The Reward For Abandoning God | Parashat Vaetchanan

0:01My dear talmidim, we understand that the Ribbono shel Olam, in His infinite justice, repays even those who stray for any good deed performed, so no debt remains before their final reckoning. But for those who truly abandon His path, who forsake His divine instruction, know this: the moment you commit to that dreadful choice, you have now started the countdown. What countdown? The countdown to destruction. If you find yourselves even a little bit jealous, you have it all wrong. You are mistaken. Why? Because HaKadosh Baruch Hu has already declared, 'All of those that abandoned Me...' their portion in the Olam Haba is lost, and their ultimate end is, chas v'shalom, utter destruction. We just learned from the parasha that HaKadosh Baruch Hu, the Master of the world, is the G-d of truth, the faithful G-d, Who keeps the brit and chesed for those who love Him and keep His mitzvot. But the passuk continues by telling us that He repays His enemies el panav, 'to their face,' to destroy them. He doesn't delay; to His enemy, el panav He repays him. What does it mean, el panav? The meforshim explain that G-d ensures that even wicked individuals, the resha'im, if they perform even one good deed in their lives, He repays them for it fully in this world. Why? So that they have no claim whatsoever on a share in the Olam HaBa. The concept is this: "Eventually, He destroyed them. So, why did He give them prosperity during their lifetime? Because they performed some good deeds in this world, and He wanted to reward them for that good so that He wouldn't owe them anything before He ultimately destroyed them." This is the precise meaning of el panav yishalem lo – He pays them their due in this world, so when their time comes for complete annihilation, for the middat ha'din to be meted out, there is no lingering debt, no remaining claim for any good they might have done. It demonstrates HaKadosh Baruch Hu's perfect justice, that even a rasha who does one small mitzvah is rewarded for it completely.

0:57This isn't just my interpretation, chas v'shalom! This is explicitly stated in the Torah itself. Where does it say that? Am I just making it up? No. In this very parasha, Devarim, perek zayin, pesukim nine and ten. The Torah hak'dosha states explicitly: V'yadata ki Adonai Elohecha hu ha'Elohim, ha'El ha'ne'eman shomer ha'brit v'ha'chesed l'ohavav ul'shomrei mitzvotav l'elef dor. U'meshalem l'son'av el panav l'ha'avido, lo ye'acher l'son'o el panav yeshalem lo. You see, the pesukim clearly state it. Hashem's boundless kindness, His sacred covenant, is exclusively for those who love Him, and for those who meticulously observe His mitzvot for a thousand generations. And for those who reject Him, He repays them directly, to destroy them, He will not delay repayment to His enemy. This is the direct meaning, the p'shat, of these holy verses. Good morning, talmidim. We often speak about ahavas Hashem, the love of G-d. But what truly defines this love? Is it merely a feeling? Is it an outward display? The Torah, in Sefer Devarim, chapter seven, verse nine, clearly lays out the parameters. It says: "You must know. Hashem, your G-d, He is the G-d, the faithful G-d, who safeguards the bris and the chesed for those who love Him and for those who observe His mitzvos." See here, He already clarifies who loves Him: Those people who love His mitzvos. If you don't keep Shabbat, if you're not honest in your business dealings, if you don't protect your shalom bayis—then how can you truly say you love Him? It is not enough to merely claim devotion or perform superficial gestures. True love for Hashem is manifest through diligent adherence to His divine will, by observing His commandments, and by living a life that reflects His values. Anything less, and one cannot truthfully claim to be among those who genuinely love Him.

