USE YOUR IMAGINATION - MUSSAR Iggeret HaRAMBAN (26)

0:19Good evening, Rabbosai, and baruch Hashem for this opportunity to gather together and delve into the sacred words of our holy Torah. It is a true zechus to see your faces here, dedicated to limud Torah, especially on a night like this. Thank you very much for coming. Thank you for coming to learn Torah instead of all the nonsense that people are doing tonight, on what they call their New Year, known to us as Nittel Nacht, the New Year of the Goyim. They're celebrating Yeshu's birthday tonight. Can you believe it, Rabbosai? What a spiritual tragedy. How can a Jew even think of participating, even passively, in such things? My dear brothers, we see the state of the world today, the spiritual confusion, the lack of clarity. It truly breaks my heart when I witness such things. Can you imagine, so Jews, we want Hashem to give us salvation by celebrating Avodah Zarah? Things like this truly boil my blood, because it simply shows us how far we've strayed from what we need to be. But Be'ezrat Hashem, this year this message will be watched by many, shared by many, and we can wake up, because HaKadosh Baruch Hu desires nothing more than our return to Him. He is waiting for us, longing for us to come back to the path of Torah and Mitzvot. He apparently noticed that every one of our shiurim, there are only a few thousand people watching them, and, Baruch Hashem, there are many more Jews in the world. If only a few thousand Jews watch every shiur, it's going to take us a million years to get everyone to start doing teshuvah. So, he looked at some of the other rabbis, and he saw that there weren't many teaching emunah.

1:46My dear rabotai, we are living in truly challenging times. People are seeking answers, searching for strength, but often they are looking in the wrong places or receiving the wrong messages. We see a proliferation of shiurei Torah, which is wonderful, but we must also be discerning. Not everything presented as Torah is true Torah. And unfortunately, many people who are watching shiurei Torah today are getting worse instead of getting better. You go to all these big organizations, they have big events with big speakers, and many times when you hear the speaker, if you know Torah, you're confused. If you don't know Torah, you're happy. Why? Because this guy just told you, you can commit every sin you want. They imply everything is okay, just in a different language. They tell you what your yetzer hara wants to hear, soothing your conscience with empty platitudes. And this, rabotai, is why so many of our brothers and sisters are confused, or worse, are simply empty. They are led astray, believing that worldly solutions or a diluted form of Yiddishkeit will bring them salvation, when in truth, it's exactly the opposite of what we are supposed to be doing. And the reality is, rabotai, this is happening. It's happening all over the place. Religious Jews are confused, and non-religious Jews are simply empty. They have no idea what's going on, and they think that they're going to be able to fight the goyim with guns. They foolishly declare, 'My strength and the might of my hand have brought me to this point!' They believe physical might or worldly solutions will bring them salvation.

2:45...not all of us are looking hard enough. Why? Because unfortunately, we have voices in our community, even those who claim to be ba'alei teshuvah guides, like Rav Manis Friedman, who, l'havdil, give a different message, telling people that certain behaviors, like homosexuality, are not 'such a bad thing.' This type of thinking unfortunately permeates our community and leads many astray from truly seeking HaKadosh Baruch Hu with a full heart. We see the consequences all around us. Now, why are we at such a situation? Ignorance. We're an ignorant generation. The good news is, it's not too difficult to find the truth. You just have to look for it. As HaKadosh Baruch Hu promised in the book of Deuteronomy that before the end of days, before the war of Gog u'Magog, the prophet says, 'U'vakesh-tem otach misham, u'matza-tem, ki tidr'shenu b'chol l'vavchem u'v'chol nafshechem' – 'And from there you shall seek Me, and you shall find Me, when you will search for Me with all your heart and with all your soul.' This is a tremendous nevuah for our generation, a promise that despite the darkness and confusion, the path to HaShem is always open to those who truly desire it. My dear brothers, HaKadosh Baruch Hu yearns for us, He truly wants us close. As HaShem declares through His navi Yirmiyahu, "If you look for Me, you will find Me, but only if you look for Me with all of your heart and all of your soul." And what does this mean? It means that everyone is going to be getting a chance. That's what HaKadosh Baruch Hu is, in essence, telling us today. Now, since He loves us dearly, and He knows that not all of us are looking hard enough... Why is that? Because we have individuals, for example, Rabbi Manis Friedman, who tell us that it's not such a bad thing if you're homosexual. They say, "It's not such a bad thing at all!" And not only about that, but about tznius for a woman as well! They say, "You are a modest woman. It's not a bad thing. It's okay."

3:35My dear talmidim, we must be vigilant against those who seek to undermine the foundations of our emunah and distort the plain meaning of the Torah. Some, G-d forbid, even rationalize away the most severe transgressions. They will tell people things that sound deceptively reassuring, like this: "You are a modest woman. It's not a bad thing; it's okay. Why, if you're not looking good in the streets, what good is it then? No one's going to know that you're an attractive woman! What good is it? Or," he tells you, "worst-case scenario anyway, even if Hashem doesn't like that you're a homosexual or He doesn't like that you're an immodest woman — worst-case scenario, you go to Gehinnom. Oh, what's Gehinnom? 'I'm nothing!' What's Gehinnom? Oh, you just don't know, you're a soul; you're confused for a year and..." and then everything is fine! This, my friends, is the kind of empty rhetoric designed to lull people into spiritual complacency and severe confusion, dismissing the profound truths that our Chazal teach us about the eternity of the soul and the seriousness of Mishpat Hashem. My dear students, we are confronting a grave issue today. We have learned from our sacred Torah and the words of our gedolim just how severely certain transgressions are viewed by Shamayim. For instance, the aveirah of mishkav zachar is not simply a minor sin; it is described in the strongest possible terms. When we see such clear declarations, how can we possibly tolerate those who seek to undermine these fundamental truths? It is deeply disturbing when individuals, who should know better, choose to downplay these severe prohibitions. confused, perhaps for a year, Rabbi Mordechai Friedman says, 'What fire?' as if to dismiss the severity. No, my friends, that's not just an exaggeration; that is the plain truth. You know, it's no exaggeration when you have people like this speaking for forty years—yes, forty years this rasha has been speaking—and then, when you finally bring this out to the public to let them know: 'Listen, according to HaKadosh Baruch Hu...'" the Torah unequivocally states that such an act is a Toevah, an abomination in the eyes of Hashem Himself. Our Sages, like Rashi, zichrono livracha, even liken one who commits this particular aveirah to the profound wickedness of Amalek. Yet, there are those, like Rabbi Mordechai Friedman—and sadly, his brother, Rabbi Shmuley Boteach—who incredibly dismiss it as 'not a big deal,' as if it were 'just one sin.' This, my dear students, is precisely the kind of dangerous distortion of Torah that we must vigorously combat.

4:26We must understand, talmidim kedoshim, the immense gravity of mitzvos and aveiros, and how they are viewed in the eyes of the Ribbono shel Olam. The sacred Torah does not mince words when describing certain transgressions; it speaks with absolute clarity. For instance, regarding a particular prohibited act, the Torah declares unequivocally: "According to Hakadosh Baruch Hu, someone who is homosexual is a to'evat Hashem; he is disgusting in the eyes of Hashem. When you look at the commentary by Rashi, Rashi says that someone who commits the sin of homosexuality effectively turns himself into Amalek. Yet, you have individuals like Rabbi Mordechai Friedman who say, 'Ah, it's not a big deal. It's just one sin,' much like his brother, Shmuley Boteach." Such statements are a profound distortion of Torah truth, designed to confuse the Klal Yisrael. We must remain steadfast in our commitment to the authentic teachings of our Chachamim and the Mesora passed down through generations, and not be swayed by those who seek to diminish the severity of what the Torah itself calls an abomination, or to rationalize away what our Sages have defined as a serious transgression. My dear talmidim, we gather tonight to discuss a most crucial topic, one that deeply impacts the spiritual health of Klal Yisrael. In these challenging times, when so many voices vie for our attention, it becomes increasingly difficult for the average Jew to discern truth from falsehood, Emes from sheker. We see many who claim to teach Torah, yet their words lead astray, sowing confusion and weakening the foundations of our Mesora. There are those who, for decades, have been presenting a distorted view of Yiddishkeit, watering down the dictates of Halakha and promoting ideas utterly foreign to our sacred tradition. Take, for instance, a certain public figure often heard on various platforms, whose approach to Yiddishkeit is nothing short of bewildering, especially concerning issues of tzniut and purity. His readiness to engage in discussions of intimacy and his general demeanor with women are deeply troubling. Like his long-lost Chabadnik brother, Boteach, also says, "It's not a big deal if one is a homosexual." He didn't tell you guys that his brother is homosexual. That's why he likes homosexuals. He didn't tell you guys that, though. So when you have somebody like this teaching Klal Yisrael in America, in the English-speaking public, for forty years, of course you are going to be confused. How are you expected to know anything when someone tells you it's not such a bad thing? He tells women; he starts giggling with them. This is the very behavior we are warned against! It is a clear violation of tzniut and the boundaries set by our Chazal. How can such a person be considered a guide for our community? His actions and teachings not only disrespect the sanctity of the Torah but also actively mislead innocent souls, pulling them further from the path of Yiras Shamayim.

5:16Brothers, my dear talmidim, we must open our eyes and truly understand the dangers of those who twist the Torah to suit their own desires. We just heard about his perverted understanding of Gehenom and his disgraceful leniencies regarding aveiros chamuros. But his pritzus doesn't stop there! What about his conduct, his absolute disregard for the boundaries of kedusha and taharah when it comes to women? We hear tales of him being caught laughing with them during a shiur? Who says one is allowed, chas v'shalom, to be laughing with women in shiurim? Who says one is even permitted to give a shiur exclusively to women on a regular basis? One may give a shiur to women as part of a general crowd, and occasionally to a women's gathering. But one is certainly not permitted to make it a regular habit, chas v'shalom, to frequent just one group of women! Who says one is allowed to do such a thing? No, but perhaps he insists on speaking with women—not merely speaking to them, but to speak with them about matters of tznius (modesty) or even, chas v'shalom, intimacy?! I tell you, this is a grave deviation from the path of Torah! Such actions are a complete violation of halakha and the very spirit of Yiddishkeit. One who behaves in this manner shows a blatant disregard for the sacred boundaries of kedusha and taharah that our Sages have meticulously upheld for generations. This is not the path of a true ben Torah, nor the teaching of our holy tradition. We must reject such influences and cling tightly to the sacred ways of our forefathers.

5:47And it doesn't end with his scandalous behavior concerning tznius regarding women. What does he teach about tznius in general? What distorted halakhah does he bring to us concerning personal conduct and the very concepts of aveirah and Gehenom? He tells you to be modest. But then he tells you that if your brother, or your husband, or your cousin, or your son is homosexual, it is not such a bad thing! He tells you that, at the worst-case scenario, you go to Gehenom, but that it is really like Gan Eden anyway. He then declares, "I want to go to his Gehenom!" Why? Because, he claims, he learned it from a Chabad website that features an article about Gehenom. And they even give you a picture of Gehenom about which I wrote a comment, but they deleted me! They censored my words! This was, perhaps, ten years ago. I said, "I want to go to that Gehenom you guys picture! I want to go there! Why? It sounds like fun!" They didn't like my comment so much. I wrote a bunch of other comments, with sources from the Gemara and the poskim, but they censored me. Why? Because there was some truth to what I said. Some truth! So now, how can such an individual be considered a kadosh? And who is going to wake us up if this is what some of the leading speakers of the day are preaching? Brothers, we are living in a time of great spiritual confusion, a time when the lines between truth and falsehood are blurred. Many are swayed by popular opinion, by what sounds appealing, rather than what is true according to our holy Torah. I remember, for instance, a situation: maybe ten years ago, I said, "I want to go to the game that you guys picture. I want to go there! Why? It sounds like fun!" They didn't like my comment so much. I wrote a bunch of other comments with mekorot (sources), and they censored me. Why? Was there some truth? Some truth! So now, how is one to remain kadosh (holy)? But who is going to wake us up if these are some of the leading speakers of the day, and they are propagating such dangerous ideas? How can we protect ourselves and our children from these nisyonot (tests) when even those presented as leaders are straying from the path of emet (truth)?

6:37some of the most popular speakers of the day are telling you there's no Gehinnom that's actually full of punishment, and that you are allowed to do anything and everything that you want. We see today, my dear friends, a grave danger in the spiritual marketplace. There are those who claim to teach Torah, to guide the flock, yet their primary concern is not the Ratzon Hashem, the will of G-d, nor the immutable truth of our mesorah. Instead, they seek to please, to gather followers, to appear agreeable to all. And in doing so, they compromise the very foundations of Yiddishkeit. They will twist and turn, justifying their leniencies, always finding a reason not to tell people the straightforward halakha. But sometimes, in their attempts to confuse us even more, they'll tell people: "Listen, I saw a couple where, G-d forbid, the woman had cancer, or their son just died. And I told them that it's going to be okay. What was I going to tell them? 'Listen, maybe it's because you're mechalel Shabbos?' How could I tell them that?" So in essence, what he is telling a different audience, one he knows keeps Shabbos, is: "Listen, I know that I'm supposed to tell them to keep Shabbos, but I can't tell them that. It would hurt them." Do you understand what a profound distortion of Torah leadership this is? This is exactly what we mean when we speak of one who, like a chameleon, fits himself to the crowd, always changing his colors. If he's speaking to one group, he'll say one thing. If he's speaking to another, he'll say the opposite. He wants to be blue for some, green for others, burgundy for a third. Chas v'shalom! Is this the way of Torah?

7:15We were just speaking about the importance of mesorah and the unwavering stance of our Gedolim, like the great Rav Avigdor Miller, zekhutso yagen aleinu. You recall how Rav Yehuda Levin, a devoted talmid of Rav Miller, spoke out so forcefully after seeing a clip from this individual, this meshugah Friedman, specifically regarding his distorted views on tznius. It brings to mind a question, a profound concern for us all. What do we see unfolding before our very eyes? You see? So, what does he do, this individual? What does he do? He's a chameleon, fitting himself to the crowd. He goes over here, he's blue; he goes over there, he's green. Over there, he's a burgundy; whatever you want him to be! Now, if this is one of the most popular speakers, how are we going to do teshuvah? How, tell me? How are we going to do teshuvah as a nation? And what, do you think he's the only one? He has a bunch of little minions everywhere. Now, why do I mention this today? Why am I starting with such fervor already today? I ask this because the spiritual well-being of Klal Yisrael is at stake. We cannot stand idly by while the foundations of our emunah are eroded by those who seek popularity over truth. It is our collective responsibility to uphold Torah U'Mitzvos without compromise, for the sake of our own neshamot and for generations to come. Good evening, dear talmidim and b'nei Torah. I want to address something that has been circulating recently, which brings up a crucial point about guarding the sanctity of our community and the importance of adhering to the true mesorah. And this is critical, because, as all of you perhaps know, about a week ago we published a clip featuring the Talmid Chacham, Rav Avigdor Miller, zichrono livrakha. Rav Avigdor Miller was one of the Gedolei Yisrael. One of his talmidim, Rav Yehuda Levin, came out after he saw a tiny little clip of Rabbi Manis Friedman, specifically regarding the modesty part, not even the rest of the stuff. Upon seeing this, Rav Yehuda Levin immediately came out with a sharp rebuke. He clearly stated, 'This is not allowed! It is not allowed to say such things to the public! You are a makhti HaRabbim – you make people sin!' Now, Baruch Hashem, our clip has been very popular, and thousands of people have watched it. But if you look at the comments, not all of them are saying, 'Chazak u'Baruch!'

8:10We've been discussing the critical responsibility of our spiritual leaders to safeguard the integrity of the Torah. Recently, there was a particularly sensitive situation where one of our Rabbanim felt it necessary to speak out against public statements that were causing great confusion within the community, especially concerning matters of halakha and hashkafa. In this instance, he came out and rebuked, saying, "This is not allowed! It is not allowed to say such things to the public. You are a makhtia rabim – you make people sin." Now, Baruch Hashem, it has been a very popular clip; thousands of people have watched it. But if you look at the comments, not all of them are saying, "Chazak u'Baruch." No, my friends, many are expressing confusion. They ask, "How could one speak Lashon Hara about Rabbi Manis Friedman? How could one do such a thing and embarrass another Jew in public?" This question, though seemingly valid, misses the crucial point. Before we jump to conclusions, we must ask ourselves: did you truly see the clip? Did you actually watch what he said? Did you fully understand that what he stated was indeed wrong and against the Torah? This is not about a simple disagreement on halakha, like whether wigs are allowed; this is about safeguarding our sacred tradition. Did you watch the clip, my dear congregants? We must always remember our responsibility to uphold the truth of Torah, even when it means speaking out against falsehoods. I hear the murmuring, the cries of, 'Rabbi, why are you speaking lashon hara?' But let us look deeper. In fact, there are just as many. There are just as many people who claim to be confused. Why are they confused? 'How could you speak lashon hara about Rabbi Manis Friedman? How could you do such a thing and embarrass another Yid in public?' Wait, did you see the clip? Did you watch what he says? Did you understand that what he says is wrong and against the Torah? So when I say, 'Oh no, you don't understand, sheitels are allowed.' What does this have to do with sheitels? Did you watch the clip? Because the living Rav said that sheitels are allowed if they are modest and with the clear love and guidance of your Rav – this is not the point of the discussion! He is not talking about the halachah of sheitels at all. He is talking about the fundamental character of the individual, teaching others to be, chas v'shalom, a shakran and a putzer! The issue is not the sheitel, it is the distortion of Torah values, and that, my dear brothers, is something we must address, with clarity and emes, truth.

8:59My dear talmidim, listen closely. There's been much confusion circulating regarding a recent statement about sheitels and modesty. Let's clarify what's truly being discussed here, according to halakha and sound judgment. Even halakha says sheitels are allowed if it's with a clear psak by your Rav, and it's modest, and so on and so forth. He's not talking about the whole avodah zarah situation. He's not talking about whether sheitels are allowed or not. Did anybody watch the clip and actually pay attention? No, they picked one thing. It has nothing to do with sheitels. It has to do with the fact that the guy is a shakran, a liar, and he's telling people that you should be pretty much a potzer, and this is a critical point that everyone needs to understand. He is fundamentally misrepresenting basic principles of Yiddishkeit and personal conduct. 'An immodest woman in the streets, or else it's not worth it to be pretty!' That's what he's saying, that's the whole clip! Rabbosai, I can't believe I have to give commentary on such a clip. People are so enamored by the giggles and the lies that they can't even pay attention to the truth. And now, at this critical juncture, we are in... My dear talmidim, we have just discussed the urgent call for teshuvah and ma'asim tovim in light of the recent tragic events. We are truly living through a perilous time. Now, this is a situation that we haven't seen in seventy, eighty years. They're killing Jews in the streets. Now, I spoke about this on Sunday, hoping that there would be some measure of mercy from Shamayim, and that many people would watch it. But apparently not enough, at least not enough to do anything about stopping it. This is not merely a political or social crisis; it is a spiritual one that demands our immediate attention and introspection. We must understand the profound message Hakadosh Baruch Hu is sending us, and each of us has a role to play in bringing about a true change, a geulah sheleimah, bimheira b'yameinu.

10:27Brothers, my dear talmidim, we see the signs all around us, the increasing challenges, the escalating dangers. We spoke last week about the galus and its tribulations, and tragically, the news continues to remind us of the precarious times we live in. Just yesterday, the headlines brought more sorrow. And they killed another Jew today. They ran him over with a car, a Jew coming out of a Beis Knesses, a sixty-year-old Jew. If we don't start changing seriously, it's going to get worse. Now, my dear ones, consider this deeply: who are they targeting? Are they going after the non-religious Jews? Are they going after the Zionists? Are they going after the heretics, those who actively seek to undermine the Torah and cause others to violate Shabbat? No, my brothers, they are not going after them. They are going after us. They are going after the frum, after those who strive to keep Torah and mitzvos. This is a clear message from Shamayim, a wake-up call for us to strengthen ourselves in our avodas Hashem and our connection to HaKadosh Baruch Hu. My dear talmidim, when we observe the current wave of hatred and violence, we must ask ourselves: who are the real targets? If you noticed, they're not going after the non-religious Jews. They're not going after the Zionists. They're not going after the heretics. They're not going after the resha'im that want to go against the Torah and make everyone violate Shabbat. They're not going after them. They're going after us. This is a clear indicator that the struggle is not political or even merely ideological; it is fundamentally spiritual, directed at those who cling to the mitzvos and the holy Torah.

11:26Rabbosai, we see the challenges all around us. It's a true nisayon for our generation. While some unfortunately stray from the path, adopting customs alien to our holy heritage and embracing the ways of the goyim and their false holidays, there are still those, Baruch Hashem, who cling with all their might to the path of truth, to the path of our holy forefathers, to the Torah and the Mitzvot. And yet, what do we find? That there are those, steeped in hatred and wickedness, who are relentlessly going after people that are trying to keep the Torah and the Mitzvot. That's who they're killing, that's who they're stabbing, that's who they're threatening day and night. For every killing, for every beating that we have gotten over the last couple of weeks, and since Rosh Hashanah over the last few months... I know there's been hundreds, hundreds of them that we don't even know about, that almost happened. This is the bitter reality we face, the spiritual milchama and often physical mesiras nefesh required to uphold the emes. It is our solemn duty to strengthen ourselves and our children, to remain resolute in our avodas Hashem and unwavering in our faith, despite the darkness around us. May Hashem protect us all. My dear students, my dear Yidden, we gather here today, as every day, to delve into the sacred words of our holy Torah. But as we sit here learning, the world outside is in a frenzy, celebrating... what exactly? What is there to celebrate in the darkness of this season? What kind of simcha could possibly justify such revelry? Now, while most people, including many of our brothers and sisters, even the religious ones among them, instead of coming to a shiur Torah, they are out there drinking whiskey, champagne, and tequila like the goyim. They are celebrating Yeshu's birthday today. You know, I am just waiting for them to start singing a new birthday song. It is a tragedy, a true chilul Hashem, to see our own people fall prey to such foreign customs. We must strengthen ourselves and our children against these influences, and remember that our true celebrations are those of the Torah, those given to us by Hashem Himself, not those born of apostasy and paganism.

12:27My dear brothers, we're talking about the importance of being aware of what we celebrate, and why. We, as Bnei Yisrael, as those who carry the torch of Torah, cannot simply go along with the customs of the nations without thought. When people come and say, "Oh, it's just New Year's, it's just a time to have fun, to start fresh," we must ask ourselves: what exactly are we celebrating? What is the root of this celebration? And when we delve into it, we find some very disturbing origins. People will sometimes say, "Oh, maybe we should just make a cake." ...maybe make a cake? What are you celebrating? The Gregorian calendar? A calendar that's based on the birth of the biggest mashchis Yisrael in the history of man? The biggest heretic, the biggest kofer that ever existed? Are you celebrating his birthday today? No, that was last week. It's today also! They have many birthdays; every other day is a birthday, it seems. This is what we must consider. We wouldn't dare celebrate the yahrzeit of a wicked person like Hitler, or Osama bin Laden, or Saddam Hussein, chalila. We wouldn't throw a party for them, even if we called it something else. So how can we, as G-d-fearing Jews, celebrate a day rooted in the memory of the one who was the ultimate kofer and mashchis Yisrael? It's simply unfathomable for us to partake in such a thing. We have our own calendar, our own holy days, our own occasions for true joy and spiritual growth, given to us by the Almighty Himself. My dear students, my dear Yidden, we gather here tonight, just hours before many in the wider world, and sadly, even some within our own community, will engage in what they call 'celebrations.' They attempt to brush it off, saying, 'What's the big deal? It's just a secular holiday,' or 'It's simply a change of the calendar year.' But we know better. When you partake in such activities, even casually, know full well the reality: That's what you're celebrating. And I hear the protests, 'No, it's not about that; it's just having a good time.' Okay, so why don't you have a good time on the yahrtzeit of Hitler? Why don't you have a good time on the yahrtzeit of Hitler? Why not? Why don't you have a yahrtzeit party for Osama bin Laden? Perhaps for Saddam Hussein? Perhaps for Arafat? Why don't you have a yahrtzeit party for them? Call it New Year's too. The very thought is preposterous, is it not? How can one justify such revelry when the underlying spiritual foundation is so antithetical to all that we, as Bnei Yisrael, stand for? We must open our eyes and understand the grave spiritual danger of aligning ourselves, even superficially, with days that have their roots in avodah zarah. This is a time for introspection, for teshuva, not for misguided merriment. May Hashem grant us the clarity to distinguish between the holy and the profane, and to cleave only to that which brings kavod shamayim.

13:23My dear yidden, we are living in truly challenging times. The yetzer hara is working overtime, and we see with our own eyes how quickly even pashute Yidden can be led astray from the pure path of Torah and mitzvos. It's a tragedy that HaKadosh Baruch Hu should protect us from, to see how some have fallen so far, even those who should know better. Now, while all of them are celebrating Avodah Zarah today, including their rabbis, who consider themselves great scholars and who are supposed to know better, at least the others can claim ignorance. In the next several hours, the largest population of Yidden in the world, outside of Eretz Yisrael, is about to hit a wall. This 'wall' is not merely a metaphor, my dear chaverim. It is a tangible and terrifying reality, a direct message from HaKadosh Baruch Hu that we must understand and internalize, especially as we face the implementation of unprecedented decrees. My dear talmidim, we gather tonight, as always, to delve into the depths of our holy Torah. But sometimes, Ribono shel Olam sends us a clear message through the events unfolding in the world around us, a message so stark, so undeniable, that it demands our attention. Just today, a disturbing piece of news reached me, a report that, frankly, I found difficult to believe. I made sure to check it, and to my profound dismay, it turned out to be absolutely true. In a matter of hours, as the first of January dawns, certain new regulations are set to go into effect in the State of New York. These regulations pertain specifically to what are classified as 'E-felonies,' offenses such as theft and assault, matters that strike at the very heart of societal order. This, my friends, is a direct manifestation, a sign that is entirely the handiwork of HaKadosh Baruch Hu. And it is these new laws that are going into effect in New York; laws that make no sense, laws that are against nature, laws that are against humanity, laws that are against all logic and sound reasoning. These are laws, concerning which we can only cry out, Hashem Yirachem Aleinu, may HaKadosh Baruch Hu have mercy on us, and protect us from the terrible consequences they are destined to bring. What are we to make of such decrees? When the foundations of justice are undermined in such a public and brazen manner, it is a wake-up call, a sign from Shamayim that we must reflect on our ways, strengthen our emunah, and redouble our efforts in Torah and mitzvos. This is a time for introspection, for tefillah, and for reaffirming our commitment to the eternal laws of HaKadosh Baruch Hu, the only true source of order and justice in this world.

