Does Torah Obligate Inspecting Our Heart? | TORAH FOUNDATION (10)

We're back here on a Sunday night continuing our series of this is Kanuka. It's the last day of Kanuka, [snorts] the last evening of Kanuka where uh this is a uh special night where you could ask for miracles and provide all the miracles that are good for us and for all of tonight's going to be for the for and all of all the righteous Noah. that continue to support, continue to watch, continue to grow with us. Anyone that uh wants to get some of the new books that we have in the Kiru store, we have a couple of new books in the Kiru store and it's also a brand new website. Go to kirutore.org. You get some of these new books. These uh books are more for Yeshivot and uh rather than the general public, especially the brown one. It's for Tommy. It's not an easy read, but needless to say, it's extraordinary to that has toiled over and we've uh we've published more stuff is going to come out uh in the next uh month or two that's more for the general public. But of course, this is Torah and this is Torah. So, we've uh taken a big break on this uh series an hour back, but uh just to give everyone a reminder where the taught us how the duties of the heart based on logical reason are an obligation, not just a suggestion to inspect our heart when we're doing what we're doing. We're doing mitzvot when we're giving taka where we're doing the mitzvot of we're doing the mitzvot of or the mitzvot of sukkot. All of those mitzvot all of the things that we do require us to investigate and inspect our heart in order to have much meaning. But the question is does the Torah actually obligate us to to inspect our heart? And after clarifying that logical reason shows us an obligation to inspect our heart, the is going to bring us on what the Torah has to say about it and whether it's a suggestion from the sages or an obligation from Hashem. And through that, we're going to explore the Torah hearts of some of our sages and get an inclination of their greatness as well as how we could apply some of this to our lives. And in a world of confusion where every other day there's a fake Messiah or some other psychopath or heretic whatever it is the is really unveiling our eyes to see the beauty of the truth of Torah and how it can be fulfilled and enjoyed by each and every single one of us. So the is now going to tell us what the Torah has to say about it. And really he writes it in a way where he's taking us through his own inspection. And he says as follows. When it comes when it became clear to me that according to the dictates of reason, the duties of the heart should be obligatory, I said to myself, perhaps they're not mentioned in the Torah. And that's why no one has ever written a book about them to familiarize us with the subject and to reveal its principles. Here the is in essence taking us through his own holy reasoning where usually the way things would uh work is that first you find something in a and then you elaborate it. But here the has found something makes a lot of sense. But now he wants to see where the Torah has something to say about it. Now this is not something that today we're supposed to do. It's supposed to be the opposite. But to give a comparison of the minds and the hearts of today versus the previous generations, especially the the ones that like the from a thousand years ago, 800 years ago, the briskav said it where when he would see one of the writings of the rashbah, the rashba wasabish lived about 800 years ago. He was one of the talim of the Ramban. And any time the Rashba or the Rambam or any other great sages from that time would write, they would give, you know, the different clarifications of what the Torah says. But from time to time you would see the words or meaning it seems to me. Now if somebody would say it seems to me today doesn't really mean that much because seems to you that you should put ketchup on your eggs. It seems to him that uh you should uh watch a movie tonight instead of a it seems to people a lot of things. But when the Torah sages from that time would write, it seems to me the brisk would say, "At that moment, I knew there's nothing for me to challenge here." If he would bring a specific gimmar that would give an idea, I could always give another gimmar that potentially would have a conflict with it. But if he says and it seems to me then I know this is the entire Torah that he has evaluated and therefore concluded and for that I have nothing to challenge. This is what we saw in the last when we talked about where in Alf in chapter 24 in verse number five and six is in a position where he could kill Shaul which technically was his enemy. Shaul was trying to kill him. And Shaul brought his entire army to the desert of Enedi and went into a cave to relieve himself not knowing that David was there. And Davidid had an opportunity to kill him. But David says to Hashem that he wants his Torah to be part of him to be make the Torah come into my inards. And therefore David didn't just go and kill Shaul, but rather he tested himself by cutting a piece of his garment of his tit to see