2:01My dear talmidim, we continue our profound discussion on the very essence of Yirat Shamayim and Ahavas Hashem. The Torah speaks often about those who love HaKadosh Baruch Hu, and the immense blessings they receive – blessings that extend for thousands of generations. But what does it truly mean to be one of His 'lovers'? Is it merely a sentimental feeling? Is it performing certain rituals without genuine commitment? No, Chazal teach us explicitly that you're not considered one of His lovers, why? Because you don't keep His commandments. 'But, Rabbi,' one might say, 'I always kiss the mezuzah!' I tell you, kiss the wall, too! It won't help you. 'But I say, "Thank God"!' You can say "thank you" to Pinocchio! It won't help you. Why? Because you don't truly believe in God. So you can just say 'Thank God' all you want. Believing in God means to fear Him. It means to follow Him. It means to listen to Him. Not to create a new version of Him. This is the fundamental distinction, my friends. For when we truly understand what it means to love HaKadosh Baruch Hu, we understand that it is inextricably linked to Shmirat HaMitzvot, to guarding His holy commandments. This genuine Ahavas Hashem is what brings eternal reward. And conversely, if one is considered an enemy of HaKadosh Baruch Hu by rejecting His word, the consequences are equally swift and certain. Indeed, the pasuk continues to describe the fate of such individuals... ...and therefore, my dear talmidim, it is crucial that we internalize the profound depth of Hakadosh Baruch Hu's middos, both middas harachamim, His boundless mercy, and middas hadin, His absolute justice. We often ponder, "How does Hakadosh Baruch Hu interact with those who adhere to His Mitzvos, and conversely, with those who rebel against Him?" And then the passuk (verse) continues, elucidating this very principle: "What happens to those that love Him? He rewards them for thousands of generations. Then what happens to the rest? And He repays His enemies al panav, to their face, to destroy them. He shall not delay for His enemy; b'fanav He shall repay him." Meaning, my dear friends, that while Hakadosh Baruch Hu extends His mercy for alfei dorot (thousands of generations) to those who uphold His mitzvos, for those who willfully oppose Him, who publicize heresy and lead others astray, as we unfortunately see in our generation with individuals who brazenly promote apikorsus (heresy) – Chazal teach us that He repays them b'fanav, in this very world. He gives them their reward, or rather, their just deserts, in this fleeting Olam Hazeh (this world), so that they should have no share whatsoever in the eternal bliss of Olam Haba, the World to Come. This is a profound lesson in divine justice, especially pertinent in times like ours.

3:00My dear talmidim, a common question that often arises, especially when we observe the trends in the wider world, is the perplexing case of certain individuals: you had a question of why he just went from being in debt a million dollars to now he's a multi-millionaire, and he's all over the news, now famous and rich, and a heretic who publicizes his heresy. He boasts about how he used to be religious in his youth, but he resented it deeply and consequently became less religious, and now he has money — and all the other nonsense that people utter today. Such is the narrative, filled with chutzpah and spiritual blindness, that so many perpetuate today, attempting to justify their choices. Such self-delusion is truly astonishing, a testament to the depths of spiritual blindness. They imagine that their newfound fame and fortune are a reward for abandoning the path of Torah. They glorify their heresy and think that somehow this is going to help them. Hashem tells you, it's not because of your business acumen that you made money. No, it's not because you started videoing yourself doing every transaction where you gamble alongside the business that you succeeded. Let me be clear, my dear talmidim, success does not come from such misguided endeavors, nor from external factors alone. Real success, lasting success, has a different source. My dear talmidim, we gather today to delve into profound truths concerning Parnasah and Hashgachah Pratit. Many in our generation attribute success to various worldly factors, mistakenly believing that their own efforts or external circumstances are the sole architects of their fortune. But let us reflect for a moment on the true source of all blessing. We see individuals whose fortunes change dramatically, almost miraculously, overnight. One might ask, what truly brought about such a transformation? It's not because of the internet, technology, or AI that you became successful. It's not because of the economy. It's not because of your unique skill set. It's certainly not because of the way you look. And it's definitely not because you think that working on Shabbat is okay. No, my dear friends, it is none of these common explanations. Do you know why you became successful? Do you know why all of a sudden you went from being broke, perhaps even struggling to put food on the table for your children, to now having abundant wealth, even millions of dollars? The Gedolim and our sacred texts teach us that all success, all bracha, comes solely from HaKadosh Baruch Hu. It is Siyata diShmaya—Divine assistance—that elevates a person. When a person receives such a profound blessing, it is a sign of Hashgachah Pratit, a personal providence from the Creator of the world. This sudden surge of wealth, this Parnasah beyond your wildest dreams, is a gift, but with every great gift comes immense responsibility. It is a test, a challenge to use these resources for Kiddush Hashem, for tzedakah, for supporting Torah and chesed, and to ensure that one's heart remains humble and connected to the true Giver of all good. Woe unto those who forget the source of their blessings, for such a forgetfulness can turn a blessing into something else entirely.