14:22Good evening, Reb Yidden. I hope everyone is having a meaningful evening. Tonight, I want to address something of grave concern that has come to my attention, a matter that affects us all, particularly here in New York. We must always remember, kol Yisrael areivim zeh la'zeh – all of Israel are guarantors for one another. And in these challenging times, when we see the world around us changing so rapidly, it is crucial to remain vigilant and anchored in our Torah and mitzvos. Just today, someone sent me a message, and I honestly had a hard time believing it. But I checked, and unfortunately, it appears to be true. It seems that in the next few hours, beginning on the first of January, what some refer to as the secular New Year, any criminal charges in the state of New York that are considered Class E felonies—offenses such as theft, assault, forcible touching, and even aggravated harassment—these laws will only be capable of arresting a person for a maximum of two hours. Can you imagine the implications, Reb Yidden? This means someone could go out and start beating up Jews in the streets, in the synagogue, even in their own homes! They could steal from them, rob them, commit all types of horrible nightmares, short of actual murder, and potentially face such minimal consequences. This is a terrifying development, a true chilul Hashem in a broader sense, and it demands our heightened awareness and our increased dedication to emunah and bitachon. We must strengthen our tefilah and our commitment to Torah more than ever, for our protection comes only from HaKadosh Baruch Hu.

14:52My dear talmidim, we often speak about hashgachah pratis and bitachon, but we must also acknowledge the realities of the world around us. And when we see a justice system that fails to protect its citizens, especially our community, it causes us great concern. We hear reports of new legislation, or the interpretation of existing laws, that leave us vulnerable. For example, regarding offenses such as forcible touching, aggravated harassment – these laws are only going to be capable of arresting a person for a maximum of two hours. You go and start beating up Jews in the streets, in the synagogue, in their house; steal things from them, rob them – all types of terrible deeds outside of murder itself. This is truly astonishing, my friends. What kind of deterrence is this? What message does it send to those who harbor ill will towards us? The Chazal teach us the importance of mishpat and tzedek for the stability of any society, and yet, we are presented with such leniency. They say that for such acts, My dear chaveirim, good evening. We speak often in our shiurim about mishpat and tzedek, about justice and righteousness, for these are pillars upon which our world stands. And it is with a heavy heart that I must address a matter of great concern that strikes at the very foundation of societal order and the safety of our communities. We are facing a situation where severe crimes—truly horrifying acts like manslaughter in the second degree, aggravated vehicular homicide, criminally negligent homicide, which are all effectively murders, my friends—along with assault and even making a terror threat, are being treated with an appalling lack of seriousness. And what is the proposed consequence for such heinous acts under this new system? It is beyond belief. Maximum, you're getting two hours if you go into jail. It's a little vacation! Maybe I'll even give you a sandwich, too. If that's not enough, there's a whole list I'm not going to read. But as of January 1st, 2020, the senator in the 49th District, James Tedisco, is pushing this cash bail reform. Is this the Torah way? Is this how we protect the innocent and uphold justice? It's an outrage, a true chilul Hashem, that our streets and our families are left vulnerable while those who commit such acts face such trivial consequences. May HaKadosh Baruch Hu grant us the wisdom to understand these challenges and the strength to advocate for a just and righteous society, where criminals are held accountable and the innocent are truly safe. We must pray and act for a return to true mishpat in our land. Amen.

15:51Defendant must be released from custody without bail for the following crimes: manslaughter in the second degree, aggravated vehicular homicide, criminally negligent homicide. These are all murders, by the way. Assault in the third degree, aggravated vehicular assault, making a terror threat. My dear Rabotai, what new reality is being thrust upon us, going into effect as we speak? The implications are truly frightening. We are speaking of a situation where the very fabric of society is unraveling, allowing for egregious acts to become commonplace, or at least to be treated with less severity. We are witnessing, in real-time, the effective green-lighting of behaviors such as: criminal possession of a gun on school grounds, the criminal sale of firearms to a minor, arson—meaning setting something on fire—in the third or fourth degree, money laundering in support of terrorism, bribery, resisting arrest, and hindering prosecution. And this, my dear brothers, is merely a partial list of the grave offenses that are now, in essence, being given a stamp of tacit approval. This is the moral decline that signals the turning of our beloved New York into a modern-day Sdom and Amorah. Let us truly reflect on what Hashem is trying to tell us through these developments. My dear brothers, my dear students, we are living through unprecedented times, times that demand our deepest introspection. We look around and we see things unfolding before our very eyes that challenge our understanding, that seem to defy all natural order. How else can we grasp what is happening? This is going into effect, Rabotai. Meaning, New York, the place where the most Jews in the world live, will simply become something slightly worse than Sodom and Gomorrah in the next several hours, while people are celebrating a foolish ball of lights coming up, coming down. This, obviously, is Yad Hashem. You don't need to be a genius to understand. It's a clear message, a stark warning from above. What else could it be, if not a direct intervention from the Master of the Universe, a wake-up call for us all?

17:20Good morning, talmidim. We are continuing our learning in Sefer Yishayahu, chapter 10, where the Navi speaks of HaKadosh Baruch Hu's ways with the nations. Sometimes, when we observe the unfolding of global events, or even personal challenges, we are left scratching our heads. It just seems that none of this makes any sense. It's against all logic, all rationale, all things that make any sense. And it's simply HaKadosh Baruch Hu rebuking us in a very, very serious way. Now, for all of those that want a pasuk, you want a verse that shows this, b'siyata d'Shmaya, we learned it today from Yishayahu HaNavi, chapter 10. We must internalize these powerful messages as we move forward into the subsequent pesukim and understand the deeper implications for our generation. Good evening, dear brothers, talmidim chachamim, and all those gathered to delve into the profound depths of Torah. We are privileged tonight to open our holy Tanakh to Sefer Yeshayahu, chapter ten, where we find pesukim that carry timeless lessons for our generation. As the Ba'al Shem Tov and countless gedolim have taught us, every single word in the Torah and Nevi'im (Prophets) is not merely a historical account, but a living message from HaKadosh Baruch Hu directed specifically to us, right here, right now. It is with this understanding that we approach these sacred words. Let us turn to: Verse number five and six: "Woe to Assyria, the rod of My anger; My wrath is a staff in their hand." HaKadosh Baruch Hu says here, regarding this ancient Assyria, which was undeniably the most powerful country of its day—and here, we must pay close attention to the insights of Rashi and other holy mefarshim (commentators). They teach us that these pesukim are not restricted to their simple historical context. Rather, they serve as an eternal paradigm, speaking to the dominant global powers of every single generation. Just as Assyria was the hegemon of its era, so too do these prophetic words address the most influential nations of our time. Needless to say, one of the most, if not the most, powerful countries of today is America. It's considered at least one of the most, if not the most, powerful countries of today. Now, brothers, who is telling us to study the words of the Prophet, not about a Syria that is no longer relevant and doesn't exist today, but rather about the powerful nations of our time? The prophecy is about today, or else it would not be in the Tanakh! Indeed, as our holy gedolim, from the Ba'al Shem Tov to the Chofetz Chaim, have continually taught, everything that is written in Torah and in the Tanakh has direct relevance to today. What day is today? Whatever today is to you, it is today! Therefore, we must extract the profound lessons HaKadosh Baruch Hu is conveying to us through these timeless words concerning the powerful forces shaping our world right now. What is our responsibility in light of this divine message?

18:18My dear talmidim, we've just delved into Hakadosh Baruch Hu's profound declaration regarding Assyria as the "rod of My anger." Now, some might ask, "What relevance does this ancient prophecy hold for us, here and now?" And indeed, when we consider one of the most, if not the most, powerful countries of today—who is telling us, through the Prophet, that this is only about ancient Assyria, which is not relevant and doesn't exist today? No! The prophecy is about today, for if not, it would not be in the Tanach. Our holy Sages, in the sacred Maseches Megillah, teach us that everything written in the Torah and in the Tanach has to do with today. What day is today? Today! Whatever "today" is to you, that is today. Therefore, when Hakadosh Baruch Hu speaks about the "rod of My anger" or any other prophecy in the Tanach, we must understand that these words resonate deeply with our current reality, guiding us and challenging us to introspection and teshuvah. For the Torah is eternal, and its lessons are for us, in every generation. So, my dear brothers, when we consider those who pretend to love Hashem but lack even an ounce of true Yirat Shamayim, we must ask: What will be the consequence? What will be the punishment for such hypocrisy? It is to this very situation that HaKadosh Baruch Hu refers through the Navi Yeshayahu, in chapter ten, when He says about His instruments of justice: woe, on to Assyria, the rod of My anger! HaKadosh Baruch Hu is saying there, "I am going to use Assyria as a rod to show My anger. My wrath is the staff in their hand. Even the staff that I usually direct you to the right places, that staff is also full of My wrath," says Hashem. Do you understand the depth of this, my friends? Even the very instruments that are meant for guidance, that staff that usually directs us, can become a conduit for divine wrath. This is a profound warning that we must take seriously. It compels us to engage in genuine teshuvah and to truly embody the Yirat Shamayim we proclaim.

19:14My dear talmidim, we speak often of teshuvah and the impending judgment, particularly in these auspicious days leading up to the Yamim Nora'im. It is incumbent upon each of us to reflect deeply on our actions and our true commitment to HaKadosh Baruch Hu. Indeed, the prophet Amos declares, "Prepare to meet your G-d, O Israel!" But let us consider, when HaKadosh Baruch Hu demands teshuvah, upon whom will His gaze fall most intensely? Because I have to direct you to do teshuvah. Who is He going to go after? Who do you think He's going to go after? Do you think He's going to go after the Zionists? Bibi Netanyahu and his friends? Perhaps Lapid, the rasha? No, my friends! Who do you think He's going to go after? Against the hypocritical people! Indeed, He will send His reckoning against them. The falsely religious. The ones who pretend to love Hashem, but do not even possess an ounce of yirat Shamayim. These are the ones who bring such a tremendous chillul Hashem into the world, whose actions are a profound desecration of His holy Name. They engage in all manner of unethical practices, operating businesses like cash advance operations, yet still dare to call themselves religious. They fund nightclubs and think that their money is kosher. They steal from each other and even send hit men against their fellow Jew over a few dollars, claiming, "As a Jew, I'm allowed to beat you up!" Who said you are allowed?! This is about the religious people, the hypocrites, my dear talmidim! They engage in unethical businesses like cash advance operations, yet still dare to call themselves religious. They fund nightclubs and think that their money is kosher. They steal from each other and even send hit men against their fellow Jew over a few dollars, claiming, "As a Jew, I'm allowed to beat you up!" Who said you are allowed?! This is about the religious people, the hypocrites, my dear talmidim!

20:11My dear brothers, my dear yidden. We see before our very eyes the suffering and the turmoil, the difficult gezeiros that are upon us. It compels us to ask: What is HaKadosh Baruch Hu telling us? What is the message? We must understand that nothing happens by chance, chalila. Every event, every pain, every tzara, is a message from our Father in Heaven, a call for us to awaken. And sometimes, Rabbosai, the message is a harsh one, aimed at those within our own ranks, those who perhaps are not living up to their calling. Indeed, the Navi speaks of a time when judgment will fall, and HaKadosh Baruch Hu declares: ...those who appear religious but are not truly religious. Upon the hypocritical people I will send them, and upon those who anger Me I will bring a charge, and also upon the rest. To take spoils and to plunder booty, and to make them trampled like the mud of the streets. HaKadosh Baruch Hu is speaking to us in a clear language, brothers, that we must internalize. We cannot simply look outwards and blame others. We must look inwards, at ourselves, at our community, and ask where we can improve, where we can strengthen our emunah and our mitzvos. For when HaKadosh Baruch Hu speaks of charging those who anger Him, He is calling on each of us to do serious cheshbon hanefesh, to examine our deeds and purify our intentions, so that we may merit His full mercy and redemption, speedily in our days. My dear talmidim, the world around us, the state of Am Yisrael, demands our attention and our spiritual response. We see the pain, the tza'ar, the threats against our very existence, and it cries out to us from Shamayim. We must understand the profound spiritual implications of what we are witnessing... if you do not start listening to the lectures and doing teshuva, HaKadosh Baruch Hu, His hand is being forced. What we've seen in the last couple of weeks is a nightmare. I saw a short video of all of the documented terror attacks against Jews in America. These are not abstract headlines; these are real people, our brothers and sisters, experiencing unthinkable horrors. It's enough to make you weep for the suffering, to feel the burning pain of a brother being beaten, like Amalek rising again. But we do not despair. Instead, we gather here, strengthening ourselves and each other through Torah, because this shiur, this learning, is our greatest strength and our truest path to geulah.

21:07We are pained to see the suffering in the world, the difficult challenges Klal Yisrael faces. It pierces the heart to hear, for example, of the atrocities committed, of the killings and the beatings. And you cannot help but cry when you see that this is your brother, that he is getting beaten up by some gangster, by some Amalek. But you cry even more when you realize that there is not much one can do, other than give a shiur for free for a couple of dozen people, and hopefully a few thousand over the Internet. It is a tremendous nesayon – a test – to maintain bitachon in the face of such helplessness, to believe that our limited actions, like spreading Torah, truly make a difference. What more can we do? My dear talmidim, we've been discussing the profound ethical responsibilities we carry as Yidden, and the tragic consequences when we falter. We learn from our sages that even our intentions, leshem Shamayim, can be twisted if not expressed with ultimate clarity and chochmah. Sometimes, despite our best efforts to offer mussar and guidance, our words are misinterpreted or even maliciously misused. So, after all the warnings and all the rebukes, what more can one do? Now, some of you may know, and some may not, but some of those wicked anti-Semites—even Nazis—discovered some of my videos where I spoke, offering a rebuke to those among the Jewish people who are in the cash advance business. It is deeply distressing, my friends, to witness how easily our admonitions for self-improvement can be seized upon and weaponized by those who seek our destruction. They twist our words, divorcing them from their true intention of encouraging tshuvah and upholding Torah U'Mitzvot. This is truly a chillul Hashem that breaks one's heart. May Hashem protect us from such misinterpretations and grant us the wisdom to always speak with clarity and discernment, for the glory of His Name and the good of Am Yisrael.

22:07My dear talmidim, we have previously discussed at length the serious aveirah (sin) of ribbis (usury) and its devastating consequences throughout our history. It is a topic that requires constant vigilance and clarity. Regrettably, over the last few weeks, they have made much of it. They took a few clips from that shiur in which I explained to people that this is, in fact, not an ethical business; you are stealing from people, whether they are Yehudim (Jews) or Goyim (Gentiles) is irrelevant, and it is ossur (forbidden). Indeed, it is one of the things that led to the Shoah (Holocaust). It is also one of the things that led to pogroms and inquisitions, as we have seen occur countless times throughout our painful history. 800 years ago it happened in Spain, it happened in Germany, it happened many times. And I said it then, and baruch Hashem (blessed be G-d), several people in the cash advance business retired permanently, leaving the field after watching those clips. But the resha'im (wicked ones) — the Nazis and the Arab terrorists that hate on Israel — took those clips and showed them as if they are right, chas v'shalom (G-d forbid). My dear talmidim, we often speak about the tremendous power of speech and the importance of shemiras halashon – guarding one's tongue. But sometimes, even words spoken with pure intentions, with a desire to bring truth to the world, can be twisted and misused by those who seek to harm us, Rachmana litzlan. This is not a new phenomenon, chas ve'shalom. We have seen this tragic pattern throughout our history, how elements of our own discourse, unfortunately, have been taken out of context. Eight hundred years ago, it happened in Spain; it happened in Germany; it happened many times. And I said it, and Baruch Hashem, several people in the cash advance business permanently left after watching those two shiurim. But the Nazis and the Arab terrorists who hate Israel took those clips and showed them as if they were right. It's a sobering reminder of the constant vigilance required in our spiritual warfare, and how carefully we must weigh our words. Yet, Hakadosh Baruch Hu can bring yeshuos even from such difficult situations, and turn darkness into light. We must always trust in His ultimate plan, and strive to use our words for Kiddush Hashem.

23:05My dear talmidim and esteemed listeners, shalom aleichem. We often speak about the concept of Kiddush Hashem, the sanctification of G-d's Name in the world. But sometimes, it is through difficult situations, through that which initially appears as a challenge, that a true Kiddush Hashem can emerge. I received some feedback recently on a particular matter that illustrates this point. Look, he's speaking against his people. He's telling me, 'See, it proves that they are in charge and are in this.' So, a couple of people sent me this. I said, 'What do you think? Maybe you should remove it?' Maybe this, maybe that. I said, he stopped bochashim a lot. Baruch Hashem, Baruch Hashem, that the goyim can see that there's a difference between what the Torah and the Rabbis say and what the rest do. You see, my friends, the very fact that this individual's actions expose the differences, that the world can distinguish between those who uphold the Torah and those who, G-d forbid, bring dishonor, is a tremendous Kiddush Hashem. It clarifies the truth, rather than obscuring it, showing that not all are the same. May we all be zocheh to always bring Kiddush Hashem through our words and deeds. Chazak u'baruch. We want them to see this clearly. We want to ensure that others observe this distinction, because ultimately, at least they'll see that there's a difference in different types of Jews, that we're not all the same. We're not all the same. Why? There's a Jew that listens to the Torah, that says 'it's not allowed' in a very strong language and gives rebuke. And then there's a Jew who just pretends to look the same, who pretends to even look better as far as religiosity is concerned, but he cheats people! Know, there's a difference. This is a kiddush Hashem, not a chillul Hashem. This clear distinction, this demonstration of integrity, is precisely what constitutes a true kiddush Hashem. The Jew who genuinely follows Torah, he doesn't care what others think; it does not matter to him whether you like or dislike his words. Why? Because he's simply telling you what's allowed according to the Torah, what's not allowed according to the Torah. He's not going to giggle with you, he's not going to tell you that homosexuality is not such a big deal, that it's only one sin out of 613, chalilah.

24:01My dear brothers, we are living in a difficult generation, a generation that often prefers comfort over truth. But we, as Bnei Torah, have a sacred obligation to uphold the truth of HaShem's Torah, without compromise or fear of popular opinion. It is with this understanding that we pray to HaShem that people should recognize the profound difference. There is a clear distinction between a Yid who adheres to Torah and a Yid who does not. For a Yid who adheres to Torah, it does not matter. It does not matter to him whether you like or dislike his words. Why? Because he is simply conveying what is permissible according to the Torah and what is forbidden according to the Torah. He is not going to humor you. He is not going to tell you that certain forbidden relationships are not such a big deal, that 'it's only one sin out of 613.' On the contrary, a true Torah Yid will deliver the unvarnished truth, for the sake of HaShem and your eternal neshamah, no matter how challenging it may be to hear. His words come from a place of deep concern for your spiritual well-being. My dear chaveirim, when you go to a true Gadol B'Yisrael, a Rosh Yeshiva, a Talmid Chacham who truly fears Shamayim, what kind of guidance do you expect? He's not going to tell you that you should be promiscuous and immodest and whatever else he feels like for the day. He's not going to tell you that. He's going to tell you, listen, you waste seed, you lost Olam Haba, unless you do teshuva. You continue driving on Shabbat, you're going to Gehinnom permanently, unless you do teshuva. You're cheating on your wife, you have a very serious problem, my friend. It's called Gehinnom. That's what a kosher Jew is going to tell you right now. Why? Because, chaveirim, we don't have enough time. The hour is late, and the yetzer hara is working overtime. There's no time for games, for "twiddling around and giggling." Either you do teshuva or you don't. And let me tell you, Ribbono shel Olam knows who has started doing things they haven't done in years, things that make no sense! There's nothing else we can rely on! Moving to Eretz Yisrael alone is not going to help you if you haven't fixed your fundamental spiritual state!

25:00My dear brothers, when we speak of teshuvah, we are speaking of the most serious business of our lives. It is not a casual matter where one can simply twiddle around and giggle with each other, hoping perhaps you'll do teshuvah. No, it is a choice that demands our entire being. Either you do it with full commitment, or you don't. Why do I say this? Because I can see who is truly starting. I can know who, in essence, right now, is starting to do some things that he hasn't done in many years—things that, to the outside observer, might not even make any sense. But let us not be mistaken, there is nothing external that we can truly rely on to achieve this. Moving to Eretz Yisrael alone, for example, is not going to automatically help you if the internal work has not been done. The true journey of teshuvah begins and ends within one's own heart and actions. May Hashem grant us all the strength and clarity to engage in this holy work with sincerity and diligence, to truly return to Him. My dear rabotai yekarim, we spoke about the critical importance of teshuvah for all of Klal Yisrael. Part of that teshuvah, part of strengthening our connection to Hakadosh Baruch Hu, is realizing where our true home is. So, if you're sitting here today and you want to make Aliyah, go, make Aliyah! My rabotai yekarim, enjoy! I wish I could move, I wish I could move there. There's nothing for me here other than you, my English-speaking listeners, who come to the shiur. There's no other reason for me to stay in America. But you, my dear listeners, if you want to move, move tomorrow! Why? What do you have here? What compelling spiritual or even material reason keeps you from fulfilling the mitzvah of dwelling in Eretz Yisrael? Think about it, my friends. Our path to Geulah is paved with teshuvah, and often, that teshuvah leads us home.

25:54We often look for external solutions to our profound challenges, be it political maneuvering, military might, or even relying on technological advancements to solve our problems. But let's ask ourselves, rabbotai yekarim: But you think it's going to help you as far as terrorism is concerned? Think it's going to help you as far as Amalek is concerned? No, it's not going to help you with that. Why? Because there are problems there too. There are problems everywhere. The only thing that's going to help us, rabbotai yekarim, is us doing teshuvah and helping Klal Yisrael do teshuvah. That's the only thing that's going to help you. That's the only thing that's going to help you. Now we talk about teshuvah a lot. Once in a while we give you a tool that you can use in order to help you do teshuvah. The path of teshuvah is not always simple, but with the right guidance, we can navigate it successfully. And it is precisely such guidance that our Sages have left for us, providing us with practical tools for spiritual growth. As we discussed, the foundation of all avodas Hashem is yiras Shamayim – a deep, profound awareness of HaKadosh Baruch Hu's presence at all times. In that vein, the Ramban, in his fantastic, extraordinary letter that must have been written with Ruach HaKodesh, is giving us a couple of fundamental tools that we can use in order to do teshuva. He tells his beloved son, and thereby us, "B'chol devaraykha u'ma'aseykha u'machshavoseykha u'v'chol eis, chashov b'libcha k'ilu atah omed lifnei HaKadosh Baruch Hu." This means, my dear friends, that in all your words, in all your deeds, and in all your thoughts, and at all times, you should consider in your heart as if you are standing directly before the Holy One, Blessed Be He. This constant hisbonenus – this contemplation and awareness – is what truly enables us to transcend our natural inclinations, control our emotions, and ensure that our actions are always l'shem Shamayim, for the sake of Heaven, driven by pure love and not by anger, as we were just discussing, ensuring that even our rebukes come from a place of genuine concern and love for our fellow Jew.

26:56As we learn from our Rabbanim and our holy sefarim, HaKadosh Baruch Hu desires that we always conduct ourselves with proper middos (character traits). When we must offer guidance or correction to another Yid, the teaching says that we obviously must not be angry. Even when we are giving mussar, when we are rebuking, it is not coming from anger; it is coming from a place of loving people, and a deep desire for their spiritual growth and well-being. Our entire intention in offering mussar must be for the sake of Heaven, driven by pure ahavat Yisrael. We just discussed all the 'don't's, the prohibitions that the Torah gives us. But what is the underlying intention of HaKadosh Baruch Hu when He gives us these commandments, especially those that seem to restrict our desires? We must understand that when HaKadosh Baruch Hu gives us commands, it is always for our ultimate benefit. It's similar to how, when we tell somebody to do something and they don't do it, we don't get angry if they don't listen to us. We get upset because we know it's going to hurt them not to listen. So, He tells us not to be angry. He tells us not to be proud. Even if you're right, don't be proud. Even if you're rich, don't be proud. Even if you're smart, don't be proud. Why? None of that belongs to you. It's all gifts from HaKadosh Baruch Hu. This understanding of everything being a gift from HaKadosh Baruch Hu should lead us to deep humility and gratitude, never to pride or anger. This is the foundation upon which we approach all the mitzvot, whether they are positive commandments or prohibitions.

27:48We've established the foundational understanding for why HaKadosh Baruch Hu gives us mitzvot, even the prohibitions. But now, let's turn to the practical reality. Okay, so I understand the 'don't's. That's good. All those prohibitions — 'don't go,' 'don't do this,' 'don't do that.' But what happens when I'm really tempted and I feel like sinning, when the yetzer hara is really strong, and my desires are overwhelming me? How do I stop myself from sinning? I get that I'm not allowed to do it. I understand I'm not allowed to drive on Shabbat. But what if, you know, I really want to go somewhere? These are the real-life struggles we face. We know the rules, but how do we manage the powerful pull of temptation? We all grapple with the yetzer hara, don't we? Our Sages teach us the paramount importance of cultivating yirat Shamayim, a constant awareness of HaKadosh Baruch Hu. But practically, what does that mean when faced with intense temptations? Of course, we are not allowed to eat non-kosher, but what if it really looks delicious and I'm really hungry? What if she's really beautiful and she says, 'Come to me'? What do I do in those situations? So the Ramban tells us: This is what you do in all of your words and your actions and your thoughts at all times. Imagine in your heart that you are standing in the presence of the Holy One, blessed is He, and that His presence rests upon you, and that all of your things will be with consideration of awe and fear, as a servant next to his Master. This profound teaching of the Ramban, echoed by so many of our gedolei Yisrael, is the key to overcoming the challenges of this world. It is how we elevate our every moment and live a life of true kedushah.

