of all physical existence. Many of us might think of an atom as a solid, tiny sphere. But modern science, which ultimately reveals Ma'aseh Bereishit, teaches us otherwise. An atom is predominantly empty space, with a minuscule nucleus at its center, orbited by even tinier electrons, much like planets orbiting a star; and if you compare it in terms of size, the difference between the nucleus and the entire atom's diameter is probably even more significant than that between Earth and the Sun. The Sun, as we know, is vastly larger than Earth. And with the atom, this comparison is even more striking. The space between these two components – the nucleus and the outermost electrons – is the equivalent of the vast expanse between Earth and the Sun. Indeed, it teaches us that most of the 'space' within an atom is klum (nothing), truly empty. Yet, despite this incredible emptiness, everything you see, everything in our physical world, is composed of these very atoms, these bundles of energy, a testament to HaShem's chochmah and gevurah in creating something from what appears to be nothing. It's a profound lesson in the illusion of solidity and the underlying spiritual energy that sustains all existence, reminding us that Ein Od Milvado.

27:42...is the equivalent of the space between Earth and the Sun. Meaning that most of the space between them is klum, truly empty. But the reason why you see everything as solid is because everything is made out of atoms; everything is energy. Now, my dear talmidim, we delve into a profound concept, a fundamental tenet taught by our holy rebbeim in Chassidus, that helps us truly grasp Hashgacha Pratis and the continuous recreation of the world. We often perceive the world as a solid, static entity, but is it truly so? What does it mean that Hashem constantly renews creation, as we say in davening, " Ha-mechadeish bechol yom tamid ma'aseh vereishit "? Let us consider a seemingly simple observation, yet one that holds deep, mystical meaning. The reason you perceive this sefer as solid, and this table, and this other sefer, and you, and I, and everything else in this physical world, is because the atom—the fundamental building block of all matter—is spinning truly, truly, extraordinarily fast. It is similar to, let us say for example, this fan which is above us. Right now, the fan is spinning slowly; you will notice that there are five blades. This is probably the slowest pace it offers. But if you pull the string again, it will appear that there are perhaps three blades. And if you pull it once more, causing it to spin exceptionally fast, it will look like it has only one blade, even though, in truth, nothing has changed about the fan itself other than its speed. The actual number of blades never changes. Yet, when you observe a fan rotating at very high speeds, it appears to have just one blade, even if it actually possesses four, five, six, or even seven blades. This is the very same concept, my dear talmidim, with us and with all of creation. Everything appears solid, tangible, and static, but in truth, it is all an optical illusion, a continuous act of divine recreation and energy, constantly emanating from Ein Sof, Baruch Hu. This teaches us the profound lesson that everything we perceive as 'real' in this world is but a manifestation of Hashem's will, constantly being renewed, teaching us about the true nature of Ein Od Milvado.

28:21But if you pull the string again, it will appear that there are perhaps three blades. And if you pull it once more, causing it to spin exceptionally fast, it will look like it has only one blade, even though, in truth, nothing has changed about the fan itself other than its speed. The actual number of blades never changes. Yet, when you observe a fan rotating at very high speeds, it appears to have just one blade, even if it actually possesses four, five, six, or even seven blades. This is the very same concept, my dear talmidim, with us and with all of creation. Everything appears solid, tangible, and static, but in truth, it is all an optical illusion, a continuous act of divine recreation and energy, constantly emanating from Ein Sof, Baruch Hu. This teaches us the profound lesson that everything we perceive as 'real' in this world is but a manifestation of Hashem's will, constantly being renewed, teaching us about the true nature of Ein Od Milvado. In reality, 99.9% of everything that exists is nothing. Absolutely nothing. And the reason why we think it's something is because Hashem miraculously makes these atoms spin really, really fast to make everything appear as if it's solid. So what happens if they stop spinning? Good evening, talmidim. We delve tonight into a profound concept that truly reshapes our understanding of the physical world. Our senses, while gifts from HaKadosh Baruch Hu, often present us with an illusion of solidity and permanence. The Chachamim and the teachings of Kabbalah explain that what we perceive as 'real' is far more ephemeral than we imagine. This idea ties directly into the essence of Bitul HaYesh, the nullification of being, where we learn that in reality, 99.9% of everything that exists is nothing. Absolutely nothing. And the reason why we think it's something is because Hashem miraculously makes these atoms spin really, really fast to make everything appear as if it's solid. So what happens if they stop spinning? When those atoms cease their miraculous motion, the illusion dissipates. What we are left with is the pure truth of Ayin, of absolute nothingness, from which Hashem continually creates and sustains Yesh me'Ayin, being from nothing. This profound understanding elevates our emunah, reminding us that all is HaKadosh Baruch Hu, and everything we experience is a constant, benevolent act of Divine will. May we all merit to internalize this truth and live with greater yirah shamayim.

29:20And when that Divine will, that constant recreation, were to pause even for a moment, then instantly the truth will be exposed. If a fan were going at top speed, and it looked like it was one continuous blade, and then you just shut it off, and it instantly stops – not slowing down gradually, but immediately stopping on the spot – immediately, you would see the truth: that it is not one blade, but five, six, seven, eight, or even ten distinct blades. In the ultimate truth of the world and the universe, it becomes clear. If Hashem, chas v'shalom, were to cease this constant, miraculous spinning, then the nothingness will be exposed. Meaning, the only thing that would be shown is nothing. Because the actual material matter that actually exists is less than one percent of one percent. And all of the matter of all of the universe can fit into a box of matches. That's what we actually have. So when Hashem said in the book of Yirmiyahu, ...if there's no one in the world observing My Torah day and night, learning My Torah day and night, then the very rules of the world will cease to exist. Then, the nothingness will be exposed. Meaning, the only thing that would be shown is nothingness. Because the actual material matter that truly exists is less than one percent of one percent. And all the matter of the entire universe can fit into a box of matches. That's what we truly have. So, when Hashem said in the book of Yirmiyahu, "If not for My covenant day and night, the rules of the world will cease to exist," He was not speaking in hyperbole, rather He was revealing this profound truth: that the very existence of the universe is predicated upon the Jewish people's dedication to Torah.

30:13My dear friends, this profound idea, that someone must be constantly studying and observing Torah for the world's very existence, is not just a fascinating concept; it is a fundamental pillar of creation itself. The Gemara and Midrashim elaborate extensively on this, teaching us that even for a single moment, chas v'shalom, if there were no Torah study happening in the world, it would revert to primordial chaos. This truth is rooted in a powerful principle derived from Chazal, echoing a verse in Sefer Yirmiyahu (Chapter 33, pasuk 25), stating: "If not for My covenant day and night, the order of the world will cease to exist." What Hashem is conveying to us here, my dear friends, is that if it is not for us continuously keeping the covenant of learning and observing My Torah, day and night, then the very order of the world would cease to exist. What Hashem means here is that if there is no one in the world at any given moment, upholding this covenant through their diligent Torah study and mitzvah observance, then the entire structure of creation simply cannot be sustained. This, my dear brothers, is the awesome responsibility that rests upon us, and especially upon those hidden tzaddikim, the pillars of the world, who carry this sacred burden for all of Klal Yisrael. My dear friends, the Gemara teaches us a profound principle about the very existence of our world. It hinges on something truly remarkable. We learn that at all times, without interruption, somewhere in the world, twenty-four hours a day, someone must be studying and observing His Torah. According to Chazal, thirty-six tzaddikim (righteous individuals) must be doing it. If we don't have these thirty-six tzaddikim who are observing the Torah twenty-four hours a day, then, chas v'shalom, the world itself cannot continue to exist. This isn't merely a figure of speech; it means that the very fabric of creation, the natural order established by Hashem, would cease to function, bringing about an immediate and catastrophic end to everything.

31:06and the consequences are truly dire. If that level of observance isn't maintained, then the rules of the world cease to exist, meaning that Hashem will instantly destroy the world. Not like He did with Noach and the flood; that was a year-long process. Here He's saying instantly: The rules of the world will cease to exist. So, back then, we didn't understand the whole concept of atoms. What does that mean for us today, in our understanding of the world? It's even more profound. We often speak about Brias HaOlam, the creation of the world, but the sefarim HaKodesh teach us a profound truth, a deeper understanding of Divine providence. It's not merely that HaKadosh Baruch Hu created the world once upon a time and then it runs by itself. No, chas v'shalom! The world is in a constant state of re-creation. Indeed, based on the teachings of the Baal Shem Tov and his holy disciples, we now understand that all HaKadosh Baruch Hu needs to do is to stop thinking about the world, to stop thinking about the atom spinning, and as soon as the atom stops spinning, there are no explosions, there are no wars, there are no debates, there is no — please stop! — there is nothing. It ceases to exist; everything turns to nothing. This constant hashgacha, this continuous Divine thought, is what keeps every single particle in existence. From the mightiest galaxy to the smallest atom, its very being is renewed at every instant by the will of the Creator. And this, my dear talmidim, gives us a breathtaking perspective on the power of our actions. If the entire universe is utterly dependent on HaKadosh Baruch Hu's continuous engagement, then imagine the profound impact we can have through our mitzvos and our dedication to Torah. When we engage in tefillah, when we learn Torah, we are not just fulfilling a commandment; we are actively connecting to and, in a sense, strengthening that Divine will that sustains all of creation. It means that every single act of kedushah has cosmic significance.

31:45My dear friends, we often underestimate the power of seemingly small actions. We might think that only the great scholars or the leaders of our generation are truly making a difference, but that simply isn't true. Every single one of us has the ability to connect to HaKadosh Baruch Hu and elevate the world through our daily mitzvos. Let me explain what I mean. So, the average person who is praying the afternoon Mincha, the average person who takes five minutes of their day to press play on a Torah video, these moments, these seemingly minor commitments, have profound spiritual weight. And listen to it, because it's crucial to understand. My dear friends, we often hear, even from ourselves, 'Learning Torah? It's too difficult for me,' or 'I don't connect to it,' 'It's boring.' Some feel they're doing enough by observing mitzvos and don't need limud Torah. But we must understand something profound. Every single moment of Torah study, no matter how small, has immeasurable power. It's not just about intellectual engagement; it's about connecting to HaKadosh Baruch Hu and fulfilling His will. Listen to this carefully: the average Jew who takes a Gemara, a Chumash, or a sefer tzaddikim, and opens it during his break—instead of, you know, smoking for twenty minutes, just looking at nothing and doing nothing. He wants to smoke? Fine, let him smoke, even though it's a chet against his body and a chillul Hashem. But at least open a sefer, read something. Do something with your time instead of just staring blankly. That person could very well be saving the world! That's the profound significance of Torah. Do not underestimate the power of even a few moments of limud Torah. Every word, every thought, every letter brings light into the world and elevates us closer to HaShem. It is a tremendous zechus that can tip the scales for an entire generation, literally saving the world.

32:31We are often confronted with the challenge of encouraging more widespread and consistent limud Torah within our communities. When we try to engage someone who is not yet committed to regular study, we might instinctively offer what seems like a simple, logical encouragement. However, this approach often falls short. So now, when you tell somebody, "Listen, it's good to learn Torah," they might reply, "Okay, it's good. It's good for you. It's good for you to learn Torah; you like it, you enjoy it. But for me, it's not good. For me, it's boring. For me, it's too difficult. For me, I don't connect." These are all types of excuses that a secular person can come up with, or even a religious person who performs the mitzvot but doesn't want to learn anything else. He feels like he's capped out; he can't do any more. This self-focused reasoning prevents them from seeing the broader klal Yisrael implications of their individual Torah study. This is precisely why we must shift our approach and demonstrate how their personal decision impacts not only themselves but the entire community and indeed, the very fabric of our tradition. My dear friends, sometimes we encounter an individual, or perhaps even ourselves, struggling with consistent Torah learning. The yetzer hara can be powerful, whispering doubts and offering excuses. You try to encourage someone to dedicate just a little more time, to set aside those precious moments for limmud Torah. He says, "For you, it's good; for me, it's too much. I can't do any more. I only learn when I go to Beis Knesses." Now, if you simply tell him, "Listen, it's good," most likely he's not going to learn. But if you tell him, "Listen, if everyone makes the same decision as you, and they all wait to go to Beis Knesses to learn from the Rav, and the Rav doesn't show up today..." ...then what happens to the Torah learning in the world? What happens if everyone relies on someone else, or only on the public shiur? My friends, this is the crucial point. We are taught that the very existence of the world, its entire foundation, depends upon the continuous study of Torah. If, chas v'shalom, that learning ceases, the world itself loses its purpose.

33:24You're saving the world with those five minutes. How can just five minutes of learning Torah save the world? Let me illustrate this profound concept for you. Imagine, if today, chalilah, all the rabbanim in the world didn't show up. This would mean that no one would learn Torah. The world would cease to exist. So, your learning for five minutes, even if it's a halakha that may not even directly affect your personal life, can change the world. It's like saying to yourself, 'Oh, I can change the world!' Everyone wants to be Superman. And truly, by learning Torah, even for those few minutes, you become just that – a true hero, a true Superman in the eyes of HaKadosh Baruch Hu. My friends, it's not just a fantasy. This isn't some comic book story. Ever since I was a kid, I always thought to myself, "Maybe one day I'm going to get myself a cape." I used to have these dreams as a kid. I wanted to be Superman. Everyone wants to be Superman. So, learn Torah to be Superman! You're saving the world with those five minutes. Even more so, if you tell them the consequences of not doing it, consequences that are even beyond this world, of what happens if we don't do what Hashem tells us. This isn't just about saving the world in a physical sense; it's about our spiritual survival and our connection to HaKadosh Baruch Hu. We, as rabbanim and teachers, have a sacred duty to convey this profound truth. My dear chaverim, we have been emphasizing the profound obligation of learning and teaching Parashat HaShavua, a mitzvah that is incumbent upon every single one of us. As we've learned, the Torah is replete with tokhekhah – with nearly half its text dedicated to various forms of rebuke and ethical guidance, all for our spiritual betterment. It's clear, then, that this is far more than just an academic pursuit or a ritual observance. So, with each and every shiur, each one of us – whether rabbanim, teachers, or simply individuals sharing Torah – has an incredible opportunity to touch your heart and awaken your neshamah in some way. If we don't achieve that, then we are truly wasting our precious time. But then, for those teachers that have difficulty giving Musar, difficulty in delivering those necessary 'slaps on the head' to wake people up, they may find themselves hesitant to fulfill this vital component of our sacred task. Yet, it is often this very Musar, this candid and direct tokhekhah, that proves most essential for our true growth and closeness to HaKadosh Baruch Hu.

34:41My dear talmidim, it is a fundamental principle of our faith, and indeed, a mitzvah given to us by our Sages, to delve into the depths of the weekly Parashat HaShavua. Every single word of the Torah is divrei Elokim Chaim, words of the living G-d, and therefore, essential for our spiritual growth. This is why Hashem made sure that He gave us Parashat HaShavua as an obligation, where we must read it and teach it. If not to the general public, then certainly to our family, to our friends; and if not to our family and friends, then to ourselves, to someone. Indeed, we are obligated to convey its lessons to someone. And it is striking how almost every single parashah contains some form of tokhachah, or rebuke. Approximately half of the entire Torah is comprised of these Divine rebukes. However, there are these two specific parashiyot, whose overwhelming focus on tokhachah makes them truly unique and unavoidable in our study of the weekly cycle, compelling us to confront their profound messages directly. My dear talmidim, we often hear that one might focus on just a few pleasant pesukim from a parashah to give a shiur, perhaps to avoid some of the tougher messages, the tokhachah. But I tell you, with a deep understanding of our holy Torah, we see clearly that you can't avoid the tokhachah because it's ninety percent of the parashah. Most of the parashah, you know, when you do a shiur, for example, you can't really cover the entire parashah. Even if you do a two-hour shiur, a three-hour shiur... Last time we had a three-hour shiur, we probably didn't even cover ten percent of the parashah. It's a testament to the boundless depth and richness of Torah Shebiksav and Torah Shebe'al Peh, that even after hours of study, we've barely touched the surface. And within that vastness, the teachings of musar and tokhachah are ever present, essential for our spiritual growth.

35:28Good evening, talmidim and dear friends. Welcome to our shiur tonight. We often grapple with how to best approach the vastness of the Torah, with its myriad layers and profound wisdom. You see, there is a tremendous amount of detail in every parashah. One could teach an entire parashah for an entire year and still not cover even half of its depth. Indeed, the more deeply one delves into the details, the more there is to teach. Consequently, a maggid shiur typically selects a few pesukim from within a parashah to expand upon, focusing on particular themes. This approach means that a significant portion of the Torah can be taught without explicitly addressing tochachah, the topic of rebuke. For instance, one can focus entirely on beautiful lessons, such as Avraham Avinu being a perfect tzaddik, a righteous person of unparalleled faith. My dear talmidim, when we reflect on how we transmit the sacred teachings of our Torah, it is paramount that we choose our focus carefully. We must prioritize lessons that reinforce emunah and emphasize our direct obligation to Hashem, rather than dwelling on narratives that might be misinterpreted or dilute the true message. For instance, we should certainly not focus merely on Avraham Avinu's suffering. One could, for example, teach about Moshe Rabbeinu being 'our savior,' but we should rather focus on Moshe Rabbeinu praying and begging Hashem not to destroy Am Yisrael for the sins they committed. Similarly, we could teach about the mitzvah of Parah Adumah, all those chukkim that defy human understanding. This is truly a fascinating topic. And it is precisely these chukkim that serve as powerful reminders that our relationship with HaKadosh Baruch Hu transcends human logic. Our responsibility is to fulfill Hashem's mitzvot with bittachon and devotion, understanding that even if we don't grasp the full meaning, the act itself is what truly connects us to Him. May we all merit to strengthen our emunah through diligent observance.

36:19My dear talmidim, as we delve into the profound teachings of the Torah, we often encounter passages that present unique challenges, such as the tochacha found in Parashat Bechukotai and Parashat Kitavo. It requires us to be 'extra clever,' as the expression goes, to convey the essential messages without dwelling solely on the harshness of the rebuke. When teaching these powerful parashot, it is easy to get caught up in the negative, but our task is to reveal the depth of Avodat Hashem in every section. And so, we must emphasize the fundamental concept, the ikar Ha'emunah, that whether you understand the Torah or not, you still have to follow it. It is not something that Hashem said in the Torah, nor did He say anywhere in the Torah, 'Once you understand it, then do it.' He did not say that. He said, 'Do it,' and over time you will understand why. And even if you do not understand, you still have to do it. This concept is the bedrock of our service to Hashem, reflecting the Kabbalat Ol Mitzvot that defined our ancestors at Har Sinai. It is a testament to our emunah pshuta, our simple faith, that transcends intellectual grasp. Ultimately, our relationship with the Ribono shel Olam is built on na'aseh v'nishmah, we will do and then we will understand, a model for all generations. May we all merit to fulfill His mitzvot with complete devotion and gain deeper understanding through our actions. My dear talmidim, we all seek to find inspiration and comfort in our weekly parashiyot, to uncover the hidden gems of Torah that uplift our spirits. It is a natural inclination to focus on the positive, on the blessings and the good tidings. Thus, in many parashot, one might feel it permissible to avoid delving deeply into the tokhachah, the divine admonition, choosing instead to emphasize more comforting or uplifting divrei Torah. However, there are two specific parashot, Parashat Behukkotai and Parashat Ki Tavo, in which one would have to employ extraordinary intellectual contortions to bypass the solemn message of tokhachah contained within them. These portions stand as a stark reminder from Hakadosh Barukh Hu that true spiritual growth often begins with introspection and a willingness to confront our shortcomings, rather than perpetually seeking only the pleasant. They call upon us to awaken our souls.

37:12My dear talmidim, we are discussing the profound responsibility that comes with delivering a shiur on certain parashot, particularly those imbued with tochechah. To teach this parashah without rebuking is to defeat its very purpose. You would have to intentionally run away from the fundamental lessons of tochechah to present this parashah without compelling the Am Yisrael to experience hit'orerut – a profound spiritual awakening. Indeed, if you are teaching this parashah without the listeners, by the end of your shiur, feeling a sincere pang of tshuvah and introspection, then you should not teach Torah again. Hashem inscribed these words for a reason, and it is our sacred duty to convey their full, unadulterated message. My dear friends, we often find ourselves contemplating the profound and sometimes daunting aspects of our spiritual existence. There's a natural inclination to shy away from certain difficult truths, perhaps thinking it's better not to know or to avoid dwelling on challenging concepts. However, I must respectfully argue that by doing so, you're defeating the purpose. If Hashem didn't want people to know it, He wouldn't write it. The things that Hashem wanted to keep secret, like, for example, the details of Gehinnom—from the Written Torah, we don't really know that much about these details. We know a few things here and there. But to truly delve into the profound depths of these spiritual realms, and to understand the full scope of what awaits us and the precise mechanisms of divine justice, one must turn to the Oral Torah. This is where the rich tapestry of our tradition, encompassing the Gemara, the Zohar, and even specialized works like Reshit Chochmah, opens up these discussions in detail.

38:07As we've discussed, the enormity of suffering in Gehinnom is beyond human comprehension. Many people ask me to give a shiur on the topic, but it's not for everyone, as the details are truly horrifying. I often hesitate, yet it's important to know where to find these crucial teachings. But the details of Gehinnom, you have to search for them. Where do you get them? You get them in the Gemara. You get them in the Zohar. There's a book called Reshit Chochmah, 'The Beginning of Wisdom', that has a Masekhet Gehinnom, which gives all the details of what happens in Gehinnom. Very, very scary stuff. Anyone that reads it will probably lose sleep for at least six months, if not more. Very, very scary stuff, like all of the horrible things that one could ever imagine, amplified beyond measure. It's a topic that demands much introspection, and perhaps, a deeper dive for those who are truly prepared. ...you consider all the suffering that Am Yisrael has endured throughout history, every single tragedy, every persecution, even if you combine all of them, it's not equivalent to even one hour in Gehinnom. I want you to read this Masechet on Gehinnom. It describes truly horrific things. Many people are asking me to give a shiur on Gehinnom, and even I have trouble justifying teaching it because it's not for everyone. While it's crucial to understand the concept of reward and punishment, to delve into the full depth of Gehinnom can, for some, lead to profound despair rather than teshuvah. It can cause individuals, especially those who are struggling or not yet spiritually prepared, to lose hope entirely and feel that their situation is irredeemable. My concern is that focusing too much on such detailed descriptions can overwhelm the soul instead of inspiring it towards growth and closer connection to HaKadosh Baruch Hu.

38:58We've been discussing the delicate balance between sharing deep Torah truths and the potential impact on individuals. On the one hand, as I mentioned earlier, everyone should know these things. But on the other hand, we must consider the repercussions. While I don't have a problem sharing a few insights here and there, and I've indeed mentioned various occurrences in many of my shiurim before, the issue arises when we delve into an entire shiur, perhaps two or three hours long, on such intense topics. But when one dedicates an entire shiur, two or three hours, to topics like Gehinnom, what happens if someone who isn't ready for it – which, let's be honest, is the vast majority of our public – listens to this shiur? He completely loses hope. He completely loses all resolve. He says, 'Listen, just kill me! I can't take it! I've committed this sin, and that sin, and yet another sin. Is this truly what awaits me?' This is the very essence of the dilemma we face. When we reveal the severity of Divine judgment, particularly concerning the consequences of transgressions and what awaits a person, it can be utterly devastating. A person might simply conclude that all is lost, feeling as if they might as well just give up entirely. You see, it's possible to make people feel utterly hopeless. This brings us back to the core question: Is it worth benefiting a select few people, perhaps five, six, ten, or twenty, while Chas V'shalom potentially hurting hundreds more by causing them such despair? One truly has to weigh their options carefully. However, at the same token, not teaching these truths at all is also a significant problem. So, while some might argue it's better not to know what's going to happen to you than knowing it, in my opinion, everyone should know—it's how we present it that truly matters.

39:25Indeed, my dear students, there's a delicate balance we must always consider when imparting Torah knowledge, especially profound concepts that touch upon a person's spiritual journey and ultimate destiny. One might fear the very real consequence that in revealing certain truths, G-d forbid, a person could feel overwhelmed, thinking to themselves, "I might as well give up." Such a revelation can, G-d forbid, make people feel utterly hopeless. So yes, to benefit five, six, ten, or twenty people and, Chas ve-shalom, hurt hundreds, one must truly weigh their options. But by the same token, not teaching it is also a problem. So, would you say, it's better not to know what's destined for you than to know it? No, my dear friends, in my humble opinion, everyone should know. This knowledge, however profound or challenging, is ultimately for the benefit of all. It is a fundamental truth that must be understood, though the timing and method of its transmission are paramount. It must be taught with great wisdom and sensitivity, ensuring each individual is ready to receive it. We're not talking about those who are just beginning their journey, chas v'shalom. For them, the focus is on the mitzvot themselves, building the foundations. But there comes a point, a crucial stage in one's spiritual growth, where simply doing is not enough. We must strive for understanding, for internalizing the depth and meaning behind our actions. And that's why I say, when it comes to the deeper aspects of our Yiddishkeit, you can't just remain on the surface; but at the time that they're ready to know. Everyone needs to know. Okay, so for example, if you're already committed, you're already keeping Shabbat, you're already keeping the basics, you're already immersed in it for a year, two years, three years, your Torah learning has become a fixture within your life, you have to learn about it. At least a half hour, an hour, or even two hours, just to get enough to remember. It's not just about accumulating knowledge, my dear friends; it's about building a fortress of understanding in your mind and heart. When the time comes, and the world throws its temptations at you, or the Yetzer Hara tries to lead you astray, it's that deeper understanding, those concepts you've learned, that will serve as your shield and guide. You'll remember, 'Ah, but I learned about this! I know the consequences, I know the hashkafah.' This is the only way to truly grow and protect yourselves from spiritual pitfalls.