4:19Do you know why all of a sudden you went from being broke, perhaps even struggling to put food on the table for your children, to now having abundant wealth, even millions of dollars? In debt, barely able to buy food for your children, to now, all of a sudden, having millions of dollars? Do you know why? I am telling you why! You have now started the countdown. What countdown? The countdown to destruction? But unlike human logic that thinks of destruction as, oh, destruction must be bad all the way down. No. Just like HaKadosh Baruch Hu raised Pharaoh all the way to the top before he destroyed him. He raised Haman all the way to the top before he destroyed him. We continue our shiur, delving into the profound depths of HaKadosh Baruch Hu's middos, His divine attributes, particularly as they relate to His justice and interaction with the world. As we discussed, Chazal teach us a critical principle: that Hashem often raises the wicked, those who abandon His Torah, all the way to the pinnacle of power and influence before He brings about their destruction. This is a difficult concept for many to comprehend, because but unlike human logic that thinks of destruction as, 'oh, destruction must be bad' all the way down – no. Just like HaKadosh Baruch Hu raised Pharaoh all the way to the top before He destroyed him; He raised Haman all the way to the top before He destroyed him. This pattern reveals a deeper layer of Divine hashgacha, a precise providence that transcends our immediate understanding. It is a profound lesson in emunah and bitachon, teaching us that Hashem's justice operates on a grander scale, where even the apparent success of the wicked is part of His ultimate plan for their downfall, demonstrating His absolute control over all of creation and the eventual triumph of good.

5:03...He raises the wicked who abandon His Torah all the way to the top before He destroys them. And He says He repays His enemies. We learned who His lovers were: His lovers were those that keep the mitzvot. Meaning that His enemies are those that don't keep the mitzvot. He repays His enemies 'to his face' to make him perish; He shall not delay for His enemy, 'to his face' He shall repay him. This means that their apparent success, their rise to power, is not a sign of favor, but rather a preliminary act of Divine justice, ensuring that any reward for even their minimal good deeds is delivered in this world, leaving them with nothing to claim in the World to Come. So, in so many words, you became a judge now with a million dollar salary, you became the top jeweler, you became the bitcoin hero, you became a top podcaster making millions of dollars just for showing up. You know why? Because you've officially... My dear talmidim, we must understand the intricacies of Hashem's hashgacha pratit, His divine providence. Sometimes, Reb Yidden, a person, chalilah, is on a path that is not ideal, yet HaKadosh Baruch Hu elevates them tremendously, showering them with worldly success. In so many words, you became a judge with a million-dollar salary; you became the top jeweler; you became the bitcoin hero; you became a top podcaster making millions of dollars just for showing up. You know why? Because you've officially been granted a final moment of chessed, a last chance given to you for the few good deeds you have performed. This is not a sign of approval, but rather an invitation for teshuvah before it is too late.

5:58My dear friends, sometimes we see a person, rachmana litzlan, who has entered the path of destruction. And what does the path of destruction of Hashem look like for such a soul? He elevates you all the way high, right before complete destruction. Why? Because there are a few good things you did. These merit special consideration, for Hashem is truly a "Rav Chesed," always seeking to reward good deeds, even from those who have strayed far from His path. ...for Hashem is truly a "Rav Chesed," always seeking to reward good deeds, even from those who have strayed far from His path. What kind of good deeds are we referring to? Perhaps you gave this homeless guy a few dollars; you helped this widow out for a few dollars; you said a blessing when you were younger; whatever good you did in this world, before you became an epikoros, before you became a mumar, before you started eating pig, before you became intermarried – before all of that, you did a few things that were good. So, Hashem has to reward you for that. But since there's no chance He will allow you to even step a foot into Gan Eden, He still has to give you the reward for it. Therefore, He's giving you the cookie crumbs of this material world... My dear friends, we must always remember that Hashem, in His infinite justice, has to give you the reward for your actions. So if someone is acting against His will, yet seems to be thriving in this world, it's a terrifying sign. It means that He's giving you the cookie crumbs of this material world to make you feel like you're a winner. Because you're driving a million-dollar car, habibi, you became successful while going against Hashem? You should start crying, because it means that Hashem is about to destroy you. This is a profound and sobering teaching from our Chazal, reminding us that true success is measured not by worldly possessions, but by our closeness to Hashem and our adherence to His mitzvos. Let us always strive for that ultimate, eternal reward in Olam Haba.