how his heart feels. And as soon as he cut that garment, the puk says live. David's heart was hurt. This is Mashiach Hashem. It's not for me to kill him, even though he's trying to kill me. When the Torah sages would say things like, "It seems to me, it's not the same thing as somebody today seeing it seems to me. said that he knew that every time somebody would ask him a question that the first answer that came to his mind was the right answer because he has toiled and toiled in the Torah to such an extent that he says I have filled my mind only with Torah and nothing else and therefore I know that the immediate response response is Torah and therefore that's the right response. The is telling us that he has searched through reason and he has found. He is now searching for what the Torah has to say about it. And when we review this, we have to understand like anything else, it all depends on who's saying what. If somebody that has only learned for a couple of years says something versus someone that has toiled for several decades says something, certainly there is a different weight in every aspect. It's funny that if an expert doctor says something, people listen without question. If someone that's still in medical school says something, people most of the time do not really respond. Why? Because they understand logically. This one has experience while the other one still does not. But in the world of Torah, when some heretic says something that has no foundation, that actually goes against the foundation, if it's pleasing to people's ears, they'll take it over the words of the Torah sages. They'll take it over the Rambam. They'll take it over Raben. They'll take it over everything else. Why? Because in the second example, it's the that's manipulating people to fall trapped into the illogical. When Rav Kany would give somebody a blessing, it would not only make their day, it would literally make their life. When people came to him for advice, they gave him questions and they would literally hope that he would just say just a few words and that would be more than enough for him. More than enough for them. He saved on his time so much that even he turned his blessings into a acronym bukfki such a enormous Torah heart, Torah mind. Well, perhaps this will give an example. One of the times the Raf Kvski did not feel well the family called the doctor to come and when a doctor came he asked Raf Kanevski so how are you feeling and Raf Khani said to him I don't I don't feel well what's wrong he says well the truth is I'm not getting enough time to learn the taa So, I don't feel well. I don't know if the doctor understood what to do to means. So, he asked a follow-up question and said, "Well, do you have any appetite?" And he says, "Yes, I'm very hungry for more more toa." Perhaps the doctor told the family, "Maybe you can make him toa with some milk in it." Maybe he didn't understand perhaps that this means one of the bodies of work of a but this is what he actually felt. This is what he actually thought. This was not a figure of speech. This was not to show off. There was nothing for him to show off. So when the is telling us, I found that reason obligates us to inspect our heart. And now I'm going to show you that the Torah also obligates us. He's now bringing us the verses or at least some of them. He says, "When I searched for them, I found them mentioned many times. And here are some of the examples." The first verse is what we read every single day in our prayer. Love Hashem your God with all of your heart and with all of your soul and with all of your might. These words which I command you this day must be on your heart. This is in Deuteronomy chapter 6 5 and 6. So here the is telling us here the Torah is obligating us is obligating us that the words that he's told us the words that he's written for us must be on our heart meaning we need to inspect them and says what does it mean to inspect your heart it means inspect it when you pray many times times when a person first starts doing chuva they are usually after they get acclimated to to to praying and everything they get very excited and they take their time when they pray. But as somebody goes on and they become more and more used to praying, especially for men, praying three times a day, they get so accustomed to it that many times it becomes robotic. Many times it becomes monotonous. Many times it becomes just something that you need to do. You forget that you're talking to Hashem and that he's right there in front of you. And this is applicable to all of us. Whether you're praying in a big synagogue or small synagogue or you're praying at home, when you're praying is there. But what can we do that the makes us forget about it? Not by ruining our memory, but rather by scattering our memory and putting other stuff there. Like the bills you have to pay, the phone calls you have to return, the messages that keep ticking every two seconds and make a sound on your phone or computer, the different things that you need to do, the chores, the problems, all the different things go on your mind. dapka. When you pray and when