28:44...and obviously this takes effort, this takes practice, and this takes a lifelong of Torah. So, the Ramban tells us that we must, at all times, imagine in your heart that you are standing in the presence of HaKadosh Baruch Hu, and that His presence rests upon you. And that all of your actions will be undertaken with consideration, awe, and fear, as a servant next to his master. This, my dear students, is the essence of true yirat Shamayim, of a life lived in constant awareness of our Creator. It is through this perpetual mindfulness that we transform every moment into sacred service and elevate our entire existence. As we delve deeper into the wisdom of our Chazal, we understand that our spiritual growth is a continuous journey that encompasses every fiber of our being. It's not enough to merely perform mitzvot in a perfunctory manner; rather, we are called to embody holiness in all our interactions and inner thoughts. So here, the great Ramban, Rabbi Moshe ben Nachman, illuminates for us how we are truly expected to behave at all times. If anyone truly seeks to understand what defines a righteous Jew, the Ramban paints a vivid picture for us. He instructs us that this elevated conduct must be maintained at all times, recognizing, of course, that this necessitates immense effort, consistent practice, and indeed, a profound, lifelong immersion in Torah, yirat Shamayim, and avodat Hashem. This comprehensive approach to Kedushah means that our pursuit of spiritual purity must extend to every facet of our existence, encompassing not only what we say, but also how we act and what we think.

29:45We often speak about the tremendous chiyuv of shemiras halashon, of guarding our tongue. And indeed, proper speech is a cornerstone of Yiddishkeit. But our avodah is not limited to words alone. Our gedolim teach us that a person must be whole, integrated. It's not enough to speak nicely if our actions contradict our words. It's not enough to appear pious if our inner reality is corrupt. A person must strive for temimus in all aspects. But as it is said, that in everything that you do – in all of your words, and all of your actions, and all of your thoughts – don't think that just your words need to be clean language, while chalilah, you could punch people in the face once in a while. No, no! Your words and your actions must be entirely consistent; they must reflect the same kedushah and integrity. This consistency applies not just to physical interactions, but critically, to how you conduct your financial affairs. One cannot claim to be a tzaddik, a community nadvon, a machar – a pillar of the community, someone who builds – if, chas v'shalom, all the money used for those endeavors is stolen, acquired illegally, or unethically. No, no, no. The Torah demands yashrus in all our dealings. We spoke about how every aspect of a Jew's life must be imbued with Yirat Shamayim, how taharah must extend to all of your words and all of your actions, and even in all of your thoughts. This commitment to Yirat Shamayim and taharah isn't limited to the spiritual or ritual. It must be manifest in every practical dealing. But not just physically; it also applies to how you conduct your financial affairs. Do not pretend to be the tzaddik, the great donor of the community, or the prominent machir—all of these esteemed titles people give to those who build and support the kehillah—if all of your money is stolen. If all your money is acquired illegally. If all your money is acquired unethically. No, no, no. Such behavior brings a tremendous Chilul Hashem, a desecration of God's Name. Our Torah demands absolute integrity, yashrus, in every transaction, in every business deal. Only then can our actions truly reflect the Yirat Shamayim we strive for.

30:27All of your words, all of your actions, and even in all of your thoughts. Even your thoughts have to be clean; even your thoughts have to have Yirat Shamayim. My dear talmidim, we often focus on guarding our speech and our actions, but guarding our thoughts – shmirat ha'machshava – is equally, if not more, crucial. Our sages teach us the profound impact of even fleeting thoughts, especially concerning kedushah, holiness. We must proactively combat any impure thoughts that attempt to penetrate our minds, preventing them from taking root. If an inappropriate thought enters your mind, immediately work on replacing it with something repulsive, something truly awful. I recall a talmid sharing with me what he does: when he sees an attractive woman, even for a second, he immediately forces himself to think about maggots consuming her. That is what he focuses on. Why? Because he knows that if he doesn't actively replace that thought, he will continue to think about her instead, and that could potentially lead to an improper action. This extreme measure illustrates the gravity of protecting our minds from any impropriety, for even a moment of unguarded thought can have serious implications, as we learn from halakhot in the Shulkhan Arukh concerning scenarios where even a permitted action can become forbidden due to a preceding impure thought. Hashem yishmereinu. whether it's while he's awake or while he's sleeping. And that's why the Shulchan Aruch says that if a man goes to sleep, has a dream of a woman, and the woman is his wife. And right before the action happens, he wakes up, but he's still aroused. His wife is right next to him, and she never says no, she loves him. The Shulchan Aruch says, 'Do not touch her.' You are not allowed to touch her.

31:38My dear students, we spoke earlier about the vital importance of cleaning our thoughts, of diligently guarding our minds from the constant influx of garbage the yetzer hara throws at us. This isn't just a theoretical exercise; it has very real, tangible implications in every aspect of our lives, especially within the sacred confines of bayit ne'eman b'Yisrael – a faithful Jewish home. Let's say, chas v'shalom, a person experienced a dream, a difficult dream, with images that are not tzanuah. And he wakes up, and even though he's awake, those images, those feelings, they linger. And then he looks at his dear wife, his eishes chayil, and the yetzer hara tries to confuse him. He might think, "But Rabbi, she's my wife! She's clean, everything's good!" To which I say: You are not allowed to touch her, so long as the thought of the woman from your dreams is still in your head. As long as you are still stimulated by those thoughts, do not touch her. Not allowed! Why? The woman in your dream is not your wife; she just looks like her. It's the Satan's wife wearing a costume. If you go with your wife right now, you are going to have a gehinnom of a problem. This is not just about physical purity; it is about the purity of intention, the purity of the mind, and the sanctity of the relationship. When our minds are compromised, even by a fleeting image, even by a residual thought from a dream, we compromise the kedusha of our actions. Therefore, we must constantly strive to fill our minds with Torah, with divrei kedusha, to push out these distractions and ensure our actions are truly l'shem Shamayim. Only then can we truly build homes of taharah and bracha.

32:06Good evening, my dear talmidim. We are living in a generation filled with so many distractions, so many things that pull us away from our spiritual path. But what is truly foundational to our Avodas Hashem? It is the purity of our minds. Your thoughts have to be clean, Rabotai. How can we get our thoughts to be clean? So much garbage, so much tumah, fills our thoughts all day, every day. How do we clean our thoughts? The only way to clean your thoughts is by learning Torah, either from sefarim or by watching clean shiurim. Not from some pervert who tells you all types of nasty things, chas v'shalom. We need shiurim that are truly clean, truly G-dly. So let us be vigilant, my dear yiddishe kinderlach. Let us fill our minds with words of Torah and mussar, and guard our eyes and ears from anything that can contaminate our pure thoughts. Only then can we truly serve HaKadosh Baruch Hu with a full heart and mind. Amen. Ribbono shel Olam, my dear yidden, we must be so careful whom we listen to, especially when it comes to matters of halakha and hashkafa. The Gemara teaches us about the importance of discerning our teachers. We see today many who preach ideas foreign to Torah. The speaker looks like a non-Jewish supermodel, and you are not allowed to watch him. If he starts telling you the rules of 'the green'—a permissive, non-Torah approach—then you must immediately turn away. Such individuals, even if they present themselves as learned or enlightened, are leading people astray from the true path of Torah and mitzvot, teaching things that are anathema to our mesorah. We are taught by our holy Sages that "ein somchim al hakohen ela im kein hu chacham." We must ensure our teachers are truly learned and G-d-fearing, not those who preach foreign ideas that compromise our yiddishkeit.

32:45These are the teachings that destroy our neshamot. In these places, a speaker starts telling you about how it's okay to be homosexual. It's okay to be promiscuous, okay to be everything. Or like our friend Dr. Kasuto, who says, "Listen, if you want to go learn Torah, but you want to get a little weed, a little bit, and it's good for you, go for it! If your wife—if your wife doesn't want to go to the mikvah, go for it! She wants to go to the beach on Shabbat, go for it!" Yes, Dr. Kasuto, the Chassid, Dr. Kasuto. This is the spiritual poison they are feeding our precious Klal Yisrael! My dear talmidim, we gather here today to strengthen ourselves in Yiddishkeit, to reinforce our commitment to Torah and Mitzvos. It is imperative, especially in these challenging times, that we remain vigilant against influences that seek to undermine our sacred traditions. We must be discerning in what we allow into our hearts and minds, and especially into our neshamos. You listen to these shiurim! It is destroying your neshamos! Truly, it is destroying your neshamos! You go to a Beis Knesses and the speaker, the rabbi over there, allows Christians to come every weekend, much like a certain Rabbi Goldberg from Boca Raton. He brings Christians to the shul on a regular basis, acting as if it is a great kavod, as if he is honoring them. Such actions are an affront to the sanctity of our holy places and to the very essence of our mesorah. We must distance ourselves from such corrupted practices and cling ever tighter to the pure Torah passed down to us from Sinai. May HaKadosh Baruch Hu grant us the strength to always walk in His paths, amen.

33:42And from where does he garner such wealth, you might ask? It is plain to see: he's on the board of directors with them for a pack—and this pack—and all diaper packs! And gets a lot of money from them! There's no other way you could afford a three- or four-million-dollar house in Boca Raton as a rabbi! You don't get that with a rabbi's salary! With a rabbi's salary, maybe you can get a little shack in comparison! This kind of entanglement inevitably compromises one's Yiddishkeit and the integrity of a rav. My dear rabotai, we spoke earlier about the spiritual dangers of allowing "rotten speakers" into our lives, how even seemingly innocent entertainment can corrupt the neshama over time. But what about when the corruption comes from a source we are supposed to trust? What happens when a spiritual leader, a rabbi, introduces practices that fundamentally undermine our faith? Your rabbi brings Christians to your shul, especially missionaries. Guess what, rabotai, you listen to everything he says. Even if he's reading the Ramchal to you, even if he's reading Parashat HaShavua to you, he's destroying your neshama with every single word. The Gemara in Masechet Mo'ed Katan states that regarding someone who exhibits such actions and possesses such horrible middot, it is forbidden to listen to him, as it is to eat pork. This isn't just about what he says, but about the very essence of his character and the spiritual poison he spreads. Just as we wouldn't knowingly consume treif, how can we allow such words and influences to enter our souls? The damage to the neshama is profound and lasting, eroding our connection to the Kadosh Baruch Hu and our sacred traditions.

34:32My dear Yidden, we spend so much time and effort on observing mitzvot in the physical realm – our kashrut, our Shabbat, our tzniut. But what about the internal? What about our minds, our machshavot? The Ramban Hakadosh, in Parashat Kedoshim, he teaches us a fundamental principle: our inner world must be pure, our thoughts must be clean. And I ask you, my friends, how can you possibly achieve this purity, how can you maintain clean thoughts, if you are constantly, willingly, exposing yourself to timtum ha’moach? To unclean individuals, to unclean ideas? You see them, you hear them, and perhaps you rationalize it, saying, 'It's just for fun...' You listen to them because you like their jokes. You listen to them because you like their, eh, and their, eh, and all that stuff. Okay. Okay, don't worry about it. One day you're going to wake up and you're going to go cheat on your wife. You're going to cheat on your husband. You're going to cheat on the Kadosh Baruch Hu. Why? You were religious until now. What happened? You listen to Shmuley Boteach every day. Your neshamah, little by little, became rotten. Because you allowed rotten speakers into it. This is not a shtick, this is not a game, my precious neshamot. This is the slow poison that creeps into your spiritual being. You think you can buy Shmuley Boteach's books, Hashem Yirachem, and still feel connected to kedushah? You think supporting such a Makhti Arabim, supporting what amounts to Amalek himself, will protect your neshamah, will bring shemirah for your children? Chas v'shalom! The Ramban tells us, we must be holy in our thoughts, in our minds. But when you fill your mind with the shtuyot and tum'ah of these individuals, you are actively destroying that holiness. We must be vigilant, my dear Yidden, vigilant in protecting our neshamot and the kedushah of our homes.

34:56We speak so much about the dangers lurking outside our homes, the challenges of pritzus and chilul Hashem in the streets. But what about the dangers we invite into our homes, into our very minds? We ask ourselves, 'Why are our children struggling? Why do we feel a spiritual emptiness?' The answer, my dear friends, is often right in front of us, or perhaps, right in our pockets. Chazal teach us the importance of guarding our eyes, our ears, and our thoughts. And why is this so critical? Because, the Ramban here says that your thoughts have to be clean. How do you get your thoughts to be clean if you are constantly listening to unclean people? How? You are buying Shmuley Boteach's books, HaShem Yiracheim. You are supporting a Machatzei HaRabbim, you are supporting Amalek himself. Do you think this is going to help your neshama? Give you protection for your kids? Do you truly believe that associating with those who undermine the foundations of Yiddishkeit, with those who actively lead others astray, will bring you blessings? It is a fundamental principle: 'From where you steal, you cannot pay.' If you fill your mind with tumah and the words of those who spread kofer, how can you expect kedushah to reside there? This is why we must be so vigilant with what we allow into our homes, into our minds, and especially into the hands of our children. The internet, as we have discussed so many times, can be a tool for good, but if we are not careful, if we are not discerning about the voices we listen to, we risk exactly what the Ramban warns against. We invite churban instead of bracha, chas v'shalom. We must ask ourselves why certain influences seem to penetrate our homes and our children's minds in ways that lead to spiritual decline, while others manage to stay firm in their emunah. It all comes back to the purity of our internal world, shaped by what we choose to absorb.

35:22Now, here, the Ramban explains this profound concept, that we must constantly be aware of Kadosh Baruch Hu's presence. But Rabotai, we live in a generation full of distractions, full of things that can pull us away from that awareness. We see the bitter fruits of this all around us. Why is it that every other house has kids going off the derech, Hashem yeracheim? You have it. What do you think, this is a coincidence? No, it's the internet. Plenty of people use the internet and still did not go off the derech because of it. They didn't go and do the other things. Plenty of people use the internet for good things. How come your kid only uses it for bad things? How come your husband or wife only uses it for bad things? How come? This isn't hashgacha pratit (Divine Providence) working against you; it's a reflection of choices made. We need to be honest with ourselves and confront the challenges posed by these powerful tools, to ensure that our homes remain sanctuaries for Hashem's presence. We often speak about the fundamental principle of Yirat Shamayim, the awe and reverence of Heaven, as a cornerstone of our service to HaKadosh Baruch Hu. But how do we truly achieve this lofty state? How do we cultivate a constant awareness of our Creator and live with that consciousness day in and day out? There's a reason. So now, Rabotai, the Ramban tells us that a person must understand that HaKadosh Baruch Hu's presence is always upon him. For His glory fills the world; He is everywhere. Therefore, one must speak and act with reverence and awe, like a servant who stands in the presence of his Master. Now, here, the Ramban gives us tool number one for achieving this profound awareness. We already knew before today that we have to have Yirat Shamayim, but the Ramban tells us how. He tells us it all has to do with what you bring into your mind, your thoughts, your imagination. He says, "Imagine in your heart that you are standing in the presence of the Holy One," meaning that HaKadosh Baruch Hu gave you an imagination for this very purpose.

36:24So, how do we effectively utilize this powerful spiritual faculty, this koach ha'dimyon? Our Sages, zikronam livracha, now gives us tool number one. Now, we already knew before today that we have to have Yirat Shamayim. But the Ramban, zikronam livracha, tells us how. He teaches us that it all has to do with what you bring into your mind – your thoughts, your imagination. He says, "Imagine in your heart that you are standing in the presence of HaKadosh Baruch Hu." Meaning, HaKadosh Baruch Hu specifically gave you an imagination. This unique divine gift, this koach ha'dimyon, is thus revealed as the primary vehicle through which we can actively cultivate a profound sense of His presence, elevating our entire existence. As the holy Ramban instructs us, we must utilize this incredible gift of imagination to elevate our teshuvah and to truly improve our avodat Hashem. It's not just to invent new tools, not just to build new things and make movies, and make money and do marketing. Your imagination, your thoughts, were not created just for that. That's actually an extra benefit. The number one reason why you have an imagination is to serve HaKadosh Baruch Hu. That's why you have an imagination. So, how do you use your imagination? To truly understand this, we need to consider the broader spiritual landscape. Let's think about the time of Rabbi Yosef Karo, five hundred years ago. The level of Torah that existed in the world at that time was... My dear brothers, we often speak about connecting to the spiritual heights of our forefathers. The level of kedusha (holiness) that was present in earlier generations is truly something out of this world. For example, the kedusha that even a simple korban (sacrificial offering) or the Beis HaMikdash itself reached is something that is hard for people to understand today; it sounds like fairy tales now. Similarly, the deep erudition and divine inspiration evident in the Beis Yosef, the magnum opus of Rabbi Yosef Karo, which formed the very foundation for the Shulchan Aruch, the main body of law that all Jews comply with if they want to be righteous, is also beyond our comprehension. We see that greatness wasn't just in general, but in every detail. Even when we speak of personal growth, the path is illuminated by our Sages. The Ramban tells us to use our imagination in order to improve our teshuva, in order to improve our avodas Hashem. Now, in the time of Rabbi Yosef Karo, some five hundred years ago, the level of Torah that existed in the world at that time was truly astounding. It was a generation immersed in profound study and intense spiritual practice, a level we can only aspire to reach through diligent effort and unwavering devotion, as the Ramban himself teaches us.

37:52We are discussing the profound spiritual attainments of our great tzaddikim, those who truly lived a life dedicated to HaKadosh Baruch Hu. When we look back at some of the giants of previous generations, we encounter something truly out of this world. The kedusha that the Ba'al Shem Tov reached is something that is hard for people to understand today. It sounds like fairy tales now. Yet, the Ba'al Shem Tov's entire being, his derech avodah, was rooted in the Shulchan Aruch, that main body of law that all Jews comply with if they want to be righteous and fulfill the will of HaKadosh Baruch Hu. This is the foundation for all spiritual growth, even the highest levels of kedusha. Indeed, it is the Shulchan Aruch itself, meticulously compiled and organized, that serves as our ultimate guide. This Shulchan Aruch largely based its rulings on the Rambam and codified them into practical halakha for daily life. Consequently, all contemporary halakhic sefarim will consistently refer to and cite the Shulchan Aruch. Its rulings represent the halakha le'ma'aseh, the practical halakha that we observe. The many sefarim available today further elaborate on how to apply the halakha from the Shulchan Aruch to every aspect of our lives, from operating our cars to managing our homes, and every other modern-day scenario. This incredible accomplishment by the Mechaber, Rabbi Yosef Caro, who compiled the Shulchan Aruch over five hundred years ago, was truly revolutionary for its time, making halakha accessible and understandable to every Jew.

38:50So we're talking about the incredible Gadol HaDor, Rabbi Yosef Karo, whose impact on Klal Yisrael is still felt profoundly to this very day. Before his time, the halachah was often difficult to navigate, scattered across many different sefarim and commentaries. But then came his monumental work, the Shulchan Aruch, which truly revolutionized Jewish life. What he did five hundred years ago was something out of this world, because he made it in such a way that was easily accessible, easily understandable by virtually anyone of that time. Now, to reach such a spiritual merit, one had to be a very holy person. One of the clearest examples of just how holy he was, what level of spiritual attainment he reached, and how connected he was to the Divine, is found in what we learn about his daily life. This deep connection wasn't just theoretical; it was an integral part of his existence. And how do we have a window into the profound holiness and spiritual attainment of Rabbi Yosef Karo, my dear friends? It is from what we learn from a sefer that he wrote, which was his journal, called Magid Mesharim. This was his personal journal that was discovered later on. It details his conversations between him and his chavruta, his study buddy. And who was his study buddy? An angel! An angel, every single day, came down from Shamayim. 'Hey, Rabbi Yosef Karo, how are you? Okay, are you ready to study? Let's go!' Can you even fathom such an existence? A daily, personal encounter with a heavenly messenger, guiding him in his learning, encouraging him in his Divine service! What a truly incredible level of dveikus! And tragically, my friends, in our days...

39:47Good morning, talmidim, it's truly a zchus to gather here and delve into the sacred words of our Torah. We often speak about the spiritual heights achieved by the gedolim of yesteryear, the righteous individuals who merited open miracles and divine communication. But sometimes, we feel so disconnected from that level. Today, it seems so far-fetched. We yearn for a connection, for guidance, but sometimes it feels like that deep, personal connection is reserved for the truly righteous. "Today, well, the closest we get to an angel is a sticker. We get a sticker, we buy it from the store for the kids, you put it on a notebook. That's what you get! What angels do we have? We can't even say 'angel' correctly in English! But why? Because we think it's 'angle' instead of 'angel.' We're not even sure which angel, what type of angel? But our grandfather, the holy Rabbi Yosef Karo, he had an angel! He had a Maggid! A real angel who spoke to him, who guided him! And you know, talmidim, this isn't just a story passed down through generations. We have sefarim that meticulously document these holy interactions, these profound dialogues between Rabbi Yosef Karo and his heavenly messenger. We have the Sefer Maggid Meisharim itself! It tells you the exact conversations, the exact rebukes, the exact guidance received directly from Shamayim." As we were discussing the immense value of Mussar study and the time commitment it demands, let's consider the incredible standard set for the greatest of our Gedolim. Many of you are familiar with the Sefer Maggid Mesharim, which records the profound conversations between Rav Yosef Caro and his celestial mentor, the Maggid. This Sefer details how the Maggid appeared to Rav Yosef Caro one day and rebuked him sharply, asking, "Why did you only study two hours of Mussar today?" Imagine the spiritual level of such a man, that a Maggid from Shamayim would chastise him for only two hours of Mussar! This highlights the immense importance of continuous self-refinement. Now, at the very same time that Rav Yosef Caro was diligently working on his monumental Shulchan Aruch, there was another great tzaddik...

40:35Brothers, we often speak about the profound importance of Mussar study, of delving into ethical introspection and self-refinement. But how much time do we truly dedicate to it? Only two hours of Mussar today? Just two hours of ethical introspection? Only two hours? Oh, my friends, if Rabbeinu Yosef Caro himself found it necessary to dedicate even two hours to Mussar, then we, in our generation, we need two million hours! We need to beseech HaKadosh Baruch Hu to invent more time for us, just so we can properly survive the day! But the Maggid Mesharim, the angel from Shamayim, gave Rabbeinu Yosef Caro a critical message regarding this very issue: 'How can you possibly devote only two hours to Mussar today?' Now, at the same time Rabbi Yosef Caro was writing the Shulchan Aruch, another tzaddik was also engaged in this monumental task. This was none other than Rabbi Moshe Isserlis, the Rama, on the other side of the world, who had the same merit to write a commentary on the Shulchan Aruch. The Maggid Mesharim, Rabbi Yosef Caro's angelic chavruta, even told him, 'There's another tzaddik writing the very same thing you are, a Shulchan Aruch, on the other side of the world! If you don't hurry up, he's going to finish before you, and the whole world is going to accept his!' We've been learning about the immense spiritual and intellectual endeavor of our master, Rabbi Yosef Karo, in compiling the Shulchan Aruch, a work that would illuminate the path of Halakha for all future generations. What many don't realize is the incredible divine orchestration that accompanied its creation. In a remarkable parallel, another Chacham on the other side of the world, Rabbi Moshe Isserlis, also had the merit to undertake a similar monumental project to codify Jewish law. And the Magid Mesharim, the angelic Chavruta of Rabbi Yosef Karo, tells him, "There's another tzaddik who is writing the same thing you are – a comprehensive code of Jewish law, a veritable Shulchan Aruch – on the other side of the world. If you don't hurry up, he's going to finish before you, and the whole world is going to accept his work." This urgent message from the heavens, revealing the spiritual competition, served as a powerful impetus for Rabbi Yosef Karo. It underscores how Hashgachah Pratit, Divine Providence, guided the creation of what would become the authoritative code of Jewish law, encompassing both Sephardic and Ashkenazic traditions through the brilliant contributions of both these giants, Rabbi Yosef Karo and Rabbi Moshe Isserlis, the Rema.

41:35...and so, after years of diligent labor, codifying the halachot for all of Klal Yisrael, Maran Rav Yosef Karo, zt"l, completed his monumental work, the Shulchan Aruch. He sent copies of this sacred text to Jewish communities far and wide. So, when the Ramah, Rabbi Moshe Isserles, zt"l, received it, he was truly in shock. Why? Because it was like seeing his own book, it was like seeing his own Torah. The primary distinction was that Maran Rav Yosef Karo, being Sephardic, had codified the Sephardic minhagim, and the Shulchan Aruch as written did not include the specific Ashkenazic minhagim that the Ramah and his community followed. But since it was all about the emet, about establishing the pure and unblemished halacha for the Jewish people, Rabbi Moshe Isserles approached it with a profound sense of responsibility and reverence for the Torah lishmah that drove its creation. We often speak about the importance of achdut – unity – within Klal Yisrael. And sometimes we mistakenly believe that unity means everyone must be exactly the same, follow the exact same minhagim, the exact same practices. But true unity, as taught by our great Sages, allows for diversity within the framework of Halacha. A prime example of this can be found in the very foundation of our daily Halachic practice, the Shulchan Aruch. When the Mechaber, Rabbi Yosef Karo, initially compiled his monumental work, it primarily reflected the minhagim of Sephardic Jewry. So, what did the Rama, Rabbi Moshe Isserles, do when he received this sefer? He didn't start hating. He didn't start sending people to spread dissent or to ostracize those who followed it. No, quite the opposite. He added the minhagim of Ashkenaz to the Shulchan Aruch. And he told everybody, "This is emet." He declared, "This is what you must uphold from now on." So today, when you purchase a Shulchan Aruch, you have both. You have the Sephardic and the Ashkenazi minhagim compiled within it. That is how a Shulchan Aruch is presented to us today, a testament to the harmony and mutual respect that can exist even amidst differing customs. It teaches us that authentic Torah leadership is about inclusion and ensuring that the path of Halacha is clear for all segments of Klal Yisrael. And this principle extends to how we learn Halacha in our own times...