7:23Good evening, esteemed talmidim, and welcome to our shiur. Tonight, we delve into a fundamental principle that underscores our entire Avodas Hashem: the divine authorship of the Torah. It is not merely a collection of wise sayings or a historical document; it is the living word of HaKadosh Baruch Hu. So, for all of those who believe the Torah came from God—not from Yaron Reuven, not from somebody else, but truly from HaKadosh Baruch Hu—this is what it says. This is not my interpretation of it. This is what it says. And therefore, we have to approach this sacred text not as a matter of opinion or academic debate, but as a direct commandment from our Creator, demanding our full attention and absolute adherence. This is the foundation upon which we build our entire spiritual lives. Therefore, Chaverim, it is imperative that we internalize this profound truth, that we must always strive to look at it, listen to it, fulfill it, and understand that this is justice in accordance with God and this is good in accordance with God, meaning that if you have troubles in your life, don't think for a moment it's because you're following the Torah. Rather, you have troubles in your life because that's what HaShem wants you to have at this point in order to test you. For these are the pathways through which HaShem elevates us and prepares us for the ultimate zechut. ...to think that if you follow the Torah, everything will always be smooth sailing in this world. Sometimes, HaShem orchestrates events in ways that are far beyond our understanding. He may delay your immediate blessing in order to reward you even more later on for countless different reasons. The Gemara gives seven different reasons, six of them explainable, like a couple that I just mentioned to you. The seventh one, unexplainable. What does it mean, unexplainable? HaShem says, 'I'll do whatever I want,' meaning you do not have the divine mind in order to understand how I decide. This is what He told Moshe Rabbeinu when Moshe asked to understand HaShem's ways. Therefore, our responsibility is to trust in His infinite wisdom and continue to fulfill His mitzvot with complete emunah, knowing that everything He does is for our ultimate good.

8:50My dear talmidim, it's crucial for us to truly internalize the connection, or rather, the misconnection, that people sometimes make between their Yiddishkeit and their personal challenges. There's a dangerous misconception that can take root in the hearts of some, leading them to believe that their devotion to mitzvos is somehow the cause of their difficulties. Chas v'shalom! Let me make it abundantly clear: if you have troubles in your life, don't think for a moment that it's because you keep Shabbat or because you do honest business according to the Torah. No, absolutely not! On the contrary, if you have success and you're truly following the Torah, then good for you! You've been zocheh to be among those who have good in Olam HaZeh and Olam HaBa. This is the true blessing of Torah observance. However, my friends, we must also consider a very different scenario, one that often misleads people into a false sense of security. What if you have success... My dear brothers and sisters, we must consider the true nature of blessing and success. It is easy to be swayed by the superficial glitter of this world, by the acclaim of the nations, and by material comforts. But what if that very 'success' is a symptom of something far more profound and dangerous? We are taught that there are many paths in life, and not all that glitters is gold. Indeed, sometimes, what appears to be a triumph is, in truth, a dire warning from Shamayim itself. Consider, my friends, the very real spiritual peril in a situation while you are ignoring, disobeying, and even rejecting and insulting Hashem and His Torah, with your lifestyle, with your behavior, with your desire to be among the nations where everybody is the same, then that very success should scare you to death. Why should it scare you, my dear ones? Because it indicates a path that leads away from your ultimate purpose, a path that has no true end of blessing. The Torah, given to us by Hakadosh Baruch Hu through Moshe Rabbeinu, is eternal and unchanging. It does not bend to the whims of the times or the trends of society. To pursue a worldly 'success' that requires compromising our Divine heritage is to walk down a treacherous road, the end of which, I assure you, is not a sight anyone would wish to behold.