you go through prayer, sometimes you forget that Hashem is right there and you just want to go through it and finish it as if your goal is to just get a check mark next to praying. In reality, you missed the whole point. Because if this was an important meeting where you're meeting with a customer that's going to potentially give you millions of dollars or you were meeting with some leader that could potentially give you what you need, certainly you would think about your words. Certainly, you would evaluate what you're going to say before you say it. Think twice about everything. But when it comes to prayer, the get you to forget that you're talking to Hashem. Sometimes it'll even get you to forget by making you think about all the Torah you need to learn and you'll start thinking about, oh, I need to learn this. I need to open this. I need to call the rabbi. I need to return this. And in essence, yes, all of that seems like it's a mitzvah, but this is not the right time for it. And therefore the is telling us to love Hashem with all of your heart, with all of your soul and all your might means that you're commanded to have this in your heart at all times. Inspect your heart before you pray, while you pray. Think about the word you're saying when you pray. And this is not easy. Shimon Salon Salomon Shalom was the Rab Fry's rabbi when he was young and he studied with him in Yeshua for many years. And he says that when all of the Bahim would pray, one of the things that everyone could never could never forget, could never miss was watching the Rav pray. Because he would pray every single word, all every single word out loud with excitement to such an extent that by the time he got to Amida that he has exerted all of his strength to the point where he could barely stand and then his Amida would also be very long. every day. Every day putting his heart out in the prayer each and every single time, three times a day. And this is the difference. It's not just like the world celebrates somebody's one-time achievement and therefore decides that they're great because they won some match or they won uh some trophy or they won some award based on a single performance. To be a sadik, to be an evidem is something that gets evaluated every single day. Especially when it comes to the things that don't give you so much notoriety, don't give you so much recognition. In fact, only you and Hashem know about it because it's in your heart. then brings us another source. It says also in Deuteronomy chapter 30 verse 20 it says to love Hashem your God to obey his voice and to attach yourself to him. A person that has read this each and every single year when they're reading their weekly pel if they're not delving into the words then it just seems like oh love Hashem that's good I love Hashem I could put a little rub band on my hand or some type of you know medallion or something say I love you Hashem and that's enough but really the puk means means a whole lot more than that. To love Hashem means that you obey his voice. To love Hashem and obey his voice means that you're cleaving yourself. You're attaching yourself to a at all times. Whether it's in the morning before you start your day or during your business meetings or it's simply when you're getting coffee or when it's you're having an argument with somebody whether you're making a business transaction or a marriage proposal whether you're having children or raising children cleaving to a is something that gets evaluated with every single move that a person makes from beginning to end of life. And based on how much means to you, that's how much you're going to cleave to him. You could easily blurt out the words that you love Hashem, but if you forgot that he even exists during one of your transactions and corrupted business, then it means that your love is empty. You could say that you believe in Hashem and you love Hashem and you even donate it to publicize his name. But if that's with stolen money, or if that's while you're committing immorality on a regular basis, if that's while you're violating his laws and driving on Shabbat, then your love is a lie. When a person thinks about these verses, he understands that in order for you to fulfill the love of Hashem, you must inspect your heart. Would you want Hashem to love you that way the way you love him? If you were the father, would you want a son like you that says I love you and with one word but goes against you with another. So the then says another verse also in Deuteronomy 11:13, the Torah obligation to love Hashem, to love Hashem your God, and to serve him with all your heart and with all your soul. Each one of these seems repetitive, but they're not. They're completely different commandments. This is the commandment where a person is literally obligated to sacrifice everything for the sake of Hashem. Whether it's business profits or different types of pleasures, the more you're considering something that violates the word of Hashem, the more lacking you have in the love of Hashem. And needless to say, if you are violating the word of Hashem, then certainly there's a lacking. And