40:19My dear talmidim, we often speak about mitzvot and aveirot, about reward and punishment. But do we truly internalize the gravity of our actions? There are certain lessons, certain fundamental truths, that we must engrave upon our hearts, especially concerning the sin of Lashon HaRa. It is for this reason that we must familiarize ourselves with the severe consequences that await those who transgress. Perhaps you don't necessarily need to learn every single detail of what transpires there, but you must learn at least a little bit about it. This will prepare you, so that the next time the Yetzer HaRa comes to you, wanting you to sin – whether it's through forbidden relationships, the pursuit of ill-gotten gain, or any other of the myriad evil temptations that the Yetzer HaRa places in our minds – you will then think to yourself, 'Oh, wait a minute! Before I speak Lashon HaRa about this Rav, I recall that in the aggadic accounts of Gehinnom, it states that regarding Lashon HaRa, I must ask myself: "What have I done to this person?"' Yes, my friends, the very thought should make us tremble. It is not just idle gossip; it is a spiritual poison with devastating repercussions, both for the speaker and, chas v'shalom, for the victim. Let this serve as a stark reminder of the immense damage caused by even a single word of Lashon HaRa. You know, my dear talmidim, we often think of aveirot as mere slips, small mistakes. But the Gemara and the holy Zohar describe the spiritual repercussions in stark terms. When a person, chas v'shalom, steals from Hashem by partaking of Olam HaZeh without acknowledging the true Giver, without making a proper bracha, they are incurring a severe spiritual debt. And for those who persist in their wickedness, for the true resha'im, there are grave consequences. The Midrash describes some of the punishments for such disregard, painting a vivid picture of the suffering they endure. For example, consider what happens to those who used their mouths for forbidden things, for lashon hara, for chilul Hashem, or even for eating without a bracha, showing utter contempt for Hashem's gifts: They take sand. Sand. Sand is glass. And they feed him. They force-feed him sand. Force-feed him sand without stopping. They force him to chew on it until he breaks all of his teeth. And he cries and suffers. And they yell at him, "Rasha! Rasha! Rasha!" This, my friends, is a chilling portrayal of the spiritual reckoning. It's not just physical pain; it's the anguish of the soul, the realization of what was squandered. It is a powerful reminder of the holiness of our mouths, of the importance of every bracha, of sanctifying every bite we take. Let us take this lesson to heart, to truly appreciate the gifts of Hashem and to ensure that our mouths are always used for kedushah and for expressing gratitude to our Creator. Every bracha is an opportunity to connect, an opportunity to avoid such a terrible fate. May Hashem grant us the wisdom and strength to always be Bnei Torah and fulfill His mitzvos with joy and understanding.

41:11We must always be mindful of our actions and the sanctity of our mouth, my dear talmidim. Often, we find ourselves inconsistent in our spiritual efforts. For example, if someone didn't have a problem before using your mouth for other things, why now don't you want it? Or, if he ate food without making a bracha, he stole from Hashem. Yes, he stole from Hashem. You know, you eat an apple, and you think, 'Oh, it's just an apple. I just got an apple. What's the big deal?' Right? You go to one of these places, you go to Walmart. The Torah teaches us that every action has consequences, and our conduct, especially as Bnei Yisrael, must always reflect positively upon HaKadosh Baruch Hu. We've been discussing the grave sin of stealing, and how it's often misunderstood. Many times, people rationalize their actions, particularly when it comes to minor transgressions they deem insignificant. They'll go into a store, maybe it's a big chain like Walmart, and they see an apple, and they think to themselves, 'Why should I pay for this one apple?' So then, and you're like, 'Oh, Walmart's a 500 billion dollar company! Why do they care about this apple?' And then you just start eating the apple without paying for it. Not only did you forget the blessing, which is like stealing from Hashem, but you also stole from Walmart. You might think it's okay, 'They'll never miss it, it's no big deal, they're not Jews.' But it's worse, by the way. Stealing from non-Jews is worse than stealing from Jews. When you steal from a Jew, it's a problem between you and that Jew. But when you steal from a non-Jew, it's a problem between you, the non-Jew, and Hashem Himself. Why Hashem? Because now it becomes a massive Chillul Hashem. When you commit such an act, when a Yid steals from a non-Jew, it isn't just a personal matter. It becomes a reflection on all of Klal Yisrael. Because when that non-Jew finds out, they don't say, 'Oh, this individual stole from me.' Rather, they say, 'Look, that Yehudi stole from me! The Jews are thieves!' And what does that do? That disgraces the Name of Hashem, it causes a tremendous Chillul Hashem, a desecration of G-d's name in the world. So, now this person eats the apple, doesn't bless it, and on top of it, steals it from Walmart or some other grocery store. Do you think there are no repercussions for such a compounded sin? What do you think happens to him in Gehinnom for such actions? It's a very serious matter.

42:01My dear talmidim, we must always remember that every action we take, every word we utter, reflects not just on ourselves, but on Klal Yisrael and, Rachmana litzlan, on the Name of HaKadosh Baruch Hu Himself. When a Jew conducts himself improperly, especially in the eyes of the nations, the sin is compounded. Chazal teach us the profound severity of chillul Hashem. Think about it, my friends: Now, they're not going to say, 'Look, this guy stole from me.' What will they say? 'Look, this Jew stole from me!' Is that what the Torah teaches? To steal?! Indeed, it is worse to steal from a non-Jew. Many people don't realize this. They think, 'Oh no, if he's not Jewish, it's okay to steal from him.' It is the complete opposite! So now, let's say a person eats an apple, doesn't make a bracha on it, and on top of it, steals it from Walmart or some grocery store. So what do they do to him in Gehinnom? Such an act, combining both geneiva (theft) and the neglect of a mitzvah like brachot, and worst of all, bringing a chillul Hashem by desecrating G-d's Name in the world, bears a tremendous weight. The din (judgment) for such transgressions, especially those that impact the honor of Heaven, is severe, mamash. It is not merely about the apple, but about the profound spiritual damage incurred when one fails to recognize G-d's bounty and simultaneously brings shame upon His people. May we all merit to always make a Kiddush Hashem with our every deed. Brothers, my dear talmidim, we delve tonight into a profound yesod (foundation) of hashgacha pratit and the essence of hakaras hatov. The Gemara and Midrashim often paint vivid pictures to impress upon us the severity of din (judgment) and the workings of middah k'neged middah. Consider, for a moment, a stark image from our sacred texts, describing a profound suffering: They fed him sand, broke his teeth, and drew blood – a truly gruesome sight, depicting an unimaginable level of suffering. There are many details to this particular gezeirah, this catastrophic decree. It was a true churban, a devastation that defies simple description. Yet, let us pause and reflect on the paradox: when throughout your life, you received things that were not rightfully yours, or perhaps HaKadosh Baruch Hu bestowed upon you blessings you didn't earn, you remained silent, content with what you received, never questioning, never complaining. Now, when He is giving you a matanah shel chesed, a gift for free, why do you complain? My friends, let this powerful mussar penetrate our hearts. We are taught that HaKadosh Baruch Hu dispenses everything with perfect justice and boundless mercy. Our challenge is to cultivate hakaras hatov for every aspect of our lives, to accept His decrees with simcha and bitachon, and to refrain from the insidious voice of complaint. For when we truly internalize this, we transform our entire perspective.

42:52We've just delved into a particularly profound concept, my dear talmidim. The depth of our Torah is truly boundless, and sometimes, a single idea can shake us to our core. If you truly contemplate the profound implications of such a matter for just five minutes, you could lose sleep for a week. So imagine a three-hour shiur dedicated to something of this magnitude! This intense engagement, this deep reflection, is a foundational aspect of what it means to live a life of Torah. And it brings us naturally to our next crucial topic: the essence of Yirat Shamayim. So, while yirat onesh, the fear of punishment, is a fundamental level, it's certainly not where we want to remain for our entire lives. However, for some, at certain stages, and indeed as a starting point for everyone, it is necessary. This fear of punishment, it's not appropriate for everyone to remain solely focused on it. Yet, it's good to know it, because everyone is obligated to have Yirat Shamayim. Everyone has to have some fear of Hashem, and yes, some fear of punishment. That fear of punishment is the very beginning of fear, and as the pasuk in Mishlei teaches us, "The beginning of wisdom is the fear of Hashem." This initial stage of fear, therefore, the fear of what might happen if we transgress, is where the journey often begins. But it is crucial to understand that it is merely the first step. Our aspiration, b'ezrat Hashem, is to grow beyond this foundational yirah to a higher, more profound Yirat Hashem, one born of awe and reverence, and a deep concern for our spiritual connection with the Ribbono shel Olam.

43:24My dear friends, when we speak about the profound concept of Yirat Shamayim, the fear of Heaven, it is essential to understand that this is not a single, simple idea. Rather, there are distinct levels, different dimensions to this spiritual cornerstone of our service to Hashem. Many people, unfortunately, misunderstand this concept entirely, thinking of it only in its most basic form. It's fear of punishment. One cannot simply jump directly to the highest level of fear of Hashem, which is fearing a disconnect between oneself and Hashem. You see, there are indeed various levels of Yirat Shamayim. The lowest level of Yirat Shamayim, of fear of Hashem, is the fear that He will punish us. This manifests as the worry that we might lose money, that we could be beaten in Gehinnom, or that we might suffer broken relationships, and all sorts of other difficulties. That, my friends, is merely the fear of punishment. However, this is only the starting point, the initial rung on a much higher ladder. The true essence, the highest form of Yirat Shamayim is something far deeper, far more sophisticated... The highest level of Yirat Shamayim – the highest level – is fearing a disconnect between us and Hashem. Meaning that we are not worried so much about receiving punishment from Hashem; rather, we are worried about not feeling as connected to Him. And only someone who has spent a moment being in love can truly understand this. Why? Good evening, everyone. Welcome to our shiur tonight. We've been speaking a lot about deveikus, about forming a real connection with Hashem. And to understand what that means, sometimes we can look at human relationships as a mashal, a parable. Think for a moment, my dear brothers, about what it means to truly be in love with another person. If you are in love, what's being in love really? Being in love means that you cannot spend a moment without thinking about that person, without wanting to be with that person. You can't be with them all the time, obviously. But even when you're not with them, you're thinking about them. It's like, "Oh, what is she doing now? Oh, what's he doing now?" You're constantly wondering. "Oh, let me call him. Oh, let me text him." You're thinking about it; it's constantly in your mind what this person is doing. How are they doing? How do they feel? If they don't answer the phone, it's like, "Oh my, what's happening?" They might have just gone to the bathroom! Nothing happened. But to you, five minutes they didn't answer the phone feels like an eternity. It's like a miniature Gehinnom! You think, "Ribono shel Olam, why is she doing this to me?" This level of constant engagement, this devotion, this total preoccupation – this is the kind of histapkut we should strive for in our relationship with Hashem and His holy Torah. Just imagine if we poured that same intensity into our avodat Hashem, into learning Torah and fulfilling mitzvot! That is truly deveikus, my friends.

44:31My dear students, let us reflect on the nature of profound attachment and worry. When one is deeply invested in another, whether it be a friend or a spouse, our minds often become entirely preoccupied. We find ourselves constantly contemplating their whereabouts and well-being: "Oh, what is she doing now? Oh, what's he doing now? Oh, let me call him. Oh, let me text him!" You're thinking about it; it's constantly in your mind what this person is doing. How are they doing? How do they feel? If they don't answer the phone, it's like, "Oy, what's happening?" Perhaps they merely went to the bathroom; nothing happened! But to you, those five minutes they didn't answer the phone feel like a miniature Gehinnom! 'Hashem, why is she doing this to me?'" This overwhelming fear of disconnect, this constant anxiety, is a testament to the depth of human emotion. In a spiritual sense, this intense longing and apprehension, this fear of separation from that which is beloved, finds its highest parallel in yirat Shamayim – the profound awe and reverence for HaKadosh Baruch Hu and the fear of ever being disconnected from His Divine presence. When applied to human relationships, it reveals the profound emotional stakes involved when we are truly in love. Consider, my dear students, the anxiety one feels in a nascent relationship. She went to the bathroom, buddy, don't worry. She'll call you back in five minutes. But when you're in love, that's what you think about. You can't stop thinking about this person. That's the highest level of Yirat Shamayim, meaning you are scared of a disconnect from this person that you're in love with. Now, imagine that same profound fear, that same yearning for connection, directed towards Hakadosh Baruch Hu; that is the very essence of Yirat Shamayim, a dread of any disconnect, G-d forbid, from our Creator.

45:19...from our Creator. It's like that gut-wrenching feeling in a relationship when you're holding your breath, when you're scared that she's never going to call you back, you're scared that she may be offended by you, you're scared that she doesn't want to talk to you. You're scared of something not being good. That, my dear talmidim, is the highest level of Yirat Shamayim, when you're scared of having a disconnect of any type between you and your Creator. This spiritual anxiety is not a weakness; it's the engine for growth, for teshuvah. It's that point where you feel, "I can't take it." My dear friends, sometimes in life, when we face trials and tribulations, when things don't go our way, it is very easy to fall into despair. We might even think to ourselves, 'I just can't take it. Hashem, perhaps Hashem is upset with me.' No, my dear friends. The proper response is to fix it. That is the highest level of Yirat Shamayim. Now, to get to that level, we cannot expect to achieve it on day one. We are fortunate if we reach that level in our lifetime. But with constant effort, and with siyata diShmaya (Divine assistance), it is a level we can, and must, strive towards. For Chazal teach us that the highest level of Yirat Shamayim is truly the very beginning of loving Hashem. Indeed, it is through grasping the profundity of this fear, this awe, that we can even begin to contemplate Ahavat Hashem. The Gemara teaches us about the foundational principles of avodas Hashem, how we serve the Almighty. And often, we speak about yirah and ahavah – fear and love. Now, many people jump straight to the concept of ahavas Hashem, the beginning of loving Him. Meaning, for most people in our generation, loving Hashem is not even an option, because we have no concept of what Yirat Shamayim really is. So, why do so many teachers teach about loving Hashem? I cannot truly speak for all of them; I am not privy to their full rationale behind it. It could very well be because they do not understand it enough. They might emphasize ahavah because it feels more approachable, more palatable for students today. Yet, the foundation, the very bedrock of our service, must be Yirat Shamayim. As we discussed earlier, it is much simpler, perhaps, to present the idea of ahavah to a room full of people; everyone instinctively understands 'falling in love.' But when you begin to delve into the depths of Yirat Shamayim, of kabbalas ol Malchus Shamayim, that truly is a different, deeper conversation, one that demands greater elucidation and effort to comprehend properly.

46:42We've been discussing, my dear talmidim, the profound impact of ahavah – love – in our spiritual lives. It truly stands in stark contrast to the path of yirah – fear – when it comes to inspiring engagement and memory of Torah. As the Gemara teaches us, "Love is a mighty warrior." Perhaps this is why, in practical terms, in our efforts to connect people to Yiddishkeit, it so often seems that or it could be more likely because it's easier to sell love than fear. It's easier to sell love. You know, I saw it in your eyes when I said "falling in love" – everyone understood what I meant. Fear? Not everyone understands what I mean. It's like, "Wait, what do you mean?" And then you start talking about Gehinnom and tzaros. Then they say, "Okay, okay, that's what he means." But now, let's go back to the love part. And that, my friends, is why the Ribono shel Olam often chooses to lead us with ahavah, so that our connection is not out of dread, but out of a deep, inherent desire to cleave to Him. It's a foundation that endures, much more than any fleeting tremor of fear. Indeed, pachad and yirah, true awe and fear of Hashem, these concepts are often challenging for us to grasp and internalize. It's not something we naturally gravitate towards, and frankly, it's harder to embrace, if you will, to ourselves and to others. Love is much easier to embrace. It's much more accessible; it's something everyone connects to. Everyone can connect to it. Everyone wants to connect to it. No one wants to connect to yirah. Why should I be scared? But everyone remembers Shema Yisrael. Why? Because it speaks about ahavah, the love for Hashem. The parshah itself states, "and you shall love Hashem your G-d." Everyone remembers Shema Yisrael. This central declaration of our faith, proclaiming Hashem's unity and our love for Him, is ingrained in us from childhood. But then, when it comes to the other side of the coin, the yirah and pachad – the awe and fear – how often do we give that its proper place? How often do we truly remember and internalize that specific directive from our Friday night tefillos?

47:27While Shema Yisrael is readily embraced for its message of love, the other side of the coin, the yirah and pachad, often gets overlooked. We recite the words, but do we truly internalize their meaning? But if I tell you the same prayer that everyone recites on Friday night, how many of you actually remember that it says to serve Hashem with yirah and pachad? Everyone says it every Friday night. Ashkenazim, Sephardim, everyone says it. Does anybody remember that it says that you have to serve Hashem out of yirah and pachad? Pachad — it's more than just fear. It's beyond just regular apprehension. Pachad signifies a profound shaking and trembling before Hashem, a deep-seated reverence that transcends mere intellectual recognition of His greatness. , it's beyond just regular fear. There's the awe of the Creator, yes, but then there's the fear of a profound shaking, a trembling. It's a shaking before Hashem. It's not merely a casual fear, like saying, "Oh, He's great." That intellectual recognition of His greatness, that awe, that is yirah. We learn that the Torah is not too lofty for us; it is within our grasp, within our reach. Yet, its commandments carry profound weight and significance. When we speak of Yiras Shamayim, of the fear of Heaven, it says 'fear'—meaning a trembling, a terror, a truly, truly terrifying thing. Imagine the fear of committing a transgression on the holy Shabbat. If one truly understood the depth of that word, one would be afraid to even leave their home on Shabbat. Yet everyone says it, without truly understanding what they are uttering. So that's why I say that everyone who truly desires to draw close to Hashem, must first internalize the true meaning of Yirah, of awe and trepidation before His mitzvos. Only then can we properly appreciate the incredible gift Hashem has given us, making His divine wisdom so accessible.

48:39Indeed, this is the profound kindness of Hashem: He has ensured that His divine wisdom is not beyond our grasp, but truly accessible to everyone, irrespective of their current level of learning or background. The Torah is not some distant, abstract concept that only a select few can attain, nor is it meant to be. Hashem made sure that the Torah is not far away from us. And He says it in the Torah, in Devarim, "For this mitzvah that I command you today, it is not hidden from you, nor is it far off." What do I really ask you to do? Do I ask you to climb a mountain? Do I ask you to do something that's beyond you? No, the Torah is very close to you. It is right here, within your reach, in your heart, and in your mouth, waiting to be fulfilled. This inherent accessibility is the foundation upon which we can all build our connection to Hashem, even if one finds the more complex texts challenging. Good morning, my dear friends, fellow Bnei Torah. We often hear complaints about the complexity of our holy Torah, about how difficult it can be to grasp the profound concepts within. But I tell you, connecting to Hakadosh Baruch Hu and understanding the fundamental principles of our faith is not reserved only for the great scholars. Indeed, Chazal teach us that the path to Hashem is open to all who seek it. It's very easy for you to understand it. You don't want to read Gemara? Fine. You don't want to read the Chumash? Fine. You don't want to read Shulchan Aruch? Fine. You can still understand the very basics of connecting to Hashem, even at the most fundamental level, through your Siddur. Why? Because your Siddur is comprised mostly of Tehillim, of Psalms, which is a part of the Torah. And in the Tehillim, it constantly talks about Yirat Shamayim. So this is why it's upsetting that sometimes you'll have people who misunderstand the true depth and purpose of these sacred texts. They view them through a narrow lens, perhaps even dismissing them as mere tools to instill fear, rather than seeing the boundless wisdom and the profound invitation to spiritual growth that Hashem extends to us. We must remember, my friends, that every word of the Torah is a gift, a guide for us to come closer to our Creator, not just to frighten us, but to awaken our souls to the majesty of His presence and the beauty of His Mitzvot. May we all be zocheh to truly internalize this message and live lives filled with genuine Yirat Shamayim.

49:23So just like with the phenomenon of thunder, which the Gemara teaches us is solely for the purpose of striking fear into Am Yisrael and the nations, so too it is with other parts of the Torah that Hashem specifically placed within it to scare us. The only reason He put it in the Torah is to scare us to death. There is no other value in listing all of these klalot if it is not to instill fear in you. For what purpose? Just so you can merely know what a curse is? Certainly not! The clear intent is to awaken us, to inspire teshuva, and to keep us on the path of mitzvos. Good evening, talmidim. We are learning tonight a fascinating passage from our Gemara that discusses the underlying purpose of kolot u'verakim — thunder and lightning, a natural phenomenon we all experience. What is its tafkid? What is its role in creation? Our Chazal teach us a profound lesson regarding this. The Gemara says that the only reason why Hashem created thunder is to scare Am Yisrael and to scare all of the nations. That's it. There's no other value. You don't see any energy being created out of thunder. You don't see any oil companies discovering new wells because of some thunder. You don't see anything happening after thunder. Nothing happens. It just sounds like Hashem is either unleashing His immense power or bringing destruction upon the world. This profound insight from our Sages truly highlights the awesome power of the Ribbono shel Olam. It emphasizes that some of Hashem's creations serve primarily to instill yirah, a sense of awe and fear, within us, reminding us of His absolute sovereignty over all creation. It’s a powerful lesson in emunah and bitachon.

50:24Indeed, Moshe Rabbeinu, with his great compassion, reassured Am Yisrael, telling them, 'Don't worry, Hashem is only doing this to inspire awe and reverence within you.' And this, my dear friends, is precisely what our holy Sages in the Gemara elaborate upon regarding that awe-inspiring moment. The Gemara tells us that He created this intense experience to inspire awe and fear within us. Indeed, when Am Yisrael stood at Har Sinai and they heard the first two dibrot, the first two commandments directly from Hashem, their souls departed after each utterance. Overwhelmed, they then implored Moshe Rabbeinu, saying, 'You go up there and speak to Him! Tell Him to stop speaking so we don't die!' This was because every time Hashem uttered those sacred words, their souls literally departed from their bodies. This wasn't death in the ordinary sense, chas v'shalom, but a profound spiritual experience where the intensity of the Divine speech caused their neshamot to leave their physical vessels, only to be miraculously restored. And this, my dear friends, is precisely why we understand the tremendous power of those initial words of the Torah, and why the rest of the Torah was given through Moshe Rabbeinu, allowing us to receive it and live, to absorb the words of Hashem through the vessel of his prophecy. What a testament to the greatness of Moshe Rabbeinu, zichrono livracha, and to the eternal truth of our holy Torah! My dear talmidim, we are discussing a truly awe-inspiring moment in our history, Ma'amad Har Sinai, the Standing at Mount Sinai. When Hashem, in His infinite glory, spoke the first two of the Aseret haDibrot directly to Bnei Yisrael, the experience was overwhelming. They weren't holy enough or at a level high enough to hear the words of Hashem directly and survive. Only Moshe Rabbeinu was able to hear the words of Hashem and live. Indeed, our Sages teach that at each utterance, they experienced the pain of death, twice. Overwhelmed, they cried out, "Enough! Stop! You, Moshe, go speak to Him. We will do everything that He commands through you!" And Moshe Rabbeinu reassured them, "Do not fear! Hashem is only doing this to test you and to instill in you a fear of Him." This profound fear, this yirah, is not meant to paralyze us, chas v'shalom, but rather to elevate us.