9:48...If you're not following Hashem, you are truly missing out on that inner peace and the true joy of life. Instead, you might find yourself chasing after illusions, constantly seeking external validation and transient pleasures. Beware, because you've entered a path you do not want to see the end of. I promise you, it's not pretty. And there's no jewelry or anybody with cameras in the end that's going to care about what you look like. So, what would Moshe Rabbeinu say to the secular people? This is the Torah, and it won't be changed – not with the times, not with the trends. It stands eternal, a beacon of truth and a source of life for all generations, guiding us with its unwavering principles and divine wisdom. It is the blueprint for true happiness and success, both in this world and the World to Come, for those who choose to cleave to its path. My dear chaverim, my beloved students, we are living in times when it is all too easy to become distracted, to fall into the trap of superficiality. Many chase after fleeting pleasures, convinced that true happiness, true menuchas hanefesh, lies in accumulating wealth, power, or engaging in endless worldly pursuits. But this, my friends, is a grave mistake, a profound misunderstanding of what life truly demands from us. We often invest so much energy into grand schemes, into searching for complex, technological solutions to what are, at their core, simple spiritual problems. Let me make this clear: It's not with "the technology" – not with those advanced, seemingly sophisticated distractions that promise so much and deliver so little. No, my friends, this is often with "the toys" – the trivial pursuits, the passing fads, the superficial pleasures that truly pull us away from our spiritual path. And this realization should strengthen all of those who are diligently going in the path of Hashem, to know that whatever you have in your hand, that is your unique cheilek, your portion of shalom, which Hashem, blessed be His Name, wants to give you. Don't ever be jealous of anybody. Because if you're not following Hashem, if you choose to wander down that other, tempting, yet ultimately barren path – that path of "the toys" and distractions – then, my dear yidden, you are setting yourself up for a terrible spiritual reckoning. We must wake up, with urgency and clarity, and realize that change is needed, not tomorrow, but yesterday! That path, my friends, does not end well, to say the very least. May Hashem guide us all to choose wisely.

10:46...this should awaken you to the urgent need for change. Rabotai, this change is needed not just today, not just tomorrow, but yesterday already, as soon as humanly possible. This is precisely why you absolutely do not want to be on that detrimental path; for, to put it mildly, that path leads to a very undesirable end. We must choose wisely, for our spiritual avodah demands constant attention and commitment. Let us reflect deeply on the choices we make, ensuring they align with the teachings of our Sages, zichronam livrakha, and lead us closer to HaKadosh Baruch Hu. My dear talmidim, we are constantly bombarded by the external world, by the pervasive culture that often contradicts our Torah values. It takes great strength and clarity to maintain our focus on what truly matters. And this, rabotai, I think is important for people to take into account as they walk in the world and see all of the enticements to go in the opposite direction. They see it on the billboards, they see it on Facebook, they see it on TikTok, they see it everywhere. They see that their work is not always bearing the same fruits as those who pursue worldly success without Torah, and they start questioning, "Maybe I should be like everybody else, and then I'll succeed more." No! If Hashem wanted you to succeed more, you'd succeed more. You just do your best effort without going overboard, and Hashem will give you whatever success He decrees for you. That guy who made a lot of money and doesn't keep Torah and mitzvot? Yeah, this is the reason he's being destroyed.

11:45We often hear people question, especially when they see those who do not follow the path of Torah and mitzvot seemingly achieve great material success. They might begin to think, 'Maybe I should be like everyone else, and then I'll succeed more?' Chas v'shalom! No! If HaKadosh Baruch Hu wanted you to succeed, He would grant you greater success. One must simply put in his best effort, his hishtadlut, without going beyond the proper boundaries, and HaKadosh Baruch Hu will bestow upon him whatever success He has decreed. But you might point to an individual who made a lot of money, and he does not observe the Torah and mitzvot. Yes, this is precisely the reason for his destruction. This apparent worldly success is fleeting, my dear friends. As we learn from the Nevi'im, the path of the wicked does not lead to true prosperity or a good end. Our Chazal teach us that the prosperity of the wicked is not true prosperity. Their ultimate downfall, often unseen by the casual observer, is predetermined by HaKadosh Baruch Hu. This is the harsh reality that every Jew must internalize: our true success lies in our adherence to Torah and mitzvot, not in fleeting material wealth obtained through other means. May we all merit to understand this profound truth and always strive to walk in the ways of HaKadosh Baruch Hu. My dear brothers, we must understand the gravity of our actions, for HaKadosh Baruch Hu does not ignore the deeds of men. We see throughout our holy Torah and in the words of our Chazal, the ultimate fate of those who defy Hashem and oppress His children. Their end is always a testament to Divine justice, midah keneged midah. just like all the other wicked people before him. None of them have a pretty end. We hope that some of them are watching and wake up and understand they have to change now, because this is a message that Moshe Rabbeinu would tell you if you were right now in front of him. This is a direct call for teshuva, a call to abandon the path of wickedness and embrace the path of Torah. The window of opportunity for repentance is always open, but the hour is late, and Hashem desires our return with a full heart, before it is too late, and the final judgment is sealed.