then in chapter 13:5, it says, "After Hashem your God should you walk, in him should you fear." Or in Vika 19:1 18 says, "Love your neighbor like yourself." These all seem like just statements that we've read or we've heard, but each one requires an inspection of the heart. How can you fear God? And what does that have to do with loving your neighbor like yourself? Fearing God means that you have to recognize where you stand and where he is. The greater a person thinks of themsself, the more likely they are to think that Hashem needs them. The more likely they are to go against Hashem. The more likely they are to think that Hashem owes them something. But we see that the Torah sages and giants thought the exact opposite. The greater they were in righteousness and kadusha, the less they thought of themselves. Prime examples are always used of these are the greatest of the great yet they all thought of themselves as nothing. As David says, "I am a worm but not a man." Said, "I am dust and ashes." Andu said, "We're nothing. Not even dust, not even a worm." And this type of mindset, this type of belief transcended from generation to generation with each person that was close to Hashem in their own capacity. The greater their Torah heart, the less they realize they are. And thereby they feared Hashem much more because they realized that everything is in his hands and nothing is in their control. Everything is from heaven except the fear of heaven. Now what does that have to do with loving your neighbor like yourself? Another Torah obligation people like to talk about how you're supposed to love everyone. Well, first of all, Miller itself always talks about means your neighbor is your your your brother in mitzvot meaning it's a Torah observant Jew. It's not a Shabbat or a heretic that you're obligated to love, but rather someone that is partners with you in there's an obligation for you to love him like you love yourself. How can you love somebody like you love yourself? If you're in need, you want people to help you. So when someone else is in need, you need to help them. And even the way that you help them has to be the way you would want to be helped. Just saying, "Hey, here's a phone number. You can call this guy. Maybe he could help you." That's nice. But you know that if it was you on the other hand, you'd want the other person to perhaps make the call for you, maybe make the introduction. The more you love your fellow Jew, the easier it is going to be for you to see all of this. They say in the name of Shalom that whenever a person is lacking in their love of Islam because teaches us made himself one with and as we've said in previous lectures if you want to show that you love somebody the best way to express it is by loving their children you want to show that you love Hashem is by loving his kids so many time people say well I love Hashem I want to do what he says but they can't stand other Jews they don't want to help anybody. They don't have any patience for anyone. And they forget that someone sometimes they're the ones that need help. Sometimes they're the ones that are a problem. Sometimes they're the ones that are annoying, but yet they still expect help. They still expect somebody to have patience with them. They still expect somebody to be there for them. When a person loves Hashem, they have to think about all of this because you can't say that you love Hashem, but you can't stand his children. You can't say that you love Hashem, but all you can see is the bad in his children. Certainly there are times where you have to rebuke. But as I've told you guys in the past, there's two types of rebuke. There's the rebuke that you give to the general public and there's rebuke that you give to specific people. These are two different things. When Mosheu would speak to Isel and yell at them and say that they're complainers, how could you go? How dare you go against Hashem? And he'd scare them with all types of punishments that will happen to them. But then when he would speak to Hashem on their behalf, he say, "Oh, Hashem, they're only kids. They don't know what they're doing." They would have never made the golden calf had you not given them gold in so many words blaming Hashem for their flaw. But that's what Hashem wanted. That's what Hashem wanted. The same goes when Moshe Rabenu would speak to individuals. At times the person would come with all types of problems and Musher Rabenu would listen and Auna Coin would listen and David would listen and Abrau would listen and Raady would listen and the Rambam would listen and all of the great rabbis would listen patiently to whatever the issue was and deal with them with patience and deal with their annoyance and deal with their lack of gratefulness and still help them. Why? I'm obligated to. I love them. They're Hashem's children. But then there was a separated time, a different time when someone would go against the Torah with zeal and like and there Mosherenu did not skip a beat and told everybody stay away from these wicked people lest you die with them. So there are different types of rebuke. A person has to have