42:32...Most of the time, if you're not going to spend ten or twenty hours a day learning, you're not going to have the time to understand how they got to this final halakha and so on. You just need to know if it's allowed or not allowed. So, for example, Rabbi Moshe Isserles, the Ramah, was a huge gaon, a great chakham, a big tzaddik, and he was also very rich. Now, in his own commentary to the Shulchan Aruch, I often consult his words for clarification and practical halakha. But speaking of the Shulchan Aruch in general, i'm not sure if there's a complete Shulchan Aruch available in English. But, quite frankly, for most people—unless you are a serious Talmid Chakham—there are easier books to learn Halakha from. For example, for Sepharadim, Yalkut Yosef has become very popular and is very, very good. I myself learned from it. It's written in a very easy language, and you simply understand what is permitted and what is not; you understand the clear halakha without needing to delve into all the intricate back-and-forth discussions. This way, you know the practical halakha without needing to understand all the underlying reasons and debates. This approach is perfectly suitable for the vast majority of our community members, who seek clear guidance in their daily lives without becoming advanced poskim. Many of us, in our daily lives, simply do not have the time to delve deeply into the vast sea of halakhic literature, to trace every opinion back to its original source in the Gemara and Rishonim. The complexities are immense, and the need for clarity is paramount. This is precisely why we cherish the Shulchan Aruch so much. For many of us, for the baalebatim especially, it's not always possible to immerse oneself in the depths of every sugya; most of the time, if you're not going to spend ten, twenty hours a day learning, you're not going to have the time to understand how they arrived at this higher level, and so on. You just need to know if something is permitted or forbidden. So, the Rama, Rav Moshe Isserles, was a tremendous gaon and a great tzaddik. He was also very wealthy. Now, in his own commentary to the Shulchan Aruch, the Mappah, I want to discuss how he begins to address the very foundations of halakha.

43:28Our rebbeim and talmidim, we're looking at a fascinating insight into the introduction of a profound work. The author here is commenting on how he starts to show how the Shulchan Aruch begins. You know, I know what you're going to see here; before this, I thought it was something else, but this is what he writes exactly. And the Rambam in Moreh Nevuchim, chapter three, I believe it's section fifty-two, writes the same thing. He writes the pasuk: 'Sheviti Hashem lenegdi tamid,' which means 'I have placed Hashem before me always.' This foundational principle, drawn from Tehillim chapter sixteen, verse eight, is central to our entire Avodat Hashem, truly shaping how we approach every aspect of our lives. Good evening, talmidim. Tonight, we'll delve into a foundational concept that guides all of our avodas Hashem, a principle eloquently expressed by Dovid HaMelech. As we learn from the holy sefarim, the very first thing a person should internalize is the command of "Shiviti Hashem l'negdi tamid," which is a pasuk from Tehillim, Perek Shishah Asar, Pasuk Shemonah. And the Ba'alei Mussar write that this principle is the fundamental theme underlying all Torah observance and all the lofty accomplishments of the righteous. Indeed, we are taught that we do not sit, move, or conduct ourselves in any manner that would be considered disrespectful if we were standing before an earthly king. For truly, we are always in the presence of the King of Kings, Hakadosh Baruch Hu, and our every action, word, and even thought must reflect that profound awareness.

44:25Reb Yidden, dear friends, we often speak about yirat Shamayim, the awe and fear of Heaven. But what does it truly mean to live with this awareness? It means constantly recalling the Divine presence, the fact that we are always, at every moment, before the King of Kings, HaKadosh Baruch Hu. We are at home, the same way as we would be in the presence of a king. Although we may speak as we please when we are with our relatives, we certainly do not act so freely when we are in a royal audience. All the more so, we must be careful when we truly internalize that we are constantly in the presence of the Mightiest of Kings, HaKadosh Baruch Hu. He carefully observes our every action, just as it is written in Yirmiyahu (Jeremiah) 23:24: "Can any man hide himself in secret places so that I shall not see him?" says Hashem. This teaching forms the very foundation of our yirat Shamayim, the awe and reverence we must always feel. Indeed, from Moshe Rabbeinu's initial teachings, reiterated by our Sages, to the later codifications by gedolei Yisrael like the Rama in the Shulchan Aruch, this principle of divine omnipresence is consistently emphasized, baruch Hashem. My dear friends, talmidim, and esteemed members of the kehillah, before we delve into the intricate details of Halachah, there is a fundamental principle that must be firmly embedded in our hearts. Should we be careful when we take to heart that we are constantly in the presence of Melech Malchei HaMelachim, the King of kings? HaKadosh Baruch Hu, blessed is He, carefully observes our every action, as it is written in Yirmiyahu (Jeremiah) 23:24: "Can any man hide himself in secret places, so that I shall not see him?" says Hashem. Is this how we are to approach our learning? Do we simply jump directly into what the Rema (Rabbi Moshe Isserles) writes, or what is found in the Shulchan Aruch (Code of Jewish Law)? No! Before any of that, we must internalize the profound truth that HaKadosh Baruch Hu is constantly observing us, guiding our every step. This awareness is the bedrock upon which all our mitzvos and halachot must stand, for only then can we truly fulfill them with the proper kavanah.

45:16Good evening, dear brethren. It is a profound privilege to gather together for this shiur tonight, to delve into the depths of our sacred Torah. We often find ourselves learning halacha, the practical applications of our Judaism, with great diligence. And rightly so, for it is the blueprint for our lives. However, before we even begin to immerse ourselves in the intricate details of any particular commandment, there is a fundamental principle that we must engrave upon our hearts, a cornerstone of our emunah. Before you read any of the halachot. And this is accepted among all of Israel; it's not a matter of 'this opinion' or 'that opinion.' This principle is accepted among all of Israel. Before you read any halacha, before you read the Shulchan Aruch, before you learn how to go to the bathroom and how to say Birkat Asher Yatzar, and how to eat and how to say a blessing, how to do this, how to do that – before you do anything, know this: HaKadosh Baruch Hu is watching everything you do. There is no such thing as a 'big law' and a 'small law.' Every single mitzvah, from the greatest to what might seem the smallest in our eyes, carries infinite weight in the eyes of the Creator. Each action, each thought, each utterance is observed by the Almighty. We must internalize that there is no triviality when it comes to serving HaKadosh Baruch Hu. So, let us approach our learning, and indeed our entire lives, with this profound awareness of Divine Providence, knowing that every detail truly matters.

45:46My dear talmidim, we often delude ourselves into believing that certain actions are insignificant in the grand scheme of things, or that they slip under the radar of divine scrutiny. This is a grave error in judgment, and one we must eradicate from our minds immediately. We must understand the profound truth: There's no such thing as 'this is important, this is not important'. If it's in His book, it's important to HaKadosh Baruch Hu. Don't ever think for a moment that Hashem is not watching you. Don't ever think for a moment that Hashem doesn't care. Don't ever think for a moment that Hashem is going to simply let this one go. As the Gemara says, anyone that calls HaKadosh Baruch Hu a vatran – meaning, He lets things go – is making a terrible mistake. This misconception, that the Ribbono shel Olam is somehow lenient or indifferent to our deeds, is a dangerous path. Such a belief demonstrates a fundamental lack of yirat Shamayim and an egregious misunderstanding of Divine justice, which always exacts its due with precision and without compromise. Such a chutzpah incurs an additional severe penalty. Woe to the chutzpan who imagines that HaKadosh Baruch Hu simply overlooks transgressions, thinking 'He doesn't care.' Such a person faces a double punishment, rabotai. For when such a person leaves this world, he is released, and his intestines are cut to pieces in Shamayim when he gets there. He gets an extra punishment for being a chutzpan, thinking that HaKadosh Baruch Hu is just going to let things go because He doesn't care. He doesn't care that you cheated on your wife. He doesn't care that you beat her a few times. He doesn't care that you cheated a few customers. He doesn't care that you're a thief. He doesn't care that you gaze at forbidden things. You say He doesn't care? You get an extra punishment just for that. And then you get the punishment for the sin itself. This, rabotai, is the depth of HaKadosh Baruch Hu's care, which we must internalize even before we learn the first practical halakha.

46:43Good evening, rabotai, and welcome to our shiur tonight. We often find ourselves marveling at the incredible depth and breadth of Halakha, how it permeates every single aspect of our lives, from the moment we wake until we go to sleep. It teaches us not just the big mitzvot, but even the smallest details of our daily routines. Sometimes, we might scratch our heads and wonder... Why? HaKadosh Baruch Hu cares about everything. That's why He said it. That's why He said it. This, rabotai, is how the Shulchan Aruch starts. Before you even learn how to wash your hands the right way. Before you learn how to keep Shabbat. ...Before you learn how to keep Shabbat. It shows us that Hashem wants us to bring holiness into every fiber of our being, even the seemingly mundane. This meticulous approach extends to all areas of Jewish law, and of course, particularly to the beautiful and complex halakhot of Shabbat. Many people have practical questions about how to observe Shabbat fully and joyfully, especially concerning aspects like keeping food warm, given the restrictions on heating. Good morning, talmidim. Let's address a common question that arises concerning the observance of Shabbat and the preparation of our meals. Many people wonder about the specifics of heating food. So, a fair question might be, 'Rabbi,' you might ask, "Am I to understand that the food is always going to be cold because I am prohibited from using fire?" No, my dear, you are certainly allowed to heat the food, but the heat has to be a kosher type of heat, permissible on Shabbat. Today, it's commonly referred to as a Shabbat hot plate or plata. You set it up before Shabbat, and you place the food on top of it, as long as the food is not liquid. There is no problem; you can eat it as much as you want, as long as it's already cooked and ready. You are not cooking it; you are just keeping it warm for eating. However, if it's soup, for example, and the liquid has cooled down, then the halakha becomes more complex regarding how we may handle it once Shabbat has commenced, especially concerning reheating. This is where the intricacies of bishul achar bishul and hatmana really come into play.

47:29However, when we turn our attention to foods that are predominantly liquid, like a pot of soup, the halakha becomes more intricate, and we must exercise greater caution. You could place the pot of soup on the plata or blech before Shabbat. But the moment you take the pot off to serve the soup, you are not permitted to return it to the plata. Why? Because you are not allowed to reheat this soup. Since it is primarily liquid, returning it to a heat source is considered bishul achar bishul (cooking after cooking), which is forbidden on Shabbat. Understanding this fundamental distinction between liquids and solids is crucial for properly observing halachot Shabbat related to warming food. ...So, we've clarified that there are types of "fire" and "light" that are perfectly permissible on Shabbat. The same principle applies to food. Many people mistakenly think that on Shabbat, one must eat all food cold. They believe that enjoying a warm meal is impossible. But that is far from the truth! Our Sages, through the halachah, have provided ways for us to have delicious, hot food on Shabbat, contributing to the oneg Shabbat. We just need to understand the nuances of shehiyah, keeping food warm, and chazarah, returning food to a heat source. For instance, regarding keeping food warm on a blech or hot plate: But if it's a cholent, or if it's some type of beef or something like that where the majority is solids, you can eat the food and eat hot food. If you don't know the halachot of Shabbat, what's going to happen to you? You'll be eating cold food all the time! Does that sound like oneg Shabbat? Certainly not! My dear friends, this illustrates a crucial point. When we don't properly learn the intricate halachot of Shabbat, we inadvertently deny ourselves the full beauty and pleasure of this holy day. Instead of experiencing it as a delight, we can mistakenly make it feel like a burden. It is vital to delve into these laws to truly appreciate and fulfill the mitzvah of Shabbat.

48:03Many people have common misconceptions about Shabbat observance. They might mistakenly believe that Shabbat is a day of complete darkness or extreme discomfort. For example, regarding the laws of fire and electricity: You might not realize that when it comes to fire on Shabbat, it's not that absolutely no fire is allowed ever. Rather, there is a certain type of fire that is permitted. It's a permissible type of fire, often referred to as a hot plate or a plata that can be left on. The same thing applies to lights. You are certainly allowed to have lights on Shabbat; people mistakenly think they have to live in darkness. No, you are allowed, just as long as it's lit before Shabbat, and you leave it on – you don't turn it off. The point is, if a person learns the entire Shulchan Aruch and all of these laws, it's good, but... You see, my dear brothers, it is not enough just to know the dry letters of the Halacha. We can spend our entire lives diligently studying every nuance of Jewish law, but if our hearts are not aligned with the true purpose, what have we gained? What is the foundation upon which all our learning must rest? The Shulchan Aruch said something: even before you learn any of these laws, you can learn the entire Shulchan Aruch by heart. But if you don't have the understanding that the Kadosh Baruch Hu is watching every single thing that you're doing, the whole thing is going to waste. Now, when a person knows that someone is watching, automatically a person becomes embarrassed. And it is precisely this natural human reaction, this sense of shame, that is so crucial for our spiritual growth.

49:03We learn from our holy Sages that busha, a sense of shame or modesty, is a fundamental trait of the Jewish people, a hallmark of those who stood at Har Sinai. Indeed, and this sense of busha, this shame that a person feels when he knows that people are observing him, is actually a very, very positive attribute. For it is through this busha that a person is inspired to take responsibility for his actions. And this is precisely what the Gemara in Maseches Yevamos, page 79a, teaches us: "Whoever possesses busha will not easily come to sin." This profound teaching illustrates the immense spiritual value of cultivating busha within ourselves, for it serves as a powerful guardian against transgression and a foundation for all mitzvos. My dear Yidden, the Gemara HaKadosh teaches us a profound and indeed frightening principle about who we are as a nation, and it has deep implications for our very connection to Hakadosh Baruch Hu. Listen closely, because this is crucial for understanding the essence of a Jew: "Whoever has no busha, no shame, it proves that his forefathers did not stand at Har Sinai. Meaning, if you're not a shy person now, you're just one of these gassiyim, these crude individuals who do their business in the streets. Whatever your business is – whether it's with your wife, your girlfriend, your boyfriend, or whatever it may be – you conduct it out in the open? Is it not like ga'avah? Like a gay pride parade?" This is not our way! We are a nation that received the Torah at Har Sinai, and that Torah demands tzni'ut, modesty, and busha, shame. These are the hallmarks of a Jew, a sign of our elevated soul, and our direct connection to Avraham Avinu, Yitzchak Avinu, and Yaakov Avinu! Do not forget who you are, a child of Hashem, from the generation that stood at Har Sinai!

49:59B'ezrat Hashem, good evening, Rabotai. It is truly wonderful to gather together once again to delve into the depths of our holy Torah. Tonight, I want us to reflect on a fundamental aspect of what it means to be a member of Klal Yisrael, a true descendant of our holy Avot. The Gemara in Masechet Yevamot and Masechet Kiddushin tells us something profound and deeply impactful about the very essence of a Jew. It outlines three distinct qualities that are the hallmark of every genuine Yid. These are not merely suggestions, Rabotai, but intrinsic characteristics of the Jewish soul. And when we encounter someone who acts completely contrary to these foundational traits, it raises a serious question about their connection to our holy lineage. For instance, consider such an extreme scenario: you go to the bathroom in the middle of the street. You act without any sense of derech eretz in the streets. You do whatever you want in the streets. No problem. You're probably not connected to Moshe Rabbeinu, Avraham Avinu, Yitzchak Avinu, and Yaakov Avinu. No way. The Gemara says it. Something's wrong with you. You're probably like the Erev Rav, those who are outwardly with us but inwardly not. You're probably those. No way. The quality of bayshanut, Rabotai, is one of the three most important qualities of a Jew. As the Gemara says in the same place, the Gemara states this plainly, Rabotai, that whoever does not possess these three traits is surely not from the descendants of Avraham Avinu. It's a shocking statement, but it emphasizes how integral these middot are to our identity. It's not just about what we observe outwardly, but about the very fabric of our neshama. May Hashem help us all to strengthen these beautiful traits of bayshanut, rachmanut, and gemilut chasadim, so that we may truly live up to the legacy of our holy forefathers. Amen.

50:30My dear friends, we gather today to delve into the profound teachings of our Sages, Chazal, concerning the unique spiritual essence and character of Am Yisrael, the Jewish people. The Gemara, in Masechet Yevamot, delineates a crucial insight into what truly defines us as the descendants of our patriarch Avraham. Three things distinguish the nation of Israel from all of the nations: that we are shy (baishan), compassionate (rachaman), and kind (gomel chassadim). One who displays these traits is surely a descendant of Avraham Avinu. While it is true that we may occasionally observe these noble qualities in individuals from among the nations, for Am Yisrael, these are not merely commendable virtues; they are intrinsic components of our spiritual DNA, a testament to the enduring legacy of Avraham Avinu, the father of all who are righteous. Now, you might be asking, 'Rabbi, what about others?' And it is true, my friends, that these middot of baishan, rachaman, and gomel chassadim are not exclusively limited to Am Yisrael in their outward display. Sometimes, you're going to see these traits in the goyim. You're going to see a kind goy. You're going to see a goy that's shy. You're going to see a goy who is a very nice person, very compassionate. You're going to see it; it's not necessarily exclusive to have these traits. However, the deeper meaning the Gemara is conveying is that for Am Yisrael, these qualities are inherent to our very being, a part of our spiritual essence inherited from Avraham Avinu. They are not merely virtues we strive for, but an intrinsic aspect of our soul.

51:19As we discussed, a basic level of compassion for all people, Jew or non-Jew, is something that should come naturally to us, especially as Bnei Yisrael. But what we must understand is that for a true, righteous Jew, for a tzaddik, this isn't just a natural inclination; it's practically second nature. It's truly automatic. Let me explain further: For righteous Jews, this stuff is automatic to you. You don't have to work on being compassionate. You see that there's a little baby crying, it bothers you. You see someone homeless in the streets, it bothers you. You don't have to think about it twice. You see someone in need, immediately you come out of your pocket. It's not like you're thinking, "Can I afford it? Can't I afford it?" No, it's: Do you give first, think later? Generosity comes naturally to you. This is the benchmark of true Yiddishkeit. If we find ourselves hesitating, if we need to intellectualize our giving, then we must seriously question where our Avodas Hashem stands. Because when these fundamental middos, like compassion and generosity, cease to be automatic, we are in a dangerous spiritual state, a state where we risk losing even our most inherent tzelem Elokim traits. ...traits. This innate compassion for all people, Jew or non-Jew, should come naturally to you. Compassion for people, whether they are Jews or not, comes naturally to you. But also, a sense of shame at doing wrong also comes naturally to you. If we are at a point where we've lost our sense of shame, unfortunately, we are at a position where we are putting ourselves at a very big risk. And I'll give you a few examples...

52:17When we lose our fundamental sense of shame, we place ourselves in a precarious position, risking much. And I'll give you a few examples. You see, sometimes people ask questions: "How come the Arabs, many of whom hate us (some like us, but many, many, many hate us), how come HaKadosh Baruch Hu blessed them with so much money?" This is a common query, especially when we observe how this immense wealth is often spent by them. Why did Avraham bless Ishmael? And what was the nature of that blessing, rabotai? When we look at the immense wealth of some of their descendants today, it gives us pause, meaning, you see some of these Arabs, these sheikhs with literally tens of billions of dollars. They have so much money, they just start inventing stuff to waste their money on. "Make me the same car in absolute gold, including the screws." For what? You can't drive it if it's that heavy! I don't know. "I just want to have it. I want to have a Hyundai that's gold." I ask you, rabotai, is this the chayim that HaKadosh Baruch Hu desires for His creations? Is this the ultimate purpose of blessing? We must consider if such excess truly brings bracha. We see with our own eyes that they have no limit to their wealth. They literally have nothing to do with their money but invent things to waste it on. Why did HaKadosh Baruch Hu give them so much money? They have palaces in all places. You see, Rabbotai, the Arabs are also descendants of Avraham Avinu. And Avraham blessed them. Why did Avraham bless Ishmael? This is a profound question, one that troubles many of us.

53:44Good evening, my dear talmidim, and welcome to our shiur tonight. We are delving into Parshat Chayei Sarah, a parshah rich with profound lessons. One of the most intriguing episodes we find there is Avraham Avinu taking a wife named Keturah after the passing of Sarah Imeinu. Now, the Midrash tells us that Keturah was none other than Hagar. This immediately brings us to a challenging point of reflection: how are we to understand Avraham's actions, particularly concerning Ishmael? Didn't we learn that Ishmael was a Rasha? And tried to kill Yitzchak? Well, the truth is, Rabbotai, initially, he didn't merit blessing. If you look at the Midrash of Rabbi Eliezer ben Horkanos, Pirkei de-Rabbi Eliezer, it states that after Sarah Imeinu died, Avraham remarried Hagar, the mother of Ishmael. This presents us with a significant question, does it not? If Ishmael was indeed a Rasha and Hagar herself had previously been described as a wicked woman, as we know from earlier narratives, why would Avraham Avinu choose to remarry her? What indication could he possibly have had that Hagar had done teshuvah? This is a fundamental point for us to ponder and understand the greatness of Avraham Avinu and the power of repentance. Good morning, everyone. Welcome back to our shiur. Today we're going to delve into a fascinating Midrash concerning our forefather, Avraham Avinu. As we know, after the passing of Sarah Imeinu, the Torah tells us that Avraham married a woman named Keturah. The Midrash famously identifies Keturah as none other than Hagar, Ishmael's mother. This raises a profound question: Why did Avraham Avinu marry Hagar? What indication did he have that Hagar did teshuvah? Because when she left, when she was thrown out, she wasn't a good person. She was a resha'ah, a wicked woman. Why would he go back to this wicked woman? He could find somebody else after Mitas Sarah (Sarah's passing). The answer, my friends, is that Avraham Avinu, before this, he went to visit Ishmael a couple of times. And it was during these visits that he was able to discern a change in Hagar's character.

54:35So Avraham Avinu embarked on one of these significant visits, seeking to understand the spiritual state of his son Yishmael and, by extension, Hagar. The first time he came, Yishmael and Hagar weren't there. He asked Yishmael's wife, 'Where is your husband?' She said, 'Oh, he is in the desert, getting some fruit, some dates, with his mother, Hagar.' So Avraham Avinu pretended to be hungry. He said, 'I've come a long way. I haven't eaten in a long time. I'm thirsty. Can you give me something to eat?' Yishmael's wife replied, 'No, no, we don't have anything. We don't have anything at all.' So Avraham Avinu, observing her inhospitable nature, decided to leave a subtle but profound message for Yishmael. We learn from the Midrash that when Avraham Avinu went to visit his son Yishmael, who was living in the desert, he found Yishmael's first wife at home. When Avraham requested some food and water, she rudely refused, saying, "We have no bread and no water." Avraham, understanding her lack of hachnasat orchim (hospitality), recognized that she was not a suitable wife for his son. Therefore, Avraham Avinu left her with a subtle, yet profound, message for Yishmael. He did not explicitly state his critique, but rather spoke in parables, as is often the way of tzaddikim. Avraham said to the woman, "Can you please leave Yishmael a message for me? Tell him that the doorposts of his house are not steady. It's not good for him. It's not healthy for him." And so, she relates this message to Yishmael upon his return. Yishmael, possessing wisdom and keen understanding, immediately grasped the deeper meaning of his father's words. He understood that his father was speaking not of the literal structure of his home, but of the very foundation of his household – his wife. Avraham Avinu was conveying that this woman, through her lack of kindness and hospitality, was not building a stable or proper home. Therefore, Yishmael, heeding his father's subtle counsel, divorced her and later married a different woman, one who would embody the virtues of Avraham's house. Years later, Avraham Avinu returned to visit Yishmael once more, finding a home filled with warmth and proper hachnasat orchim, a true testament to the lasting impact of a father's guidance.

55:25We learn from our holy Sages about Avraham Avinu's deep love for his son, Ishmael, even after their separation. Avraham Avinu would visit Ishmael. On his first visit, Avraham found Ishmael was not at home. He encountered Ishmael's first wife and asked for hospitality. However, she was inhospitable and very rude. Avraham Avinu gave her a subtle message to relay to Ishmael: "When Ishmael returns, tell him that the threshold of his tent is not good and should be replaced." When Ishmael came home and heard this message from his wife, he immediately understood its profound meaning. He realized that Avraham Avinu was saying, "This wife of yours is not good." Why? Because Avraham Avinu, after traveling a long distance, found that she did not want to host the guest; she did not want to welcome the Zaken, the old man. Ah, Ishmael understood that the Zaken was his venerable father, Avraham Avinu, and his father was implicitly telling him that his wife was not suitable. So, in response to his father's instruction, Ishmael divorced her. He then found another wife, and this time, he made sure to choose a truly good and righteous woman. And indeed, years later, Avraham Avinu came back to visit Ishmael, and this time, Ishmael was again not home. Avraham Avinu found Ishmael's new wife, and the situation was quite different. She greeted him warmly and offered him food and drink with genuine hospitality. Avraham Avinu was pleased, and he told her to relay a different message to Ishmael: "Tell Ishmael that the threshold of his house is good, and he should keep it." When Ishmael returned, his wife gave him the message, and Ishmael understood that Avraham Avinu was giving him a blessing. A blessing of what? A blessing for his household, for his family, for his future. This teaches us the importance of Hachnasat Orchim, welcoming guests, and how it impacts our blessings and our lives.

55:54As the Midrash recounts, Avraham Avinu visited Ishmael's household on two occasions. On this second visit, after Ishmael had taken a new, more righteous wife, Avraham returned to their tents. And the same thing happened. Ishmael wasn't there. And Avraham asked Ishmael's wife, "Can you please give me some food?" And she hosted him. And he told her, "Okay, tell Ishmael that he's going to be blessed. That he'll be blessed, and he'll be very, very fruitful, and so on and so forth." So Ishmael got the message that Avraham Avinu gave him a blessing. So Avraham gave him a blessing. A blessing of what? This blessing, my dear friends, was a truly remarkable one. My dear friends, building upon our discussion, we learned how Hagar, through her profound and beautiful teshuvah, became Keturah, whose actions were as fragrant as the incense offering, the Keturah, in the Beit HaMikdash. This remarkable transformation had far-reaching effects on her descendants and on Avraham Avinu himself. Thus, a great blessing of prosperity was bestowed upon Ishmael's descendants; indeed, the vast wealth that the Arab nations possess today is attributed by our sages to Ishmael having been a good host to Avraham Avinu during his lifetime. Moreover, this also indicates that Avraham Avinu had a truly good wife in Keturah, as her complete teshuvah had transformed her entirely. Why does this profound narrative affect us today? It affects us today because it clearly gave Avraham Avinu a sign that Hagar, the mother of Ishmael, truly did complete teshuvah and improved herself significantly. This is a powerful and timeless lesson for all of us. It teaches that no matter how far one has strayed, the path of teshuvah is always open, capable of transforming not only the individual but also impacting generations to come. Hagar's story reminds us of the immense potential for spiritual growth and the beautiful fragrance of a rectified soul that ascends directly to Hashem.