51:18It's this elevation, this deep awareness of Hashem's majesty, that helps us avoid sin. Meaning that Hashem is intentionally, actively scaring us because it's necessary. It's necessary to be scared of Hashem in order to serve Him. This isn't just a personal opinion, my dear talmidim. In our continuous exploration of Avodas Hashem, we arrive at a critical point regarding the nature of our relationship with the Ribbono shel Olam. There's a common misconception, particularly in modern times, that our service should be based purely on one emotion. However, the Sages teach us a more nuanced approach. To think that one can serve Hashem purely out of love and no fear is, frankly, impossible. And this is not merely my personal opinion; chas veShalom, this is explicitly taught by our Chazal. As we have discussed previously, a connection to Hashem that is based solely on fear – where one is only motivated by the apprehension of punishment or negative consequences – is indeed a connection. It is a valid connection to Hashem, but it is fundamentally incomplete. Meaning, ideally, the situation is one where both Yirah (fear) and Ahavah (love) are present. ...we escape the awe, we escape the fear, we fundamentally misrepresent the essence of deveikut. The true, complete service of the Ribbono shel Olam demands more. In that elevated state, then indeed, you would experience both fear (yirah) and love (ahavah) for Hashem. You would have both; that is the ideal situation. Both fear and love are essential. So, if you only fear, then it is incomplete. Indeed, Chazal say it is incomplete. But a connection to Hashem that is only based on love, Chazal say it is no connection at all. Such a love, divorced from the profound awe and reverence that comes from contemplating Hashem's greatness, is merely an imagined affection, lacking the substance for true deveikut.

52:32Brothers, fellow talmidim, we often speak of ahavat Hashem, the love of God, as the ultimate goal. But let us not forget the foundational principle that yirah, the awe and fear of Heaven, must precede and accompany this love. Indeed, how can one truly love that which they do not fear, that which they do not hold in ultimate reverence? To truly appreciate the greatness of the Creator, one must first grasp, even in a minute way, His infinite majesty and power. Otherwise, what is this 'love' we speak of? It's nothing; it's impossible. You cannot love something that you can't connect to. You can't, and if you connect to it, that means you know what it is. If you know even one percent of what Hashem is, of course you'd be scared. So obviously, your loving Him without fearing Him is impossible. So when we teach a parashah like this and we escape the awe, we escape the fear, we are failing to transmit a fundamental truth. This oversight, dear friends, truly impacts the entirety of our spiritual journey and the future of Klal Yisrael. My dear talmidim, it is paramount that our engagement with Divrei Torah be with true kavanah and comprehension. To simply recite the sacred words of the weekly parasha without internalizing their profound meaning, without grasping the fundamental peshat, is insufficient. Rather, we must ensure the devarim enter our hearts and minds. It's doing a disservice to Am Yisrael. So, regardless of how much we learn, what else we learn today, I suggest that everyone read the words of this parasha in the language you understand. This enables the kedusha of the Torah to penetrate our very neshama, elevating our spiritual being and truly connecting us to HaKadosh Baruch Hu in a way that mere articulation alone cannot achieve. This is the essence of true limud Torah and how we properly fulfill Torah U'Mitzvot.

53:20Therefore, to ensure we achieve this profound connection and fulfill Torah U'Mitzvot properly, the practical application is clear: read the words of the parasha in a language you truly grasp. So if Spanish is your first language, read it in Spanish. If English is your first language, read it in English. Don't be a hero and read it in Hebrew and understand nothing. Plenty of people read the parashot. They know how to make the sounds of Hebrew. Even if Hebrew is their first language, it still doesn't mean they speak Sefat HaKodesh, the Holy Language. The Holy Language is different than modern Hebrew. Grasping the nuances of Sefat HaKodesh requires deep study, and for most of us, this means seeking guidance. It is through these additional resources that the Torah's light truly shines for everyone. Good morning, talmidim. We continue our exploration of Parashat Mishpatim, which is rich with halakhot and ethical teachings that guide our lives. Yesterday, we began to touch upon the profound importance of tzedakah, not merely as an act of charity, but as a fundamental pillar of our service to Hashem. It's not enough just to give; we must understand the spiritual dimensions of this sacred act. And so, delving deeper into the pesukim, reading the words and studying the commentary of Rashi, explains to us the true meaning of what is being commanded here. Indeed, much of it is self-explanatory if one understands lashon kodesh, yet it is paramount to grasp the deeper intent. As we discussed yesterday, the beginning of the parashah speaks about the mitzvah of tzedakah, how whether it's supporting Torah learning, contributing to other mitzvot, or providing for the needy and the homeless, we are fulfilling the profound mitzvah of giving, a mitzvah that carries immense spiritual weight. But beyond the mere act, the Torah teaches us that the quality of our giving is equally, if not more, important. We must ensure that we give not just with our hands, but with all of our heart.

54:12The Torah teaches us that the quality of our giving is equally, if not more, important. We must ensure that we give not just with our hands, but with all of our heart. This is the essence of true chesed, an act that transforms not only the recipient but also the giver. To achieve this elevated state, my dear talmidim, make sure that you give with all of your heart. Meaning that when you give, first and foremost, if you want to truly fulfill the mitzvah of tzedakah, it's supposed to touch your heart a little bit. Meaning that it has to hurt just a little bit. Hurt the yetzer hara that you have for money a little bit. If you're giving and it's very easy for you to give this money, you're not giving enough. This is a challenging concept in our comfortable lives, but it is precisely where the spiritual work lies. Because, if we are honest with ourselves, We learn from our holy Sages that true tzedakah involves more than just the physical act of giving. It demands an inner feeling, a subtle ache that signifies you are truly serving Hashem with all your heart, even against your natural inclination, your yetzer hara. if every time somebody comes to the beis knesses to ask you for money, you give money. You go to a shiur Torah, you give money. You, I don't know, you sponsor something, you give money, and it's easy for you to give. You know, you've already set it up: through PayPal, an automatic deduction of fifty dollars from your paycheck. It's easy for you. You don't even feel it; you don't even notice it. It has already become like the phone bill that you pay automatically. You don't feel it. You're not giving enough. You're not giving enough. Why? Because it doesn't hurt you. It's supposed to hurt just a little bit. Only then can you truly say you're giving with your whole heart, battling the natural inclination to hold back.

55:15We learn from our holy sefarim that the proper way to fulfill the mitzvah of tzedakah, and indeed any mitzvah, is to engage in avodat Hashem – the service of Hashem – with all of your heart, with all of your soul, and with all of your might. This isn't just about the external act, but the internal experience, the kavanah, the intention. That's what it means to do the service of Hashem with all of your heart. Meaning that it touches your heart where it's hurting the yetzer hara a little bit, because your yetzer hara wants the money back; it doesn't want to give. And if you're giving and the yetzer hara doesn't care, that means you have plenty more to give. If you're giving $50 and it doesn't affect you, move it to $55, see what happens. This process helps us find that sweet spot, that point where the giving truly elevates us, because it involves a real personal sacrifice. That's giving with all of your heart, and it's the only way to truly connect with the mitzvah. My dear friends, when we consider the essence of mesirut nefesh – true dedication and self-sacrifice – whether in the context of tzedakah or any other mitzvah, it's not merely about fulfilling a quota. The Torah asks for our hearts, our entire being. We are challenged to give until it truly means something to us. Take, for instance, a hypothetical scenario with an offering: Fifty-five doesn't hurt. Move it to sixty. Move it to the point where it hurts just a little. Not to the point where you're homeless. Not to give your whole paycheck, G-d forbid! Not to say, "Oh, yeah, this really hurts, Rabbi! I'm homeless now! What do I do?" Don't call me with that! You know, but give it just enough where it hurts a little bit. That's giving with all of your heart, with lev shalem. This profound principle of deep engagement and wholehearted devotion is truly central to the message of Parashat Kitavo, which continues to guide us in our service to Hashem.

56:08Good evening, dear friends. We are privileged to gather once again to delve into the profound teachings of our holy Torah. Tonight, we turn our attention to Parashat Ki Tavo. By the way, I keep calling it Ki Teitzei, which was last week's parashah; this week is Ki Tavo. After this section, Moshe Rabbeinu talks about this whole process of how, after his petirah, they are going to go to these two mountains and go through this procedure of publicly affirming the covenant. This is the momentous occasion where Bnei Yisrael will stand on Har Gerizim and Har Eival, collectively proclaiming their acceptance of the mitzvot and, equally important, acknowledging the clear consequences for both adherence and transgression. It's a foundational moment for the nation, establishing that the observance of Torah, and the understanding of what is permissible and what is forbidden, will no longer be a private matter. Rather, it will be a public commitment supported by everyone, where the blessings for righteousness and the curses for sin are clearly articulated and understood by all. ...that it is a commitment of everyone, not only acknowledging what is permissible and what is forbidden, but actively supporting this divine framework. This means that wrongdoing will no longer be a secret. If one chooses to transgress, they will know that they are subject to the clearly articulated curses. And there are certain categories of sins... ...the shame itself acts as a form of partial atonement. However, there are those grave transgressions committed in secret, those aveirot beseter, that people try to get away with because no one sees those sins. You know, if someone murders somebody, at some point, somebody's going to find out. Somebody saw them. But if someone commits a sex crime, there are no witnesses, and they think that no one saw, completely forgetting that Hashem sees everything. We must always remember, my dear friends, the powerful words of our Sages: 'He who commits a sin in private, it is as if he pushes away the feet of the Divine Presence.' There is no truly private domain when it comes to the Ribbono shel Olam, Baruch Hu. He is present everywhere, knowing every thought, witnessing every deed. Let us internalize this profound truth and always strive to conduct ourselves with the utmost yirat Shamayim, the fear of Heaven, knowing that our every action, public or private, is observed by the One Above.

57:33We often ponder the nature of aveirot and the divine consequences they entail. The Gemara and our holy sefarim teach us profound lessons about hashgachah pratis and the justice of HaKadosh Baruch Hu. When we examine the various categories of aveirot, a particular nuance emerges regarding those committed in secrecy versus those committed openly. Indeed, if you delve into the halachic discussions surrounding certain transgressions, you will find a fascinating distinction. So, if you notice this list is full of sins—many of them arayot, God forbid—but it's full of aveirot that someone can do in the privacy of their home. And for that very reason, they receive an even greater punishment than someone who sins in public. The reason is that Hashem tells us that when somebody sins in public, it demonstrates a different level of brazenness, a lack of busha (shame). This individual, as we see in the Gemara in Maseches Avodah Zarah, is often so steeped in their transgression that they have lost all sense of embarrassment before others, let alone before HaKadosh Baruch Hu. This chutzpah, this overt disregard, is indeed an aveirah in itself. However, the one who sins in hiding, though their action is heinous, at least retains a flicker of busha, a recognition that what they are doing is wrong, and they fear human judgment. This seemingly small distinction has profound implications for the spiritual reckoning of their deeds. My dear talmidim, we often speak about different levels of aveiros and the intentions behind them. There's a profound difference in the severity of a transgression, not only in the act itself but in who the transgressor fears, or rather, who they don't fear. Consider this distinction: Consider, my dear talmidim, a person who brazenly commits murder, or one who steals openly, in broad daylight. Such an individual demonstrates no regard for Hakadosh Baruch Hu whatsoever, nor do they show any concern for the feelings or well-being of their fellow man. They act with utter brazenness, possessing no busha – no sense of shame whatsoever. They simply disregard all moral boundaries, exhibiting disrespect for everyone around them and, most significantly, for Hashem Yitbarach. They behave as if they are masters of the world, accountable to no one. But what about a person who commits an aveira in hiding? When someone steals at night, taking great pains to ensure no one sees their face... This type of individual, chaveirim, while perhaps fearing the judgment of human society, nevertheless shows an alarming lack of concern for the discerning eye of Hakadosh Baruch Hu. And that, my friends, is a fundamental point of reflection we must take to heart.

58:29My dear talmidim, we often observe that people are extremely careful with their conduct when others are watching. They are concerned with their reputation among men, how they are perceived in society. However, the true measure of a person's yiras Shamayim (fear of Heaven) is evident in their private actions, when they believe no one else is present. For instance, when they commit a sin like hotza'at zera l'vatala (wasting seed) in their privacy, or, chas v'shalom, any other type of transgression, they are often concerned about being seen by others. Then, specifically, they give honor to people out of fear of being seen by others. But regarding Me, Hashem Yitbarakh, they show no concern. That's even worse. When one doesn't care about anyone, okay, that's already a problem in itself. But when one demonstrates such blatant disrespect, showing concern for human opinion while utterly disregarding the One Above, that is a unique form of chutzpah. ...that is a unique form of chutzpah. And indeed, when one demonstrates such blatant disrespect, showing concern for human opinion while utterly disregarding the One Above, it is an unparalleled level of audacity. It is precisely then that the most severe consequences are incurred. For when you specifically don't care about Me, Hashem Yitbarakh, there is nobody that has more chutzpah in the world than you. So for that reason, these types of transgressions get the worst possible curse in the Torah, called arur – which means 'cursed by Hashem.' And truly, no one wants to be cursed by Hashem, not even someone who claims not to believe in Hashem. Even the atheist, even if you go to a Jewish atheist, will instinctively recoil from such a pronouncement. Despite their intellectual denial, a primal fear of the divine curse often lingers deep within their Jewish soul.

59:29So when we encounter someone who intellectualizes their non-belief, even insisting they are certain, but deep down, as Rabbi Zamir Cohen often explains, we sense it's rooted in ego rather than genuine conviction, how do we challenge them? There's a powerful technique, one that our esteemed HaGaon Rav Yitzchak Mizrachi himself employed, which truly exposes the soul's deep-seated connection to HaShem. He would tell them, "Listen, put your hand on this holy Torah, this very book that you claim not to believe in. And then declare 'amen'—agreeing that after I read all of these severe warnings and tochachot (rebukes) from this holy Torah, those explicitly written by HaShem, the G-d you claim not to believe in—you will accept them for yourself and affirm 'amen' to all of them, confirming that they are indeed going to happen to you." No Jew in the entire world will say 'amen,' even if they claim not to believe. I heard this directly from our revered HaGaon Rav Yitzchak Mizrachi himself; he actually tried this with a young man who came to him claiming to be an atheist. And, of course, the young man utterly refused. Because deep down, his neshama—his very soul—knew the truth, knew the awesome power of HaShem and His holy Torah. This demonstrates that true emunah resides deeper than any intellectual argument or ego; it is an intrinsic part of every Jewish soul. So, the story goes that Rabbi Zachary was having a powerful discussion with an individual who was very resistant to the idea of Yiddishkeit. They had a debate for about two and a half hours. After a lengthy back-and-forth, Rabbi Zachary asked the man, "Okay, so are you convinced?" The man replied, "No, no, I am even less convinced than I was before. Now I am certain; I am one hundred percent sure that my way is right." Rabbi Zachary then shared with us, "Listen, I have learned a little bit about how to read someone's face. And I knew that he was lying; I knew he was lying. But his ego – his ga'avah – was so great, it simply did not let him admit that now he knows that Hashem is real.

1:00:27We were discussing deep theological concepts, and despite the compelling evidence, his personal biases did not let him admit that now he knows that Hashem is real. So I told him, "Okay, fine. You win. Just do one last thing for me. Put your hand on this Sefer. Give me my Chumash or Tanakh, and say, 'Repeat after me.'" He said, "Okay, what?" I then said, "May all of the curses that are written in this holy Sefer by HaKadosh Baruch Hu come upon me if what is written here is not the absolute truth from Shamayim." My dear students, sometimes we encounter people who scoff at the words of our holy Torah, claiming it's just an ancient text, no different than any other book. I once had such an encounter, and I pressed the fellow, "Come now, answer me, if you truly believe what you say... When I recite these warnings, these tokhekhot from the Torah, say amen." He was taken aback, "Are you cursing me, Rabbi?" I replied, "No, I am not cursing you. I am simply reciting what it says in the holy book. You, my friend, do not believe in the book. You stated clearly that it's the same thing as a Harry Potter novel, or the texts of the Christian gospels—mere nonsense, right? So then," I challenged him, "say amen to the curses." He vehemently refused, "No, I am not going to say amen!" I pressed him further, "Why not? If you truly don't believe it, if you think it's just toilet paper, what difference does it make? Say amen! What do you care?" And so, my dear ones, we went back and forth with this for a good while. His arguments crumbled, his resolve wavered, until finally, he broke down completely, understanding the fallacy of his own position. It just goes to show, you cannot have it both ways.

1:01:22Indeed, my dear talmidim, it is precisely this struggle with our yetzer hara, with our ego, that often keeps us from making a complete tshuva. The fear of 'what will people say' can be so crippling, so debilitating, that it prevents us from taking the necessary steps, from shedding those external trappings that keep us distant from HaKadosh Baruch Hu. I remember hearing a story, or perhaps it was a mashal, of a young man who was being gently pressed to make a change, to embrace Yiddishkeit more fully. He resisted, of course, with all his might, the pull of his old life, the fear of what his friends would think. It was a constant battle, an internal tug-of-war, day after day. Yes, no, yes, no. They went back and forth until the guy broke down. He starts crying hysterically, saying, 'Okay, okay, you got me! You got me!' And it is precisely at that moment, when the ego finally crumbles, when the external pressures lose their grip, that true tshuva can begin. We need to internalize, my friends, the profound truth that the only opinion that truly matters is that of HaKadosh Baruch Hu. And for those thoughts, for those types of thoughts, is the reason why I say that everyone needs to learn just a little bit about Gehinnom. My dear brothers and sisters, we constantly emphasize the profound importance of teshuvah, of returning to our Creator, Baruch Hu. It is a pathway Hashem has graciously provided for each and every one of us to reconnect, to rectify, to grow. Intellectually, we all understand its necessity, its beauty, its transformative power. Yet, sometimes our yetzer hara, manifesting as our ego, tragically gets in the way of our teshuvah. Sometimes our ego does not allow us to perform teshuvah because we find ourselves thinking, "Oh, what are my friends going to think once I take off the eighty earrings that I have? What are my friends going to think once I start wearing modest clothes? What is this one going to think? What is that one going to think?" It is precisely for those very thoughts, for those types of anxieties, that I say everyone needs to learn just a little bit about Gehinnom. You see, my precious congregants, even a brief understanding of Gehinnom can serve as a powerful catalyst. It allows us to properly calibrate the weight we give to the fleeting opinions of others versus the eternal judgment of Hashem. When we genuinely grasp the spiritual ramifications, the true consequences of straying from mitzvos and delaying teshuvah, the potential embarrassment from friends who might ridicule us for wearing a kippah, or tzitzit, or modest clothing, suddenly shrinks into its insignificant proper place. A minute of reflection on Gehinnom can give us the courage to overcome those societal pressures and fully embrace our Jewish identity.

1:02:02My dear listeners, we often discuss the importance of standing strong in our Yiddishkeit, even in the face of nisyonos (trials). One of the greatest challenges many young people, and even older ones, face is the fear of what others will think. But how do we truly conquer this yetzer hara (evil inclination) of social pressure? The answer lies in understanding true consequence: a little bit about Gehenom—even, you know, one minute about Gehenom—will help you get over those thoughts about what your friends are going to think. Why? Because you compare what your friends are going to think if you start wearing long dresses, if you start wearing a kisui rosh if you are married, if you start wearing a kippah like an observant Jew, if you start wearing tzitzit, if you start looking like a Jew, and you think about the embarrassment from those people, who are anti-Jewish. This immediate discomfort, this feeling of social alienation, can be very real. It's a genuine test of emunah (faith) and commitment to Hashem. But we must ask ourselves: what is the true cost of compromising our principles for transient social acceptance? What is the real embarrassment? This leads us to a deeper contemplation. We often speak lightly of spiritual matters, sometimes even simplifying concepts like Gehinnom. We might hear a teaching, perhaps meant to be comforting or introductory, about a mere minute of suffering there. Then you think about the one minute of Gehinnom that you heard about. You think to yourself, "Okay, you know what? I'd rather be embarrassed with them for my whole life than that one minute of Gehinnom that I heard. Should such a thing ever come to pass, chas v'shalom." That is why I maintain that everyone needs to know a little bit about the punishment. The Torah does not shy away from describing the consequences of our actions, and it's imperative that we understand them properly. This is especially true when we consider the stark realities presented to us.

1:02:50My dear talmidim, as we continue our journey through Sefer Devarim, this week's parasha, Ki Tavo, presents us with a profoundly sobering moment. Following the blessings, we immediately encounter the tochachah, a series of stern warnings and curses. Among them, the very first curse addresses a transgression of the utmost severity, one that strikes at the core of our covenant with HaKadosh Baruch Hu. but apparently, the little bit that we need to know is a lot more than just one minute. Because it says in this parasha some details that are horrifying. For anyone who wants to know more details, I would highly recommend listening to last night's shiur. We went into some of the details. Not all of them, of course, because there are just too many, but we certainly touched upon the critical aspects. So now, first, it says here... 'Arur ha'ish asher ya'aseh fesel u'masekhah, to'avat Hashem.' Cursed is the man who makes a graven or molten image, an abomination to Hashem. This is a fundamental declaration, echoed by the entire nation with a resounding Amen. It underscores the absolute rejection of avodah zarah – idol worship – in all its forms. The Torah teaches us that such a transgression merits the gravest spiritual consequences, as it severs the sacred bond between Klal Yisrael and Hashem. My dear talmidim, we continue our discussion on the profound warnings against avodah zarah, idolatry, found in Parashat Ki Tavo. The Torah is explicit about the severe consequences of straying from Hashem. It states clearly, during the ceremony at Har Gerizim and Har Eival, the declaration regarding the gravest transgressions: "Arur asher ya'aseh pesel u-masekhah, to'avat Hashem!" Cursed is the man who makes a graven or molten image, which is an abomination to Hashem! And they proclaim this from the mountain, and the entire nation responds, "Amen!" This declaration of "Amen" signifies the nation's full acceptance of the truth and gravity of this curse. Indeed, my friends, that person is utterly cursed. It means that every single person present, every soul in Am Yisrael, wholeheartedly agrees: this person who engages in idol worship brings a terrible curse upon themselves.

1:03:38he is cursed. Why is this avodah zarah? Because avodah zarah doesn't necessarily need to be done in public. You can make yourself a little idol and worship it in the secrecy of your home. You can pretend like you're a religious Jew with a beard that could sweep the floor, but in reality, your idol is money. You work non-stop. You don't have any time for Torah. You don't have any time for Hashem. In reality, you just look religious, but you're not religious at all. This is the subtle yet profound danger. You might put on a show, but if your true devotion is to something other than Hashem, your actions are hollow, and you are in a state of avodah zarah without realizing it. So we see, my dear friends, that the Torah is very clear about avoiding partnerships that involve avodah zarah. But let us not make the mistake of thinking that avodah zarah is only about bowing down to statues in distant lands. Sometimes, a person can fall into a trap of avodah zarah right here, in their own home, in their own business dealings. For instance, think about a situation where, in reality, you might appear religious, but you steal from your companies. You steal from your customers. You are a completely dishonest person; it's just that no one has found out yet. You've turned money into a form of avodah zarah. When you take the motto 'In God We Trust' that's written on the currency itself, you're literally turning the dollar into your god, engaging in avodah zarah. It doesn't have to be an actual statue; there are all different types of avodah zarah. This is the grave danger, my friends. We must always be vigilant, always examine our own hearts and our own actions, to ensure that we are truly serving Hashem, and not any other master.

1:04:37We must always remember, my dear students, our unique status as Am Yisrael, a nation set apart, with a holy covenant, brit kodesh, with HaKadosh Baruch Hu. Our connection to Him is through His holy Torah, and this demands a certain level of separation and distinctiveness from the nations of the world, especially concerning matters of faith. This doesn't mean we cannot interact civilly; quite the contrary. But we must be careful not to blur the lines between kedushah and tumah, holiness and impurity. or sometimes you have people that want to be friends with the other religions. Certainly, I know many Christians who are very fine people, and likewise, many Muslims. Personally, there are no issues with them as individuals. However, to form a coalition or enter into a partnership with Christianity or Islam is unequivocally against the Torah. It is never written, not even once, in the Torah that one is permitted to associate with avodah zarah. As we learn from our chakhamim, our Sages, the prohibition against avodah zarah is one of the most severe in the entire Torah. We are commanded to maintain our distinct path and not to follow the ways of the nations that engage in such practices. This is a fundamental principle of our emunah, our faith, and something we must never compromise on, no matter how appealing the external circumstances may seem. Our responsibility is to uphold Torah U'Mitzvot without wavering, for the sake of our own spiritual integrity and the holiness of Klal Yisrael.

1:05:08Indeed, the Torah makes it clear that while we are to be a light unto the nations, showing kindness and guiding others towards truth, this does not extend to forming deep partnerships or coalitions that compromise our emunah. The question then arises: how do we categorize other faiths, particularly Christianity, in this regard? If, in the worst-case scenario, Christianity constitutes outright avodah zarah. They attribute G-d to three distinct entities. They depict the Divine as having taken on human form and even engaging in carnal relations, like a mere mortal. They essentially transform G-d into a human being, and so forth. That is the worst-case scenario, and it is unfortunately the most likely interpretation according to many of our sages. Indeed, most poskim consider it a form of avodah zarah. Some poskim, on the other hand, argue that it is not strictly avodah zarah. However, they certainly do not deem it permissible. What do they assert instead? They declare it to be kefirah – a profound heresy. Therefore, when confronted with such a fundamental theological divergence, the very notion of a true partnership or coalition becomes deeply problematic for a Yid. My dear talmidim, we must understand the severe nature of what we discussed regarding partnering with those who adhere to avodah zarah. Some unfortunately believe there are different levels of such partnership, that perhaps some subtle forms are permissible while others are not. But the Torah is unequivocally clear on this matter. There is no room for such distinctions. We cannot say that this one is equally problematic, and that one is equally problematic. There is no room to say that this one is acceptable and that one is worse. This one is equally problematic, and that one is equally problematic. Nowhere in the Torah does it say you can become best friends with an idol worshiper. You may be nice to them. You may help them find the truth. It's actually your responsibility to help the goyim find the truth. You are supposed to be an Or LaGoyim (a light unto the nations). But by forming a coalition and working in partnership with them, you are crossing a fundamental line, blurring the boundaries that HaKadosh Baruch Hu set for Klal Yisrael. Such partnerships are a grave transgression, for they compromise our distinct identity and commitment to Hashem alone, undermining the very foundations of Yahadut.