12:46and so, while I try to convey the profound importance of these mitzvot, know that the Chazal and the heilige sefarim delve into these matters with a chumra that would give you a lot more details that are even harsher than what you've heard from me. I'm just a tiny little nothing in comparison. This shiur, these divrei Torah, will b'ezras Hashem, wake up those who needed to hear this, those who needed this wake-up call, and will help them take those necessary first steps to make extraordinary changes, ushering them into a life of true teshuva and avodas Hashem. So, while in many aspects of our Avodas Hashem we can certainly grow incrementally – improving our learning each day, gradually increasing our tzedakah, strengthening our emunah, enhancing our kashrut observance based on our circumstances, and carefully choosing our friends – these are indeed step-by-step processes. However, my dear friends, we must recognize that there are certain mitzvos and areas of Halachah where this gradual approach is simply not applicable; there are certain things that do not allow for a slow, measured approach. In these areas, Chaverim, it is not a matter of gradual progress; rather, some things you could take slow steps, but some things you have to take big steps; there is no other way. There are no small steps in keeping Shabbos; it's either you keep it, or you don't keep it. There are no small steps in being honest in business; it's either you're honest or you're dishonest. These are clear-cut commandments, demanding our full and unequivocal commitment, Chaverim. In such matters, the Torah expects us to embrace the Ol Malchus Shamayim completely, without reservation or partial observance. May Hashem grant us the strength to fulfill all His mitzvos with diligence and sincerity.

13:41My dear brothers, esteemed members of the chevra, let's discuss an important concept in our avodat Hashem today. We often think about growth in terms of gradual steps, and indeed, many areas of our spiritual lives lend themselves to this approach. For example, a person has to understand: yes, there are certain things one can take steps with, such as how much Torah you learn every day – that can increase over time. How much tzedakah you give – that is also supposed to increase over time. If you have emunah, your level of bitachon (trust in God), based on your circumstances at hand (not solely on your intellect), and who you befriend – all of these different things can be approached step-by-step. However, there are certain things that require a completely different approach, a full commitment right from the start, where incremental steps are not the path. My dear talmidim, we often get caught up in trying to analyze everything, to break down our service of Hashem into small, manageable tasks. But Chazal teach us a deeper truth, a fundamental principle of our emunah: that there isn't a step-by-step approach where you can pick and choose; rather, you simply need to embrace the totality of avodat Hashem. And rest assured, if you truly walk in Hashem's holy ways, you will certainly merit tzidkus, you will achieve true hatzlachah, and you will attain the ultimate tov, both in Olam HaZeh and in Olam HaBa. This is the very essence of Yidishkeit – a wholehearted devotion, without reservation. May Hashem grant us all the strength to cling to this path and bring true nachas to our Creator.

14:49Good evening, dear talmidim and respected ba'alei batim. We are privileged tonight to delve into the profound teachings of our holy Rabbis, zichronam livrachah, concerning the essence of the Yiddishe neshama and our constant yearning to connect with our Creator. Indeed, Rabbi Shimon bar Yochai in the Zohar haKadosh, he teaches us that a Yiddishe neshama always wants to be close to Hashem, like a child yearns for its parent. It's like what our respected Rabbi Manis Friedman, sheyichyeh, always used to say in his drashos, "If you want something good, you've got to work for it." And also, that Rabbi Elazar Menachem Man Shach, ztz"l, he wrote in his holy sefarim that we need to be extremely careful with bittul zman, the wasting of precious time. We've got to be truly bakiy in Shas and Poskim to really grow in Torah and Yiras Shamayim, to develop that profound fear of Heaven. This fundamental principle reminds us that our primary purpose in this world is to connect to the Divine, to utilize every moment for spiritual growth, and to delve deep into the wellsprings of Torah. May we all be strengthened in our avodas Hashem, our service of G-d, and merit to fulfill the will of our Creator with joy and diligence. Chazak u'baruch.