56:53Good evening, dear talmidim. We continue our exploration of Parashat Chayei Sarah, delving into the profound legacy of Avraham Avinu. As we know, after the monumental events surrounding the passing of our Matriarch Sarah, Avraham Avinu, in his later years, once again demonstrates his unwavering devotion and commitment to building the future of Am Yisrael and spreading monotheism. The Torah tells us of a remarkable chapter in his life, one that has been illuminated by our Sages through the generations. So, what happened next? The pasuk states: So he brought her back after our Matriarch Sarah passed away, and she is referred to in the Torah in Sefer Bereishit, chapter 25, verse number 1. It says that Avraham again took a wife whose name was Keturah. Indeed, our Sages teach us that Keturah is Hagar. Why is she called Keturah? The Midrash explains that her name reflects the ketoret, the incense offering. Her actions, her teshuva, were so beautiful and pure that they ascended to Heaven like the sweet fragrance of the ketoret. And indeed, from this union, Avraham Avinu had more children, six additional sons. However, the Torah later reveals a crucial detail about how Avraham chose to bless them. Unlike Yitzchak, who inherited the primary spiritual legacy, Avraham gave gifts to the children of Keturah. Our Sages, of blessed memory, explain that these were not ordinary gifts; rather, they included knowledge of certain mystical or spiritual powers, even secrets of the sitra achra – the spiritual forces of impurity – which unfortunately, their descendants would later pervert and misuse for practices like sorcery and divination. This, our Sages explain, is the origin of certain forms of mystical arts and even what some refer to as 'black magic' that existed among some ancient peoples, and tragically, persists even in various forms today. Furthermore, the Midrash teaches us that Avraham also bestowed upon them considerable material wealth, significant portions of the spoils he had acquired from the various wars and conflicts he had waged throughout his life. He gave all of this—both the mystical knowledge and the material riches—to her and her children.

57:22And so, to reiterate this pivotal moment in the life of Avraham Avinu and its far-reaching implications: He married her and had children with her. He gave them gifts, including knowledge of supernatural forces and even secrets of the sitra achra. This is the source from which many of the ancient Arabs, and tragically, even some today, developed practices of what we call black magic. Furthermore, he also bestowed upon them considerable material wealth, the spoils he had acquired from his various wars. These were the provisions he made for her and her children. This foundational act laid the groundwork for their distinct future, a legacy to be further explored by our Sages. My dear students, we are delving deeper into the prophecies concerning the end of days, Acharit HaYamim, and the role various nations will play. We spoke last time about the challenges that will face Am Yisrael before the final redemption. Now, let us turn to a fascinating passage in Pirkei de Rabbi Eliezer, which sheds light on the lineage of Yishmael and its ultimate destiny. The same Pirkei de Rabbi Eliezer tells us the following: that Hagar performed teshuvah, she was exceedingly modest, and because of this, Avraham married her and blessed their children together. So, what was her reward for this profound change and modesty? Chazal reveal to us that this was indeed her reward: the descendants of Yishmael will perform fifteen specific actions as they seek to conquer Eretz Yisrael in the end of days. This is a profound teaching, my friends, that even from an act of teshuvah, Divine Providence orchestrates events leading to the challenges we see unfolding. These fifteen actions, detailed by Chazal, describe how the descendants of Yishmael will attempt to exert control over our Holy Land. And as we've seen throughout our history and even in our generation, some of these actions are already tragically apparent. For example, the Midrash teaches that among these actions, they will attempt to measure the land and appraise it for property tax. They will seek to take full control of the land, and tragically, even go so far as to turn our sacred Jewish cemeteries into garbage dumps and places of desecration, in order to humiliate and offend our people. As you have unfortunately observed with your own eyes, my dear students, there is a terrible propensity among some to desecrate our holy Jewish resting places.

58:25Let us now consider these actions more closely. Firstly, they will measure the land and appraise the amount of property tax the owner must pay. They will take full control of the land. They will turn our sacred Jewish cemeteries into garbage dumps and places of desecration in order to humiliate and offend our people. These are some of the things the descendants of Yishmael are going to do as they seek to conquer Eretz Yisrael in the end of days. Indeed, as you have unfortunately observed with your own eyes, my dear students, there is a terrible propensity among some to desecrate our holy Jewish resting places, and this is tragically part of the larger divine orchestration for Acharit HaYamim. My dear talmidim, we continue our profound discussion concerning the Ikvesa D'Mashiacha, the difficult period foretold by our Chazal that precedes the coming of Mashiach. As we have learned, these times will be marked by extreme challenges, where the observance of Torah itself will be severely tested and even prohibited in certain respects. Sin will regrettably increase throughout Klal Yisrael, and our people will face immense pressure to transgress the Torah. This, my dear friends, is not simply a historical curiosity, but a crucial lesson for our own avodas Hashem today. Let us delve further into these prophecies. This is part of the end of times; this is part of the retribution. They will compel people to prepare construction sites for government buildings. In essence, they will enslave some of us, forcing us to perform these tasks. Corruption will increase dramatically. As you've no doubt observed, a significant portion of the corruption in the Israeli government is attributed to elements within the Arab sector, yet nothing effective is done to counteract it. The upright people, the tzaddikim, will be relentlessly persecuted. Such will be the overwhelming atmosphere of deceit and moral decay. The Mishnah and Gemara continue to describe these tribulations, detailing how the integrity of even common goods will be lost, with silk being adulterated with wool. Furthermore, the prevalence of lies, bribery, and violence will be so immense that it will become impossible to record it all. Even the financial systems will crumble, as the currency will be canceled and invalidated, further destabilizing society and increasing hardship for Klal Yisrael. This is the bleak picture our Sages paint, urging us to strengthen our emunah and Torah observance even more.

59:23Our holy Sages, Chazal, describe for us the challenging times preceding the coming of Mashiach, what we call Ikvesa deMeshicha. They paint a picture of great spiritual and material darkness before the great light of the ultimate Redemption. Among the signs of these difficult days, we are taught that, chas ve'shalom, the observance of the Torah will be prohibited. Sin will greatly increase in Am Yisrael. Indeed, B'nei Yisrael will be compelled, chas ve'shalom, to transgress the Torah. Even in material aspects, quality will decline, with silk being adulterated with wool. The very means of recording truth will falter; paper and pen will wither, making it impossible to document all of the rampant lies, bribery, and violence being perpetrated. Finally, the very currency will be canceled and invalidated. Such a complete breakdown of spiritual and material order, chas ve'shalom, will cause tremendous upheaval and suffering for all, a clear sign of the topsy-turvy world of Ikvesa deMeshicha, compelling us to yearn even more for the full and final Geulah, speedily in our days. And so, Chaverim, we must understand the trials of our times. The Gemara describes a period of great tzaros before the Geulah Sheleimah, a time chas veshalom of immense upheaval, often causing huge losses for anyone who has cash. Devastated cities will be rebuilt, roads will be cleared, they'll plant gardens and fruit groves, they'll reconstruct the breaches of the wall of the Beis HaMikdash, and they will erect a Muslim house of worship on the site of the sanctuary of the Beis HaMikdash. As we well know, my dear friends, this particular aspect has, unfortunately, already been fulfilled many centuries ago. Yet, our emunah remains steadfast, knowing that despite these challenges and historical realities, Hakadosh Baruch Hu has promised us that the true and eternal Beis HaMikdash will soon be built, may it be speedily in our days.

1:00:21My dear friends, we just heard that even a non-Jew can receive great sachar for genuine tzniut. But regarding those non-Jews who truly embrace this middah, some might wonder: why was such an immense reward bestowed upon them even before the coming of Mashiach? Chazal teach us a profound lesson here. Why did they get such a huge amount of reward before Mashiach comes? One reason, and one reason only: Hagar did teshuvah, and she was a modest woman. Such is the reward for modesty, whether you are a Jew or a Gentile. This principle demonstrates that HaKadosh Baruch Hu judges every person with truth and rewards pure intentions and actions regardless of their background. May we all be inspired to embrace the profound middah of tzniut and merit incredible blessings. We must understand that tzniut, genuine modesty, is not merely an outward show; it is an inner state, a reflection of our connection to Hashem, blessed be His Name. This is in stark contrast to individuals whose modesty is not truly from the heart, but rather a performative display. It is like those who project an image of modesty when in a certain environment, for instance, some individuals within the Muslim community. They appear modest in front of others, but then, when they travel, perhaps on a plane to a place like France, they completely discard their customary modest attire, adopting an appearance that, to our eyes, is completely immodest, similar to the fashion one might see on the streets of Paris. This demonstrates a clear inconsistency in their commitment to modesty. I am referring to those whose modesty is authentic and unwavering, regardless of their location or who is watching. It is important to remember that even a non-Jew who observes modesty is rewarded by Heaven for upholding a universal moral standard. However, what extraordinary rewards await a Jewish person who truly embraces tzniut? The rewards for tzniut within Klal Yisrael are truly profound and far-reaching, as we shall soon see from a remarkable account in our holy Gemara, specifically in Masechet Yoma.

1:01:17We often find inspiration in the stories of the righteous individuals documented in our holy Sefarim. The Gemara in Maseches Yoma offers a truly remarkable account. Maseches Yoma, on daf 47a and 47b, indeed has a fantastic story of one of the greatest Jewish women that ever lived, a woman named Kimchit. This illustrious Jewish woman had seven sons. And what is so remarkable is that... We are discussing the extraordinary blessings bestowed upon certain individuals in our history. The Gemara speaks of a mother who merited to see a truly unique phenomenon, and this raises a profound question regarding her greatness. And all of them served in the exalted position of kohen gadol in the beit hamikdash. All seven sons served as kohen gadol in the beit hamikdash at one point or another. And she lived to see all of this. Now, I thought initially, 'Why is this so good?' If she is the mother of seven children and all of them served as kohen gadol, then you cannot have more than one kohen gadol at a time. This initial line of reasoning, if one does not delve deeper, might lead to the tragic misconception that her greatness lay in witnessing the succession of her sons to the Kehunah Gedolah through the unfortunate demise of their predecessors. Chas v'Shalom, that is not the case! The Gemara emphatically states that she lived to see all seven of her sons as Kohanim Gedolim, not because they died, but because the Kohen Gadol had to be absolutely pure and without blemish to serve. This is the true measure of her unparalleled spiritual blessing, that she raised such a dynasty of righteous men, each worthy of such a sacred office.

1:02:16We learn in the Midrash about a truly righteous woman whose zechut (merit) was so great that Hakadosh Baruch Hu wanted to bestow upon her a unique blessing. She was granted the privilege of seeing all seven of her sons serve as Kohen Gadol. Now, you might ask, Rebbi, how is this possible? Because typically, a Kohen Gadol serves for life. So, does that mean that all of this happened after she died? Chas v'shalom! Did she see the first one serving, and then he died? And then she saw the second one serving, and then he died? And so the third one serving, because he replaced the one before him? So, what kind of greatness is this, that you're seeing your children die every year? Who wants to see this? No, no, no, no, no! She lived to see all seven of her sons as Kohanim Gedolim! Not because they died! Why? Because the Kohen Gadol had to be pure. And this purity was such that only a miraculous intervention could allow for such a rapid succession, ensuring each one served perfectly on Yom Kippur. We learn in the Midrash about a truly righteous woman whose zechut (merit) was so great that Hakadosh Baruch Hu wanted to bestow upon her a unique blessing. She was granted the privilege of seeing all seven of her sons serve as Kohen Gadol. Now, you might ask, Rebbi, how is this possible? Because typically, a Kohen Gadol serves for life. So, does that mean that all of this happened after she died? Chas v'shalom! Did she see the first one serving, and then he died? And then she saw the second one serving, and then he died? And so the third one serving, because he replaced the one before him? So, what kind of greatness is this, that you're seeing your children die every year? Who wants to see this? No, no, no, no, no! She lived to see all seven of her sons as Kohanim Gedolim! Not because they died! Why? Because the Kohen Gadol had to be pure. And this purity was such that only a miraculous intervention could allow for such a rapid succession, ensuring each one served perfectly on Yom Kippur. Hashem structured it in such a way. He wanted to give this righteous woman a reward to see something no one has ever seen before: all her sons serving as Kohen Gadol at least once! How? The Kohen Gadol on Yom Kippur had an emergency situation. He was compelled to deal with an urgent communal matter involving a non-Jew. When that non-Jew was speaking to him, a little bit of spit went from his mouth onto the Kohen Gadol, which made him tamei. He's not allowed to be Kohen Gadol anymore. So, he did the Avodah on the first day of Yom Kippur, but he had to replace himself. The replacement Kohen Gadol was his brother, and this happened every year for several years, until all seven brothers served as Kohen Gadol. Such is the precision of the reward of Hakadosh Baruch Hu! When Hakadosh Baruch Hu wants to give a...

1:03:16My dear students, we are delving into the profound concept of hashgacha pratit, Divine Providence, and how Hakadosh Baruch Hu manages the world with absolute precision, even concerning the most minute details of our avodah (service) and schar (reward). Just as we discussed the extraordinary reward for that pious woman, so too must we understand the exacting standards and consequences that apply to those who serve in the holiest capacities. Consider the rigorous requirements for the Kohen Gadol, especially for the sacred avodah on Yom Kippur. The Gemara teaches us an astonishing illustration of this meticulousness: If, chas v'shalom (God forbid), a pesul (disqualification) or tumah (ritual impurity) arose – for instance, if a physical blemish or condition became manifest, even one connected to his mouth or affecting him directly in a way that made him tamei (ritually impure) or otherwise pasul (unfit) – he was then not allowed to serve as Kohen Gadol at all anymore. So, he, the Kohen Gadol, could not perform the avodah (sacred service) on Yom Kippur, and he had to be replaced. The replacement Kohen Gadol was his brother, and this happened every year for several years until all seven brothers served as Kohen Gadol. Such is the precision of the reward of Hakadosh Baruch Hu! When Hakadosh Baruch Hu wants to give a schar (reward) or deliver a clear message, His orchestrations are flawless. This incredible narrative highlights that even for the holiest individual, the Kohen Gadol himself, Hakadosh Baruch Hu ensures that every aspect of the avodah is performed with absolute purity and fitness. There is no room for error, no leniency for someone who is pasul. It demonstrates the profound connection between our physical and spiritual states, and how Hakadosh Baruch Hu can orchestrate events to ensure His will is done. It's a powerful lesson in divine justice and the exact measure of schar and onesh (punishment), reminding us that nothing is overlooked by the Master of the Universe.

1:03:41We were discussing the extraordinary reward for that pious woman, and how Hakadosh Baruch Hu orchestrates hashgacha pratit with such precision, even in the smallest details of our avodah. So, what was it that earned this tzadeikes such tremendous schar, specifically the merit of having her sons become Kohanim Gedolim? The Gemara then delves into this. This nice Jewish woman, Hakadosh Baruch Hu showed her all of her kids getting to greatness. Now the Gemara asks, 'Why? Why did she merit such a thing? What did she do to have her children live such long and distinguished lives?' Perhaps she prayed eight times a day? What did she do? The Rabbis themselves came to her and asked her, 'What did you do to have such merit?' And she says, 'Mei'olam lo ra'u koros beiti se'ar roshi,'... as she proudly proclaimed: 'In all of my days, the beams, the walls of my house did not see the braids of my hair. All the days of my life I covered my hair with a mitpachat.'" The Rabbis, astonished, came to her directly and inquired, "What special mitzvos did you perform to merit such schar?" And her humble, yet powerful, response was, as the Gemara relates, that she says, 'In all of my days, the beams, the walls of my house did not see the braids of my hair. All the days of my life I covered my hair with a mitpachat.' Such an incredible level of dedication to tzeniyus! She continues to explain that this commitment was not merely in public, but in the deepest privacy of her home, demonstrating a profound reverence for Hakadosh Baruch Hu's presence, even when no one else was watching. This extreme care for modesty, for kavod Shamayim, was what earned her such a remarkable reward.

1:04:28My dear friends, as we reflect on the remarkable level of tzniut (modesty) practiced by our bubbes (grandmothers) and great-grandmothers, we see a devotion that might seem extraordinary to us today. It wasn't merely about covering; it was about an inner sanctity, a profound awareness of one's spiritual essence. For example, regarding the hair covering of a married woman, their meticulousness reached such an extent that even when she would change her head covering—if she wanted a different color, or wanted to fix it, whatever it was—she arranged to have herself covered with something, a bedsheet, and she would do it under that bedsheet. So that even the walls—even if no one was home, just her alone—even the walls didn't see her hair. Why? Because she knew, Rebono shel Olam, this is an expression of her profound privacy, her sanctity, and her direct connection with Hashem. This is the legacy of kedusha (holiness) and tzniut that our holy ancestors bequeathed to us, a profound lesson in maintaining inner dignity and a constant awareness of the Divine presence in our lives. If this sounds strange to anyone today, it is only because we may not know our grandmother and our great-grandmother as intimately as we think. For our great-grandmothers, that was standard practice. We never saw my grandmother's hair, ever. Never saw it. I asked my mom one time about my grandmother, wondering if, when she grew up, things were different. But my mom said, 'No, no!' Because for us as kids, with eight, nine kids in the house, where privacy was a machsom (a constant challenge), she maintained that meticulousness. This absolute dedication to privacy and tzniut was not just a personal choice but a deeply ingrained familial tradition, passed down through the generations.

1:05:24My dear friends, we often speak about the timeless mitzvos, the commandments that connect us across generations. One such mitzvah, perhaps more challenging in our modern times, is the mitzvah of tznius, particularly concerning a married woman's hair covering. This isn't a new custom; it's an ancient and sacred practice. Think about it: None of us ever saw our mothers' hair. My own mother, aleha ha'shalom, she never saw her mother's hair, never. My daughters – and Baruch Hashem, I have daughters – they never saw their mother's hair, never. Why? Because that's private. That's tznius. Needless to say, if a Jewish woman today, with all of the nisyonos (spiritual tests) and all the manipulation of the halacha, and all of the spiritual garbage that's out there, she overcomes these challenges and she covers her hair with a mitpachah, with a tichel, or a wig, for the sake of Hashem and for the sake of kedushah (holiness), then... ...then what an extraordinary zechus (merit) and reward awaits her! Imagine the reward she gets! Imagine how much HaKadosh Baruch Hu rewards this Jewish woman! HaKadosh Baruch Hu does not wish to give out the full, ultimate reward for every mitzvah in this fleeting world. Sometimes, a reward is given for a single act, and it is finished; you receive your reward in this world, but that is it; after that, that particular reward is complete. But this profound reward, for such a deep and continuous mitzvah, still exists for what was done thousands of years ago! Imagine what we receive if we perform it today! This is the kind of mitzvah that accumulates eternal spiritual currency.

1:06:22Rabotai, we face immense challenges in our generation, particularly for our Jewish women. The world bombards them with confusing messages and pressures, pulling them away from the sanctity of our holy Torah. How, then, can a Jewish woman, in the face of all these trials, truly strengthen herself? How could a Jewish woman overcome all the tests, cast aside that wig – yes, even that – reject all of this false ideology, and fully embrace the minhagim, the pure behavior, and the sacred laws of our grandparents? How is such a transformation possible? The only way, my dear friends, the sole path to achieving this elevated spiritual state, is if you understand, with absolute clarity, that the Kadosh Baruch Hu is watching you at all times. This profound realization, that the Master of the Universe is constantly observing us, is the fundamental truth. This profound realization, that the Master of the Universe is constantly observing us, is the fundamental truth. It means that your focus shifts entirely. And that's all you care about, because Hashem is watching you, and not the guy from the store, or the fellow at the car repair shop, or your boss. None of those people matter to you. All you care about is the Kadosh Baruch Hu. Now, rabotai, when this truth permeates your being, it changes everything. My dear chaverim, we often find ourselves pondering the unique relationship HaKadosh Baruch Hu has with Am Yisrael. It's a covenant, a bond that sets us apart. This uniqueness extends even to how He perceives our struggles and our missteps, the aveirot we sometimes stumble into. Think about it: when a Bas Yisrael feels deep busha—a profound, heartfelt shame—over her transgressions, over her less-than-ideal behavior, when she is truly embarrassed by her actions; and likewise, when a Ben Yisrael experiences that same powerful busha, that sincere shame, for his own misdeeds. This feeling of busha is not a negative; on the contrary, it is a powerful catalyst for teshuvah, a sign of a sensitive soul seeking to reconnect with its Creator. And when a Jew experiences this profound shame, who then, my dear friends, treats them with a different measure, with a unique standard, than He treats everyone else? It is none other than HaKadosh Baruch Hu Himself! He gives them rewards that transcend simple justice, rewards that are reserved for those who, through their sincere shame and repentance, demonstrate a profound desire to draw closer to Him, thus showing the enduring depth of His love for His beloved people.

1:07:48My dear talmidim, we are faced with profound and enduring questions regarding the fate of Am Yisrael throughout history. We look back at generations of suffering, and we ask, 'Why?' The world often struggles to understand the profound depths of these events. So the question for us is, what happened during the destruction of the Beit HaMikdash? What happened during the Inquisition, the Holocaust? Whether it was the Holocaust of eighty years ago or the Holocaust of two thousand years ago, it's essentially the same thing. What indeed happened during all these terrible times? Baruch Hashem, our Holy Torah, through the words of our Sages, illuminates these mysteries for us, providing the crucial insight we seek. My dear friends, we often reflect on the reasons for the churban Beis HaMikdash, the destruction of our Holy Temple. The Gemara provides us with profound insights into the spiritual failings that led to such a tragedy. One particular teaching stands out, especially when we consider the current state of our society where boundaries are often blurred. So, the Gemara in Masechet Shabbat gives us a profound chiddush: Ulla said that Yerushalayim was destroyed only because they had no shame for each other. This phrase, "no shame for each other," goes beyond mere interpersonal rudeness. It points to a profound breakdown in societal norms, a disregard for public decency and personal modesty, or tznius. When a society loses its sense of busha, its sense of shame regarding public displays and intimate acts, it has lost a fundamental pillar of its spiritual integrity. It means that people were doing things in public that should only be done in private, without any sense of impropriety. This, my friends, is a critical lesson for our generation.

1:08:47My dear talmidim, we've been discussing the unfortunate decline in standards, how the sacred lines have blurred. When these issues began, when the boundaries of tzniut started to erode, and when immodesty simply became prevalent in society, people started walking around immodestly. They began publicly engaging in intimate acts, such as kissing and hugging each other on the streets. Tragically, this trend has infiltrated even circles that should uphold our sacred traditions. Even esteemed Rabbanim are now seen doing this; for instance, certain contemporary figures, like a Rabbi Goldberg and others of his persuasion, will kiss or hug his wife and then publicize the picture on social media platforms like Facebook. He seems to have forgotten, or perhaps overlooked, that there is a clear halacha in the holy Shulchan Aruch which explicitly states that a husband, a Jewish man, is absolutely forbidden from showing affection to his wife in public. This isn't merely a matter of social etiquette, chaveirim, but a fundamental aspect of tzniut and the sanctity of the Jewish home, as defined by our Sages for generations. The very foundations of our kedusha are being eroded when such basic tenets of our Torah are disregarded so openly. Brothers, when we discuss the sacred laws of tzniut, there is no room for personal interpretation or a modern approach. The halacha is crystal clear, and any deviation, even seemingly minor, from these established principles—it's completely forbidden. And if one doesn't want to listen to the Shulchan Aruch, one can also go to the Kitzur Shulchan Aruch; it says the very same thing. Now, when we, as a community, started making these grave mistakes, when people began demonstrating overt affection in public, when women started walking around with attire such as high heels, when immodesty simply became the accepted 'style of the day.' And for those who would argue, "Oh, I'm going to destroy the better me," G-d forbid such a thought! But then we should say, "Wait a minute. Hold on a second!" Okay, so the women weren't modest. Okay, so the guys weren't modest. We get that. But where were the Rabbanim during all of this? Don't we have Rabbanim, great Rabbanim, who should start telling people, "Hey, listen, put some clothes on! Hey, stop with this! Stop with that!" Let's get some Rabbanim and do something! We have Gedolei Yisrael and great Rabbanim in the world who can guide us!

1:09:43We are discussing the profound lessons from the Churban Beit HaMikdash, the destruction of our Holy Temple, and the catastrophic loss that ensued. The Gemara teaches us critical insights into the spiritual state of our nation during that period. It's easy for us to point fingers at the general populace, but the Sages delve deeper into the responsibilities of leadership. The prevailing spirit of the day seemed to be one where people, tragically, contributed to their own downfall. But then we must pause and ask: Wait a minute, hold on a second. If the women were not conducting themselves with appropriate modesty, and if the men likewise lacked tznius, we understand that these were serious transgressions. However, where were the Rabbanim during all of this? Did we not have Gedolei Torah, great Sages, who should have been addressing the community, saying, 'Listen, Klal Yisrael, we must strengthen our commitment to tznius! We must cease these inappropriate behaviors!' Did we not have prominent Rabbanim, Gedolim, in the world at that time, who should have taken a stand and done something? This brings us to a crucial question that the Gemara addresses with powerful clarity concerning the responsibility of the leadership and the community at large. Let us delve deeper into this fundamental principle of Torah. We often observe a phenomenon where individuals are meticulous in their personal observance of mitzvot, ensuring their own homes and families maintain the highest standards of kedusha and tzniut. A man might ensure his wife exemplifies modesty, but when confronted with impropriety in the community – be it from a neighbor, or even prominent figures like the president of the shul or members of the board – there is a reluctance to speak up. The inner thought is often, "I don't want to cause a stir; I don't want to offend anyone." This pursuit of being "politically correct," even at the expense of Torah truth, has ancient roots, and its consequences are starkly illuminated by our Sages. So, the Gemara continues and says, "Yerushalayim was destroyed only because they did not rebuke one another." The rabbanim stopped rebuking. Why? They don't want to offend people. This profound statement from our Sages teaches us the dire implications of such inaction. The spiritual leaders, the very rabbanim, ceased to provide necessary tokhacha, moral rebuke. Their motivation was clear: they didn't want to offend people, prioritizing social harmony over spiritual integrity. This failure to uphold the sacred obligation of tokhacha was not merely a contributing factor but the singular reason for such a monumental catastrophe as the destruction of Yerushalayim. We must internalize this lesson and understand that true love for a fellow Jew often necessitates the courage to speak truth, even when it is difficult or unpopular.