1:06:06Brothers, when we speak about our responsibilities, especially concerning those outside our faith, we must remember that our obligation is to be a light unto the nations. This means presenting the truth of Hashem's Torah to the world. It certainly does not mean blurring the lines or compromising on fundamental principles, as, unfortunately, some rabbis – even Orthodox rabbis – are doing today, Hashem Yeracheim, by forming partnerships with Christians. They are partnering with them to say that there can be a universal acceptance of each other, proclaiming, "You remain Christians, we remain Jews." Nowhere does it say in the holy Torah that we are permitted to do such a thing. Indeed, the very notion that we could endorse such a path for others is a grave error. For let us be clear on this fundamental point: My dear talmidim, we've been discussing the profound responsibility we have as Am Yisrael to uphold the truth of Hashem in the world. And sometimes, there's a misunderstanding that arises regarding our approach to those outside of our faith, especially concerning the severity of avodah zarah. Let us be clear: it is an absolute misconception to think that we, as Jews, could ever sanction or accept avodah zarah. It doesn't say anywhere at all that you could say it's okay to be an idol worshipper. It's not okay. It's absolutely. There is nothing okay about it. As a matter of fact, part of your obligation as a Jew is to be an ohr lagoyim, a light to the nations, meaning you have to tell them the truth. We don't necessarily—we're not obligated to become missionaries and go start knocking door-to-door, convincing all the Christians and different types of idol worshippers to convert to Judaism. But if you see someone who is genuinely interested in finding the truth of God, someone who is truly searching for an authentic connection to the Creator of the world—then our responsibility as Am Yisrael dictates that we must, within the bounds of halakha, share with them the path of Torah and mitzvot as revealed by Hashem. We must show them the beauty and truth of authentic monotheism, gently guiding them towards the seven Mitzvot Bnei Noach and beyond, should they pursue a deeper connection to the one true G-d, Baruch Hu.

1:07:01As Torah Jews, we have a profound responsibility not only to internalize the emes, the truth of HaKadosh Baruch Hu's Torah, but also to illuminate the path for others. It is a mitzvah to spread the light of Torah. Some might hesitate, out of fear or out of a misunderstanding of what their obligation entails. But I tell you, when you have the truth in your hand and you don't show it to him, you're a rasha. Why are you so selfish? You have the truth, tell him! If he doesn't accept, he doesn't accept it. But at least you told him. Tom, by the way, your New Testament has mistakes on every single page—and not just one or two. How many mistakes? Every single page has at least five! Which New Testament are you talking about? Because there are over 200,000 versions. Indeed, there are over 200,000 different types of New Testaments. It's not one cohesive book, but rather a collection of constantly changing texts, each one an attempt to 'correct' the previous, yet only introducing more errors. The most widely recognized of these, for instance, is the King James Version. However, even that particular translation is riddled with inaccuracies so glaring that a cheder yingel, a five-year-old yeshiva boy, would immediately recognize its flaws and understand that such a book cannot be taken seriously as a divine text. For example, in the very opening passages, you will find discrepancies that defy logic and basic textual integrity... Good evening, everyone, and welcome to our shiur tonight. We've been discussing the profound meanings embedded in the Torah's language, and how precision in translation is paramount when dealing with sacred texts. This becomes especially clear when we observe how other traditions have handled such matters. For instance, when we examine the translations found in what is commonly referred to as 'the New Testament,' we encounter significant issues. Indeed, it's not simply a singular, cohesive 'New Testament' as many imagine. Because 'the New Testament' itself contains numerous mistakes. And each time an error was discovered, every time there was a mistake, instead of correcting it, they simply wrote a new version. So, there are constantly new mistakes being propagated. Over the last two thousand years, it has reached a point where there are over two hundred thousand different versions of 'the New Testament.' The most popular version, the King James Version, has mistakes that even a five-year-old yeshivah boy would recognize as fundamentally flawed. For example, these inconsistencies are not minor quibbles; they reveal a fundamental lack of textual integrity. And these errors extend even to core concepts and translations of Hebrew terms that are crucial to understanding the original intent. For instance, you will find that...

1:08:02My dear friends, we continue our exploration of the wondrous depth of Torah. Today, let's delve into the mysterious creature known as the Re'em, which is mentioned no less than nine times in our holy Tanakh. Now, it is quite remarkable how often this term is misunderstood, particularly in non-Jewish translations. Indeed, in various Christian translations of the Tanakh, the word Re'em is translated in no less than nine instances. Re'em is an ancient Hebrew term, describing an immense and powerful animal. Our Sages, Chazal, teach us that its sheer size was colossal, comparable to what we might imagine today as a dinosaur. Yet, its physical appearance, as described, was a unique combination, resembling both a bull and a deer, but of truly gargantuan proportions. This unique description highlights the Torah's wisdom in presenting creatures whose very existence pushes the boundaries of our natural understanding, inviting us to contemplate the limitless power of HaKadosh Baruch Hu and the profound lessons hidden within His creation. We know from Chazal that the skin of the Re'em was used for holy purposes, such as the covering of the Mishkan, hinting at its immense spiritual significance. Brothers, we were just discussing the magnificent creature known as the Re'em. Indeed, the Re'em is often described as a truly colossal animal, perhaps combining the strength of an ox with the agility of a large stag, but certainly an animal of formidable size. This Re'em, as we know, its hide was used for significant sacred purposes, as detailed in various sources. It is, in fact, mentioned in no less than nine distinct places in the Torah. Now, it's particularly striking when one examines other religious texts. For instance, in the King James Version of the New Testament, when I first encountered this, I found it truly astonishing. I verified it multiple times across different editions, and each time, the same mistranslation appeared. One is left to wonder how such a significant error could have been made. Because, my dear friends, the word in original Hebrew is clearly Re'em. This highlights, my dear friends, the paramount importance of consulting the original holy tongue, Lashon HaKodesh, to truly grasp the profound meaning of our sacred texts, and not to rely on potentially flawed external translations that could mislead one entirely.

1:08:54...could mislead one entirely. And here is a prime example of such a distortion, one that truly beggars belief. For instance, the word they translated to in the New Testament is 'unicorn'. A unicorn is a mythical horse with wings that they created for cartoons, for little children's stories. It is not a real animal; it never actually existed. So, one might ask, they claim their book is divine, yet it contains a mythical character? I mean, even a five-year-old would know better! You might as well put Smurfs in there! My dear talmidim, we've been discussing the fundamental truth of our Torah, how Hashem made it easy to find for anyone who truly seeks it. Now, let us consider for a moment the claims of other faiths, specifically regarding the veracity of their sacred texts. People will speak of their holy books, claiming divine inspiration, yet sometimes, upon closer inspection, you find things that are... quite unbelievable, even to their own adherents. You would never expect to find stories like—Smurfs and Gargamel in there? Harry Potter put in there? I mean, it's a mythical character! Everyone knows it's a mythical character. No one actually believes that a unicorn ever existed! You ask a Christian, "Do you believe in unicorns?" "No," they'd say, "of course I don't believe in unicorns." Unicorns are in myths. They're in stories and, you know, things that people made up to entertain kids. And do you know that in your book, it's written nine times? Nine times it's written in your book! "No, no way!" you say. "There's no way that they wrote 'unicorn' in this holy book!" Okay, look, I'll show you. Nine different verses! You see? It's right there, plain as day. My friends, how can one claim absolute divine truth from a text that includes such fantastical elements, things that even its own followers acknowledge as fictional? This stark contrast highlights the unique standing of our Torah Kedoshah. It is a book of pure, unblemished truth, free from any such absurdities, because it is the very word of Hashem. The truth is indeed easy to find, if we only open our hearts and minds to it.

1:09:53You see, my talmidim, it's not just a casual mention; that's nine separate instances of such a fictional creature being included! Okay, that's nine mistakes and countless others. The point I'm trying to make is that Hashem made sure that if someone is looking for the truth, it's easy to find it. He says it in the Sefer Devarim, the Book of Deuteronomy, chapter 4: "If you search for Me with all of your heart and all of your soul, you will find Me." This is a profound teaching, my friends, showing us that the path to divine understanding is always accessible to those who sincerely seek it. My dear friends, we often speak about truth and emunah, about finding a path that resonates with the deepest parts of our neshama. And the truth is, the path to Hakadosh Baruch Hu is clear for those who truly seek it. If someone is truly looking for Hashem with all their heart and all their soul, it's very easy for them to not only find Hashem, but to find the fundamental flaws in everything that appears to be Hashem. Whether it be Islam, Christianity, Buddhism, or the eighty thousand other cults and religions out there, it's very easy to find mistakes in them. Whereas in Yiddishkeit, no one has ever found a single mistake. There may be aspects you don't fully comprehend or agree with, but there are no inherent errors or contradictions. And this, my friends, brings us to a profound point. There are indeed things in our holy Torah that transcend human understanding... We must grasp, dear students, a fundamental principle in our understanding of Torah and mitzvot. While some mitzvot, known as mishpatim, have reasons that our human intellect can largely comprehend, there are others, called chukim, which are divine decrees whose ultimate purpose remains beyond our grasp. It is crucial to internalize this distinction, for it teaches us humility and faith. Therefore, we understand that there may be things that you don't understand, but there are no mistakes. These are two different things. No one fully understands the mitzvah of Parah Adumah (the red cow). Even Shlomo HaMelech, concerning whom it states in the beginning of Sefer Divrei Hayamim (the Book of Chronicles) that he asked Hashem to grant him wisdom to judge his nation wisely, this great king, renowned for his unparalleled sagacity, openly admitted that even this specific mitzvah remained a profound mystery to him. This teaches us that true wisdom acknowledges its limits, especially when confronted with the infinite wisdom of Hakadosh Baruch Hu.

1:11:13We see this profound concept of chochmah, of wisdom, woven throughout the fabric of our holy Torah. Remember our great King, Shlomo Hamelech, who, when presented with an opportunity to ask for anything from Hashem, requested not riches or power, but wisdom to lead the Jewish people. Hashem answered his prayer, and Hashem says, 'because you asked for wisdom to judge My nation wisely and to comply with the Torah, not only will I give you wisdom beyond any man that ever lived, or will ever live, but I will also give you wealth and power and so on.' So even Shlomo Hamelech, the wisest of all men, said about the Parah Adumah, the red heifer, 'it is beyond me. I don't understand it. I don't understand how it does what it does. It purifies the impure.' This in itself is a profound chok, a decree beyond human comprehension, that it purifies the impure. But the deeper enigma, that which truly confounds all human logic, is that... My dear talmidim, we have been delving into the profound depths of tumah v'taharah, spiritual purity and impurity. We've seen how delicate the balance is, and how easily sanctity can be compromised. Yet, there are limits to even spiritual defilement. When we speak of something that is fundamentally pure, it simply cannot be defiled in certain ways; to say otherwise is an absurdity. To claim that, and it renders the pure impure – this simply makes no sense. As we have already discussed this at length. Consequently, when an individual engages in avodah zarah—whether it be the relentless pursuit of mammon, or the worship of a graven image, or the adherence to a false belief system—and you possess the truth of Hashem's Torah in your hand, yet you withhold it, you do not inform them, you lack the gevurah, the courage, to tell them; I can understand one not possessing such fortitude; you may not be an individual who relishes machlokes, or dispute. However, my dear friends, while we understand the human inclination, our ultimate responsibility as b'nei Torah is to disseminate Emes, to stand firm for the truth, and not to compromise where the sanctity of Hashem's Name is concerned. May we all merit to strengthen our emunah and to always speak truth, even when it is difficult.

1:12:13Indeed, like my own wife, who truly dislikes contention, some find such exchanges uncomfortable. And perhaps, for many of you present, the very idea of a machlokes or a heated discussion is not at all appealing. It’s entirely understandable; not everyone thrives on such an intellectual back-and-forth. Personally, I do find enjoyment in a spirited argument. That might make me somewhat of an interesting character in certain circles. Now, returning to my wife, she definitively does not like arguing. Consequently, I often find that I tend to "win" our discussions, not because of superior argumentation, but simply because she does not engage in the give-and-take. It often becomes a monologue on my part. Yet, this very predisposition—this ability to engage with differing viewpoints, to analyze and to debate deeply—has proven immensely valuable for my avodas Hashem, for my work in harbotzas haTorah, and especially for the years I spent immersed in profound lamdus in the yeshiva, where this skill is, naturally, paramount. My dear talmidim, we've often spoken about the sacred duty we have to safeguard our emunah and to uphold the honor of our holy Torah. Sometimes, this vital task calls upon us to engage with external challenges, to respond to those who question our eternal truths. This can often take the form of an intellectual discussion, or even, for lack of a better word, an argument or a debate. But not everybody likes to argue. I can understand that; it's not necessarily fun for everyone. Some people genuinely dislike it. My wife, for instance, truly hates it. This aversion is perfectly natural, and there is absolutely no fault in feeling this way. However, the need to disseminate and defend Torah knowledge, particularly in a generation facing so many spiritual trials, remains paramount. So, even if you personally shy away from direct confrontation, do not despair!

1:12:47My dear friends, we often find ourselves in situations where the truth of Torah is challenged, and some among us may feel uncomfortable engaging in direct confrontation. It is a mitzvah to defend our faith, but not everyone is suited to direct polemics. Therefore, it is important to understand that there are other ways to fulfill this vital task, particularly regarding issues of faith and other religions. And many people I know dislike such direct confrontation. Fine. You may not like to argue. But you can still have somebody else argue for you. What do you do? You take a link to one of the lectures. You take the debate that Rabbi Mizrahi had with the Christian professor. You take the debates that Rabbi Tovia Singer had with many other pastors and different types of Christian experts. And you show that in each one of these debates, Baruch Hashem, the truth of Torah prevails, and the claims of the other side are systematically dismantled. Every single one of them. It is not a matter of 50-50 or 70-30; the victory of Torah is absolute. Christianity can never truly win against the light of Torah. Simply send them the link, or share the recording. Let them be the judge. Understand, my friends, that in this way, someone else is doing the intellectual work for you. If you are hesitant about a direct confrontation with a friend, then leave a discreet link or a CD in their mailbox. The truth will speak for itself. Judaism wins hands down. Every single one of them. It is not like fifty-fifty or seventy-thirty. Every single one of them. Christianity can never win. Send them the link. Let them be the judge. Somebody else is doing the intellectual work for you. If you are hesitant about what might happen if you show it to this friend of yours, if they see the debate, then take a CD, leave it in their mailbox, and then leave.

1:13:44The Rambam himself explains that ultimately, these paths were laid to prepare the world for the coming of Mashiach. But this doesn't mean we validate them. It means we understand Divine Providence. What we need to focus on is our role in rectification. We must act with rachamim and wisdom, not with indifference or, G-d forbid, endorsement. So, if you have an opportunity to help someone who is distant, someone who has unfortunately stumbled into these mistaken paths, you should; but you must do it with sensitivity and discretion. For example, don't tell them it's from you. But do something. Do something. If you can't even get the CD, just pray for them at least. But do something for them. You can't just say, 'No, not only am I not going to do anything for them, but I'm going to make a partnership with them, make them feel like they're okay.' Make them feel like it's okay to be an idol worshiper? Tzaddik, it's not allowed! And again, even though there are some poskim that say that Christianity is not avodah zarah for non-Jews, for Bnei Noach, it is still absolutely forbidden for us, for Yidden. And even for Bnei Noach, it is a mistaken path, a divergence from pure emunah. We must never, ever, give the impression that such a path is acceptable or equivalent to the truth of Torah U'Mitzvot. Our task is to uphold the truth, to live by it, and to inspire others towards it, not to legitimize error. This is a crucial distinction we must always remember, my dear Talmidim. We must be very clear, dear friends, when we speak about other belief systems, especially those that emerged after the giving of the Torah, that claim new revelations or contradict the fundamental principles of our faith. It's a common misconception, particularly prevalent in today's society, that all religions are just different paths to the same truth, or simply 'another way' for people to connect to the divine. But our Mesora is unequivocal on this matter. From the perspective of halakha and the Torah itself, regarding these other religions that diverge fundamentally from Yiddishkeit and the truth of Matan Torah—no one says it's okay. What do they say? It's heresy. It's kefira. What is kefira? What does one receive in the Torah for being a kofer, for being a heretic? The death penalty! One is worse than the other. It's not like it's okay. It's never okay. So the Rambam asks, why did Hashem allow these religions to come into the world if they're so wrong? Right? And this, chaverim, is a profound question, one that many of our Rishonim and Acharonim grapple with, giving us deep insights into Divine providence and the ultimate purpose of creation. The Rambam himself, particularly in his Mishneh Torah, offers a fascinating answer, explaining that even these phenomena serve a divine purpose in preparing the world for the coming of Mashiach and the ultimate recognition of Hashem's unity throughout creation. We will delve deeper into that Rambam and its implications, b'ezrat Hashem, in our next shiur.

1:14:41My dear talmidim, we see in the world today an endless proliferation of beliefs, a dizzying array of paths people choose to follow, often pursuing the most outlandish ideas rather than the truth. It's as if people will worship anything and everything, just not Hashem. Because before Judaism, there was only avodah zarah, idol worship. There were no other religions. There was Klal Yisrael with the Torah, and there was avodah zarah. It was only after Matan Torah that all of the other religions were born, whether it's Christianity, Catholicism, the various sects within them, Islam, Buddhism, and countless other faiths that seem to sprout anew every day. This phenomenon, my friends, of constant novelty and invention in matters of faith, only highlights the unique and unchanging truth of our holy Torah. While people desperately search for meaning in every corner, creating new deities and doctrines, our path remains steadfast, from Sinai until today, unwavering in its truth. It's truly a testament to the craziness that happens in the world when people will worship everything except God. And what exactly does this "everything" entail? It's simply incredible the lengths people will go to, to invent a deity. Some people start religions by worshiping rats; others worship cows; still others worship motorcycles—you know, all types of, really, seriously! There are religions that worship motorcycles and cats and dogs and all types of crazy things. There's a new one that started a few years ago, probably a popular one, called Scientology. They got some fame because they had some stupid actors promoting it. All types of craziness happen in the world. Everything except God. People want to worship anything except God. This desperate search for meaning in every corner, this relentless pursuit of anything but the truth, defines the spiritual landscape around us.

1:15:39My dear friends, we live in a world filled with many voices, many philosophies, and unfortunately, much confusion. Yet, we, Am Yisrael, have been blessed with a clear path, an undeniable truth that has been passed down through generations. There are so many distractions, so many ideas that pull people in different directions, making it difficult for many to grasp the true essence of emunah. So, you have all of these things that are happening out there, but you have the truth in your hand. It is very easy to prove. Somebody could actually prove it for you; it is not like rocket science. Somebody could do it for you. Give a shiur, give something to demonstrate that all of these things are not there for no reason. It is not for no reason! Why did Hashem allow it? Rambam says it is because if it was just idol worship, the gap would be too great for humanity to bridge. He explains that even the seemingly negative developments of the world serve a higher purpose in G-d's divine plan, preparing humanity for the ultimate redemption. And it is precisely because of these initial, albeit flawed, steps towards monotheism that there is not such an insurmountable obstacle when Moshiach finally reveals himself. When we consider the nations of the world, we can discern varying levels of readiness for the profound revelations that will accompany the era of Mashiach. For those entrenched in pure idolatry, devoid of any concept of a single Creator, the transformation will be utterly bewildering. And one day the Mashiach comes, and they will say, 'Oh, this is a completely different world! We believed in a statue; we believed in a star; we even believed in some ridiculous idol. And now you are saying there is a Supreme Being?' It is too immense a gap. Far too significant a chasm for the goyim to adjust to. Whereas, at least concerning Islam and Christianity—even though they are completely mistaken, one more so than the other— these paths, despite their fundamental errors, nonetheless retain a certain recognition of a singular Divine power, a foundation upon which the ultimate truth may eventually be built.

1:16:39You see, even amongst the nations of the world, there's a certain level of recognition of a higher power, a supreme being. Even if their understanding of Hashem is flawed, one must acknowledge that at least they believe that they're monotheistic. They believe that they're worshipping one God. They believe that it's the same God. So, when they finally see the truth, when the Mashiach comes, there will be no room for doubt or confusion about his identity or mission. He will be universally recognized by all, without question. My dear chaverim, my dear students, this is the profound message we must internalize from our Sages. Hashem promises us that when the time of Mashiach comes, there will be no room for doubt or confusion about his identity. As the Gemara teaches us, the clarity will be absolute. And everyone's going to know who he is; there's not going to be a doubt. No one will be asking, 'Oh, is he Mashiach? Is he not?' No one will be saying, 'Yeah, but I'm not so sure. Maybe he's Ashkenazi, maybe he's Sephardic, maybe he's Yemenite.' There won't be any confusion thinking, 'I wasn't sure. I thought that the Mashiach was going to be something else.' You know, my friends, people want to have a visual of the Mashiach. They want him to conform to their own image, to their own expectations. But the truth, the absolute, undeniable truth, is that when Mashiach Tzidkeinu is revealed, it will be so undeniably clear, so universally recognized through the incredible miracles and the complete transformation of the world, that all human projections and biases will simply fall away. May we merit to see it, bimheira b'yameinu, amen.

1:17:18My dear brothers, we've been discussing the various ways people approach Avodas Hashem, and how sometimes, our own human perspectives can influence our understanding of ruchniyus. Now, let's turn our attention to the yearning for Mashiach, a yearning that is deeply ingrained in every Jewish heart, in all of Klal Yisrael. It's interesting to observe how these personal biases can even color our expectations for the ultimate geulah. For example, you see, people often have very specific ideas in mind when they envision Mashiach's arrival. Black people want the Mashiach to be black. White people want him to be white. Spanish people want him to be Spanish. You know, some might even envision him as Yemenite, convinced in their hearts that he's definitely Yemenite. Everyone, in a way, wants him to be like them, to resemble their own understanding or their own background. So when he finally shows up, many might exclaim, "No way! This isn't what I pictured!" Half the world is going to say, "No way!" But my friends, Hashem tells us that when Mashiach comes, everyone is going to know. Why? Because there are going to be bigger miracles at the time of Mashiach than there were during Yetzias Mitzrayim, or even during Ma'amad Har Sinai. These will be such open miracles, such powerful revelations of Hashem's presence, that there will be no room for doubt whatsoever. It will be clear, unambiguous to all. This is the ultimate geulah, the ultimate redemption, that we all yearn for and daven for every single day. We must simply be ready to accept it in whatever form Hashem deems fit, for His ways are beyond our human understanding. Let us pray that we merit to see it speedily in our days, Amen.

1:17:48We often speak about the profound responsibility of Am Yisrael to serve Hashem according to the dictates of His holy Torah. But what about the nations of the world, the umot ha'olam? Our Sages teach us that even amongst them, there is a path to serving the Creator, particularly those who act out of genuine, albeit misguided, faith. We distinguish between those who act with malicious intent or full knowledge of truth, yet rebel, and those who, due to a lack of understanding, sincerely seek to connect. So, let us consider this point: So, the goyim, they were unintentionally, unintentionally serving Hashem the wrong way. This is a crucial distinction. It highlights that while their path may deviate significantly from the true path of Torah and mitzvot, their sincere intent, even when misdirected, holds a different spiritual weight. It is not the service of the tzaddikim of Israel, nor is it the service according to the Sheva Mitzvot Bnei Noach as understood by our Oral Tradition. Yet, it underscores a profound principle in hashgacha pratit – that Hashem orchestrates all actions, even the mistaken ones, for a greater purpose in the cosmic scheme, ultimately leading towards the revelation of His glory in the world. This is why we must always pray for their enlightenment and for the full redemption of all humanity. When we analyze various belief systems, particularly those that have strayed from the true path, it is important to distinguish between deliberate heresy and unintentional error. We are not speaking here about someone who consciously rejects fundamental truths; rather, we are considering a different phenomenon altogether: not like the Pope, who knows the truth but still practices something wrong, but the people who are just ignorant and unintentionally serving. They have, for the most part, created something else, such that many Christians are not even truly authentic Christians. Meaning, they don't actually believe in the New Testament as it is truly written. If you ask most Christians, they don't believe in the New Testament, but they believe in JC. This creates a situation where what is commonly called 'Christianity' by its adherents is often a unique, personalized interpretation, effectively an entirely new religion that bears little resemblance to its foundational texts. This phenomenon highlights a profound disconnect between nominal affiliation and genuine doctrinal adherence, a tragic lack of understanding of their own traditions.