the logic to know when to do what. And the best is usually to not rebuke your personal friends and family, but rather send them shim. It's much easier and it's more successful. But needless to say, if a person thinks about how they could fulfill this mitzvah of loving Hashem and loving his children, if you think about it, you'll find a way to succeed. Why? Because you'll start looking at it from a different perspective. Not just the what the person should do, but rather how can I help him do it. Not just, OH, HE'S A BAD PERSON, but rather why he's mistaken, why he's going in this direction. How would I want someone to treat me, to speak to me, to convince ME IF I WAS in his shoes? And perhaps even if I was in issues, I wouldn't understand because we have two different personalities. So how can I be convinced from his perspective? It's called empathy. The more a person delves into it and digs into their own heart, they will discover whether they are actually in love with Hashem or simply what he gives them. Most people love what Hashem gives them. They don't have any concept of what loving Hashem is. And that's why the says the next verse also in Deuteronomy 10:12, "And now Israel, what does Hashem your God ask of you? Only that you fear God." This is what Mosheu told to Israel. You don't have so much to think about. What do I need to do? How do I need to do it? All you got to think about fear God. Why? Because if you fear God, you won't go against him. But how could I fear God? How could I fear God if I don't delve into it and figure out how glorious he is, how much he controls, how every single one of the over 84 86,000 seconds or 84,000 seconds per day that we have every day, he controls, he's receptive to, he monitors, he calculates. 24 hours a day he's there every single second. My entire life he's been there. When I thought that I was walking alone, I didn't realize that he was carrying me. The more a person delves into where Hashem is and where they are, the easier it is to fear him, the easier it is to follow him, the easier it is to obey him and ultimately to love him. But the more a person is selfish, self-centered, and only cares about their own interest, the more removed they are from Hashem. And they'll even go to the extent of using Hashem to build themselves a stage. One of the ways that allows us to express the love that we have for him is through the mitzvot. He tells us to love your fellow Jew. But he also tells you another one of the sources, you must love the stranger, for you are strangers in the land of Egypt, meaning the converts. And the Rambam my manades says this is different than loving a Jew from birth. Why? Because we see based on the rules of interpreting the Torah that the way that this verse is written that you must love the convert that there's an extra word. And yet when we compare this to another verse teaches us this means that more than just loving Hashem also love his sages. When you respect honor your father and your mother the always means more. So what does it mean when it says that you must love the convert in the same level as you love Hashem? Meaning more than a natural-born Jew. Even if that convert is not your color, is not your background, is not your tradition, is not your language. You have to find a way to love him a whole lot more than you can possibly imagine. When somebody asked why is it that Hashem put our heart on the left side of the body when we know that most good things are in the right sideb in his way explained this in a wonderful way and he says yes you're right your heart is on the left but when I look at it it's to my right to show you that in order for you to fulfill the word of Hashem, you can't just look at yourself, your perspective. You got to look at another Jew. His heart's on the right. Even though he may say something that you don't like, he may do something you don't like, his heart's on the right. When a person spends their entire life cleaving to Hashem, it becomes much easier to love his children, becomes much easier to love the mitzvot, becomes much easier. In fact, it becomes natural. But when a person is a faker, they could use Hashem as a stage to build for themselves even while they look religious. And this is not just my words. This was already written thousands of years ago has a whole ba about it. Everyone knows that the Pharisees these were theim but this ba says there are fakers seven types of fakers that also call themselves pushim. Who are they? says there's the the shehite he really circumcised himself for ulterior motives motives meaning he does whatever he does because he's trying to get money out of it because he's trying to get recognition out of it like the from that sold the Then there is the the knocking pos. What's this knocking pos? This is a guy that tries to portray himself as if he's a sadik because he walks around with dragging his feet, kicking rocks so people will pay attention to him. Oh, look, he's so humble. He doesn't even pick up his feet. Then there is the real expert, the kizai. That's the bloodletting pose. What does it mean bloodletting pose? He pretends that