1:10:44My dear students, we learn from our holy Chazal, zichronam livrakha, about the grave consequences of neglecting tochachah, of failing to give rebuke when it's needed. The Midrash describes the situation of that generation, saying, "A hart found no pasture, so it walked in and buried its head in the tail of another." The meaning here, my friends, is that these individuals were so intertwined, so intimately connected with others, that they would literally bury their faces in the ground to avoid seeing the aveiros and shortcomings around them. Why did they do this? Because... ...they wanted to keep the mitzvot themselves. Their wives were perhaps modest, but the neighbor, or the president of the shul, and the board of directors, and this one and that one—they weren't modest. They didn't want to rebuke them. Why not? Because they simply didn't want to offend people. They were politically correct. As it says in Devarim, describing those who are fearful and lack courage, "Its leaders were rach levav"—faint of heart, lacking the strength to admonish. We are discussing the profound words of the Gemara in Maseches Shabbat, daf kuf yud tet beis, page 119b. The Gemara there elaborates on the dire consequences of a generation that failed to admonish one another, and provides a powerful analogy to illustrate this point: "...just as a donkey, when it finds no pasture, walks in and buries its head in the tail of another – meaning it's up the tuchus of its fellow – so too, the Israelites of that generation would bury their faces in the ground to avoid seeing the wrongdoing around them, and by doing so, they failed in their responsibility to correct and guide their brethren, ultimately bringing about the destruction of the Beis Hamikdash. This serves as a stark warning for all generations, reminding us of the critical importance of tochacha."

1:11:43This tragic consequence, stemming from the failure to speak up, is a lesson that unfortunately resonates with human nature throughout history. This profound insight, doesn't it sound as if it were written just today? But no, I assure you, these are the ancient, sacred words of our Sages, transmitted to us from over two millennia ago. How I wish I could articulate such timeless truths with such powerful clarity! The Gemara explicitly states that they saw the wrongdoing of each other, yet they did not admonish one another. And the Gemara continues, on Maseches Shabbat, daf kuf yud tet beis, page 119b, by quoting a further profound reason for the destruction. My dear friends, we often ponder the profound reasons behind the destruction of our Holy Temple and the churban Yerushalayim. What was the core deficiency that led to such a tragedy? The Gemara, in a powerful passage, gives us insight into this question. It states unequivocally: The Gemara teaches us, Rava says, Yerushalayim was destroyed only because the people of emunah, the people of truth, disappeared from it. As it says in Yirmiyahu, chapter five, verse one, Hashem says to Yirmiyahu: " 'Search in the open places of Yerushalayim and see now and know and seek in its streets if you will find a man, if there is one who dispenses justice, one person that rebukes people, one person that tells people, "go do teshuvah, put on some clothes, keep Shabbos, stop wasting seed, do something," one person out of millions.' This lament, my dear friends, reveals a spiritual desolation, a lack of individuals with the courage and clarity to truly lead and guide the nation back to Hashem."

1:12:36My dear talmidim, the Navi Yirmiyahu, in his searing lamentations, describes a desperate search. He cries out, as it were, on behalf of HaKadosh Baruch Hu Himself, imploring us to "...search in the open places of Yerushalayim, and see now, and know, and seek in its streets, if you will find a man, if there is one who dispenses justice, one person who rebukes people, one person who tells people: 'Go do teshuvah, put on some modest clothes, keep Shabbat, stop bittul zera l'vatalah,' do something—one person out of millions!" And rabotai, the tragedy is that in many generations, and certainly in ours, such a person is so difficult to find. Where are those with the true yiras Shamayim and mesiras nefesh to stand up for the truth, to guide Klal Yisrael back to the path of Torah and mitzvos? This is the profound challenge that faces us all. My dear students, in our ongoing shiur, let us delve into a profound teaching from our Chazal concerning the enduring spiritual responsibility of Klal Yisrael and the role of tochacha: "...a person who seeks the truth will internalize this profound teaching: HaKadosh Baruch Hu declares, 'I will forgive Klal Yisrael if there is one person in all of Klal Yisrael who is actively rebuking.' Indeed, HaKadosh Baruch Hu emphasizes, 'Just one such person, and I will grant everyone a window for teshuva.' This leads us to two crucial observations: first, that not a single person was rebuking Klal Yisrael. And second, the tragic consequence of that spiritual void."

1:13:32My dear talmidim, we learn from our holy sefarim that the power of tochacha, of true, heartfelt rebuke, is fundamental to the spiritual health of Klal Yisrael. It is not merely a suggestion, but a foundational pillar that allows people to recognize their errors and return to HaKadosh Baruch Hu. But what happens when that crucial element of rebuke is absent? What if, as our Sages lament, there is no one left to give proper mussar? Or, worse yet, if the one who does attempt to offer guidance is so weak-willed, so lacking in spiritual fortitude, that as soon as he is challenged, as soon as people scoff and demand, "Why are you rebuking us?", he shrinks back into himself, like a frightened turtle retreating into its shell? When such a spiritual vacuum occurs, when there is no one strong enough to stand firm in the face of indifference or opposition, then, my friends, the very possibility of return is threatened. And the second that happened, HaKadosh Baruch Hu says now they can't do teshuvah. Why? As long as there's one person rebuking, even if there's only 500 or 5,000 or 10,000 people listening, at least those people will do teshuvah. There's a reason for this world to continue. This teaches us a profound lesson, not only about the crucial role of the rebuker, but also about the immense value of even a small group who are open to receiving mussar. Their willingness to listen and internalize ensures that the gates of teshuvah remain open for them, and through them, a lifeline for the entire world. Let us always strive to be among those who are receptive to truth, so that the divine purpose of creation continues to be fulfilled.

1:13:52When such a spiritual vacuum occurs, when there is no one strong enough to stand firm in the face of indifference or opposition, then, my friends, the very possibility of return is threatened. But if there's no one to offer tochacha, if in fact one individual attempted to offer mussar, but he was so weak-willed, so lacking in spiritual fortitude, that as soon as he was challenged, as soon as people scoffed and demanded, 'Why are you rebuking us?', he shrunk back into himself, like a frightened turtle retreating into its shell. And the second that happened, HaKadosh Baruch Hu says now they can't do teshuvah. My dear friends, we often ponder the true nature of repentance and the means by which people come to embrace it. It is not always an easy path, especially when individuals are lost in their own ways. But, as the Sages teach us, sometimes a direct warning is crucial. Indeed, the Maharsha says, "Then it's even worse! Why? There's no way that they'll ever do teshuvah without people rebuking them. There's no way that they'll ever do teshuvah without somebody telling them, 'You're going to go to Gehinnom if you don't do teshuvah!'" And we see this principle exemplified in the actions of our patriarch. That's why Avraham Avinu, as is brought down by Chazal in connection with Parashat Lech Lecha, would tell people, even the goyim, exactly what awaited them if they strayed from the path of G-d. He would directly tell the goyim, 'Listen, if you don't worship G-d, this is where you're going to go!' He gave them the details: 'It has this part and that part, it has seven chambers, and each chamber has seven chambers within it, and each one has more! There are floors upon floors!' What do you think he told them? What do you think he made the whole world do? Do you think he just told them nice things? Gave them gummy bears? No! He told them in no uncertain terms the severe consequences! And because of these clear, unequivocal warnings, they were motivated to change their ways.

1:14:56The Gemara speaks about a fascinating period, my dear friends. We know that after the great miracle of Yetziat Mitzrayim, Klal Yisrael did not immediately arrive at Har Sinai. There was a significant journey, a period of anticipation and preparation. So, the obvious question arises, and one we must ponder: what was Moshe Rabbeinu doing with the Jewish people during this entire stretch of time? Indeed, our Sages teach us that just as Avraham Avinu taught his household about the path of righteousness, so too did Moshe Rabbeinu have a crucial message. They asked: What did Moshe Rabbeinu tell Klal Yisrael between the trip of leaving Mitzrayim until they got to Har Sinai? What was his teaching during that time? I mean, it took a little bit of time; it wasn't like they went from Mitzrayim to Har Sinai in, you know, a two-hour drive. It took a month and a half to get there! What happened? What did he do during those weeks? And the answer, my dear brothers, is truly profound and should shake us to our core. The Gemara reveals something astonishing about what Moshe Rabbeinu occupied himself with for that entire month and a half, day in and day out, to prepare Klal Yisrael for Matan Torah and for life in Eretz Yisrael. My dear talmidim, we learn from our holy Sages the tremendous importance of emet, of truth. Sometimes the truth is difficult to hear, but it is necessary for our spiritual growth. And when we speak of truth, we must also speak of consequences, of the path one chooses. Our Chazal teach us profound lessons about this. Indeed, rabotai, the Gemara tells us that Moshe Rabbeinu spent a month and a half teaching Klal Yisrael exclusively about Gehinnom. Imagine, a month and a half-long shiur dedicated solely to the concept of Gehinnom! I honestly don't know what a month and a half shiur about Gehinnom would even look like, but I can tell you one thing: after hearing such a shiur, I'm certain no one would be sinning. A full month and a half shiur on Gehinnom, Rabotai. This demonstrates the seriousness with which our greatest prophet understood the need to instill yiras Shamayim, the fear of Heaven, within the Jewish people. It teaches us that sometimes, we must confront uncomfortable truths to ensure we remain on the correct path, the path of Torah and mitzvot. May HaKadosh Baruch Hu grant us all the strength to always choose emet and walk in His ways.

1:15:54My dear chaverim, we see in our generations, unfortunately, a great reluctance to speak the truth when it is uncomfortable. The Gemara teaches us about the importance of tochachah, of rebuke, but how many among us are truly willing to deliver it, and how many are willing to receive it? It's a challenging mitzvah, to be sure. And so, when no one wants to rebuke, when no one wants to tell people the truth because it's not convenient, and it's not soothing, and it's not fun, and it's not pleasant, and it's not funny, HaKadosh Baruch Hu says, 'There are no more people of emes, there's no more people of truth.' And if there are no people of emes to guide Klal Yisrael, then Hashem Himself must step in. And when Hashem has to force Klal Yisrael to do teshuva, chas v'shalom, it always comes with great difficulty and pain. May we merit to awaken to teshuva from love, not from suffering, amen. My dear students, my dear chaverim, we live in a generation filled with tremendous challenges, both from within and without. It often feels as if the spiritual fortitude that once characterized Klal Yisrael is waning. We see so much apathy, so much distance from the path of Torah and mitzvos. And when we look at the state of the world, we understand that we have reached a critical point. There comes a stage where there are no more people who are going to help Klal Yisrael, my children, do teshuva. That means we have to get involved; we have to force ourselves and each other towards teshuva. And when Hashem, Rachamana litzlan, forces Klal Yisrael to do teshuva, it hurts. He sends a government that all of a sudden hates Jews. Yesterday, they liked us; today, they don't like us. What happened? What did we do to offend you? What did we do? It’s a question we cry out to the heavens. We see the unfolding events, the seemingly inexplicable shifts in policy and public sentiment that directly affect us. And this brings us to what we are witnessing today with the justice system...

1:16:40My dear talmidim, we are living in challenging times. We observe what is unfolding around us, and it naturally leads us to question the direction of our society. We look at the state of our justice system and we ask: why are you passing all of these laws? You are letting these criminals out of jail two hours later. Some of these people who committed crimes last week were released from jail the same day. The woman who beat up the Jewish girl on the subway in New York was released from prison within a couple of hours. She is in the streets. This is a mentally unstable woman. She should be in a mental institution. If you saw the video of what she did and how she acted, you would understand the severity of the situation and the danger she poses. Indeed, this woman is clearly mentally unstable. She should not be allowed in the streets, nor should she be allowed to endanger people. I even believe her fellow inmates, her cellmates, were probably in danger from that woman. Yet, she is out, doing whatever she wants. How could such a travesty of justice happen? My dear talmidim, this is a profound question, and the answer, as our Sages teach, is that HaKadosh Baruch Hu is calling our names. Yes, He is calling our names. If we do not do teshuvah, we are putting ourselves at risk. Now, let us reflect on what this means for each of us... My dear talmidim, we see many strange and perplexing things in the world around us today. Sometimes we encounter situations that defy logic, that make us scratch our heads and wonder, 'How can such a thing be?' Let me share an example that perhaps illustrates this point. This woman is deranged. She should not be allowed on the streets. She should not be allowed near people. Even I think the inmates, her cellmates, were probably in danger from that woman. But she is out. She is doing whatever she wants. How could this happen? That is because HaKadosh Baruch Hu, Reb Yidden, is calling our names. He is calling our names. If we do not do teshuvah, we are putting ourselves at risk. Now, some of you might be thinking, 'Rabbi, I understand the need for teshuvah, I understand the concept of Gehinom, and the urgency of our situation. But how does this truly align with the profound insights of the Ramban, who speaks of using our imagination to grasp the divine perspective on punishment and reward?'

1:17:36We speak so much about the concept of teshuvah, of repentance, and the ultimate reckoning. But often, the average person struggles to truly grasp the profound spiritual implications of their actions. They hear about reward and punishment, about Olam Haba, the world to come, and Gehinom, yet it can feel abstract. This leads to a common question: what are people going to say? They'll say, 'Okay, fine, I know I need to do teshuvah, I know Gehinom, all that, fine. But how does that fit with the Ramban?' The Ramban is saying, you have to use your imagination and understand what punishment looks like in the eyes of HaKadosh Baruch Hu, and what it's going to look like for you when you stand before Him after this world. This is the depth of the Ramban's teaching. It's not just about a list of sins and punishments, but about a personal encounter with the truth of one's actions in the divine presence, an experience far beyond our current comprehension. It's about how the Ribbono shel Olam, the Master of the World, views and reacts to every choice we make. My dear students, we constantly strive to improve our actions and align ourselves with the will of Hashem. When a person contemplates the gravity of sin, especially those aveiros committed in private, one must remember that HaKadosh Baruch Hu sees and knows all. He knows the depths of our hearts and the intentions behind our deeds. There is a profound teaching that illustrates this divine awareness: Hashem, in His infinite wisdom, uncovers Himself to you, and He tells you what He truly feels about that sin you made with that girl, that sin you made with that guy, that sin you made with that thing. No, my friends, this is not something to take lightly. As Rebbi Akiva says, brought down in the Gemara, and I must say the Mishnah further clarifies, that the fire of Gehinnom is almost sixty times as powerful. Powerful, my friends, than any fire we know in this world. And this is just the first level, as the Gemara explains. Imagine, sixty times the intensity of even the fire that is described in the initial discussions of Gehinnom. This gives us a small glimpse into the true severity and consequences of our actions.

1:18:35Friends, the Gemara speaks of a purification so intense, that its very nature is more powerful than the fire that we have in this world. Now, that is an understatement. Why? Because he says the Gemara is only talking about the first level of Gehinnom. Like, I mean, let's talk about sixty times the fire of this Gehinnom! No, the Gehinnom we are discussing here, no, that's only the first level. Let me explain something else. This Gehinnom, that's only the first level of the intense spiritual rectification that awaits the soul. May Hashem protect us and grant us true teshuvah. To truly grasp the profound distinction and what it means for the soul's rectification, the Gemara offers another powerful analogy. It means that the difference between the pain of someone in this world who is inside a physical fire, and someone in this world who is outside of that fire – imagine one person, like Reb Friedman, zichrono livrachah, happily dancing and having a good time, while right next to him another guy is burning in a real fire – the Gemara says that that difference between those two is the same as the difference between the first and second levels of Gehinnom itself. The Gemara doesn't stop there in describing these unimaginable levels of spiritual purification. Brothers, chavirim, the Ramban ztz'l teaches us a profound lesson regarding teshuva. He says that for one to truly merit teshuva, one must internalize the gravity of our actions, and the consequences of sin. To help us understand this, the Ramban asks us to imagine the intense pain of Gehinnom. He asks us to envision the pain experienced by a soul in the fires of Gehinnom, whose strength is the first level of Gehinnom, and then the second level of Gehinnom. Meaning that the fire of the first level is sixty times worse than this world's [fire]. That's not the most powerful; that's just the beginning stages. The second level after that is known as Eish Chayim. Can you even begin to fathom, my dear friends, such a magnitude of pain and purification? This is what the Ramban wants us to grasp deeply. It's not just a concept, but a powerful image to guide our choices in life. May we all be zocheh to do complete teshuva.

1:19:59My dear talmidim, we often speak about the challenges of yetzer hara and how difficult it can be to resist temptation and do teshuvah. But the Ramban, in his wisdom, gives us a powerful eitzah, a practical tool to overcome these struggles. He teaches us that the key lies in our power of imagination. This, my dear rabotai, is a necessary knowledge that we have to have. He says, "Do you want to do teshuvah?" Imagine that. Imagine that. That's what the Ramban says. The Ramban says, "Do you want to do teshuvah?" The next time a girl comes up to you and wants to kiss you, and you know you're not allowed because she's not your wife. The next time a boy wants to hug you, and you know you're not allowed because he's not your husband. The next time you want to do all sorts of things that are not allowed, things that the Torah says are forbidden. And you know you're not allowed to. Next time, all you have to do is picture what I just said. In your mind, for that one moment, you won't allow yourself to fall. After that, go back to your day. My friends, this is the profound wisdom the Ramban imparts: a simple, yet potent, method for teshuvah and spiritual growth. By momentarily connecting to the consequences, we fortify ourselves against the yetzer hara, and strengthen our resolve to cleave to Hashem and His Torah. ...He teaches us that the key lies in our power of imagination. This, my dear rabotai, is a necessary knowledge that we have to have. He says, "Do you want to do teshuvah?" Imagine that. Imagine that. That's what the Ramban says; that if you truly want to do teshuvah, that's the tool! The tool is to use your imagination of what will happen after. What will happen after, my friends? This, my dear rabotai, is a necessary knowledge that we have to have, because we have to understand the full weight of our actions and their impact on our neshamah, and on our connection to Hashem. And the Ramban further illustrates his point, reiterating, "Do you want to do teshuvah?" He gives us a practical example: "The next time a girl comes up to you and wants to kiss you, and you know you're not allowed because she's not your wife. The next time a boy wants to hug you, and you know you're not allowed because he's not your husband. The next time you want to do all sorts of things that are not allowed, things that the Torah says are forbidden. And you know you're not allowed to. Next time, all you have to do is picture what I just said. In your mind, for that one moment, you won't allow yourself to fall. After that, go back to your day." My friends, this is the profound wisdom the Ramban imparts: a simple, yet potent, method for teshuvah and spiritual growth. By momentarily connecting to the consequences, we fortify ourselves against the yetzer hara, and strengthen our resolve to cleave to Hashem and His Torah. And this wisdom extends to all areas of our lives. Teachings about punishment in every aspect of our Torah...

1:21:00My dear friends, we live in a generation where unfortunately, many are not as deeply versed in the primary sources of our Torah as they should be. It is disheartening, to say the least, when I encounter individuals who challenge foundational concepts within Yiddishkeit. Sometimes I hear people question the very idea of divine justice and accountability as taught in our holy texts, specifically when it comes to the consequences for our actions. And the truth is, teachings about punishment are evident in every aspect of our Torah. When people tell me, 'Where is it mentioned in the Torah about Gehinnom?' it truly shows a profound lack of familiarity with the sources. For the truth is, my dear friends, that the concept of ultimate divine retribution, of Gehinnom, is not some esoteric secret or a peripheral idea. It is, in fact, woven throughout the very fabric of our sacred tradition, present from our most fundamental texts to our daily prayers, for anyone who takes the time to truly learn. ...And yet, my dear friends, despite this pervasive truth being readily available, it is often truly astonishing how little some understand regarding these foundational concepts; indeed, i am simply bewildered by the ignorance. Gehinnom is taught about in everything from the Chumash all the way to your Siddur. Yes, in your Siddur, every day in the Shacharit prayers! As we learn in a Mishnah in Pirkei Avot by Rabbi Yehudah ben Teima, which states, 'Az panim la-Gehinnom.' That is to say, the arrogant, the brazen-faced, goes to Gehinnom. This Mishnah immediately contrasts the fate of the brazen with the humble, because...

1:21:35"So, my dear talmidim, we've been discussing the profound significance of Yirat Shamayim, the awe of Heaven. And central to this concept, as our Sages teach us, is the constant awareness of s'char v'onesh—reward and punishment. It’s not meant to weigh us down, but rather to inspire us to greater heights of avodat Hashem. Now, some might think, 'Oh, that's just a simple idea.' They might dismiss it, saying: "A Baal Boshet goes to Gan Eden." (Perhaps a student retorts:) "I'll rebut it! You just woke up to Gan Eden, no? Why bother about it? It's just a p'shat. I'm praying; I davened before I showed up for the shiur!" (The Rabbi responds:) "Wait, tell me about Gan Eden! I say, just get to know—no, no, no! You need to know about Gehennom even during your prayer! Why? In case you don't have kavanah! In case you're thinking about baseball instead of HaKadosh Baruch Hu! In case you don't really want to be here, in case this, in case that! In case you forget that HaKadosh Baruch Hu is also outside of the Beit HaKenesset and that His presence, and therefore our accountability, extends beyond the synagogue walls. This awareness, far from being depressing, is meant to elevate our every action, reminding us that every moment offers an opportunity to connect with HaKadosh Baruch Hu and earn a share in the World to Come." So, as the Ramban teaches us, we are to envision ourselves as a servant before our Master, HaKadosh Baruch Hu. This perspective, while emphasizing our submission and duty, also inherently brings with it the concept of divine justice. Indeed, the thought of reward and punishment (known as schar va'onesh) must be in a Jewish mind at all times. But it doesn't mean you need to get depressed; it doesn't mean you need to have a mentality that always thinks about bad things. You have to understand that there's also good in the world, and there's even good in the difficulties that we experience. For HaKadosh Baruch Hu's hashgacha pratis (Divine Providence) is always for our ultimate benefit, even when it is cloaked in challenges. We must approach our service to Him with simcha (joy) and an awareness of His infinite chesed (kindness), recognizing that even the Master's discipline is ultimately for the servant's eternal good and growth.

1:22:34My dear talmidim, we've been delving into the profound concept of deveikut, of achieving a complete and true connection with HaKadosh Baruch Hu. We've discussed how the Ramban, in his profound wisdom, guides us to cultivate an ultimate bond, one that transcends mere give-and-take, teaching us that our service must be lishma, without ulterior motives, motivated purely by our recognition of who He is, and that's precisely why the Ramban says: always think of HaKadosh Baruch Hu at all times as if you are a servant in front of his Master. Why a servant? Why didn't he say as a son next to his father? Why didn't he say as a friend next to his friend? Or an employee next to his boss? Why a servant, a slave, next to his Master? Why not a son next to his father, where there's inherent love and intimacy, but also often expectation and dependency? Why not a friend next to his friend, where there's equality and choice? Or an employee next to his boss, where the relationship is transactional, based on work and wages? The Ramban specifically chooses the metaphor of a servant, a slave, next to his Master to convey a unique and elevated form of service – one of absolute devotion, bittul, and unconditional surrender to the Divine will, free from personal gain or expectation, purely out of recognition of Malchuto, His sovereignty. This is the foundation of true avodat Hashem, true service of G-d. The Ramban, in his holy writings, teaches us a fundamental principle: if you want to achieve true dveikus, a complete connection with Hashem, you must serve Him without ulterior motives. He says, "Don't ask for anything in return." It is certainly permissible to pray for our needs; there is no issue with that. However, do not make it conditional by saying, "If I do this, then You, Hashem, should do this for me." Don't perform mitzvos because you anticipate a reward. Serve your Master, Hashem, simply because He is your Master and you are obligated to. Do not observe Shabbat because you believe it will bring you more parnassah or other material benefits. Rather, keep Shabbat because Hashem commanded us to, "Keep Shabbat because I said so."

1:23:26We learn from this fundamental truth that we must carefully consider our priorities in this world, for you see, don't protect your neshamah just because you want more money now. Hashem is going to give you a reckoning! No, no, protect your neshamah because you're going to go to Gehinnom! Oh, if you don't, don't ask for anything! Why? Because a servant, a slave, he doesn't have free choice. He has no will of his own, only that of his master. And so it is with us, klal Yisrael, when we stand before the Ribono shel Olam. Our primary mission is to fulfill His will, not to pursue our own transient desires, for our true reward is in the World to Come, not in this fleeting existence. Reb Yidden, let's reflect on the profound concept of Avodat Hashem, our service to the Almighty. What is the essence of true submission, of bitul? What does a slave do? A slave works day and night; a slave is someone who has no free choice whatsoever. To the extent that if his master wakes him up at three o'clock in the morning and says, "Make me a coffee with one and a half sugars, but make sure not to burn the water"—meaning, heat the water just before it boils. What does a slave do? "Yes, master." This exemplifies the level of devotion and absolute yielding we must aspire to in our connection with the Ribbono shel Olam. Brothers and sisters, let's reflect for a moment on what it truly means to be an eved Hashem, a servant of God. It's not just about doing what's easy, or what's convenient. It's about a complete surrender, a dedication that transcends our personal desires. Think about a slave, a true slave in ancient times. What was his life like? Imagine the master's demands, no matter how unreasonable they seemed. For instance, the master might call out in the dead of night, and the slave might think to himself, "Master, no! I'm tired! It's three o'clock in the morning! I've been slaving the whole day! Let me sleep a little bit!" But the master says, "No, no! I want coffee at three o'clock in the morning! I want it with sugars, but don't burn the water!" Meaning, "Heat the water just before it boils." You have to remember, this is a slave! And guess what? He's not even getting a reward for it! Yet, he goes, "Master, thank you! Thank you for giving me the opportunity to serve you at three o'clock in the morning!" That's what we have to be! That level of devotion, that profound gratitude for the mitzvah, for the chance to fulfill the will of our Master, HaKadosh Baruch Hu, that is the essence of true avodat Hashem. It's about serving HaKadosh Baruch Hu with a full heart, completely, completely. Only then, when our every action is geared towards His will, do we truly become His devoted servants. And then, everything changes.