1:18:24My dear talmidim, we have just concluded our discussion on the bedrock principle of Yichud Hashem, the absolute oneness of our Creator, Hashem Yitbarach. This means, unequivocally, that there is no intermediary, no partner, no second or third power in the divine realm. We approach HaKadosh Baruch Hu directly, through tefillah and mitzvos, Baruch Hashem. Yet, sometimes, we encounter individuals, or we hear from others, who operate under a different understanding. They might attempt to explain their beliefs, and often, what they believe isn't even truly aligned with their own foundational texts. For instance, you might hear someone say, and this is a common point of confusion: "So, wait a minute, you're telling me you believe in Yeshu because you understand it's 'written' somewhere? Okay. Do you believe Yeshu is God?" "No." "Okay, the New Testament says he's God." "No, no, no, I believe he is the Mashiach." "But it doesn't say in the New Testament he's the Mashiach." "No, but that's what I believe." "So, you created your own version of Christianity. Most Christians don't actually believe in Christianity. They believe in something else. They make up their own religion." Rabbosai, this highlights a profound point for us, the Am Yisrael. Our emunah, our unwavering faith, is in Hashem Echad, the One God of Israel, Baruch Hu. There is no middleman, no figure to worship or serve other than Him. And regarding the Mashiach, as our holy Nevi'im and Chazal teach us, the true Mashiach will be a human being, a descendant of Dovid HaMelech, who will bring about the redemption and the universal knowledge of Hashem, not, chas v'shalom, a divine entity or one to be worshipped. This clarity in our ikarei emunah is what sets us apart and strengthens our unique bond with Ribbono shel Olam. Let us always remember these fundamental truths.

1:18:47As we discussed, the Rambam explains that for a complete idol worshipper, the path to true avodat Hashem can be overwhelmingly difficult, perhaps even impossible, due to the magnitude of the adjustment required. But there's another category of individuals, those who, despite their profound misguidance in certain aspects, were fundamentally searching for truth. They erred, yes, but their intentions, in a warped way, were directed towards the Divine. This is a crucial distinction. So, people like that, who were truly genuine in serving Hashem, despite their huge mistake in having a middleman, the adjustment for them is not going to be as drastic. For them, moving from that to knowing: 'There is no middleman; the individual they followed is actually a rasha; there is only one God, the God of Israel; and the true Mashiach is the one foretold in our sacred tradition' – for them, this will not be a great adjustment. This is the very insight that the Rambam addresses when discussing the transition away from mistaken beliefs. The crucial distinction lies in the underlying intention and the degree of error. Such individuals, with their sincere (albeit misguided) quest for the Divine, possess a foundation upon which the truth of Torah and mitzvot can be built without shattering their entire worldview. Their neshama was truly yearning, just misdirected. This explains why Hashem, in His infinite wisdom, arranged matters in a certain way, allowing for a pathway back for those who truly seek Him, even if they initially stumbled. And this brings us back to our discussion on the nuanced aspects of avodah zarah and the divine plan.

1:19:16My dear students, we continue our discussion on the profound wisdom embedded within the Torah's mitzvot and the divine providence that guides all creation. We often ponder the reasons behind certain commands and permissions granted by the Almighty, especially when considering the spiritual journey of an individual. Let us reflect on the immense challenge faced by those far removed from the truth. But for someone who is an oveid avodah zarah, like one completely immersed in avodah zarah, for them, it is going to be too great an adjustment. They will not be able to do it. That is what the Rambam states; that is why Hashem permitted it. At least, that is one rationale that the Rambam presented, of which I am aware. But of course, no one truly knows the Cheshbonot ha'Shemayim. So, that is the first thing they discuss, avodah zarah. I mean, it is my humble opinion; I am not trying to present this as the definitive word of all of our Sages. This understanding truly highlights the immense wisdom in the Divine plan, a gradual process of drawing all souls closer to Him. May we always strive to comprehend these profound lessons. With that, we will now turn our attention to the next aspect of this intricate discussion. My dear talmidim, we are privileged to learn the holy Torah, Torah min HaShamayim, given directly from HaKadosh Baruch Hu. But it is also important for us to understand the world around us, and to critically examine other systems of belief. I have, for intellectual purposes, looked into other religions, and some might assert that their establishment was not primarily driven by the personal interests of the creator. But, my friends, let us consider: are there truly creators of other religions who are still alive and actively involved today? Yes, some creators of these religions are, in fact, still with us. For example, when discussing such modern movements, one might mistakenly think of the founder of Scientology, L. Ron Hubbard, and believe he is still alive. While it is true that he was indeed a person deeply involved in the founding of that movement, it is a factual error to suggest he is still with us today; L. Ron Hubbard passed away many years ago, in 1986, to be precise. Nevertheless, the general principle holds true for many such founders, past and present. This shows us a crucial difference, a fundamental machlokes, between human endeavors and divine revelation from Shamayim.

1:20:10We have been discussing the profound realization that often dawns upon a person – that the pursuit of ephemeral matters, whether it be wealth, fleeting pleasures, or even attachment to worldly relationships, ultimately leaves the soul unfulfilled. This search for ultimate meaning, for a true tachlit ha'chaim (purpose of life), is what drives individuals to seek beyond the mundane. When one confronts this spiritual void, they may embark on a path to define a new framework of understanding existence. Yes, such an individual may still be among us, but he is, in fact, a creator of a new spiritual path. This endeavor is not driven by mere personal reasons or superficial motivations; rather, it is fundamentally based on the realization that material pursuits and worldly connections alone cannot provide ultimate meaning. Indeed, everyone who establishes a religion is, in essence, seeking to define a deeper purpose for life. They strive to offer an answer to that intrinsic human longing for significance, for something eternal that transcends the perishable nature of this physical world. This is why, as we discussed, money, relationships, and all these material things, cannot be the sole tachlit (purpose) – because a true, universal purpose must be attainable by everyone, not just a select few. Brothers, talmidim, we've been discussing the profound idea of tachlis ha'chayim, the ultimate purpose of life, and the necessity of a universal goal for all of Bnei Adam. Now, if we are to truly grasp what this purpose is, it is equally crucial to understand what it is not. A person often embarks on this spiritual quest when they come to understand the limitations of the material world. When one genuinely confronts the deepest questions of existence, when one finally internalizes these truths, baruch Hashem, then it is often that you create a religion because you finally realize that money can't be the purpose of life. Women can't be the purpose of life. Men can't be the purpose of life. Children can't be the purpose of life. All of these material things cannot be the purpose of life. Because if it's really the purpose of life, that means that everyone will be able to do it. And this is a crucial point, a bedrock principle in our understanding of universal purpose. If a purpose is truly universal, truly applicable to all of humanity, then it must be something that every single individual, irrespective of their personal circumstances, can realistically strive for and participate in. It cannot be limited by external factors or biological capabilities, for if it were, then it would immediately cease to be a universal tachlis for all of Bnei Adam.

1:20:48because we are all human beings, and therefore we must all share a common purpose. You cannot assert that you have one purpose and I have a different one. While you may certainly have a unique personal mission in life, as far as a universal purpose for all humanity, everyone must strive for the same ultimate ideal. We are all human beings. So, if the mitzvah of peru u'revu – the commandment to be fruitful and multiply, to have children – was indeed the singular purpose of the world, the very purpose for every single person, then how is it that so many people – thousands, even millions – are tragically unable to have children? ...then how is it that so many people – thousands, even millions – are tragically unable to have children? This fundamental principle applies to other common aspirations as well. For instance, we might ask, if the ultimate purpose of the world was to be rich, why is the vast majority of the world poor? The vast majority of the world is, in fact, impoverished. Only a very small percentage of the global population belongs to the middle or upper class. Most people live below what we would consider a middle-class standard. In America, one might not observe this reality as acutely, because most people here are relatively well-off. However, in the rest of the world, where the other 7.5 billion people reside, the financial reality for most is quite different. It's a stark contrast to the perception many in the West might have, which brings us to another point: ...

1:21:46Good evening, talmidim and dear friends. Welcome to tonight's shiur. As we delve into the profound depths of Torah and yiras Shamayim, we must also be attuned to the realities of the world around us. There is a concerning trend in our modern society, a general lack of basic knowledge that truly impacts our ability to understand even simple concepts. It sometimes feels as if the foundations of general education, even secular education, are crumbling. You know, people in America are relatively ignorant about the rest of the world. Research studies have been conducted that truly reveal the extent of ignorance in this generation. They go to universities—places that are supposed to be centers of higher education—and record themselves asking these students, these individuals pursuing higher education, questions. And yet, these students can't even answer the most basic inquiries. For example, they ask people in New York, and the results are often quite astounding, revealing a vast chasm in what one would consider basic general knowledge, making us truly ponder the state of society's understanding. It's a sad reflection of the galus we live in. My dear talmidim, we learn from our gedolim the profound importance of yedi'as Ha'aretz, not just geographically, but an understanding of the world around us, and especially how Klal Yisrael is perceived. It's truly astonishing, and at times, quite disheartening, to see the vast gap in knowledge among the general populace, even concerning matters that deeply impact us. Let me share with you a study that was done, which highlights this lack of awareness in a striking way. They conducted a survey, asking people some fundamental questions. For instance, they asked: "Who is Hitler?" Most people did not know who he was. I'm not suggesting they mistakenly thought he was someone else; rather, most people had simply never heard of him at all. Then, in another part of that research, they asked people, "How many Jewish countries are there in the world?" The average person responded with approximately twenty-seven. Twenty-seven! Can you believe the level of misinformation? And then, when these same individuals were asked, "How many Arab countries are in the world?" the answers they typically gave were incredibly low, often just two or three. This profound disconnect speaks volumes. And it gets even more unbelievable. There was one instance recorded – it's truly sad, yet in a way, almost comical – where people believed that Hillary Clinton, once she became president, had declared her first initiative would be to pass Sharia law. Such is the extent of ignorance and the wild misconceptions about Klal Yisrael and the larger world that we navigate, rachmana litzlan. It only underscores our responsibility to cling ever more tightly to Torah U'Mitzvos, for therein lies our true understanding and salvation.

1:22:42My dear talmidim, we learn from Chazal the importance of da'as, of true knowledge and understanding, not just in matters of Torah but also in navigating the world around us. It is truly astonishing how many people today are so engrossed in trivialities that they lack even the most fundamental understanding of the global landscape, as evidenced by the common misconceptions you hear. For example, when you ask them, they might say something like: "Twenty-seven Jewish countries in the world? There's not just one; there are twenty-seven!" And if you ask them how many Arab countries are in the world, they usually say, perhaps two or three, the exact opposite of reality! Then you ask them, and they once said—and this is both sad and almost hysterical—they said, "Listen, Hillary Clinton, once she becomes president, she said that the first initiative she's going to do is pass Sharia law." Can you imagine such a thing, my dear talmidim? This level of ignorance, my dear friends, is not merely amusing; it is deeply concerning, showing a complete disconnect from the realities that threaten klal Yisrael and the entire world. When people are so completely clueless, how can they discern truth from falsehood, danger from safety? They have no idea what they're talking about, and worse, they don't even bother to learn! What do they expect to happen when they simply accept such statements without question? What do they truly understand about something like Sharia law? My dear talmidim, we were just discussing the spiritual state of our generation, the dor ha'acharon. It's a challenging time, where basic knowledge of Yiddishkeit, of our history, and even of the world around us seems to be eroding. People are becoming increasingly detached from reality, from anything beyond their immediate, superficial desires. We see this even in their understanding of serious matters, where there is a profound lack of awareness. Consider, for a moment, the widespread ignorance surrounding concepts like Sharia law, which some Muslim communities enforce. What do people truly think? Do they naively imagine, "Oh, yes, Hillary Clinton – I'm going to vote for her, because her policies align with my understanding of Sharia law?" Do they even comprehend what Sharia law entails? You speak of curfews, of women being compelled to cover their entire bodies, or facing severe penalties. People simply have no idea; they are utterly clueless. Completely clueless. But if they spend their days absorbed in things like PlayStation, what intellectual or spiritual depth can we reasonably expect from them? This isn't merely about political choices, my friends; it's about a fundamental disconnect from reality, from emet. If we don't understand even basic societal structures or the implications of different legal systems, how can we possibly hope to grasp the profound complexities of Torat Hashem? We must awaken, we must strive for deeper knowledge, for da'as, before it is too late, and we truly have nothing left but superficiality.

1:23:36My dear friends, Chazal teach us about the decline of generations, a process sometimes difficult to grasp fully. But when we look around today, when we consider the challenges facing our Dor, our generation, we must ask ourselves a profound question: What has become of us? What can one truly expect from people in our times? We see a profound lack of engagement with basic intellectual disciplines, a reliance on external aids rather than internalizing knowledge. Some might look at this state of affairs and lament, chas v'shalom, that we are barely distinguishing ourselves in certain fundamental ways from those creatures whose existence is driven purely by instinct. Truly, I must confess, I sometimes fear that if Mashiach Tzidkeinu delays his coming much longer, he will find few prepared to truly receive him. Perhaps only those with the simplest, most fundamental understanding will remain. Our generation, sadly, often lacks even the most basic knowledge. They possess a profound deficiency in fundamental understanding. When we were children, baruch Hashem, we committed many things to memory. Now, myself included, how many people do you know remember phone numbers by heart? It's a stark reality, isn't it, when we consider this decline in fundamental memory skills. It's like we just said, my dear yidden, you don't use your brain, it stops working. Our sechel, our God-given intellect, needs constant engagement. Otherwise, it simply atrophies. Take, for instance, how our reliance on technology has affected something as basic as memory: Who remembers any phone numbers by heart now? No one remembers phone numbers by heart. Remembering nine digits, ten digits? Are you crazy? I'll tell you, it's all in the phone. Why should I even remember? It's in the phone. But when I was a kid, you remembered at least, I don't know, 15, 20 phone numbers by heart. You had to. You'd go to a pay phone, and you'd have to remember this phone number, that phone number. That's just the way it was. Now you ask one kid to remember their phone number from home, and they don't remember. And this, my dear friends, is a powerful mashal for our avodas Hashem. If we don't actively engage our minds, if we don't immerse ourselves in the words of Torah and truly internalize its mitzvos, then chas v'shalom, our spiritual memory also atrophies. We become oblivious, forgetting the gravity and the details of halakha, making us vulnerable. This idea resonates deeply as we now move on to what Hashem tells us regarding the significance of worshipping idols and how He considers them cursed, and then speaks about all these different types of arayos – the sex crimes. And the last one that He talks about in this specific section, in Parshas Kedoshim, Sefer Vayikra, in verse twenty-six, says:

1:24:37Good evening, dear talmidim. We are continuing our study on Parshas Ki Tavo, delving into the profound section of the Brochos v'Klalos. We also covered it a little bit yesterday, but it's still worth mentioning it again. The pasuk (verse) says, "Accursed is the one who will not uphold the words of this Torah to perform them. The entire people shall say Amen." So, Chazal (our Sages) asks, "What does it mean, a person that will not uphold the laws of Torah, the words of Torah?" What, then, is the meaning of 'not upholding the words of this Torah'? It means, effectively, nothing. That is the profound point. When one neglects to truly uphold the Torah, their very mind, their discerning intellect, ceases to function properly. Now, let us reflect: after Hashem details the gravity of worshipping idols and declares those acts cursed, He then enumerates various types of arayos, forbidden sexual relationships. The culmination of this entire section of curses, specifically in pasuk 26, is the declaration that states, This final general curse encompasses all the preceding specific transgressions. It signifies that the curse applies not just to one who actively transgresses, but also to one who passively fails to uphold the Torah in all its aspects. The significance is that by saying 'Amen' to this general curse, Klal Yisrael (the Jewish people) accept the entire Torah upon themselves. Good morning, talmidim. It is a great zechut (merit) to gather once again for our shiur in Torah. Today, we continue our discussion on the profound responsibilities incumbent upon each and every one of us regarding the sacred words of our Torah. As we touched upon briefly yesterday, it bears repeating, for its significance cannot be overstated. The passuk (verse) states, from Devarim (Deuteronomy) chapter twenty-seven, passuk twenty-six: "Arur asher lo yakim et divrei haTorah hazot la'asot otam, v'amar kol ha'am amen." This translates to: "Accursed is he who will not uphold the words of this Torah to perform them." And the entire people shall say, "Amen." So, Chazal, our Sages of blessed memory, in their profound wisdom, delve into the meaning of this passuk. They ask: What exactly does it mean, "a person that will not uphold the words of this Torah"? Many might initially think this refers to someone who simply fails to observe a mitzvah (commandment) or transgresses a prohibition. However, as the Gemara (Talmud) and other Chazal explain, the deeper meaning, especially pertinent for our times, goes beyond personal observance or lack thereof. This passuk is actually referring to those individuals who obstruct the path of Torah. It's not necessarily about people who don't observe the entire Torah, or who commit sins in the conventional sense. Rather, it refers to people who actively impede the teaching of Torah, who hinder the efforts of rabbeim (teachers) and talmidei chachamim (Torah scholars) in disseminating its wisdom. And in our generation, regrettably, these types of individuals often come from the least expected places, making their actions all the more insidious.

1:25:23this is actually referring to those who obstruct the path of Torah. Not necessarily those who fail to observe the entire Torah, or who commit sins. Rather, it refers to people who actively impede the teaching of Torah, who hinder the efforts of rabbeim and talmidei chachamim. And in our generation, regrettably, these types of individuals often come from the least expected places. My dear friends, talmidim, we gather here today to strengthen ourselves in Torah and yirat Shamayim. It's a challenging generation we live in, one filled with many tests and confusions. We see around us so many ideologies that are foreign to our holy tradition, and often, these are directly opposed to the very foundations of what we hold dear. We can understand, to some extent, where certain oppositions come from; for example, if you consider an individual who has strayed far from the path, someone who has perhaps been influenced by external philosophies that deny G-d and His Torah—sometimes, you know, someone that's a heretic, someone that's anti-Torah, some, I don't know, some lefty, crazy person, you start talking about the halakhot of the Torah regarding, you know, homosexuality, they lose their minds. But from them, you expect it. What is truly heartbreaking, and what tests our emunah even more, is when the challenge comes not from the outside, from those who openly reject Hashem, but from within our own ranks. We are living in unprecedented times, times of nisyonot (trials), where the challenges to emunah (faith) and Torah are manifold. The Gemara in Masechet Sotah, page 49, explicitly warns us that in the end of days, the truth will be despised, and those who speak it will face contempt. It's one thing to expect opposition from those who are fundamentally alienated from our heritage. From a communist mentality, you expect them to be against the Torah. But what you truly don't expect, what is utterly disheartening, is the extent of machloket and sin'at chinam that sometimes manifests itself among rabbis. Where you have certain rabbis who, mamash, seem to make it their task to go against other rabbis. And if it weren't a prophecy in the Torah, it would be very, very discouraging for someone like me. It's only because we are fortified by the words of our holy sages, understanding that these are the very signs of the approaching redemption, that we can withstand such trials and continue to speak the truth, bli ayin hara, with mesirat nefesh. May we all merit to see the coming of Mashiach Tzidkeinu speedily in our days, amen.

1:26:35My dear friends, we are gathered here this evening to delve into the profound teachings of our holy Torah. The challenges of our generation, particularly in bringing our brethren closer to Hashem and inspiring teshuva, are immense. As we navigate the complex spiritual landscape of today, it often feels like an uphill battle. We strive tirelessly, with mesirat nefesh, to illuminate the path of Torah and mitzvot for every Jew. And while we face external opposition from those who have strayed, sometimes the most disheartening experiences come from within, from people who should be on our team, but unfortunately, go against us. This phenomenon, disheartening as it may be, is not new, for you know, it's a prophecy in the Torah; it's a prophecy in the Gemara, Masechet Sotah, daf forty-nine. And there it says that this is one of the signs of the Acharit HaYamim: 'The truth will be despised, and anyone that says the truth will be despised.' So, if it wasn't a prophecy that we are in the Acharit HaYamim, it would be very discouraging for someone like me, or someone like Rabbi Mizrahi, because when you pour your heart and soul into spreading Torah and yiras Shamayim, and then you encounter opposition, especially from those you expect to be supportive, it can be truly challenging. We must remember that even in the face of such adversity, our mission remains paramount. We draw strength from the words of our Chazal and the knowledge that we are fulfilling a divine purpose, even when the path ahead seems arduous and filled with those who seek to undermine our efforts. May Hashem grant us the strength and clarity to continue our holy work, b'ezrat Hashem.

1:27:00Reb Shmuel, my dear friends, we often speak about the tremendous zechut it is to teach Torah and inspire others. It's a noble calling, a mitzvat Hashem, to bring more Yidden closer to Avinu Shebashamayim. But let's be honest about the realities we face. When we embark on the sacred mission of kiruv, trying to light that spark in another's soul, it's never a straightforward path. It requires immense mesirut nefesh and emunah. Listen, going into this, trying to make people do teshuva is already not easy. You're already arguing with certain people that don't want to become religious, and you're trying to save them. It's already one battle as it is. There are many, many battles that come with it. But to have someone that's supposed to be on your team go against you, it's truly disheartening. It makes the entire endeavor so much more difficult when you expect support and instead encounter opposition from within our own ranks. We must remember that we are all working towards the same goal, l'shem Shamayim. My dear talmidim, we are all engaged in the sacred work of Harbatzat Torah, spreading Torah to Klal Yisrael. It is a noble calling, fraught with challenges, yet filled with immense reward. We, who are chosen to teach and guide, should naturally find ourselves in a state of unity and mutual support. After all, we are all serving the same Ribbono shel Olam, teaching from the same holy Torah. Therefore, it is perplexing when we encounter those who seem to forget this fundamental unity. When one sees another engaged in the sacred work, even if their specific focus differs, there should be mutual respect and support, or at least someone who is supposed to have a common interest. You teach Torah, I teach Torah. Okay, you want to teach about Etrogim and Lulavim; fine, I teach Mussar. You teach about what you teach, and I teach about what I teach. Either way, we have a common interest; we are here to teach. Why should it concern you what I am doing? I am not interfering with you; do not interfere with me. And unfortunately, in today's generation, some rabbis make it their personal mission to attack others and undermine their sacred work, sowing division where there should be harmony.

1:27:51My dear friends, when we observe the confusion and challenges of our generation, we see a world that is often adrift, lacking a clear compass. When one chooses to depart from the clear and holy path of Torah, they inevitably find themselves in a precarious state. To go against it, against the unwavering truth and the wisdom of Hashem revealed through our Torah and Chachamim, is truly disheartening. And it is very, very sad, because you have no idea what is true, what is not true. You have no idea where to go, where to lean on, where not to lean on. And then you start having doubts everywhere. It becomes impossible to have peace of mind. But, my beloved brothers, this is precisely why Hashem gave us the Torah. For three thousand three hundred years now, the Torah has provided us with absolute clarity and emunah, a rock-solid foundation against all confusion. It ensures that when we listen to the guidance of our Gedolei Yisrael and cling to its sacred words, we achieve true shalom hanefesh and are spared from all these worries. but the Torah already knew this 3,300 years ago when we received it. Hashem already informed us that this would come to pass. And He also told us that, listen, whenever anyone teaches the truth, they have nothing to worry about. Worrying is simply a waste of time. So, we see, my dear friends, that HaKadosh Baruch Hu always protects His holy Torah. There may be some who find it difficult to accept the tremendous growth we are witnessing, the rapid spread of Yiddishkeit and the light of Torah reaching so many thousands. Perhaps they question our methods, or our speed, or even our very mission. But let me tell you something very clear, something taught to us from the very beginning of our holy texts: But by the same token, anyone who decides to stand in the way of the Torah, they need to know this parashah. They need to know that there is a special curse meant for you. Whether you are a rav or a regular person, whoever you are, if you interfere with Torah, you are directly challenging HaKadosh Baruch Hu Himself. It has nothing to do with me. This is not a personal matter between me and anyone; it is a spiritual battle. When one puts obstacles in the path of the Torah's dissemination, they are not fighting a human being; they are challenging the very will of HaKadosh Baruch Hu Himself. And we know from countless sources, from the Gemara to the Rishonim, what becomes of those who dare to stand against the spread of G-d's word.