he's watching his eyes so much that he only looks in the floor and he wants you to know that he's only looking on the floor. So he runs into things so much so that he runs into the wall and blood splashes. Oh wow, look at this sadik. Look, he doesn't look at anything. He wants to protect his eyes from looking at women that he runs into walls. No, he's just a liar. Then there's a guy that's unfortunately very common today among lazy people, especially those that do chuva and really want to run away from their life. That's the That's a perouch who had work. What does it mean? Is a per says, you know what? I can't handle being in this world with all of these sinners and working. I have to just stay home and uh and just, you know, I'll I'll just study. Okay, but how you going to eat? Your wife, you have kids. How you going to eat? Pay the bills. Oh, Hashem is going to send it to me. Listen, if your amage is really that way, go do it. But the truth is every two seconds you're asking people for money. You're asking people for uh for all types of things. So you're a faker. If your amuna is very high and you're really going to study like an sure, no problem. But in reality, all day you're on TikTok, all day you're on Twitter, all day you're uh playing sports, playing video games. You're not a publish. You're just lazy. But you're pretending that you don't really want to be in the social world and you don't want to be in the business world because uh you're so such a righteous person. That's a meaning he used to have work but now he's using the Torah to quit his job so he could pretend like he's religious. And then there's the another faker that says, "What have I not done? What have I not done to serve Hashem?" Is a guy that wants everybody to think that he has DONE EVERYTHING ALREADY. OH, I learned everything. I've studied everything. I've given everything. I'VE DONE EVERYTHING. WHAT HAVE I NOT DONE? Fakers is not a new thing. Fakers is not a new thing. There is old as time. And says that in order for you to not fake yourself out, to not fall into the trap of the Satan that tells you that you are more than what you really are, you have to inspect your heart and check. Are you righteous or lazy? Are you righteous or selfish? Are you righteous or simply a liar? Where do you stand when you pray to Hashem? Are you talking to him or are you thinking about your bank account when you learn Torah? Are you learning in order to show people you know better than them or are you learning because you want to cleave to Hashem and see the wonderful insights that he can open your mind and unveil your heart to? Why do you do what you do? This could only be done through inspecting what's really in your heart. Moshe shalom. Every day after you would complete prayer on the way to walking home, there would literally be a line of people following him, asking him questions about every single aspect of the Torah. Whether it's a that somebody didn't understand or somebody discovered or somebody uh wants to know or it's a every type of every type of question and Moshe Feinstein would answer them one after the other one after the other each and every single day for decades. And one day somebody asked her Mosha Feinstein, how do you remember the entire Torah by how do you remember all OF THIS? EVERY POSSIBLE QUESTION IS ASKED AND YOU give them answers, sources, place, everything. How do you remember? of Moshe Feinstein in his humility sees this Jew really wanting the answer and he says to him, "If you saw an elephant dancing in the middle of the street while painting and singing in English, would you remember it?" I says, "Of course, Rabbi." Yeah. Why? Why would you remember it? because it's it's it's it's amazing. It's it's one of a kind. It's something unprecedented. Mosha Fin says, "Exactly. That's every single time I look at the Torah. That's what it is. IT'S ONE OF A KIND. IT'S UNPRECEDENTED. IT'S UNBELIEVABLE. Every single thing is new. So I get excited about what Rao said, what the Rambam says, WHAT THE SAYS, WHAT the says, what Raaka says all over again and again and again each and every single time. And therefore I remember it cannot escape such an amazing thing. Perhaps you're more excited about elephants. The great Torah scholars did not become great because of genes, because of DNA, but rather because of their Jewish heart that they literally used in every possible way to cleave to Hashem by inspecting it and trying to figure out which part of it is not performing and fixing it. When a person looks at themselves with honest eyes. They should be able to know what needs fixing, what's work in progress. The is giving us not only rational reasons of why we need to inspect our hearts, but rather a Torah obligation to inspect our hearts. And this Torah obligation is on each and every single one of us because if we don't inspect our hearts, we're missing the point. We're going to be able to do certain things but completing them without achieving them. When a person learns Tawa, they like to hear stories of great Torah scholars or how this one knew the entire Tawra or that one knew the entire Torah. And