1:24:26...and the path to overcoming such doubts, to truly connecting, is to serve HaKadosh Baruch Hu completely and wholeheartedly. And guess what? When you do all that He wants, He starts giving you. Why? Because you're really a servant of Hashem now! To do such a thing, a person needs to be ashamed of their sins. This sense of busha (shame) is the very foundation of teshuvah (repentance). ...When we are confronted with these difficult questions and feelings of complaint, what is the appropriate response? What should truly occupy our minds? It is certainly not despair, but rather a reflection on our spiritual state. Truly, my friends, we should feel a deep sense of shame for evil, a deep sense of shame for bad. First and foremost, we have to distance ourselves from aveirot. But sometimes, what happens is, we hit rock bottom; we encounter a difficulty; we face some type of problem. Call it what you want: a personal problem, a national problem. We have something that instills doubt in our mind, and that's precisely where the yetzer hara begins its insidious work, trying to undermine our emunah and draw us away from HaKadosh Baruch Hu. It plants seeds of skepticism, making us question everything we hold dear. This is a critical moment, for how we respond to this doubt determines our spiritual trajectory. Do we succumb to despair and anger, or do we strengthen our resolve and cling even tighter to our mesorah? We often find ourselves in situations, Yidden, where the trials of life feel overwhelming. We strive, we learn, we pray, we do our best to fulfill the mitzvos, and yet, chas v'shalom, we are confronted with difficulties. And in those moments of struggle, a common refrain echoes in the hearts of many, a sentiment of confusion, even challenge, towards the Ribono shel Olam: What am I religious for if Hashem is going to give me this problem? At least ten times a week I hear people say this to me. 'I'm already doing all this, and how come He's giving me all these problems? How come I don't have money? How come I'm out of this?' All day, complaints against the Kadosh Baruch Hu. All day, as if it's going to make that better. Now, can anyone here tell me, when we truly consider the vastness of human suffering throughout history, especially that which defies all human comprehension, if our problems, however painful to us, truly give us license to question the Almighty's ways with such indignation? Is it fair to Hashem?

1:25:52we must then consider, with a legitimate seriousness, whether your problems are bigger than anyone who was in the Holocaust. Does anyone have more problems than someone who went through the Holocaust? Probably not. No, no, no, no, no one's crazy enough to say 'yes,' right? Oh, it's HaShem. Okay, you guys are all normal. Okay, now, a maaseh: Rabbi Meir Tzvi Eisner, I knew a sholom. He was in the Holocaust and survived Buchenwald. Now, surviving the Holocaust didn't mean that you were ecstatic about getting out. Many people that survived the Holocaust, when they saw and understood the destruction that they went through, that they survived, they actually wanted to die. And My dear friends, when we speak about the Holocaust, Shema Yisrael, we often focus on the incredible miracles of survival. But it is crucial to understand that survival itself carried a heavy and often unimaginable spiritual burden. We hear countless testimonies, and among them, the story of a great man, a true tzaddik, like Rebbe Dovid Eisner, zatzal. He was in the Holocaust, and survived, even in places like Buchenwald. Now, surviving the Holocaust didn't mean that one was ecstatic about getting out. Many people who survived the Holocaust, when they saw and understood the full extent of the destruction they had endured, the devastation around them, they actually wanted to die. This was not just physical trauma, but a profound spiritual crisis, a test of emunah unlike any other. They had faced the deepest abyss of suffering, and even upon liberation, their trials were far from over. Imagine the emotional and spiritual landscape of these precious souls...

1:26:50For the vast majority, the very notion of "survival" was a misnomer, a cruel irony. The physical liberation often only ushered in an even more profound spiritual and emotional devastation. Instead of a return to life, many faced an abyss; when they went back home and saw that there was no home; when they realized that all their children, their spouse, their parents—everyone they knew—had perished; when they realized they had absolutely nothing: no money, no home, no possessions, no employment; and furthermore, they were sick, with no means to recover or move forward—many people simply lost their minds. This was the terrible reality for so many of she'erit HaPleita, the remnants of our people. Only those who had, through the sheer force of their emunah, remained absolutely connected to HaKadosh Baruch Hu even through the churban, could possibly navigate such an unbearable existence. Their spiritual resilience was their only true shelter. "We're discussing, my dear students, the immense spiritual challenges faced by our brethren during and after the Shoah. It's almost unimaginable to grasp the depths of despair and confusion that could engulf a person, witnessing such unimaginable atrocities. So, surviving wasn't exactly a celebratory thing for a lot of people, unless you were already truly connected to HaKadosh Baruch Hu throughout the Holocaust. Meaning, you were already completely devoted to HaKadosh Baruch Hu during that horrific period. So, when the tzaddik, Rav Eisner, survived the Holocaust physically, spiritually speaking, nothing changed for him. He was glued to Hashem the whole time. This is the profound lesson for us, my friends: that even in the deepest darkness, it is possible to remain firmly connected to HaKadosh Baruch Hu. This unwavering emunah is the legacy we must strive to uphold."

1:27:46My dear friends, we often speak of the challenges to faith, and how individuals respond to immense suffering. After the terrible Churban, many faced unprecedented tests. In those difficult times, a wise individual observed a worrying trend. He saw that there were some people going into a depression, or some people that were like walking dead. And, worst of all, some people becoming kofrim, going against the Torah. He spoke up. He saw a guy who had gone against the Torah. He says, "What's with you? You used to be religious! We went to yeshiva together. What happened to you?" The man replied, "Because now, I listen to my pain, and frankly, for the love of Hashem, it feels like a sham." My friends, this is precisely the kind of spiritual trap we must be wary of. To that man, the question was then posed with great force: "Who taught you this kfirah, that you have to understand Hashem in order to serve Him? Who taught you this? Who's your rebbe? Hitler is your rebbe!" My dear talmidim, we sometimes encounter individuals, or even our own thoughts, that challenge the very core of our emunah. Imagine a person, broken by suffering, coming to me and declaring, with a heavy heart: "I don't know. It's not for me. Why not? Because, listen, look what He put me through. I went through the Holocaust. My wife, my children, my loved ones, everything was lost. I don't understand Hashem's ways. I cannot continue." And to such a sentiment, my friends, I would respond with an absolute and resounding challenge: "My friend, who taught you this kefirah that you are saying? That you have to understand Hashem in order to serve Him? Who taught you this? Who is your rebbe? Hitler? Hitler is your rebbe!" Such a notion is a fundamental misunderstanding of avodas Hashem and a grave chillul Hashem. Our service is not predicated on comprehension, but on kabalas ol Malchus Shamayim and unwavering emunah, especially in times of trial.

1:28:39"Rabbi Isnas paused, looking directly at the young man. 'You know,' he continued, 'when you claim to have received such a fundamental misunderstanding, such a kefirah, from a rebbe in our yeshivah, I must tell you something: because I don't remember – we went to the same yeshivah – I don't remember any rebbe teaching me this! So you must have learned this from your rabbi, from Hitler!' Rabbi Isnas continued, his voice stern. 'If you are already going to say things in the name of your rabbi, Hitler, since he just died, you should say, "All of his sins, may they be on me!" Because that is the custom, is it not? For a talmid to take on the sins of his rebbe out of profound love? And if such a rebbe taught you such kefirah, then indeed, his sins should justly fall upon you!'" My dear talmidim (students), we are often told about the depth of our connection to our rebbeim (rabbis) and gedolei Yisrael (greats of Israel). Sometimes, in our immense devotion and love, we might express sentiments that, while well-intentioned, could actually obscure deeper truths of avodas Hashem (service of G-d) and emunah (faith). Consider a situation: You know, when a rebbe or a great rav (rabbi) passes away, there are certain customs observed during the first year after his petirah (passing), expressing honor and longing. Some, out of an overwhelming sense of attachment, might even misguidedly declare something akin to, "all of his sins, may they be upon me!" (Hebrew: kol chata'av yihiyu alai!) Why would one utter such an intense statement? Out of profound love for their rebbe, they might feel, "may all of his sins be upon me!" This rebbe of theirs, however, may have taught them a profound kefirah (heresy) – the idea that one must intellectually understand HaKadosh Baruch Hu (the Holy One, Blessed Be He) in order to truly serve Him. The student, upon hearing this assessment, was utterly shocked. Then Rabbi Isnas replied, "Let me explain this to you with an analogy."

1:29:34Often we speak about the power of teshuva and apology, but it's crucial to understand the difference between an accidental oversight and a deliberate transgression. The Gemara, for instance, delves into various categories of shegaga – unintentional error – and mezid – intentional sin. How do we respond to someone who has wronged us? He says, if you're walking and you step on someone, you step on someone's foot – an accident. What do you do? You say, 'Oh, I'm sorry, I'm sorry, I'm sorry.' Or, 'Oh, my bad, I'm sorry.' Whatever expression you have, depending on where you are in the world. 'I'm sorry,' right? Because it's an accident, a pure shegaga. And if somebody steps on you, even if you're an angry, 'gremlin-type' person thinking, 'Hey, watch this!' you're not going to completely lose it. The guy says, 'I'm sorry, I'm sorry,' and that's it. It's finished. Such a minor offense, a shegaga, is easily forgiven, and the apology is readily accepted. But let's consider a very different scenario. You see, Chaverim, with HaShem, there's no such thing as being unable to say 'I'm sorry.' He's always there. Where do we learn it from? As the Navi, Dovid HaMelech, in his holy Sefer Tehillim, gives us one of the most important lessons that a Jew must internalize. But how does this compare to human forgiveness? How do we respond when a person claims 'I'm sorry' after a truly terrible act? Consider this: but if somebody walks up to you with a bat and starts beating you, and breaks your arms and your legs, and hits you, and hits you, and hits you, and finally turns you around, he sees your face. He goes, 'Oh no, it's the wrong guy!' Then he says, 'Oh, my bad! I'm sorry, man, I'm sorry!' Are you going to accept his apology? Who is going to accept this crazy person's apology? It's not a mistake; you're sick! Something's seriously wrong with you. What's the matter with you? What kind of person behaves like that? And who among us would accept such a hollow apology for such a heinous act? This illustrates, Chaverim, a crucial difference between human mechilah and HaShem's mechilah. While we are obligated to forgive when someone truly repents and seeks our forgiveness, there are limits to what a human heart can bear and forgive, especially when the intent was clearly malicious. HaShem, blessed be His name, on the other hand, truly welcomes every Jew back with an open embrace, no matter how deep the transgression, as long as the teshuvah is sincere. This is the amazing lesson that Dovid HaMelech impresses upon us in Tehillim.

1:30:34My dear talmidim, we're diving deep into the profound concept of teshuva and Hashem's unique mercy. We often hear people struggling with forgiveness, saying things like, regarding the matter, well, "I'm sorry, you almost killed me. There was almost nobody to say, 'I'm sorry' to," he says. "You see, with Hashem, there's no such thing." "Where do we learn it from?" he asks. We have a Tehillim. In Tehillim, Dovid Hamelech gives us one of the most important lessons that a Yid must have. This lesson is critical for us to truly understand HaKadosh Baruch Hu and His constant vigilance and care for us. It's precisely in this vein that we turn to Tehillim number 92, which we recite in our prayers every single day. As it says in Tehillim number 92, verses 14, 15, and 16, I... My dear talmidim, we're diving deep into the profound concept of teshuva and Hashem's unique mercy. We often hear people struggling with forgiveness, saying things like, regarding the matter, well, "I'm sorry, you almost killed me. There was almost nobody to say, 'I'm sorry' to," he says. "You see, with Hashem, there's no such thing." "Where do we learn it from?" he asks. We have a Tehillim. In Tehillim, Dovid HaMelech gives us one of the most important lessons that a Yid must have. This lesson is critical for us to truly understand HaKadosh Baruch Hu and His constant vigilance and care for us. It's precisely in this vein that we turn to Tehillim number 92, which we recite in our prayers every single day. As it says in Tehillim number 92, verses 14, 15, and 16, Dovid HaMelech provides us with the insight we need to truly understand that HaKadosh Baruch Hu is here at all times, watching everything and caring about everything. These powerful verses, which we recite in our prayers every single day, declare: "I planted in the house of Hashem, in the courtyards of our God, they will flourish." Meaning the people that learn His Torah, the people that are in the yeshivot and the Beit Midrash, those are the people that will flourish. "They will still be fruitful in old age; vigorous and fresh they will be, to declare Hashem is just, my Rock, in Whom there is no wrong."

1:31:31My dear friends, talmidim, we learn a profound lesson from Dovid HaMelech in Sefer Tehillim. He describes the unique greatness of those who dedicate their lives to Torah. As Dovid HaMelech states regarding these tzaddikim who learn Torah day and night, as it says, "Planted in the house of Hashem, in the courtyards of our God, they will flourish." What does this mean? It means that the people who learn Torah, the people who are in the yeshivot and the Beit Midrash, those are the people who will truly flourish. And not only in their youth, but "they will still be fruitful in old age, vigorous and fresh they will be." Why? "To declare that Hashem is just, my Rock, in whom there is no wrong." This verse beautifully encapsulates the eternal vitality and steadfast faith of the Osekei Torah. Their entire being is a testament to HaKadosh Baruch Hu's justice and unwavering truth. May we all merit to walk in their path. This commitment, my friends, is what guarantees eternal vitality and unparalleled success. So, Dovid HaMelech says regarding these tzaddikim who learn Torah day and night, their reward is immense. they're going to flourish; they're going to get great. And what's the climax? The end of Tehillim, the climax of all of these blessings? These tzaddikim that learn Torah day and night, these amazing people, they're going to get to such a high level that they're going to praise Hashem with the highest form of praise you can possibly have. What is this praise? Hashem doesn't make mistakes.

1:32:44My dear talmidim, Rav Eisner, zichrono livracha, presents us with a powerful kushya. We frequently refer to HaKadosh Baruch Hu as 'Yashar,' meaning upright or straight. But Rav Eisner challenges us to truly understand what kind of compliment this is for the Ribbono shel Olam. He is asking about the common understanding when we say, for example, that... he's yashar. He's straight. He doesn't make mistakes. Now, between you and me, since when do you give somebody a compliment about what they don't do? Like, oh, yeah, I have such a good wife. She doesn't cheat on me. That's a compliment? Oh, my husband is great. He doesn't cheat on me. He doesn't beat me. He's a fantastic husband. He never beat me once. I accept that. Oh, no, he's a good husband, though. He's good. He's good. This, then, is the challenge Rav Eisner lays before us. Can such a seemingly basic attribute truly capture the gevurah and kavod of the Almighty? We must delve deeper to understand the true meaning of 'Yashar' when applied to the Creator, b'ezras Hashem, as we continue this shiur. Good evening, talmidim (students). We are delving into the profound nature of HaKadosh Baruch Hu, specifically His attribute of being a Yashar, absolutely straight and just. Our Sages teach us to understand that Hashem is so utterly just, so true, that in His divine perspective, there is truly no such thing as a small mistake or a big mistake. There is no distinction between a minor oversight, like 'I stepped on your foot,' or a more serious transgression, such as 'I hit you thinking you were someone else.' To Him, every action, every deviation from truth, is weighed with absolute precision. This leads us to a fascinating question regarding our understanding of this divine perfection. What kind of compliment is that? Hashem is so magnificent, so glorious! And this is what we learn from the Tzaddikim: Hashem is so glorious, He is a Yashar – He is straight! He doesn't make mistakes. What a profound compliment this is! As Rav Eisner teaches, HaKadosh Baruch Hu is so straight, He is so glorious. This absolute straightness, this unwavering glory of Hashem, teaches us something profound about the world and our place in it. It means that to the Creator of all, there is no insignificant detail, no minor happening that falls outside His meticulous care and precise judgment. Therefore, when we consider what this means for our lives, we begin to understand that even something as seemingly minor as...

1:33:40...this, too, falls under the precise divine judgment of HaKadosh Baruch Hu. He is so just that to Him, there is no such thing as a small mistake or a big mistake. There is no such thing as an oversight like 'I stepped on your foot,' or a more serious transgression, like 'I hit you thinking you were someone else.' To Him, everything is the same, which means that whether a person has a toothache, or any other experience, seemingly trivial or profound, its origin is equally weighed by Him. ...the headache, a financial loss, or the Shoah, the Holocaust. All of these difficult experiences bring us to the same exact question: Where did it come from? From Hashem. Indeed, chavreim, everything originates from the same singular Source, Hakadosh Baruch Hu. From this fundamental truth, we understand that nothing happens by chance. All of us come from Hashem. Everything comes from Hashem. The toothache is from Hashem. This means that if you are asking why you got this—why you got the toothache, why you got the footache, the headache, the financial loss, the divorce, the kids off the derech, the Holocaust—all of that leads to the same question: Why? It is the same exact Source. For Hashem, there is no difference between a big event and a small event, a big punishment and a small punishment. It is all the same for Him. This principle teaches us that in the divine perspective, every event holds equal weight.

1:34:53My dear talmidim, when we grapple with difficult times, we often find ourselves asking, "Where was Hashem last week when our Jewish brothers and sisters were being murdered?" or "How could such a tragedy occur?" When we pose these questions, that's precisely the fundamental mistake we're making. We are thinking that there's even a possibility that this punishment, or reward, or whatever transpired in the world, could have come from somewhere else, or could have been a mistake, chalilah. But the truth of Hashgachah Pratis is absolute: From Hashem's perspective, it's all identical. It's all exactly the same. There is no such thing as a bigger error, because truly, there is no error at all. Hashem is so just, He is so glorious, He is incapable of making a mistake. Incapable. Now, when we ask, "Where was Hashem during the Holocaust?" or "Why do we endure such profound suffering?" — these questions, while born of anguish, stem from a fundamental misconception. We must always remember that Hashem's justice is perfect, absolute, and beyond our limited human comprehension. Every single event, from the grandest to the most minute, is a direct expression of His will and His perfect judgment, even if we cannot fathom its intricate reasons. Our emunah must teach us to accept this truth wholeheartedly. Brothers and sisters, in moments of great challenge and sorrow, it is natural for us to struggle with our emunah, and to express our pain through questions. So often, we ask, 'Where was Hashem last week when Jews were being murdered?' When we ask all of these questions, that's the mistake that we're making. We're thinking that there's even a possibility that this punishment, or reward, or whatever happened in the world, could have come from somewhere else, or could have been a mistake. This fundamental misunderstanding of divine providence means we fail to grasp the deeper lesson, which the Tehillim of David HaMelech reveals to us about the world.

1:35:44My dear friends, we often ponder the mysteries of HaKadosh Barukh Hu's ways. Sometimes, when things go wrong in our lives, we might be tempted to think, 'Why me? Did Hashem make a mistake?' But if we truly understand our sefer Tehillim, what Dovid HaMelech is teaching us here is that there is no such thing as a mistake. Does Hashem step on your foot and then say, 'Oh, I'm sorry?' There's no such thing as HaKadosh Barukh Hu giving a person, chas v'shalom, a difficult decree or illness and then realizing, 'Oh no, you're the wrong guy!' No, my friends, it's the very same principle. There is no such thing as a mistake when HaKadosh Barukh Hu is involved. This principle is fundamental to our emunah. It means that every single word, every instruction, every decree from HaKadosh Barukh Hu is precise and intentional. And that includes what He commanded us in the Torah. ...and since Hashem's truths are eternal and unchanging, so too are His mitzvot. Therefore, when we speak of the eternal relevance of Torah, we must understand its implications across the board. But that also means if HaKadosh Baruch Hu said in the Torah, "HaMechallel Shabbat Mot Yumat," then he is going to die. And on top of it, he is going to go to Gehinnom forever if he doesn't do Teshuvah. That also means He did not make a mistake. He is not going to change the Torah 3,000 years later. If He said it 3,000 years ago, that means it is relevant today. This principle applies equally to all aspects of the Torah, whether it's the positive commandments, the negative prohibitions, or the detailed laws of human conduct. There is no expiration date on divine wisdom; what was true then, is true now, and will be true forever.

1:36:28My dear friends, we often speak about the eternal nature of our holy Torah. People today, they say, 'Ah, things are different now, times have changed.' But this is a fundamental error, a misunderstanding of what Torah truly is. The very essence of Torah is its timelessness, its unchanging truth. For example, if He said you're not allowed to waste resources 3,000 years ago, that means it's still relevant today. If He said you have to be modest 3,000 years ago, that means it's relevant today. There is no such thing as change when it comes to a din, a law from the Torah. And that's why, as the Rambam so powerfully articulates, one of the Thirteen Principles of Faith clearly states that the Torah will never change because Hashem doesn't change, and His word, His divine wisdom, is therefore equally eternal and unalterable. This is a foundational pillar of our emunah, our faith, that the very same mitzvos and chukim given at Har Sinai remain binding and pertinent for every Jew in every generation, until the coming of Mashiach, speedily in our days. Good evening, talmidim. Tonight, we continue our shiur on emunah and hashgacha pratis. Many times, people come to believe that with the passage of time, the Torah's relevance or applicability changes. They say, "Oh, but our generation is different." And to this, we must respond emphatically: There's no such thing as 'today' being different. There's no such thing as 'today' being different! Oh, in 'that generation'? There's no such thing as 'that generation' when it comes to the Torah! It is the same Torah we've had three thousand years ago, the Torah that is applicable today! And it's the same thing now. As Rav Aharon (Kotler) zatzal says to the kofer (heretic), he says, "You know what your mistake is?" And what is that mistake, my dear friends? It is precisely what we are discussing: the fundamental error of trying to impose our limited human understanding onto the boundless wisdom of HaKadosh Baruch Hu.

1:37:20We've been discussing how Hashem sees the entire tapestry of creation from beginning to end, a concept truly beyond our finite comprehension. We must internalize this profound difference. Often, when we question Divine wisdom or providence, we fall into a fundamental trap. And what is that error? It is simply this: Your mistake is that you're trying to understand Hashem like a human being. Even though Hashem says, "My thoughts are not like your thoughts. I don't rationalize things like you do. I don't think like you do." You're incapable of understanding the whole picture. But when you try to understand the whole picture, what is your fundamental flaw? Your entire self, even if you're the biggest genius in the world, is still finite, limited by perception, and can only grasp a tiny sliver of reality. Our human capacity for analysis is limited to what's directly in front of us, perhaps stretching to one step removed. That's the extent of our reach. Hashem, however, encompasses everything from the very beginning of time to its ultimate conclusion, all simultaneously. This perspective is truly beyond our full human understanding. To truly help us grasp this profound distinction, Rav Eisner presents a wonderful mashal. He asks, "Tell me, do you like coffee?" Brothers, we often find ourselves grappling with the profound differences between our limited human perception and the boundless wisdom of the Ribbono shel Olam. We, as mortals, are constrained by time and space, and our understanding is necessarily finite. The most you can actually analyze is what's in front of you, and possibly what's one step removed. That's it. Whereas Hashem sees everything from the beginning of time to the end of time, all at the same time. Something that's even incapable for us to understand. Now, Rav Eisner gives an example. He says, 'Let's see: Do you like coffee?' This simple question opens the door to understanding a deeper truth about perspective.

1:38:18My dear talmidim, we often speak about seder and da'at in our service of Hashem. But sometimes, you see things that just make you scratch your head and wonder what people are thinking. I'm reminded of a situation recently, with one of the yungerleit in the beis medrash. He was trying to make a simple drink, and I just had to ask him, "Tell me, what exactly is your kavanah here?" It was something about coffee. Coffee? Okay, so let's make coffee. What are you doing? You get hot water. You've got nice hot water. It used to be, you know, sweet water, okay? And what do you do? You take this black, brown powder and put it in! To someone who doesn't know what coffee is, they'd ask, "What are you doing?!" You idiot! You just ruined the water! The water was perfectly tasty! And you put bitter coffee in it? What's the matter with you? Now it's black and ugly! Now, you would think that's the end of it, right? But no, my friends, that's where the real chiddush begins. This yungerman had an answer for me, a truly puzzling one. So, after the whole commotion about the milk, he was still not done with his preparations. He said, 'Hold on a second, hold on.' Then, with a decisive gesture, he declared, 'I'm going to put sugar in it!' His companion looked at him incredulously. 'What? Sugar? This white stuff?' he questioned. 'You're going to put sugar in it?' He pressed further, 'Why? It was bitter! Didn't you want it bitter?' The first fellow merely shrugged. 'No, no,' he replied, 'now I'm going to put sugar in it.' His friend, still perplexed, asked, 'Why? So why did you bother making the coffee bitter if you're going to put sugar in it too?' Nevertheless, the first man proceeded to put the sugar in it. 'Okay, fine,' his companion finally relented, shaking his head. My dear listeners, you see here a small, everyday exchange that, in its simplicity, carries a profound lesson. We often complain about the 'bitterness' of life, the nisyonot – the trials and challenges – that G-d sends our way. And then, instead of embracing the strength and growth that comes from confronting these challenges head-on, from internalizing the mussar and the yiras Shamayim they bring, we immediately seek to 'sweeten' them with distractions, with hevel ha'olam hazeh. We want the benefit of the challenge without truly experiencing it. This is like trying to make something kosher by simply adding a hechsher without truly understanding the halacha itself. We must ask ourselves, are we truly learning from the bitterness, or are we simply masking it, only to return to our old ways? This is a question worthy of deep contemplation as we strive to truly connect with the Ribbono shel Olam.