1:28:47My dear talmidim, it is truly a zechut to witness the tremendous hashpa'ah and growth in limud Torah that we are seeing today. Baruch Hashem, so many Yidden are connecting to their heritage, to Hashem's Torah, and strengthening their emunah. However, with such a great awakening, sometimes comes resistance. Not everyone appreciates this holy Avodat Hashem. The few people who, you know, dislike how fast we're growing and publicizing the Torah, feel that it's, for whatever reason, unjustified, and it bothers them that we're reaching tens of thousands of people in a relatively short period of time. They simply cannot fathom the reach and impact of Klal Yisrael coming closer to HaKadosh Baruch Hu. This opposition, however, only strengthens our resolve. My dear chaverim, we often speak about the mitzvah of guarding our tongue, of refraining from lashon hara. But sometimes, we don't fully grasp the immense weight, the spiritual gravity, of our words, especially when they touch upon talmidei chachamim or those who are earnestly seeking to grow in Yiddishkeit. It is a profound responsibility that each of us carries. And yet, there are those who, tragically, seem to make it their mission to say bad things. They don't realize that if one person – just one person – out of all the people that are out there, one person listens to them, one person, not five or ten or a thousand, but one person listens to their shtuyot, to their nonsense that they say, like a comment that was written recently, which says, "Oh, here's the clown," or something similar. Do you understand the magnitude of that? If that one person, influenced by such lashon hara, becomes alienated from Torah or from their path to teshuvah, the spiritual reckoning is profound. The Gemara teaches us about the severity of causing a stumble, especially in matters of ruchniyut. We must be so careful, my chaverim, to always speak with kavod haTorah and with sensitivity for every Jewish soul, for who knows the full impact of even a single word?

1:29:33And what's the consequence? That one person reads it, internalizes it, and unfortunately, they might rationalize it to themselves, saying, "Oh, okay, if this rebbe says he's a clown, then I shouldn't listen to him." If that one person doesn't listen, doesn't do teshuvah because of that rebbe, or whoever it was that wrote the comment, it doesn't matter what you do for the rest of your life. The teshuvah you have to do is impossible! Go find out who listened to it. Go find out who didn't do teshuvah because of you. How can one possibly rectify such a transgression? It's unfathomable. This is not a light matter, my dear chaverim. This is a spiritual abyss. My dear friends, when we delve into the sacred texts of our Torah, we encounter various sections that speak of the mitzvot – the commandments – and the brachot – the blessings – that accompany their observance. But interspersed amongst these, we also find the tochachah, the admonitions and warnings. One might ask, 'Why does Hashem, our merciful Father, present us with such harsh descriptions of potential consequences?' And this is why Hashem gives us these details regarding the punishments: not, chas veshalom, God forbid, to merely 'scare' us, but rather to instill within us a profound understanding of the gravity of our choices, so that we should be wise and avoid foolish paths. Indeed, some of these punishments which we will now review, very, very briefly, are not abstract concepts, chas veshalom. Rather, they describe very real, tangible difficulties that can sadly descend upon us, manifesting...

1:30:15The current parsha, my dear Yidden, describes the tochacha, the admonitions and warnings for the Jewish people. It paints a picture of the severe consequences when we, G-d forbid, stray from the path of Torah. And from there, Rabbosai, we descend... ...into our truly horrible circumstances, G-d forbid. I mean, from losing all of one's money, which to any person who has ever worked a day in their life is a nightmare. If you have children, losing all of your money is an even bigger nightmare. For a parent, not having money for himself is one disaster, but not having money for his children, that's already a tzara of an entirely different, more devastating level, an unimaginable anguish. Just consider for a moment, the scenario described by Chazal: The Torah, in its profound wisdom and its warnings, lays out clearly the consequences of straying from the path of Hashem. We speak of the tokhechah, the admonitions found in Parashat Bechukotai and Parashat Ki Tavo, which describe the severe punishments that can befall Klal Yisrael if we do not uphold the mitzvot. These are not mere threats, chaverim, but dire warnings meant to shock us into spiritual awakening. They start subtly, with difficulties, and escalate to unimaginable horrors. The first, the very lowest rung on this ladder of tribulation, is the torment of hunger, the pain of not being able to provide for one's own. Imagine coming home and not having money to give your kids any food. "Abba, we're hungry! Ima, we're hungry!" "I'm sorry, honey. We don't have any money." Imagine that thought. Any mother that still has a heart in her body immediately starts crying just thinking about it. Even if she has fifty million dollars in the bank, she thinks about: "I come home, my kids don't have anything to eat." She already starts crying. That's one of the punishments. It's the first one. It's the lowest level. This is the initial stage, chaverim. A mother's heart breaks at the thought of her children starving. But the Torah, in its stark realism, does not stop there. It describes a progression, a descent into ever deeper despair, where the suffering becomes so unbearable, so utterly devastating, that it leads to acts unimaginable. This initial grief, this profound sorrow, is just the prelude to the ultimate, most horrifying decree mentioned in the Torah, a truly chilling prophecy.

1:31:10We spoke about the profound lessons of Parashat Bechukotai regarding the tokhekhah, the admonitions and consequences for not following HaKadosh Baruch Hu's ways. When we delve into these pesukim, we often find layers of interpretation. On the one hand, we can approach them from the "lowest level," understanding the simple meaning, the peshat. Then there is a "highest level" of understanding, which, in a stark and chilling manner, describes how the mother, in her utter despair and starvation, will feel such profound agony for her children that she will consume them. This horrifying scenario is explicitly written in the Torah, as it states, "You shall eat the flesh of your sons and the flesh of your daughters." Some find it hard to believe such words are in our sacred text. I assure you, my dear talmidim, we have read it, and we will revisit these pesukim as necessary. It is crucial for us to grasp the severity of these prophetic warnings. These are not the musings of some mere mortal, chas v'shalom, but rather the very words of Hashem, recorded in the Torah Kedoshah. In fact, this particular admonition appears in more than one place in the Chumash, not solely within this parashah, but also in other sections. These pesukim are a stark reminder of the devastating consequences that can result from a deviation from Torah and mitzvot. The Gemara and Midrashim elaborate on these passages, helping us understand the profound depths of this tokhekhah and the importance of teshuva. We've been discussing the profound consequences of straying from the path of Torah, and how the Torah itself lays out these admonitions for us to learn from. Indeed, the tokhechah, the severe admonitions, are articulated very clearly in Parashat Bechukotai. What does it say there? It states: "and you will sow your seed in vain, for your enemies will eat it." The meaning of "seed," or zera, here refers both to your agricultural produce and, chas v'shalom, to your very offspring, your children. This is indeed a terrible curse, signifying that all your efforts, your toil, even the perpetuation of your family line, will meet with futility and misfortune, chas v'shalom.

1:32:15My dear talmidim, we delve tonight into the profound warnings given to Am Yisrael within the Torah. The Tokhachah, the admonitions found in Sefer Devarim, chapter twenty-eight, are not merely historical accounts, chas v'shalom, but timeless lessons for us all. The Chazal teach us that these curses are meant to awaken us, to inspire teshuvah, rather than to punish. They vividly describe the consequences of straying from HaKadosh Baruch Hu's path. So it says here: first, it states you're going to be cheated in everything that you do. In all the business you do, you're going to be cheated. You're going to be downtrodden, meaning that it doesn't matter what you do, you're going to continue to face hardship. This is just the beginning of the punishments. You're going to feel downtrodden in every aspect. You're going to start losing your mind. You're going to go mad. And the passuk does not stop there, Rachmana litzlan. It continues to describe a state of complete disorientation, both physically and spiritually. The Torah then details these terrible physical afflictions, such as boils on your legs and knees that cannot be cured, from the bottom of your feet to your crown, meaning to the top of your head, which is what actually Iyov (Job) had. May Hashem protect us from such tribulations and grant us the wisdom to always follow His sacred mitzvot. Rabbosai, continuing our discussion of the tochacha, the Torah warns of the utter confusion and physical suffering that will afflict those who stray. Beyond the humiliation we spoke of, the pasuk describes a complete upheaval of one's reality. Everything you perceive will seem to be turned upside down. You will be afflicted with incurable boils, from the bottom of your feet to your very crown, meaning, G-d forbid, covering you completely from head to toe. This is similar to what Iyov (Job) himself experienced during his great trial. This paints a terrifying picture, Rabbosai, of the consequences of abandoning Hashem's ways, and it continues to describe how even in matters of war and national security...

1:32:49Reb Yidden, dear friends, we often look at success in a purely materialistic way. We see someone making a fortune, running a big company, and we think, 'Ah, they've made it!' But as the Torah teaches us, success isn't always what it seems. Sometimes, even when the money is flowing, there's a spiritual deficiency, a lack of bracha, a klala that undermines everything. The Navi Chagai speaks about this, saying, "You will take abundant seed out of the field, but you will harvest little, for the locusts will devour it." This is precisely what we're discussing here today, this idea that you can be working so hard, building a business, making millions, yet somehow, you're always short on money, always under pressure, always feeling like the next deal is the one that's going to save you. It's as if Hashem is telling us that, whatever battle you enter, you will already be destined to lose. You will go out against your enemies one way, but flee before them seven ways, meaning you're going to experience constant defeat and failure from the hand of Hashem. You're going to become a topic of public conversation, meaning people are going to make fun of you. They're going to say, "Oh, remember that guy who used to be rich? Yes, now he's homeless." "Remember that famous couple? They were married, they had ten children. Well, yes, now they're divorced." Such examples abound. Who wants to be the subject of such talk? This is the spiritual cost of not aligning ourselves with the will of Hashem, of not recognizing that all parnassah and all blessing comes from Him. When we forget this, when we chase wealth for its own sake without yiras Shamayim and mitzvos, then even if the money is there, it evaporates like mist. It's a hollow existence, a constant struggle, a "locust" that devours our efforts, leaving us empty. May Hashem grant us all true bracha and hatzlacha in all our endeavors.

1:33:21My dear friends, we find a powerful warning in the Torah that speaks directly to the struggles many face in our generation, particularly in matters of parnassah. The pasuk says: "You will take abundant seed out of the field, but you will harvest little, for the locusts will devour it." This applies to people who have businesses. Sometimes you have a business that makes a ton of money—millions and millions of dollars—but somehow the owners, the bosses, they just can't get by. They always seem to have a problem. They're always short on money. They're always under pressure. They always feel like the next deal is the one that's going to save them. What do you mean? You're making a million dollars a year! What do you mean, "save you"? What kind of "saving" do you need when you're already earning so much? This is precisely what the Gemara and our mefarshim explain. When Hakadosh Baruch Hu withholds His bracha—His blessing—from your efforts, then no matter how much you earn, it simply vanishes. Whether it's through unexpected lawsuits, exorbitant medical bills, unforeseen accidents, or even theft, the bracha on that money is gone, and you find yourselves, despite all your income, with absolutely nothing left over. It’s a profound lesson on the source of true wealth. This is precisely what the Navi describes regarding a lack of success. For instance, consider the situation where your employees work for $30,000 a year. Yet, how is it that you, the employer, are making a million, and still have no money? The Navi specifically explains this phenomenon: "You will earn a lot, but keep nothing." There will always be something that takes it away. This can manifest as lawsuits, medical bills, various disasters, accidents, or theft – all of which are orchestrated by Hashem. One way or another, Hashem will remove the blessing (brachah) from your money, and you will be left with nothing. This is the profound wake-up call Hashem sends us when our efforts do not yield their expected results, urging us to reflect on our spiritual state.

1:34:15My dear friends, we often experience periods in our lives, whether in business or personal endeavors, where success seems to elude us, despite our diligent efforts. We might recall, as I mentioned previously, situations where everything we touched turned from platinum to gold to nothing. And how often do we, in our human way, rationalize these setbacks, blaming them on trends, bad timing, or mere happenstance? But we must train ourselves to recognize the deeper hand at play. So when anyone runs a business or is employed, but somehow they don't have any money, know that this is already a wake-up call from Hashem. You will plant a vineyard and work it, but you will not drink its wine, nor will you gather its grapes, meaning you're going to start different projects, and nothing's going to work. And when such circumstances arise, we must resist the temptation to make excuses – to blame it on bad luck, a fleeting trend, or external factors. These difficulties, when faced consistently, are not random occurrences. They are, in fact, an unmistakable signal, a powerful message from the Ribbono shel Olam, urging us to look inward and recalibrate our path and our priorities. This is the hand of Divine Providence guiding us, even through struggle, towards a greater understanding of His will. ...towards a greater understanding of His will. Let me share a personal example of this truth, something I experienced firsthand in my own journey. In the earlier part of my professional life, everything I pursued seemed to flourish. Indeed, it felt as though everything we touched truly turned from sand to gold. However, a significant shift occurred in the latter half of my career. Suddenly, despite my diligent efforts, it was as if everything turned from platinum to gold to nothing. It was absolutely unbelievable. And initially, one makes excuses for such a turn of events. We say, "Oh, it's just a trend," or "It's just bad timing," "Just bad luck," or perhaps "bad decisions"—anything but acknowledging the hand of Hashem. This refusal to acknowledge the Divine Hand is a trap we must avoid. Because when we ignore these wake-up calls from Hashem, the challenges can escalate.

1:35:10We continue our discussion on the profound lessons embedded within the weekly parshah. Often, we encounter verses that seem straightforward, yet Chazal reveal layers of meaning, particularly when it comes to the crucial topic of family and spiritual continuity. The Torah emphasizes the chinuch, the upbringing, and the legacy we pass on to our children. It speaks of the deepest connection between parent and child, a connection that transcends mere biology. Sometimes, however, this bond is challenged, or even severed, in a spiritual sense. And it is in this context that we find the words of the prophet, which resonate even today. And this again continues. The pasuk states, "You will bear sons and daughters, but they will not be yours." Now, what does this mean? Chazal offer us several interpretations. On one level, this refers to a situation where, chas v'shalom, a Jewish man has children with a non-Jewish woman. According to halakha, these children are not considered Jewish; their Jewish identity does not derive from their father. Therefore, halakhically, they are not considered his in the context of the Jewish nation. Even if such children later undergo a proper giyur and convert to Judaism, they become entirely new souls, new creations, as it were. In the spiritual sense, they are no longer connected to their biological father's Jewish lineage in the way a halakhically Jewish child would be. They are, as the Gemara says, like a newborn child, distinct and separate from their previous non-Jewish identity. This interpretation highlights the profound importance of halakhic lineage and the unique identity of Am Yisrael. But there is another crucial meaning to this pasuk, which applies even when both parents are Jewish. The verse can also refer to sons and daughters who, despite being biologically and halakhically yours, nevertheless go against the values and traditions you have instilled. They might choose paths that are entirely foreign to their upbringing, effectively becoming "not yours" in a spiritual or ideological sense. This is unfortunately a challenge we see in many families today, where children turn away from the Torah values they were taught. This is also a fulfillment of the pasuk, for while they remain biologically connected, spiritually and ideologically, they have distanced themselves, becoming, in essence, "not yours."

1:35:38We are taught by our Chazal that there are instances where a parent may have biological children who, spiritually, are not considered truly 'theirs.' Biologically, they may still be his, but from a spiritual perspective, they are not considered his. Another tragic manifestation of this concept is what we unfortunately see in many families today, especially amongst the wealthy. This reminds us of the pasuk in Sefer Devarim, Parshat Ki Tavo, which says, "You shall bear sons and daughters, but they shall not be yours." This means, as our Sages explain, that these children will ultimately go against you, turning into adversaries rather than allies, perhaps even waiting for their parents' demise to inherit wealth. ...and this is precisely what the passuk warns us about when it speaks of the curses. We learn, "All your trees and fruits of your ground, the chirping locusts will impoverish." Meaning, whatever you do have, even what you've built with your own hands, if you go against the natural order, if you rebel against the source of your existence, then Hashem Yisbarach will ensure that it turns against you. Just look at what happens. We have cases, unfortunately, where a child — he wasn't really a kid anymore, he was like fifty-something years old — who received everything from his father; literally one hundred percent of his assets came from his father. All of a sudden, he takes that very money to sue his own father! This is nothing less than a curse from Shamayim, a true klalah. What happens then? They'll go against you. You have many people, unfortunately, today, especially in very wealthy families, where the children become enemies of the parents. They can't wait for them to die so they can inherit the money. I had a situation like that in my business. I had a guy who gave everything to his children. He was a multi-millionaire. He had a huge amount of money. He was in the dog food business. And one of his children literally became his enemy. Lawsuits, police... and all this, because the foundation of kavod av v'eim, of honoring one's parents, was completely shattered. It's a tremendous nisayon, a test, in our generation to maintain these fundamental middos.

1:36:22"We're learning about the klalos in Parshat Ki Tavo, and sometimes the Torah gives us examples that seem almost beyond belief. How could such terrible things happen? But the pasukim are talking about things that are so contrary to nature, so against logic, that it shows us the depth of the klalah itself. Imagine, for a moment, a scenario like this, illustrating the severity of a curse, even a curse from Shamayim: everything the fellow had – he wasn't really a kid anymore, he was like fifty-something years old – but everything he had was from his father, everything, one hundred percent. All of a sudden, he uses this money that his father gave him to sue him. That's a curse from Shamayim, a terrible curse. And then the Torah continues, as it says about the destruction of produce: 'All your trees and fruits of your ground, the arbeh – the devouring locust – will consume it,' meaning, whatever you do have, it will be taken from you, it will be destroyed. This is the extreme form of these klalos, when even that which Hash-m has given you directly, through your own efforts or through a parent's generosity, turns into something that becomes a source of pain and destruction. This is why the Torah warns us so strongly about not hearkening to the voice of Hash-m, because the consequences are so dire, as we see from these dramatic descriptions in the parshah." So what does the Torah tell us will be the consequence, chaverim, if we neglect this fundamental principle of Yirat Shamayim? All these curses will come upon you and pursue you and overtake you until you are destroyed because you've not hearkened the voice of Hashem. So it says here that all these curses – and mind you, this isn't even the full scope, this is just a portion of the parsha. All of these curses are for what? Because you do not have Yirat Shamayim. It’s not simply for committing a specific aveira; it's for the very absence of Yirat Shamayim itself. And this is truly just the beginning; we've barely scratched the surface of what the Torah warns about in this section.

1:37:18We have been discussing the profound lessons from the tochachah, the admonitions found in our Parshiyot. It's critical to understand the depth of these warnings, as they are not merely about explicit transgressions; it's not even just for the sin. This is just for not having Yirat Shamayim. And I only read maybe ten percent of this section. Just for not having Yirat Shamayim, that's what you get. People say, 'No, no, you just have to love Hashem, love Hashem.' Okay, first fear Him. Because it's a consequence if you don't fear Him. All right, it says you're going to serve your enemies. The Torah paints a vivid picture of the consequences that stem from such a fundamental failure. It is from this lack of proper reverence, this absence of Yirat Shamayim, that the yetzer hara can take hold, leading to further downfall and bringing upon us the severe decrees of Heaven, as we learn next that... Good morning, everyone, and welcome to our weekly shiur. We have been carefully studying the tokhecha, the admonitions, within the Torah, particularly the dire consequences promised to Bnei Yisrael should we, chas v'shalom, not adhere to HaShem's mitzvot. The Torah warns us explicitly that, rachmana litzlan, HaShem will send against you. This is some of the points we reviewed yesterday. But one of the key insights we discussed, including in our shiurim in New York, is that all of the severe punishments detailed in these two parashot, specifically in Parashat Bechukotai and Parashat Ki Tavo, they unfolded not only during the destruction of the First Bet HaMikdash and the Second Bet HaMikdash, but tragically, these warnings have manifested themselves multiple times throughout our history after that. One of the most notable times that everyone can connect to, unfortunately, is the Holocaust. And we had a whole shiur, or even a couple of shiurim, when we were in New York, talking about how everything that happened during the destruction of the Bet HaMikdash...

1:38:17The Torah's warnings, particularly in Parashat Ki Tavo, describe the terrible consequences of our actions, culminating in the destruction of the Beis HaMikdash, the first one and the second one, but these tragedies actually happened multiple times throughout history after that. One of the notable times that everyone can connect to is the Holocaust. And we had a whole shiur, or a couple of shiurim, in New York talking about how everything that happened during the destruction of the Beis HaMikdash was specifically written in this very parashah, foretelling events that would unfortunately repeat themselves. Indeed, we find it explicitly written in this parashah what will happen. And everything that is written concerning what will happen also came to pass during the Holocaust, yimach shemam vetziram. So, for example, here it says, "You will serve your enemies whom Hashem will send against you. In hunger, and in thirst, and in nakedness." This, Rabbotai, is obviously referring to the Nazis, yimach shemam, who turned us all into slaves. You see how they treated the Jewish people, without distinction. Whether a talmid chakham or a simple Jew, whether righteous or, chalilah, not, they made no distinction. To them, we were nothing more than mere bodies, objects to be dehumanized and destroyed. My dear friends, we have been discussing the horrific nature of the persecutions endured by our people throughout history, and specifically the unparalleled barbarity of the Holocaust. The depravity of our enemies, yemach shemam, was such that for them, it didn't matter who was before them. The Jews, whether righteous or, rachmana litzlan, less observant, were all the same to them; they were seen as mere bodies, devoid of humanity. Anyone who spends even a few minutes watching some of these devastating Holocaust videos – and it is truly, profoundly disturbing – will understand the depth of this tragedy. It is necessary for every Jew to know that it happened, and, for those who are able, to bear witness to it. For if one lacks Yirat Shamayim beforehand, the sheer horror can certainly instill it. And, indeed, our Chazal and pesukim tell us clearly that this was, rachmana litzlan, a bitter decree and a punishment from Hashem. Now, let us delve into the profound question: How do we know that these prophetic warnings, particularly those describing an eagle swooping down upon us, specifically refer to the unspeakable cruelties perpetrated by nations like Nazi Germany and, long before them, the Romans? We find several explicit hints in our sacred texts. For example, the Torah states...

1:39:41So, the Torah, in Parshas Ki Tavo, gives us a chilling prophecy, describing the terrible calamities that will befall Am Yisrael if we do not follow Hashem's ways. Among these, it warns of a fearsome enemy, a nation that will bring great suffering. The pasuk states, "A nation whose language you will not understand. A brazen nation that will not be respectful to the old nor gracious to the young." Chazal and many meforshim have applied these pesukim to various exiles and persecutions throughout our long history, but there are a few ways we know that this is specifically referring to Nazi Germany and the Romans. Number one, we see here what it says: "Hashem will bring upon you a nation from afar, from the end of the earth, as an eagle swoops." And this imagery of the eagle is strikingly specific. Indeed, when we look back at our history, we find that the eagle was the central emblem for two of our most brutal oppressors. We continue our shiur delving into the timeless wisdom of our holy Torah. As we have learned in Sefer Devarim, the Torah describes a future adversary, stating: "A nation whose language you will not understand; a brazen nation that will not be respectful to the old nor gracious to the young." And here, concerning the eagle—anyone who knows a little history knows that both the Romans and the Nazis had an eagle as their symbol on their flags. Indeed, both of them displayed an eagle on their flag. This remarkable foresight from our sacred texts is just one example of the depth and prophecy embedded within the Torah, hinting at events that would unfold millennia later.

1:40:28We were just discussing the profound insights the Torah offers into the future, and how its wisdom transcends time and human understanding. Indeed, our Sages teach us that there is nothing new under the sun that is not alluded to in the Torah; but further to show that the Torah knew about Nazi Germany well before Germany came into existence, we go into the Gemara, Masekhet Megillah. This is the Torah Sheb'al Peh. The one part of the Torah that everyone has a problem with is the Torah Sheb'al Peh. This lack of acceptance often stems from a fundamental misunderstanding of its Divine origin and integral role, which prevents them from fully grasping its profound truths. While many nations, and even some within our own people, readily acknowledge the Written Torah, the Tanakh, as G-d's word, they stumble when it comes to comprehending the absolute necessity and authenticity of the Torah Sheb'al Peh. This is precisely where the critical distinction lies. Often, we hear the argument made by outsiders, or even by those within our own ranks who are struggling with basic emunah, when they question the exclusivity of our tradition. They might say something like: "Everyone says, 'No, the Five Books of Moses, the Tanakh, the twenty-four books—the Christians, the Muslims, and the Jews all believe in them.' Even though the Muslims and the Christians have texts that contradict our Torah, they still acknowledge that our Torah is real. They simply claim a continuation according to their understanding. So, one might ask, 'How come you're not Jewish?' And he responds, 'No, no, we are not Jewish because we believe we have a different book.'" This highlights a fundamental misunderstanding of what defines the Jewish people and our unbroken tradition, especially concerning the Torah Sheba'al Peh, the Oral Torah. For one truly to grasp the depth and continuity of our heritage, one must understand that the written text is inseparable from its oral tradition.

1:41:22Many unfortunately claim the Oral Torah is merely man-made, failing to grasp its profound divine origin. However, upon deeper study of the Written Torah itself, we undeniably discover the inherent necessity for a second, complementary part of the Torah, known as the Oral Torah. The Oral Torah, as Chazal teach us, encompasses numerous sacred works that elucidate and expound upon the Written Law. Among these are the Mishnah, the Gemara, the Shulchan Aruch, and the Zohar. While all are vital, the Gemara stands as a monumental work, forming the bedrock upon which much of the Oral Torah is expounded. Tragically, this foundational element, the Gemara, is precisely where many of those who identify as secular Jews and others have lost touch, leading them to fundamentally misunderstand the divine nature of our entire sacred tradition. It is our sacred duty to illuminate how the Written Torah cannot be fully understood or properly observed without the Oral Torah, demonstrating its undeniable divine origin and integral role in Jewish life for millennia. Good evening, talmidim, and welcome back to our shiur. Tonight, we will delve into a topic that is often misunderstood, not only by those outside of Yiddishkeit, but sometimes even within our own circles: the sacred nature of the Oral Torah. This is something that Reform, Conservative, Christian, and Muslim people have a significant problem with. They have a problem with the Oral Torah. They all claim it's man-made. Now, if something is purely man-made, meaning that Hashem had no involvement in it whatsoever, is it truly possible for it to contain divine information? Chas v'shalom! Their premise, of course, entirely misses the point of Torah Sheb'al Peh, which, though transmitted by humans, remains Torah MiSinai.

1:42:20My dear friends, we often encounter the misguided notion that Torah Sheba'al Peh, our Oral Torah, is a purely human invention, a collection of laws and traditions developed by our Chachamim without a direct divine origin. Such an idea fundamentally misunderstands the entire framework of our mesorah. Let us consider the very definition of 'divine': if something is man-made, meaning that Hashem had no involvement in it whatsoever, then it would be impossible for it to be divine also. It's either divine or it's not divine. Of course, there are stories within it that are personal accounts of certain Rabbanim and historical events, and even certain mistakes they made by listening to the Goyim. However, to claim that these human aspects negate the entire divine source of the Torah Sheba'al Peh itself is a profound error, for the very principles and methods by which our Chachamim transmit and interpret the Torah are themselves divinely ordained, stemming directly from Har Sinai and articulated in texts like Pirkei Avos. Brothers, as we've just seen from the profound insights within the parasha – how can one possibly explain these ancient allusions to lands like Germany, which did not exist as such millennia ago, other than through Ruach HaKodesh? This is just one of many proofs for the divine wisdom embedded within our Mesora. But to say that this has no source, to say that the Oral Torah has no source, no divine source – for anyone who has learned even a few moments of Gemara knows that this is a clear mistake. It's already two hours into this shiur. Reb Weber has come. Do you have it? We simply cannot deny the divine origin of the Torah Sheb'al Peh. It is the very essence of our Yiddishkeit, passed down from Moshe Rabbeinu at Har Sinai through the generations, ensuring the eternal relevance and depth of Hashem's holy Torah. Now, let's turn to the next sugya...

1:43:15My dear talmidim, we often speak about the divine origin of our sacred Torah Sheba'al Peh, and how its wisdom transcends human understanding and historical timelines, so what is an example of a little bit of divine information in the Torah Sheba'al Peh that shows that this clearly cannot be man-made, and it is clearly the word of Hashem? When one delves into this particular parashah, you will see that there are obvious signs that we are talking about Germania, but Germania as a nation did not exist 3,300 years ago. This remarkable foresight, my friends, is but one profound testament to the eternal truth and divine authorship of our holy Torah. Indeed, Chazal teach us much about the nature of nations and the unfolding of history, and the words of our great Sages like Yitzhak Avinu, who understood the depths of Divine Providence, provide profound insights into these matters. Sometimes, to truly grasp these lessons, we must look at how they manifest in later generations and how nations rise and fall. Consider, for example, the history of a nation like Germany. Germany, as we know it, was only founded approximately eight centuries ago. One might consult various historical sources and find mention that numerous tribal groups came together to form a new entity, a new people, which they eventually referred to as Germania, or Germany. Then, tragically, approximately seven or eight centuries later, we bore witness to the horrific events of the Shoah. This tragic episode, occurring so many centuries after the initial formation of that land, underscores the deep complexities of global events and the unique challenges faced by Klal Yisrael throughout history. It is a stark reminder of the long arc of galut and the constant need for us to cling ever more tightly to Hakadosh Baruch Hu and His holy Torah. Let us now return to the words of the Gemara, where more profound lessons await us.

1:44:11Good evening, talmidim. It is a great zechut to learn together tonight. We have been discussing the profound depths of Yaakov Avinu's tefillah and his relationship with HaKadosh Baruch Hu. To gain further insight into this, we turn to the words of our Sages, Chazal, as recorded in the holy Gemara. Now, in the Gemara, which was redacted approximately seventeen hundred years ago, it also contains teachings, much like the Mishnah which predates it by well over two thousand years. There's a fascinating piece of information found there. It states in Masechet Megillah, daf vav, that Rabbi Yitzchak also said – and let's delve a moment into the words of Yitzchak Avinu, our holy father, His words often reveal profound sododot and insights into the essence of our Avos. We find here a crucial foundation for understanding the pasuk we're analyzing. This statement from Rabbi Yitzchak is key to unlocking the interpretation provided by Chazal regarding Yaakov Avinu's address Lefnei HaKadosh Baruch Hu. My dear talmidim, as we delve deeper into the profound words of Yaakov Avinu, we recall his impassioned prayer to the Ribbono Shel Olam concerning the wicked Esav's malevolent desires. And it is concerning this very passuk that our Sages, Chazal, explain: What does this mean? What is the profound significance of this statement? It means that Yaakov said directly before HaKadosh Baruch Hu, the Holy One, Blessed Be He, articulating his plea with utmost sincerity and clarity. This wasn't merely a thought or an internal musing; this was a direct, fervent prayer, an appeal from the very depths of his soul to the Master of the Universe, ensuring the safety and future of Klal Yisrael.

1:45:09My dear talmidim, we were just discussing the incredible power of the bull, and yet how completely it can be controlled by that small nose ring. It's a profound mashal for life, for avodat Hashem, for how we deal with challenges. Sometimes, the most overwhelming forces can be rendered powerless if you know where the "nose ring" is, if you know that one critical point of vulnerability or control. And this understanding is beautifully illustrated in the tefillah of Yaakov Avinu when he confronts his brother Esav. Esav, as we know, was a man of immense strength, raw power, and hatred. To human eyes, he seemed unstoppable. But Yaakov Avinu didn't look at the raw strength; he looked for the "nose ring," that one point of control. And that's what he prays for. He targets the very heart of Esav's desire, knowing that if that is denied, all of Esav's power crumbles. Oh no, I'm sorry, I misspoke. It wasn't Yitzchak Avinu who we're quoting here; it was actually Rabbi Yitzchak. So, Yaakov Avinu is saying here, he is pleading with Hashem, Master of the Universe, saying: "Do not grant Esav ha-rasha, his brother, the desire of his heart." And what is the desire of his heart? It is to have ultimate power, specifically to kill Yaakov, to wipe out Yisrael. Yaakov Avinu understood that if Hashem simply denies Esav that ultimate desire, that specific objective of wiping out Yisrael, then whatever other power Esav might wield becomes harmless. It's like the bull: you don't need to defeat the whole animal; just pull on that nose ring, and its strength is useless. This is a profound lesson for us, my friends. When faced with overwhelming forces, don't despair. Look for the "nose ring," look for that one critical point, and turn to Hashem in tefillah, just as Yaakov Avinu did.

1:45:37Yaakov Avinu davened to Hashem, describing how even a seemingly unstoppable force like Esav could be kept in check. He said, in effect, "Ribbono shel Olam, please ensure that Esav's power is never absolute. He can be managed, just like a powerful animal. Do not remove his nose ring. Do not remove his nose ring. What's this nose ring about? When you have a bull, a bull is a very, very strong animal. Now, you can't control it by telling it where to go. So what do they do? They put a nose ring on it. Because all the power of this big bull is worthless if you pull on this nose ring. It creates too much pain for him. This is the mashal Yaakov Avinu used to convey a profound message to Hakadosh Baruch Hu. He understood that while Esav might be a necessary tool in the Divine plan, his power must always remain constrained. Just as a bull can be guided and even halted by its nose ring, so too must Esav's destructive potential be limited. We pray that Hashem always keeps that metaphorical nose ring firmly in place, ensuring that even when we face challenges, we are never truly at the mercy of unrestrained evil. And that's why, with this simple device, the animal's brute force is rendered manageable. Indeed, the bull slows down immediately if you pull him by that nose ring. This is precisely the mashal Yaakov Avinu employs here, as he speaks to Hakadosh Baruch Hu. Yaakov is essentially conveying, "Ribbono shel Olam, I understand that You may need to utilize Esav as a tool to bring certain challenges or even difficulties upon my descendants. However, I plead that You do not grant him absolute dominion; please do not give him full, unrestrained control." This profound prayer reflects Yaakov Avinu's deep understanding of the delicate balance between divine justice and the preservation of his descendants. It is a plea that Hashem should

1:46:35We are continuing our discussion on the wisdom of Chazal regarding the nature of Esav and Edom, as alluded to by Yaakov Avinu himself. The Midrash explains that regarding this dangerous nation, we must... always leave the nose ring on his nose. Why? As it states here, this refers to Germania — which Chazal identify as the country we know today as Germany — the royal province of Edom. For if they were to be given full control, if they were to go forth with all that they desire in their hearts, they would destroy the entire world. This profound mashal from Yaakov Avinu serves as an eternal warning, reminding us of the immense destructive potential inherent in Edom. We see how relevant these ancient words of our Chazal are, even in our own generation. May Hashem protect us from all evil and bring us closer to the complete Geulah, speedily in our days, amen. We have been exploring the profound insights of our Sages concerning the lineage of Esav and its historical manifestations. To further grasp the depths of this prophecy, let us turn to a critical teaching from our patriarch. So Yaakov Avinu has given us a profound parable. He is saying that Esav, who is Edom, is ultimately identified with this nation called Germania. If they were given full control and all that their heart desires, they would seek to destroy the entire world. This, regrettably, sounds all too familiar throughout history. Germania, which is the Hebrew term for Germany, carries significant prophetic weight. So how do we know this Germany is the same Germany? Maybe there was another Germany. If you look at history, there was no country named Germany 2,000 years ago. Germany was created again 800 years ago, but maybe it's a coincidence. Maybe it's a coincidence, so we read further. Rabbi Chama Barchanina says, there are 300 crowned princes in Germania of Edom.

1:47:36My dear friends, we just learned that the Gemara tells us this Germania of Edom is comprised of three hundred crowned princes. But a crucial question immediately springs to mind: So, how do we know this Germany is indeed the same Germany? Perhaps there was another land called Germany. Historically, there was no unified country named Germany two thousand years ago; the entity we recognize as Germany today, for example, really only coalesced about eight hundred years ago. So, perhaps it's just a coincidence? But we must examine further. What else does the Gemara teach us? Rabbi Hama bar Chanina states unequivocally: "There are 300 crowned princes in Germania of Edom." This detail, rebbe, is not just an interesting historical tidbit. It provides a key to identifying this mysterious land and unlocking deeper insights into the prophetic vision of our Sages. Let us therefore continue to plumb the depths of this remarkable Gemara. Now, as we continue to plumb the depths of this remarkable Gemara, we find it offers even more profound insights into the nature of Edom's dominion. The Gemara reveals: and there are 365 chieftains in Rome. And every day one group goes forth to encounter the other group, and one of them is killed. And they would then have the trouble of appointing a new ruler in his stead. So, here it's giving us a wealth of information. Rabbi Hama bar Chanina, through the Gemara, is telling us this Germania of Edom is comprised of 300 crowned princes. This level of detail is extraordinary, painting a vivid picture of the political structure of these ancient powers. The Gemara provides us with these precise numbers, laying the groundwork for us to draw powerful connections to later historical developments, as we discussed earlier. Rebbe, this isn't just a coincidence. Remember what I just told you guys in the beginning?

1:48:29My dear talmidim, we've been discussing how every detail of history, every turn of events, is foreshadowed within our holy Torah. Hakadosh Baruch Hu has revealed to us not just the path of halakha, but also the grand tapestry of human existence, from its very beginning to its ultimate redemption. We must always remember that there's nothing new under the sun, and the prophecies embedded within the Chumash itself lay out the groundwork for everything we see unfolding in the world around us. So, we ask ourselves, how does this relate to the events of today, to the history of nations? What did I just tell you guys in the beginning? You look at the U.S. archives, and you look at the foundation of Germany. Germany, you know, it was founded when three hundred—exactly three hundred—barbarian entities came together, led by three hundred princes. What was their downfall? Lack of proper leadership, which is precisely what it's saying here. So here you see that this principle, and while the text continues to go into many more details, the fundamental point here is quite obvious. My dear friends, the message is stark and clear: the foundation of a nation, its strengths and its weaknesses, particularly in its leadership, dictates its destiny. And this is not just some historical conjecture from secular archives; no, this is the very truth that is alluded to and expounded upon in our sacred texts. We're not just speaking hypothetically here; rather, we're talking about the profound insights that directly apply to...

1:48:57My dear talmidim, when we delve into the depths of our holy Torah, we uncover not merely chronicles of the past, but a timeless blueprint for all generations. It is through the Torah that Hashem reveals His master plan, guiding us and foretelling the destinies of nations. We have witnessed countless prophecies unfold throughout history, confirming the truth of our sacred tradition. Indeed, even in the most recent and devastating chapters of our history, such as the Shoah, we see the prophetic words manifesting, that we are talking about the very same Germany. We are talking about the very same country, the very same people, and all the very same details. All of these profound events that happened, and all of the events that will yet happen, are already meticulously written in the Torah. Hashem gave it to us in the Torah for a profound reason. We have prophecies in the written Torah. These prophecies, my dear brothers, extend far beyond historical events. They speak of the future, of the coming of our righteous Mashiach, and even of the war of Gog U'Magog. These are not just ancient tales; they are potent signs, a powerful wake-up call for each one of us. They serve to remind us, profoundly and urgently, that it is time to reflect, to strengthen our connection to Hashem, and to do complete teshuvah. My dear friends, the warnings in this week's parasha are incredibly stark, painting a picture of the profound spiritual and physical consequences of straying from Hashem's path. It's not merely theoretical; throughout our history, and even in our sacred texts, we find clear indications of the future. We have many such prophecies elucidated in the Talmud and the Gemara, countless predictions of events that have already transpired and those that are yet to unfold. Among them is the ultimate prophecy of the coming of Mashiach, and, lo aleinu, the war of Gog and Magog. These are all momentous events that should serve as a potent wake-up call, urging each of us to recognize the urgency and importance of strengthening our teshuvah. The Torah is not merely recounting past events; it is giving us a blueprint for understanding the present and preparing for the future. When we examine these prophetic insights in light of the dire warnings of our parasha, the message becomes undeniably clear. We are being shown the gravity of our choices and the potential consequences, consequences so severe that they are almost unimaginable...

1:49:56My dear friends, we've been discussing how the Torah's warnings, particularly the severe admonitions of the Tochacha, are presented by Hashem with the utmost seriousness, not for entertainment, chas v'shalom. He wants us to understand the gravity of our choices. And so, in this very parasha we are studying, when we turn away from Hashem, He is warning us that we will reach a point where, as I said before, parents will literally be compelled, instead of nurturing their children, to eat them. This is not a metaphor, my brethren, but a terrifying reality depicted by the Torah to underscore the absolute depths to which humanity can sink when we abandon the path of Torah and mitzvot. It is a stark warning that should shake us to our very core, urging us to hold fast to Hashem's ways. My dear brothers and students, it is incumbent upon us to truly absorb the profound lessons of our holy Torah. As we reflect on the incredible fulfillment of Hashem's prophecies in our own generation, we are faced with an undeniable reality: our Creator is not merely a distant figure, but an engaged, serious G-d. This understanding is paramount, especially when we study the severe admonitions, the Tochacha, which are detailed within the Chumash. It does not say it in the Torah just because Hashem is entertained by it. It does not present all of these curses—pages upon pages, and verses upon verses, filled with dire warnings—for mere entertainment purposes. It says it in the Torah because, obviously, Hashem wants us to know it, and He wants us to understand His absolute seriousness. Once this truth sinks into our hearts, once we truly know that Hashem is exceedingly serious, then engaging in teshuvah, in returning to Him wholeheartedly, is no longer a source of shame, but a natural and necessary step. Taking His Mitzvot seriously, dedicating ourselves to His path, becomes the only logical response. Of course, the Yetzer Hara always tries to create obstacles, but knowing Hashem's gravity gives us the strength to conquer it.

1:50:55My dear brothers, we must internalize the profound truths that stand before us. The undeniable signs throughout history testify to the divine plan, beckoning us to reflect deeply on our purpose. Now, once someone internalizes that the prophecies have been fulfilled, once someone truly recognizes that there is only one God and that this God is very, very serious and demands our full attention, there is no shame in starting to do teshuva. There is no shame in starting to take our spiritual lives seriously. But there is one insidious force that often gets in the way of doing it, preventing us from truly embracing this path. And that, my dear brothers, is the yetzer hara. It manifests in countless forms and sizes, subtly whispering doubts and desires, making even the most egregious acts seem plausible and even necessary, as we will now delve into with the words of our Chazal. When we confront the stark and terrifying pronouncements of the Tochacha, particularly in Parashat Ki Tavo, it is easy to despair. But Chazal, our Sages, and the profound teachings of Kabbalah and Chassidut offer us a path to understand these passages not just as threats, but as a framework for spiritual growth and historical perspective. This is where the profound understanding rooted in Yetzirah, in the world of spiritual formation and renewal, truly comes to light. The wisdom of Yetzirah manifests in all its myriad forms and expressions. It will explain that when the Torah states here, in Devarim, Perek Kof Cheis, Pasuk Nun Gimmel (Deuteronomy, Chapter 28, Verse 53): "And you shall eat the fruit of your womb, the flesh of your sons and your daughters, whom Hashem, your G-d, has given you," it is speaking of the ultimate devastation. Imagine, my dear talmidim, those same precious children whom Hashem Yisbarach bestowed upon you as a sacred gift—the prophecy speaks of consuming them in desperation. This reinterpretation provides not only a profound historical and spiritual understanding but also offers immense nechamah (comfort), teaching us that through teshuvah (repentance) and emunah (faith), we can rise above the memory of past afflictions, for the wisdom of Yetzirah assures us that the most severe aspects of these prophecies have already been fulfilled, leaving us with a path towards future redemption.

1:51:47My dear talmidim, we're delving today into the cunning strategies of the Yetzer Hara, how it seeks to deter us from our path of Avodas Hashem. It often tries to overwhelm us with imagined calamities, presenting us with scenarios of what might go wrong if we don't heed its counsel. That money that Hashem gave you, you're going to lose it. That, you know, the marriage you have is going to be destroyed. The delicate woman that you once had is going to turn into an animal. All of these disasters. The Yetzer Hara is going to tell you, no, no, that was then. That already happened. It's past. It's past already. It already happened. Like he said. Look, he said it in the shiur himself. It happened already. So that's what it meant. But brothers, this is merely another one of the Yetzer Hara's deceptions to make us complacent. It wants us to believe that the difficulties are behind us, or that the spiritual threats have already passed. We must remember that its ultimate goal is to convince us that we have more time, that there is no urgency. The Yetzer Hara will try to soothe us, whispering, "Don't worry, the worst is over. The calamities you fear, they've already come and gone. It meant that it happened in the Beit HaMikdash. It meant that it happened in the Beit HaMikdash HaSheini. It meant that it happened in the Holocaust. But that's it. We're done." The Yetzer Hara is going to convince you always that you have more time. It constantly tells us there is no immediate need for action, no urgency for teshuva.

1:52:26But often, the yetzer hara whispers in our ears, lulling us into a false sense of security with arguments like, 'you have more time to do teshuvah. Hashem will understand. Hashem will understand that we have a weak generation. Hashem will understand that we are weak. Hashem will understand that we have limitations. And if the generation of Rabbi Akiva was not righteous enough to bring the Mashiach, how can we be expected to bring the Mashiach and be righteous?' This is the insidious voice of the Yetzer Hara, attempting to rationalize inaction and convince you of every single thing that seems to justify weakness, making you delay your spiritual growth and commitment. Such arguments, my dear friends, are nothing but the wiles of the yetzer hara to deter us from our sacred purpose. To succumb to them, That's against the Torah. So there are two last things that I'll mention and then we'll finish. How do we know that this Torah, this very, very same Torah, applies to us? How do we know that if it is written in the Torah, it must be applicable to every single generation? In the same Gemara, Masechet Megillah, our Sages, Chazal, provide us with profound insights into the eternal nature of the Torah and its transmission. They discuss how the divine message continues to reach us through the generations. So, the very next natural question for anyone who knows a little bit of Torah, is regarding the actual numbers and the spiritual depth implied. What does Chazal teach us about the number of prophets throughout our history? our Sages, Chazal, relate that a profound question was once posed to HaKadosh Baruch Hu: "How many prophets were there throughout history?" Chazal then provide the answer, declaring that there were over 1.2 million prophets throughout history – indeed, at least double the number of the men of Israel who came out of Mitzrayim. This incredible figure highlights the immense spiritual receptivity and the direct communication Bnei Yisrael had with HaKadosh Baruch Hu in those early generations.

1:53:52Reb Yidden, my dear friends, there's a fascinating Midrash in Shir HaShirim Rabbah that addresses the immense spiritual stature of the generation that left Mitzrayim. The Midrash teaches us something astounding: the number of prophets who rose up for Klal Yisrael was double the number of people who left Mitzrayim. Now, if we consider the pasuk in Shemot that states the number of men between the age of 20 and 60 that came out of Mitzrayim, which is 600,000, and it says at least double that amount. So, double 600,000, at the very least, is 1.2 million. So, it could be more than 1.2 million because it says 'at least' double the amount. So it could be 5 million, who knows? The very next natural question for anyone who knows a little bit of Torah is: "We're grappling with a profound mystery here, rebbeim and talmidim. The Gemara in Tractate Megillah (14a) teaches us that there were 1.2 million prophets who lived amongst Klal Yisrael throughout history. These were Nevi'im who received direct prophecy from HaKadosh Baruch Hu! Yet, as we've discussed, we know nothing about the vast majority of them. We don't know their names, when they lived, or what their prophecies were. One has to ask: What happened to their Torah? Were their prophecies not good? What kind of prophet is that if their very existence is lost to us? The shocking reality, is that only fifty-five prophets are mentioned by name in the entire twenty-four books of the Tanakh. Fifty-five! Where, then, are these other 1.2 million? We're not talking about, like, fifty percent missing. We're talking about ninety-nine point nine-nine-nine percent missing! This is truly a staggering thought. It's almost the entire prophetic lineage, lost to history, unrecorded in our sacred texts. What message does this convey to us about the nature of prophecy, about what is preserved for future generations, and about the hidden greatness that exists within Klal Yisrael, even when it is not explicitly documented? It forces us to ponder the immense depth of spiritual life that transpired, much of it beyond our current comprehension and understanding of hashgachah pratis."

1:54:48Good evening, dear friends, welcome to our shiur. We learn in the Gemara that there were countless prophets throughout Jewish history, far more than those whose words are recorded in Tanakh. Indeed, tradition tells us about a staggering number of prophets. But then, we are left to ponder, where are they all? "...where are the 1.2 million prophets who ever lived? They are missing! We know nothing about them! Nothing! We don't even know their names. We don't know when they lived. We know absolutely nothing about them. Even great Tannaim like Rabbi Akiva, centuries later, wouldn't have known their names. We don't know anything about them at all! What happened? Was their nevuah not good? Did their prophecies not come true? What kind of prophet is that?!" These are powerful questions, dear friends, questions that seem to challenge our understanding of nevuah itself. But the Gemara provides us with a profound answer, clarifying this perplexing issue... We've been delving into the profound topic of nevu'ah, prophecy, and the unique place of various nevi'im in our sacred tradition. A fundamental question often arises: If certain prophecies were truly from Hashem, why don't we find them recorded in the Chumash itself? Why are some prophets and their messages confined to other parts of the Tanakh? It might seem, on the surface, that perhaps these prophecies weren't as significant, or the prophets weren't as authentic. But this is not the case at all. So the Gemara responds, no, prophecies were indeed true. The nevi'im were certainly genuine prophets. Why, then, are they not mentioned in the Torah itself? Rather, why are they mentioned only in the Tanakh? Because their nevu'ot were solely relevant to their own generation. Meaning that if a nevu'ah is only relevant to a specific generation, it would not find a place in the eternal Torah Shebiksav, which is Torah for all generations, for all of Am Yisrael, throughout all of history, until Mashiach comes. This distinction is crucial for understanding the unique, eternal nature of our holy Torah.