1:39:05My dear talmidim, sometimes we witness a situation, and we find ourselves utterly perplexed by another person's actions, unable to comprehend their perspective. We might even scold them, not realizing they are simply seeing things from a limited viewpoint. It reminds me of a mundane, yet illustrative, conversation between two people making coffee. One turns to the other and exclaims, "What exactly... ...are you doing now? Whoa, hey, what are you doing? Why are you going to the fridge? I got my milk!" "Milk? Why are you going to get milk? It's going to ruin it! You take the milk, you put it in," he says, "you just turn the whole thing brownish-whitish! What's the matter with you? If you wanted it white, just drink the milk! Why did you put it in the coffee?" He says, "Listen, that one Nescafé... leave me alone!" And this brings us to the deeper point, my friends. We are quick to judge, but we have to ask: about the guy that's watching you, why are you not paying attention to him? This individual, perhaps a dear friend, a child, someone you care about deeply, is being overlooked. Why? Because his entire focus is solely on the immediate reality before him. He sees only the surface, like looking at a body of water and believing nothing else exists beyond that visual. He perceives the current state of affairs—be it hardship or prosperity—and assumes it represents the totality of existence. He might think, "Oh, these are good times, clear as water; it's so good, so good, it's clear, it's great!" And then, unexpectedly, darkness appears, shattering his limited perception.

1:39:31My dear chaverim, we often find ourselves so engrossed in the present moment, in the immediate circumstances, that we lose sight of the bigger picture, of Hakadosh Baruch Hu's plan for us. We forget that He is constantly with us, guiding us, even when we don't feel it. So I ask you, when Hakadosh Baruch Hu tries to communicate with you, when He sends you a message through life's events, through a Rav, through a Mashpia, or through a friend, why are you not paying attention to Him? He's your Friend, He's your Buddy, He's like your son, He's like your daughter, He's your everything! Why not? Because all he is doing is analyzing the picture that's directly in front of him. He looks at water; he thinks that's all that exists. He looks at the suffering that exists now, the good that exists now, or whatever else exists now, and he thinks, "That's it!" He thinks, "Oh, good times! Like water! It's good, it's good, it's clear, it's great!" And then, chas v'shalom, this black, this darkness, shows up. When that darkness appears, he's completely caught off guard, unable to cope. Why? Because he only saw the immediate picture, not the deeper truth that Hakadosh Baruch Hu is always with us, orchestrating everything for our ultimate good. He forgets the words of our Chazal (Sages), that 'this too is for the good,' and that 'all of a sudden becomes fantastic.' It's like the coffee we spoke about – when the milk is added, the whole picture changes, and suddenly it's a completely new, better experience. We need emunah to see beyond the surface, to recognize Hakadosh Baruch Hu's hand in everything, whether it's the good times or, lehavdil, the challenges.

1:39:59We fall into despair, Rabbosai, when we forget Who is truly in charge. We look at our situation and think, 'Oh, oy vey! Oh, this tzara is never going to end! There are bad times! I'm unemployed, I don't have any money, I'm alone, I'm helpless, I'm sick!' But then, chaver, you tell yourself, 'Okay, it's not going to be like this forever.' Once in a while, HaShem sends you some 'sugar,' gives you a little bit of a job, this, that. So you think, 'Oh, okay, okay, so it's going to get better? Yeah, yeah!' And then, all of a sudden, it becomes fantastic! Now it's 'wow'! The whole inyan is finished now! It's like they say, 'The whole coffee is finished, and you even have the milk in there too!' This is exactly what happens when we try to be the Ribbono shel Olam ourselves. We forget that HaShem has a plan, and it's far greater than we can ever imagine, a plan that extends beyond our limited understanding. My dear chaverim, we often speak about the importance of emunah and bitachon, of having a complete trust in HaKadosh Baruch Hu. But what does that truly mean in our daily lives? What is the fundamental error that leads us astray? The problem is that we try to look at our life with our own eyes, while thinking we are G-d. We analyze our life in a way, thinking we know what is going on and what is going to happen. And that is why people get so anxious. That is why people get so depressed. And that is why people make such big mistakes. This inability to see beyond our current situation, this lack of true bitachon, often leads to many pitfalls in our conduct and decision-making.

1:40:54Because people think that whatever is happening is permanent, a guy makes a lot of money, starts spending all of it like it's going out of style, like it's going to expire, because he's assuming he's always going to make a lot of money. Little does he know that six months later, he's not going to have even a bathroom to pee in. But he spends the money because he's assuming he's always going to make a hundred thousand a month, and he doesn't consider that circumstances can change. This temporary perspective applies to challenges as well. We spoke earlier about how in life, we often encounter challenges, our nisyonos, and we tend to view them in isolation, losing hope. Just like the stages of making coffee, each step in our lives, especially the bitter ones, has a purpose. We see this often, for example: a young woman gets sick, gets depressed. "Oh, I can't believe it! I've been sick all these years. I'm always going to be sick. I want to die! I want to die!" All sorts of foolish things that people say. Why? Because they assume they're always going to be sick. They're always going to be alone. They're always going to be depressed. HaKadosh Baruch Hu says, "No, this is just the black part of the coffee. It's the bitter part. If you analyze the coffee by that step, of course it's going to look terrible." But Rabotai, that's not the end of the story, is it? We know there are many more steps. Hakadosh Baruch Hu has a plan, and the sweetness is yet to come. My dear Yidden, sometimes we look at our lives, at the challenges we face, at the things that happen to us, and we simply don't understand. We ask: 'Why, Ribbono Shel Olam? What is the purpose of this particular step?' But we must remember that HaKadosh Baruch Hu has a plan, a master plan for each and every one of us. Just have some patience. Have some patience. Every step of the coffee making process might not make sense. But as Rav Manis Friedman says, that's just like our life. You see, Rabbotai, in the beginning, you have the water and you make it hot. But then, in the end, you bring cold milk. It's all part of the process, each step contributing to the final delicious cup. So too, in our lives, even when things seem contradictory or confusing, we must realize that every experience, every trial, every joy, is meticulously orchestrated by Hashem for our ultimate good and spiritual growth. Our job as Bnei Yisrael is to have complete emunah and bitachon, trusting that the Master Brewer of the world knows exactly what He is doing, and that ultimately, He is making us into something beautiful and sweet.

1:42:22My dear friends, we often look for profound lessons in the most mundane aspects of our daily lives. Think about the simple act of preparing a cup of coffee. It offers a powerful metaphor for our spiritual journey and how we navigate the challenges and joys that HaKadosh Baruch Hu sends our way. Conversely, in the beginning, you have the water that's clear, but then you bring the coffee that's dark. Initially, you put in the coffee that's bitter, but then you add the sugar to make it sweet. Every single step of the coffee is like a step of our life. The task of an observant Jew is to recognize the Divine hand in every ingredient, in every stage, and to offer gratitude, a bracha, no matter the flavor or the color. This, my brothers, is the essence of true Avodas Hashem. It is about cultivating a constant awareness and gratitude, to know that no matter if your day, your week, or your year is dark or light, sweet or bitter, beginning or end—no matter what—you still do the same blessing: She'Hakol Nihiyeh Bidvaro, that everything is from HaKadosh Baruch Hu. This is the profound lesson that I once heard from a Holocaust survivor, a lesson so impactful that his words My dear friends, we learned in last week's parasha, Parashat Miketz, about Yosef Hatzaddik. His life was a testament to unwavering emunah. Despite being sold into slavery and enduring terrible injustices, he remained steadfast. We saw how even in Potiphar's house, when faced with tremendous temptation, he stood firm, making an enormous mitzvah by resisting and fleeing. And it was through such acts of profound faith, through his very presence and example, that he made the person do teshuva on the spot. Why? Because he knew that one cannot ask questions about Hashem or seek to understand Him only through the lens of the seemingly bad. Because there is also good. There is also a 'before' and an 'after' to every situation. A person must understand that in order for us to get close to HaKadosh Baruch Hu as we are meant to, we must know that everything is from Him. This understanding, this deep emunah that everything, absolutely everything, comes from HaKadosh Baruch Hu, is the bedrock of our faith. It allows us to face challenges with fortitude and to appreciate blessings with gratitude. Let us always strive to internalize this truth, as it is the path to true simcha and a profound connection with our Creator.

1:43:41...and a profound connection with our Creator. And this profound connection brings us to understand that everything is from Him. Even if we don't understand it; in fact, especially when we don't understand it. As we learned in last week's parasha, Parashat Miketz, we saw that Yosef Hatzaddik made a huge mitzvah. What was this mitzvah? Yosef was a slave in Potiphar's house. It was there, in the home of this powerful Egyptian official, that he faced a monumental challenge directly involving Potiphar's wife. My dear friends, we learn an incredible lesson from the parshah of Vayeshev, particularly regarding the trials faced by Yosef HaTzaddik. Picture the scene in Mitzrayim, as Yosef, a young man far from his family, is placed in a position of authority in Potiphar's household. Potiphar's wife was one of the most beautiful women in history, and not only was she beautiful, but she was also powerful. She desired him deeply and said, 'Come, Yosef, be with me!' Yosef says, 'No!' He overcomes a test that none of us could even dream about overcoming. What does he get in return? Jail for 10 years! This is the immediate consequence for a deed of such immense spiritual power. What does a tzaddik get immediately after overcoming a test of such magnitude? We are left to ponder the ways of the Ribbono shel Olam. We speak often about the immense nisayon Yosef HaTzaddik faced in Mitzrayim, a test of kedusha unlike any other. After triumphing over such an unbelievable challenge, one might expect immediate reward, immediate grandeur, a showering of blessings. But what did he actually receive? Well, my friends, that's what he gets! You might say, "No, no, but in the end..." Forget the end for a moment. What does he get immediately after he overcomes a test that no other human being on earth, before or after, could truly overcome in the same manner? If there were others, it would surely be written about them in our holy Sefarim. What does he get? He goes to jail for ten years, ultimately ending up there for twelve years because of his own slight misstep in relying on the Sar HaMashkim. But nonetheless, what does he get for overcoming the greatest test anyone has ever faced? Ah, my dear friends, here lies the profound depth of Torah. We see that sometimes, immediate reward is not in the form of worldly success, but a deeper, more profound kapara or preparation for future greatness. The Ribbono shel Olam works in mysterious ways, and often, what appears to us as suffering is truly the pathway to a higher madreiga. Yosef's time in prison was not punishment in the simple sense, but a necessary crucible for him to become the Mashbir and the second-in-command of Mitzrayim, ultimately saving an entire generation from famine through Hashgacha Pratit.

1:45:10My dear talmidim, we often find ourselves in situations where we feel like the world is upside down, don't we? A person dedicates themselves, works hard, performs a truly significant mitzvah, a great deed for the sake of Shamayim, and what is the outcome? What is the reward that Hashem sends their way? You expect goodness, peace, some form of obvious blessing, right? But instead, sometimes, chas v'shalom, it feels like we're being handed a raw deal. It's almost as if the person is screaming out, in frustration, 'What is this? This is what I get?!' That's what he gets! So from the looks of it, it looks like black coffee. It looks black, it looks terrible, it looks awful! Why, hey, listen, I just did a big mitzvah! You're sending me to jail? No, come on! I gotta go! Where's the complaints department? Where can I file a complaint and send an email with one? I... ...I mean, after all that effort, all that sacrifice, this is the reception? It's a profound nisayon for our emunah, isn't it, to truly understand Hashem's ways even when they seem so utterly counterintuitive to our limited human perspective. But Chazal teach us... Good evening, my dear talmidim. We often delve into the depths of Torah to understand the profound wisdom of HaKadosh Baruch Hu. Sometimes, the world around us, with its apparent lack of justice or its confusing events, challenges our emunah. We might feel like a person who, having done everything right, having passed a crucial test, suddenly finds himself in an utterly unexpected and undesirable situation. Imagine such a person crying out, expressing his frustration, just as we sometimes feel in our hearts when things don't go our way. He might exclaim, "Look, I... Just passed the big test! You're sending me to jail? I was supposed to be sent to Ghana! Then you were supposed to send me a title to some beach, or some resort! At the very least, give me a vacation! Why do you send me to some hole in the wall? Now you're going to say, 'But in the end, it worked out!' What you don't understand is what happened in between, you see!" This, my dear yidden, is the human perspective, a limited view of the intricate tapestry woven by HaKadosh Baruch Hu. We see only the immediate, the apparent setback, and we question. But the Ribbono shel Olam has a perfect plan, hashgacha pratit guiding every detail, even when it appears counter-intuitive. What we perceive as a "hole in the wall" may very well be the precise path towards the ultimate good, a path we can only understand in retrospect, with the clarity that comes from emunah and a full heart.

1:45:59Now, to understand the immense challenge Yosef faced, we must first grasp the nature of the land he was thrust into. Mitzrayim, ancient Egypt, was not a simple place. Egypt was a profoundly organized country, operating under a meticulous legal system. Every aspect of life was strictly structured, completely determined by the law, in a manner reminiscent of a highly centralized and controlling state, and they expected their leaders to embody this meticulous order. This was not a society where just anyone could ascend to the throne. As we discussed, HaKadosh Baruch Hu wanted to make Yosef king. But there was a problem: in Mitzrayim, becoming king wasn't just about inheriting a throne or being chosen; it required immense knowledge and skill. For a king to rule, he needed to know certain things. If you were to be king, you had to know the most languages. You also had to have a certain amount of information on how to run the country, a certain amount of knowledge about finance, a certain amount of knowledge about war, and a certain amount of knowledge about all these different things. Pretty much, you had to be the biggest Talmid Chacham in the entire country. Yosef, however, was a young kid, just moved to Mitzrayim, and was currently sitting in jail. How was he going to acquire all this vast wisdom and expertise under such circumstances? This is precisely why HaKadosh Baruch Hu sent him two special tutors, as a tremendous favor to him after he passed his test. So, my dear friends, the question remains: How is he going to become the biggest Talmid Chacham in Egyptian law? He just moved here, and he's in jail! So, HaKadosh Baruch Hu said, "You know what, Yosef? I'm going to do you a favor. You just performed a tremendous mitzvah. You passed the test. I'm going to make you king. But you can't be king right now. Why? Because you don't possess the necessary knowledge for the throne. So, I'm going to send you two private tutors." And these weren't just any ordinary tutors, rabotai. No, these were two private tutors who would teach him in jail for ten years straight, for free! Now, who exactly were these tutors, rabotai?

1:47:14And how was Yosef HaTzaddik prepared for such a weighty role? The Midrash tells us that even in prison, HaKadosh Baruch Hu arranged for his education. two private tutors who are going to teach you in jail for ten years straight, for free. Who are these tutors, rabotai? The Chamberlain of the Cupbearers and the Chamberlain of the Bakers. These people worked in government. These people were the personal servants for Pharaoh. They're in jail with you. What are they doing for ten years, the Chachamim say? What incredible foresight from HaKadosh Baruch Hu! For ten long years, these two esteemed ministers served as Yosef's personal instructors, imparting all the knowledge he would need to govern Mitzrayim. So, Rabbosai, we learn a profound lesson from the preparations made for a navi and tzaddik like Yosef HaTzaddik. The Midrash Tanchuma tells us that even during his time in prison, Hashem was meticulously preparing him for his ultimate role as viceroy of Egypt. He wasn't just sitting idly by; rather, he was being given profound insights and knowledge, perhaps even by the Malach Gavriel himself, as some meforshim suggest. Think about it: a seemingly simple shepherd boy, then a slave, then a prisoner – how could he possibly rule an empire? Yet, Hashem's plan was precise. For those ten years in the dungeon, he was being groomed, unknowingly, for greatness. And what was he doing during this time? talking to him and teaching him about all the halakhot, all of the logistics, all of the things they did, all of the things the king does for ten years. So when the bracha finally arrives, when the white milk shows up and you've got your Nescafe, you're ready for it. Why? Because it also has some sugar in it, too. You're ready for it when... when Pharaoh says, 'Oh, you're the smartest among us! You should be the viceroy!' Not a single person says... ... 'Highness, he doesn't know anything! How are you going to make him a viceroy?!' No! What do they do? They start celebrating, saying, 'He's read! He's read!' They even call him 'he has left' in the streets, meaning he has mastered all knowledge! Everyone wants him to be king! Why? Because he really knows everything, including all their laws! So while it looked dark, while it looked awful, while it looked bitter to outsiders, that's only to someone who's analyzing that single step in isolation. But from Hashem's perspective, it was a perfectly orchestrated divine plan, preparing Yosef for his monumental task of saving Am Yisrael.

1:48:09My dear talmidim, we often find ourselves in situations that seem utterly impossible, where our logical minds tell us there's no way forward. We look at a challenge, a setback, and we immediately label it as 'bad.' But the Torah teaches us a deeper truth, a profound lesson in emunah and bitachon. Let us consider a classic example from our history. Imagine a scenario where the king, the Melech, is told: "Highness, he doesn't know anything! How are you going to make him a viceroy?" No! What do they do? They start celebrating him, proclaiming, "He knows everything!" They call him Melech in the streets! Everyone wants him to be king! Why? He really knows everything, including their laws. So, while it looked dark, while it looked awful, while it looked bitter, that's only to someone who's analyzing that step purely through the lens of human understanding. Because, my friends, Hashem's plan is always perfect, even when we don't see it. What appears as a dark moment is often the very preparation for a great light, a geulah, a true redemption. We must always remember that with emunah and a perspective rooted in Torah, we can see the hidden good in every situation, knowing that everything is truly l'tovah. When we focus only on the immediate circumstances, on our personal feelings of comfort or discomfort, we risk losing sight of the larger truth. If you look at your life at that moment, whether it's a good one or a bad one, you're mistaken. Because to fixate solely on a specific event, divorced from the grand design, is to fundamentally misunderstand the nature of our existence.

1:48:46My dear Yidden, it's crucial to internalize that Hashem doesn't change, for He is beyond any fluctuation. There are no "mistakes" with Him, not big ones, not small ones – there are no mistakes at all. What we perceive as changing circumstances is simply a different way that Hashem is communicating with us. So why do we need to look at things as a whole picture? The only way we can do that, Rabbosai, is if we internalize, just like the Shulchan Aruch begins by stating, that Hashem is here. He's here in the good. He's here in the bad. He's here when there are good things. He's here when there are bad things. He's here when Am Yisrael is favored by the nations. He's here when Am Yisrael is not favored by the nations. Which means that whatever is happening in the world, that is not a change in Hashem. He is eternally constant. If good things happen to Klal Yisrael, it is good. And if challenges face Klal Yisrael, it is also good, for it is His communication. The point is, Hashem Himself does not change. What should change? Our behavior, Tatteh Ziseh. If there are good things happening in your life, good. But if not, we must look inward. My dear friends, we often speak about the concept of change, both in ourselves and in the world around us. But it is vital to internalize a profound truth about the Ribono shel Olam, about Hakadosh Baruch Hu Himself. He is Ein Sof, unchanging and eternal. He does not fluctuate with our circumstances or our moods. This means that when we encounter events in our lives, whether joyful or challenging, we must understand them not as a shift in His essence, but as a message to us. Therefore, we firmly state: Hakadosh Baruch Hu does not change. There are no mistakes in Hakadosh Baruch Hu's Divine Providence, not big ones, nor small ones; indeed, there are no mistakes at all. Rather, it is simply a different way that Hashem is communicating with us. If there are good things happening to Klal Yisrael, we see it as good; if there are bad things happening to Klal Yisrael, we perceive it as not good. What then should change? Not Hakadosh Baruch Hu, chas v'shalom, but rather our behavior! And so it is, individually: if there are good things happening in your life, that's good. But this brings us to a profound point, my friends. We all understand that when things are difficult, it's a sign that something needs to change in our spiritual accounting. However, the greater wisdom, as we learn from the example of Yosef HaTzaddik, is to utilize even the good times for growth and preparation for what may come.

1:49:43My dear talmidim, we often speak about teshuva, about returning to Hashem, about improving our ways. The Gemara teaches us that a person should do teshuva even for their good deeds, to elevate them further. But for most of us, when do we typically think about teshuva? Usually, it's when things are difficult, when we face challenges, when we feel Hashem's hand pushing us to reflect. Indeed, when bad things are happening in your life, what should change? Your behavior. But how do you change only when there are bad things? The secret is, you don't. You don't just change when there are bad things. You do what Yosef HaTzaddik did. You change when there are good things too. Why? To prepare for the bad. When he told Pharaoh, 'Pharaoh, you're going to have seven years of good economy...' This foresight, this proactive approach to spiritual and material preparedness, is the essence of true wisdom, learning from the timeless example of Yosef HaTzaddik. My dear talmidim, as we know from Parshas Miketz, after Yosef Hatzaddik interpreted Pharaoh's dreams, revealing the seven years of plenty followed by seven years of famine, Pharaoh immediately recognized Hashem's hand in Yosef's profound wisdom. He knew that only Yosef possessed the insight and capability to handle such a monumental task. So Pharaoh entrusted Yosef with the entire plan for Egypt's survival, essentially saying, "We must utilize these coming good years wisely. During those seven years, save up, change everything, change all of your policies to prepare for those bad days that are coming." Pharaoh declared, "You do it. I don't know how to do that stuff; you do it!" So what did Yosef do? What was the genius of Yosef? Yosef had a system of how to preserve all of the food forever, and no one else was able to do it. This was not merely about collecting grain; it was about an unprecedented method of preservation, ensuring sustenance through the darkest times, a testament to his divine wisdom and hashgacha pratit...

1:50:37As we've just discussed, the wisdom of Yosef HaTzaddik teaches us a profound lesson about preparedness and teshuvah during times of plenty. He didn't wait for the storm; he built his ark beforehand, and during the years of plenty, when they had a great surplus and many extras, Yosef was putting all the extra away instead of spoiling it, spending it, or wasting it. What did he do? He put it into various reserves. So, when times were bad, he was the only one prepared in the entire world. Consequently, people from all four corners of the world came to Mitzrayim because they knew that Mitzrayim was the only place that had food, thanks to Yosef. This remarkable foresight allowed him not only to save Mitzrayim, but to sustain the entire known world during the famine years, a testament to the power of proactive planning and recognizing Hashem's hand in times of bounty. We learn a tremendous lesson from our forefathers, particularly from Yosef HaTzaddik, whose life exemplifies the importance of proactive spiritual preparation and foresight: because he prepared during the good times. He didn't wait for difficult times in order to change. That's one of the other things we learn from Yosef HaTzaddik: do not wait for challenging times to do teshuvah. Do teshuvah even in good times. If times are difficult, it is needless to say you must do teshuvah. If times are difficult, it is needless to say you must change your actions, for the fact that you are experiencing difficult times obviously indicates that your previous actions were not sufficient. This fundamental principle of taking responsibility and proactively improving our spiritual state is crucial for our Avodat Hashem. It is precisely this profound insight that...

1:51:33So, to summarize our discussion from earlier, we've explored the profound impact of Yiras Shamayim, the awe of Heaven, and how understanding the consequences of our actions, both reward and, chas v'shalom, punishment, is a crucial first step. We spoke about the importance of envisioning the spiritual realities, the Gehinnom and the Gan Eden. Now, let's connect this back to the holy Ramban, zichrono livracha, who takes this concept a step further in his famous Iggeres HaRamban. In it, he conveys the profound message that if you first and foremost realize that HaKadosh Baruch Hu is watching you at all times and use your imagination to serve Him, you will not only succeed in staying away from sin because you're afraid of the visuals that we discussed today—the Gehinnom and the punishment—but even more so, you will achieve a profound closeness to HaKadosh Baruch Hu. It's not just about avoiding what's bad; it's about proactively forging a connection through every moment of your day. By truly internalizing this truth and applying your spiritual imagination, you begin to see His presence in all aspects of life, recognizing that every detail, every occurrence, is part of a much larger, Divine tapestry, leading us to a deeper understanding of His infinite wisdom and love. It is through this lens, rabotai, that our perspective on every life event is transformed; through this divine understanding, you'll be able to use your spiritual imagination to understand that whatever you encounter in the world, whether it's good or bad, it's only a single detail in the grand scheme of things. It's only like the cream or the black coffee, the sugar or the water – just one component of the whole cup. And no matter what it is, rabotai, we still always say the same blessing: that everything is from Him. This realization is the bedrock of emunah and bitachon, allowing us to serve HaKadosh Baruch Hu with a full heart, come what may.

1:52:30My dear Rabotai, we are here today to delve into the profound teachings of our holy Torah. The Gemara in Masechet Berachot teaches us that 'everything is in the hands of Heaven except for the fear of Heaven.' This fundamental principle, that HaKadosh Baruch Hu orchestrates every detail of creation, is not merely an abstract concept; it is a vital guiding light for us, especially in times of challenge. We see this exemplified throughout our history, from the trials of our forefathers to the persecutions of recent generations. My dear Rabotai, this is one of the most critical lessons that we can learn, especially now when things don't look so good for our nation, and sometimes for many of us personally. Remember, everything is from HaKadosh Baruch Hu. We must internalize this truth, apply it in our lives, and be'ezrat Hashem, teach it to all of Klal Yisrael, so that we can collectively merit to end the trouble, end the suffering, and, with the help of Heaven, bring complete salvation to our nation. Let us internalize these truths, strengthening our emunah and bitachon, and through our collective efforts in Torah and mitzvot, may we merit to see the complete redemption, speedily in our days. Baruch Hashem for all His kindness. Baruch Adonai le'olam, amen ve'amen. My dear chaverim, the Gemara in Maseches Brachos teaches us the importance of introspection and personal growth. It is not enough to simply rely on the merits of our ancestors or the kedusha of our surroundings. Ultimately, the responsibility rests squarely upon the shoulders of each and every one of us, and it is you who are called upon to rise to this challenge and fulfill your unique tafkid in Klal Yisrael.

1:54:20My dear talmidim, it has been a true zechus to share these words of Torah with you today. We always remember to express our hakaras hatov to the Ribono shel Olam for all the countless brachos He bestows upon us daily. So too, I want to express my appreciation. Thank you, my dear talmidim, for your attentive listening and for making the effort to come to this shiur. May you all be blessed with continued siyata d'Shmaya in your learning and avodas Hashem.