1:55:43And while we speak of these great nevi'im (prophets), it's important to remember that not all who received Divine inspiration had their prophecies recorded for all generations. There were indeed many other righteous individuals blessed with ruach hakodesh (Divine spirit), yet their specific words are not going to be mentioned in a book that's relevant to all generations, in contrast to the 55 prophets whose sacred messages are mentioned and preserved within the 24 books of the Tanakh. These canonized nevi'im provide the foundational teachings and eternal guidance for Klal Yisrael (the Jewish people) throughout history. Indeed, my dear friends, this eternal relevance applies to all the words of Hashem, including the prophecies written in the Chumash, the Five Books of Moshe, and the prophecies in Nevi'im and Ketuvim by prophets like Zecharyah, Yirmiyahu, and Daniel. This also includes the prophetic insights of our Avot — Avraham, Yitzchak, and Yaakov — and later figures such as David HaMelech and Shlomo HaMelech, as well as many other great men and women of Israel, including the seven women prophets who are enumerated in our tradition. Each and every one of these holy pronouncements holds profound meaning and guidance for us today, as they did for generations past. We must understand, my dear friends, that when we speak about the words of our Sages, when we delve into the depths of our sacred texts, and indeed, when we look at the very fabric of our holy Torah, there is a fundamental principle we must always bear in mind: anything that they said, anything that's related to them, anything that's written in the Torah, whether it's a verse you understand or a verse you don't understand — everything is eternal, meaning it's relevant to every generation. Because Hashem did not write even one extra letter in this Torah that isn't relevant to every single generation. Meaning that these punishments that no one wants to hear about, these difficult passages, these seemingly arcane laws — make no mistake, my dear brothers, every single one of them applies directly to us.

1:56:58So, we've explored some very deep ideas, some fundamental concepts. And the natural question is, do these ancient teachings, these timeless truths, still hold meaning for us today? Do they apply to our lives, here and now? Absolutely. They're relevant to our generation. Now, how do we get over it? Now that we know the truth, now that we know that it's relevant to us, what do we do about this yetzer hara that keeps getting in our way? There's a beautiful chiddush I heard from Rabbi Fein last week. Something truly amazing. It gives us a little bit of a divine understanding of human nature. This chiddush, my dear friends, is truly profound, shedding light on the very essence of our internal battles and how we can achieve true spiritual growth. And this understanding of human nature, particularly in the context of our yetzer hara, brings us to an absolutely remarkable halacha from the Rambam, a teaching that, at first glance, might seem far removed from our daily struggles, but in fact reveals something truly profound about the human spirit and our relationship with Hashem. Good evening, dear talmidim. Tonight, we will delve into a truly remarkable and, at times, challenging halakha, one that reveals the profound wisdom embedded within our Torah's approach to human relationships, particularly in the realm of gittin. It's really amazing. This comes from a halakha from the Rambam. The Rambam, in Hilkhot Gerushin, Perek Bet – that is, Chapter Two – is talking about the laws of divorce. This particular perek, Perek Bet, lays out the intricate legal framework for divorce, including the complex and sensitive scenarios where a Beit Din may be compelled to instruct a husband to issue a get. As we'll see, this section directly addresses the situation where a man must be forced to grant his wife a divorce, highlighting the halakhic nuances involved in such a difficult decree.

1:57:50Good evening, everyone. We continue our discussion on Choshen Mishpat, focusing tonight on an intricate aspect of Gittin. Specifically, we're delving into cases where a husband, for various reasons, refuses to grant his wife a get. This is a profoundly painful situation, known as mesarev get, and our Halakha provides clear guidance on how the batei din must address it. The Gemara in Bava Basra and Yevamos, as well as the Shulchan Aruch in Even Ha'ezer, lay out the parameters. The challenge, of course, is how to balance the voluntary nature of a get with the need to ensure justice for the agunah. Let us look at a particular passage that speaks to this very point. It says here, I will say it in Lashon Kodesh first and then translate: 'Mi she'tzarikh likhopo legareish eshto.' This translates to, 'Regarding someone whom they must compel to divorce his wife.' This refers precisely to a situation where a husband is obligated by Halakha to divorce his wife, but he refuses to give her a get. He obstinately does not want to give his wife a get. The Batei Din of Am Yisrael, in every place, in every time, have a responsibility to address such cases with firmness and adherence to Halakha, ensuring that justice is served for the wife. Our Sages teach us that when a man is chayav legalel, obligated to divorce, the Beis Din has the authority, under specific conditions, to apply pressure to ensure the get is given. Baruch HaShem. We are discussing a fundamental halacha, a law that is eternal, not merely a minhag of a particular generation. This is a principle that is relevant forever, just as it was at Har Sinai, and will remain so until Mashiach comes, applicable in every place and at every time. So, if a husband is obligated to divorce his wife and he doesn't want to give his wife a get—he simply does not want to give his wife a get—then the Batei Din of Am Yisrael, in every place, in every time, as the Gemara tells us, they have the authority and the obligation to act. The Batei Din will go and beat him—makkin oso—they beat him until he declares, "I want to give her a get!" This is a binding halacha from Har Sinai, ensuring that justice is served according to the Torah.

1:58:40We are discussing the complicated scenario of a get given under duress. The Gemara presents a challenging scenario: a husband who refuses to give his wife a get. The halachah mandates that a get must be given willingly, yet, astonishingly, the Beis Din is empowered to compel the husband, even through physical means, until he declares his consent. How can such a get, given under duress, be considered valid? The Sages explain that this specific ruling is not a mere custom or temporary decree. Meaning, it is relevant forever, not just for his time. He is not talking about a minhag of his generation. This is a halachah. Halachah means this is the same thing as it was at Mount Sinai. It is the same thing it will be when Mashiach comes, everywhere, and at all times. This husband who does not want to give his wife a get, the Beis Din – they go and they beat him up, he says. Makin oto. They beat him up until he says, 'I want to give her a get.' This concept, known as kofin oto ad she'yomar rotzeh ani (they coerce him until he says, 'I want it'), is a cornerstone of halachah concerning gittin (divorce decrees). It underscores the profound gravity of halachah and its unchanging nature, extending from Har Sinai through all generations. We will now delve deeper into the philosophical and legal underpinnings of why such a get is considered valid, examining the various opinions on the nature of the husband's "will" in such circumstances. We are delving into the profound principles of Hilchot Geirushin, particularly as elucidated by the Rambam. He presents a fascinating and, at first glance, perplexing halakha concerning the issuance of a get. The fundamental rule, as we all know, is that a get must be given mi'da'ato, entirely of the husband's own free will. Yet, the Rambam poses a profound challenge to this. And that get is pasul! But the Rambam says, that get is kosher! So there are a few fundamental points we need to consider. First and foremost, a get from a husband must be given mi'da'ato, out of his free will. You cannot force somebody to give a get. It has to come from his own genuine will. And yet, here the Rambam says, regarding a situation where the husband does not want to give a get, that you beat him up until he says, "I want to give a get!" Now, does this sound logical to us at all? It doesn't seem logical on the surface, does it? This is precisely the difficulty that the Rambam himself addresses, requiring a deeper understanding of the nature of true will.

1:59:44As we were discussing, the crucial question before us is whether an action performed under duress—for instance, the giving of a get—can truly be considered an act of free will. If an individual is coerced, or anus, can we possibly maintain that they genuinely desired to perform that action? Let us delve into the halakhic implications. Does this truly sound logical to any of you? It certainly does not sound logical at all, does it? This is precisely what the Rambam teaches us. He states here, and I will now translate his words directly for you: I will elaborate on his profound principle in my own language in a moment, but the original text is available for all of you to consult. The Rambam then continues to detail the exact parameters of anus, or forced action, and its profound impact on the validity of such an act according to halakha, particularly concerning a get. Now, we've been discussing the complex issue of get me'useh, a coerced get, and the critical concept of anus in halakha. Some opinions argue that if a man is truly under duress, beaten and forced, his get is invalid because it is not given liratzono – of his own free will. This perspective maintains that you would say that this person is considered anus, meaning this person is considered forced. He is forced to. You are beating him up. How can you say he wanted to give the get after you are beating him up? If you tell a man, 'Listen, give me your money,' and he says no, and you slap him in the face, telling him, 'Give me your money!' and he still says no, and you punch him in the face, saying no, and you keep punching him, punching him over and over again, until at the end he says, 'Okay, take the money, just leave me alone!' That certainly doesn't mean that he wanted to give the money. The very act of coercion negates the idea of free will. So too, when we consider a man being physically compelled to give a get, how can we possibly argue that his intention is liratzono? This is the fundamental question we must grapple with when evaluating such a get according to halakha.

2:00:46So, we've been delving into the topic of free will and responsibility, especially regarding the yetzer hara and our actions. Some might suggest that when a person struggles with a mitzvah or regrettably stumbles into a transgression, it's because they are somehow coerced, or anus, compelled against their true will to act in a certain way. They might claim that the circumstances or internal struggles amount to being anus. But what does the halacha truly say? The Gemara makes a critical distinction, and on this point, the Rambam brings a powerful insight, as he often does, regarding the nature of true coercion. Right? But he says, no, here it's the opposite. He says he's not anus. He's not forced. Why? If you would say that he is anus, that would be mistaken. There is no such thing as someone being considered anus in the context of being forced to fulfill something that the Torah commands him to do. The very definition of anus relates to an external, irresistible force that either prevents one from performing a mitzvah or coerces one into a transgression against their will. It's a situation entirely beyond a person's control. But the challenges of the yetzer hara, while certainly difficult and deserving of empathy, are fundamentally different from true anus. They are tests of our will, not overwhelming coercion that absolves responsibility for one's choices. This distinction is crucial for understanding why, as we mentioned earlier, the true reason a person struggles with a mitzvah is not simply a lack of desire, but often a deeper spiritual battle that must be overcome through conscious effort and emunah.

2:01:13We often ponder the nature of free will, especially when faced with the challenges of spiritual growth and adherence to Halakha. The Gemara teaches us profoundly about the inner struggle every Jew experiences. Why? Because the only reason someone might appear to resist a mitzvah is not due to an inherent lack of desire on their part. The only reason a person might want to commit a sin or not comply with the Torah is solely because the yetzer hara is compelling them not to do it. So, in reality, the individual always retains the ultimate choice, even when confronted by the most powerful temptations of the yetzer hara. It is our duty to strengthen our resolve and choose kedusha, holiness, over transgression, understanding that we are always empowered to overcome. understanding that we are always empowered to overcome. This principle applies across all areas of Halakha. For instance, when he does not fulfill the mitzvah of giving the get, or when he commits any type of sin, it is not truly he who lacks the desire to perform the mitzvah or to refrain from the sin. It is the yetzer hara that is compelling him. So, by not fulfilling the mitzvah, he is actually allowing himself to be put into that compromising position. He is making a choice to succumb to the yetzer hara's influence rather than utilizing his inherent strength to choose good. And this understanding is crucial when we consider the next step, such as how to deal with situations like this. And this understanding is crucial when we consider the next step, such as how to deal with situations like this. For instance, in a challenging situation involving a get, where a husband is being stubborn and refusing to give it, how do we understand the halachic tools available to us, such as the principle of koifin oto ad sheyomar rotzeh ani? This includes, in some historical contexts, physical compulsion. When we consider such an action, we are not simply punishing the individual, but rather targeting the yetzer hara itself. So, by beating him up, the man who is actively committing a chet by not giving the get, we are actually performing a profound spiritual intervention. We must truly grasp the spiritual underpinnings of such actions. The intention is not to punish the individual per se, but to remove the yetzer hara's grip. It's about helping him overcome his own internal struggle and align his will with the will of HaKadosh Baruch Hu.

2:02:39We see this principle applied in halakha regarding a get when the Gemara in Gittin (and Bava Basra) discusses the concept of kofin oso ad she'yomar rotzeh ani. The question naturally arises: how can a get be valid if it is given under duress? After all, a get must be given with full, uncoerced consent. Yet, our Sages, zichronam livrakha, reveal to us a deeper truth here, an extraordinary insight into the nature of the Jewish soul. What is the inner meaning behind this seemingly harsh halakha? the fact that you are beating him up, you are actually doing him a favor. Because each time you beat him up, you are softening his yetzer hara. So that by the time you finish beating him up and he says, 'I want to give the get,' it is not that you beat him up; it is that you scared away the yetzer hara. And truly, at that point, he says, 'I want to give it' because he really wanted to give it the whole time. This profound insight teaches us that the yetzer hara is an external force, a temporary covering over the soul's true desire to connect with Hashem and fulfill His mitzvot. Even in the most challenging circumstances, the innermost ratzon (will) of a Jew is always aligned with ratzon Hashem (God's will). This is the power of the nitzotz, the Divine spark within each one of us, yearning for truth and kedusha (holiness). We've been discussing the profound nature of the Jewish neshamah and its inherent connection to the Creator. The question then arises, from where do we derive such a powerful understanding of this bond? Where does this concept truly originate? Many Chassidic Rebbes and Kabbalistic masters have delved deeply into this topic, particularly Rebbe Shneur Zalman of Liadi, the Baal HaTanya, in his holy sefer, Tanya. So, where does he get this from? He says the nitzotz, the spark of every Jew, is a part of Hashem. This is not just a metaphor, but a profound spiritual truth, brothers and sisters. It means that deep within every Jew, regardless of their current actions or level of observance, there resides a divine essence. This nitzotz, this spark of G-d, is untainted and eternally pure, longing only to connect with its Source and fulfill Mitzvos.

2:03:14This pure part, this holy spark within each one of us, is our neshama. And what is the nature of this holy neshama? Your neshama, this very essence, is mamash a part of Hashem. It is one hundred percent pure. It only desires good; it only yearns for mitzvot. It absolutely does not want to commit aveirot; it does not want to go against Hashem. That is its inherent connection. It is through recognizing and nurturing this pure connection, this pintele Yid, that we can truly overcome the challenges of Olam Ha'zeh and draw closer to our Creator, Baruch Hu. , for this pure connection isn't just for this physical world; it is an eternal truth. According to the holy sefarim, after Gan Eden, after Olam Haba, after all these spiritual worlds and eternities, this original spark that we have returns to its source, it goes back to Hashem. So, every Jew possesses an inherently pure part. This is the pintele Yid in its purest form, always yearning for closeness to Hashem. As we know, every Jew, even a rasha, possesses a pure neshama that ultimately desires to connect with Hashem and fulfill His mitzvos. It is the yetzer hara that often leads a person astray, overpowering their good inclination. The Rambam, in his Hilchos Gerushin, delves into the complex situation of a husband who refuses to give his wife a get, effectively chaining her as an agunah. And that pure part of his neshama doesn't want to sin. So, the Rambam says, when someone is sinning by withholding a get from a woman, not letting her move on with her life, this rasha is not doing it on purpose. Rather, it's that he cannot overcome his Yetzer Hara. So, by beating him up, you are actually doing him a favor. When the Beis Din applies appropriate pressure, even physical coercion in certain halachic scenarios, to compel this individual, it's not simply punishment. Rather, the Beis Din is facilitating the person's own inner desire to do good, by removing the obstacle of his overwhelming yetzer hara.

2:04:17This isn't merely a punitive measure; it's a profound act of spiritual rehabilitation, for you're doing him a favor because you're softening this yetzer hara. Just like you soften chicken when you're preparing chicken cutlets, smashing it with a hammer a few times until it's nice, soft, and delicious, that's exactly what you're doing with him. You're removing the yetzer hara. So, what's the deeper lesson, my dear friends, that Hashem is teaching us through this? He's revealing something important, both in this profound halacha from the Rambam, and also in this week's parasha. And the message, my friends, is vital for each and every one of us. My dear talmidim, we're continuing our discussion on the profound teachings of the Rambam, zt"l, regarding the nature of yissurim and divine decree. The Rambam, in his wisdom, explains that Hashem, in His infinite justice and mercy, sometimes brings yissurim upon us, not merely as retribution, but as a means of refinement and a call to teshuvah. It's a difficult concept to grasp, especially when we consider the severity of some of these decrees. And it's precisely here that we confront a challenging truth: some of these punishments, chas v'shalom, will befall us, even for transgressions that are not as horrific as Avodah Zarah or Gilui Arayot or other such grave offenses. Indeed, some yissurim will occur for what we consider minor transgressions. Sometimes they happen even without us committing any specific sin, and often, we simply do not comprehend the reasons for their occurrence. This is truly a humbling thought, isn't it? Because ultimately, these yissurim serve a deeper purpose, as the Rambam zt"l teaches us. They are not merely punitive, but are designed to purify and elevate us, to compel us to look beyond the superficial. They remind us of the constant battle against the Yetzer Hara, the inclination that seeks to dominate our physical selves.

2:05:16My dear friends, we spoke earlier about the pure neshama that yearns for kedusha, for connecting to Hashem. But sometimes, it feels like we are battling ourselves, battling forces within us that pull us away. This struggle is not new; it's a fundamental part of our existence. And the Torah, with its profound wisdom, teaches us how to navigate it. The Rambam, in his Sefer HaMitzvot, for example, explains a deep principle about the nature of man and the purpose of divine decrees. The Rambam is telling us that the punishments are necessary. For without Torah, what we have is just the Yetzer Hara. Without Torah, all you have is the Yetzer Hara. All you have is this flesh—the flesh that's covering the real you, the real neshama. This flesh, this physical body with its desires, when untamed by the wisdom of Torah, becomes a mere vessel for the Yetzer Hara. It creates those spiritual shells, those klipot, that dull the light of the neshama, preventing it from expressing its true will. The purpose of Torah is to refine us, to elevate the physical and subdue the evil inclination, allowing our pure inner spark to shine forth. My dear friends, we often ask ourselves, "Who am I really? What is my true desire?" The answer lies deep within each and every one of us, beyond the superficial layers of our daily lives. The real you, the real neshama you have inside, yearns only for good, for mitzvot, and to connect to Hashem. And when you don't learn Torah, when you don't pray every day, when you don't fulfill the will of Hashem, you create more and more spiritual obstacles, klipot, according to the Gemara. You create more and more layers of klipah that cover this beautiful neshama that you have. These coverings make it increasingly difficult for that divine spark within you to truly shine forth, for its light to fully emerge. And sometimes, in His infinite wisdom and love, Hashem finds it necessary to send us challenges, to "beat us up" so to speak, to help us break through these very klipot. It is often through difficulty, through hardship, that a person truly connects to Hashem. Who usually draws closer to the Ribbono shel Olam? Is it not often those who are facing struggles, those who are experiencing life's challenges, rather than those who are seemingly on top of the world, making money and lacking for nothing?

2:06:13Truly, these very challenges are what facilitate our spiritual growth, making it more difficult for this neshama's spark to truly shine, for its divine light to emerge from beneath the klipot. So Hashem needs to 'beat us up' once in a while, to help us break through these spiritual shells, these klipot. And it is often through these very difficulties that we truly connect to Hashem. Indeed, it is consistently those facing hardship who draw closer to Him, unlike the ones who are 'on top,' making money and lacking for nothing. Because those who have everything, all the material desires in the world, are not usually very religious. We spoke earlier about the enduring covenant Hashem has with Am Yisrael, that He will never abandon us, even when we falter. He gave us the Torah as our guide, a complete instruction set for life. However, it is crucial to understand what often draws people away from this path. Unfortunately, we often see that those consumed with everything, all the material desires in the world, are not usually very religious. And if they are religious, they are religious in the wrong place. We see movements like Scientology, Christianity, and various forms of avodah zarah—all types of nonsense in the world, not the word of Hashem. They create their own religions, their own idol worship, their own nonsense. But Am Yisrael is unique. We are not just another nation, another people who can simply create our own paths. We are bound by a unique covenant, a sacred destiny. And that is why, no matter what we may choose in the short term, ultimately...

2:07:01And that is why, no matter what we may choose in the short term, ultimately, Hashem is not going to let Am Yisrael just fall and disappear into oblivion. He inscribed for us in the Torah a complete instruction set to follow. But He also has a bailout plan. As it is written in Sefer Yechezkel, the Prophet Yechezkel tells us, in the acharit ha'yamim, 'You will serve Me whether you want to or not.' Meaning, whether someone wants to do teshuvah or not, whether someone wants to serve Hashem or not, in the acharit ha'yamim you're going to be put in the position that you're going to do it. It's either going to be out of will or out of force. Hashem has a bailout plan, and He wrote it in this parashah. He told you, 'Listen, the blessings you know, you don't even understand how much good I can give, so I can't even give you the details. Because you don't even know what good is, let alone how much good I can give you.' When such a dire situation arises, where the Yetzer HaRa has such a firm grip, one might despair. But despair not, my dear talmidim! Hashem, in His infinite wisdom and love for Klal Yisrael, always has a plan. He ensures that ultimately, we will all return to Him. Even if we stray, His divine providence will guide us back, one way or another. meaning, whether someone wants to do teshuvah or not, whether someone wants to serve Hashem or not, in the End of Days you will be placed in a position where you will do it. It's either going to be by will or by force. Hashem has a bailout plan, and He wrote it in this parashah. He told you, 'Listen, the blessings – you don't even understand how much good I can give, so I can't even give you the details. Because you don't even know what good is, let alone how much good I can give you.' The good is truly beyond our comprehension. It's an unimaginable abundance, reserved for those who cling to His mitzvot. But sometimes, to fully appreciate the depths of that good, we must also confront the stark reality of the alternative, Rachmana litzlan.

2:07:56My dear talmidim, it is a tremendous zechut to gather here again to delve into the depths of our holy Torah. Often, when we speak of Torah, we emphasize the positive commandments, the immense joy of mitzvat asei, of doing good. Indeed, that is the primary focus of our divine instruction, reflecting Hashem's infinite goodness. So, I'll give you a little bit of detail about the good. Most of the Torah talks about goodness, about positive actions, about kedushah. But here, I'm talking about a lot of what might seem 'bad'. Why? Because this 'bad' is necessary. This 'bad' is something that I'm going to have to use as a 'bailout card' in case you don't want to give the Yetzer Hara a get. In case the Yetzer Hara takes control of you. In case the Yetzer Hara does not allow you to connect to HaKadosh Baruch Hu, does not allow you to fulfill your true potential in Avodat Hashem. We must understand its tactics, its subtle whispers, so we can confront it head-on and truly choose life, a life of Torah and mitzvot, a life of kedushah. It's about knowing when to shut your mouth and listen, when to be compassionate, and when to fight for your spiritual freedom. My dear friends, in our pursuit of a meaningful life, we must internalize fundamental principles that strengthen our connection with Hakadosh Baruch Hu. A deep-seated emunah allows us to overcome anxieties and trust in divine providence, rather than succumbing to the pressures of the material world. To cultivate this inner strength and prevent our yetzer hara from creating a spiritual disconnect, we must focus on these essential practices and attitudes: To keep Shabbat, to keep Taharat HaMishpacha, to shut your mouth and listen. To not interrupt every time somebody is trying to give you Musar. Actually listen to what the person says; maybe he is right. To not interfere with a shiur Torah just because you are jealous that you do not have anyone listening to your shiur Torah. To not yell at your wife every time she feels a little stressed out. Be compassionate. These are the foundations, my friends, that build the spiritual walls around our souls. For when we allow the evil inclination to take hold, it creates a separation between us and Hashem, forming shells that imprison our neshama. When this happens, Hashem, in His infinite mercy, may send a "hammer"—a punishment—to break those very shells we have created. Let us strive, then, to continuously strengthen our bond with Him through these actions, preventing the need for such divine intervention and ensuring our neshama remains free and connected.

2:08:58My dear friends, we all face challenges in life. Sometimes, it's difficult not to get stressed out every time the check doesn't come in the mail. Have some emunah! If the Yetzer Hara is taking control of your life to such an extent that you and Hashem have no connection, this, My children, is My bailout plan. I send the punishment; I send the hammer to break the shells you created. You create those shells, which pretty much put your neshama in jail. These painful experiences, My dear ones, are a sign of My profound love, because even when it hurts, I am working for your ultimate spiritual benefit, to help you break free from these self-imposed limitations and truly connect with Me. My dear friends, reflect on this profound truth: and Hashem is doing you a favor by breaking them, even though it's going to hurt. It's just like the Rambam explains, when a husband refuses to give a get, the Beis Din (rabbinical court) compels him, and in essence, they are doing him a favor. Because deep down, his neshamah truly desires to fulfill the mitzvah and release his wife; it's only his Yetzer Hara that blinds him from recognizing his true will. Do we have any questions on this powerful concept? I know that as soon as I turn off the camera, there will be many more. But I encourage you all to internalize this emunah, trusting that every challenge is ultimately a loving act from our Creator for our spiritual elevation. May we always strive to perceive His guiding hand. And so, my dear talmidim, we learn from this profound passuk that HaKadosh Baruch Hu is not only the Master of the Universe in the present, but His dominion and benevolence extend le'olam va'ed, forever and ever, beyond the constraints of time. Our recognition of this eternal truth is what empowers our faith and strengthens our commitment to His holy Torah. It is a declaration that echoes through the generations. Baruch Adonai Le'olam. Amen and Amen. May we all merit to cling to His middos and bring honor to His great Name. Let us take these lessons to heart and strive to live lives of Torah and mitzvot. Chazak u'baruch! I wish you all a wonderful week ahead, and HaShem willing, we will continue this shiur next Thursday evening.