of course, the average person says, "Well, I'm never going to be the gold. I'm never going to be maz. I'm never gonna fine, but you could still be the best version of yourself." And that's why Shalom never liked to give to tell the stories of the child prodigies where they knew the entire Torah by the time they were eight because the average person is not someone that's 8 years old and knows the entire Torah. Rather, he liked to tell the stories of the Torah sages that toiled to become what they are in every single aspect of themselves. One of the Khim that my dear Rav studied with was the son of Ara Mosh Levi. Moshe Levi was one of two students of Mazal. There was Moshvi and Mosh. And these two maz would say between the two of them the entire the entire Torah they go back and forth going through the entire Torah by heart and they asked Moshe Levi once how did you get this way? How do you remember all of this? I mean very few shimm of his and online and but you'd see that literally in a matter of an hour three 400 sources how he says well I used to be like everyone else study and forget study and forget I completed seven times and forgot everything didn't remember anything and then at that point I realized what the says that when you learn to without excitement it's as if you're saying to Hashem that his laws are bad so I started learning again but from that point on with excitement with excitement abay wow abay who is aaya was an orphan ABAYA WAS SADIK ABAYA HAD ALL THE DIFFICULTIES IN THE WORLD but yet he succeeded in becoming one of the greatest Torah sages. What did he say? I see him here. I see him there. And you start getting into it and you're excited learning. He says when you're excited in learning Torah, it sticks. It becomes part of you. It becomes part of you. It's not like anything else because you can learn a lot of things and remember them. But the Torah, every bit of it that becomes a part of you helps to improve you. And there are great bits of knowledge and there are things that you would seem that are irrelevant to the world of Torah. So when people think of Torah, perhaps they think of laws of family purity, Shabbat, holidays. And yet when it comes to other subjects, they go to the philosophers and destroy their minds in that world. They don't realize that everything is in the Torah. One example is people that want to learn different things and they go into the wrong places to find them when they don't realize that all of this is in the Torah. One example that I just learned from my dear is something that the scientific world really has no explanation for. If you notice, anytime that you yawn, even if you know if there's somebody that's across the room from you, if they see you yawn, they'll yawn also. In fact, even if you see somebody on a screen yawn, you'll want you'll yawn also. And really, the scientific world has no idea why you even yawn. Now, the average person thinks you yawn because you're tired. But really, it's not true. You're not always tired. of breast shalom explains the yawn in a fantastic way and he says yawning is not for rather it's a message from heaven that someone has put on you someone has put on you and itself says that there are countless reasons countless reasons of why somebody could put some on somebody or even on themselves. And guess what? Is so detrimental that 99% of deaths happen because of and of breast says you're yawning. That's a message from heaven that somebody has put on you and a is trying to save you. how when you yawn you breathe a lot and it's to remind you to thank that you have this extra breath that you're still alive because somebody's trying to kill you with their so he's sending you a big breath a big way a big and forcing you to inhale a lot more than you typically do in order to remind you of all of the amazing things he hashem has given you without you even realizing it. Who thinks about their kidneys until they hear a story of somebody needing one? Who thinks about their appendix until they hear about somebody that had a surgery to remove theirs? Who hears about who who thinks about the necessity of of having good eyes until they see somebody that's blind? So many things a kadoshbahu gives us and we forget the value. We forget the need. We forget the endless gifts that a kadosh gives us. We take a lot of it for granted. We cry about meaningless things. We complain nonstop about all types of things because we want this, because we want that, because we need this, because he said that, because she said that. And in reality, all of this complaining is simply a lack of understanding what has given you. If you have time to complain, that's because you're not spending enough time saying thank you to Hashem for all the things you do have for all the things he does give you. So even something as simple as a yawn is a message from heaven that's trying to save you. But the average person thinks of a yawn as, "Oh, I'm tired or it just happens." No, no, no. Nothing just happens. Nothing just happens. When a person starts to look at things from a Torah perspective, they'll understand why our own dear Diani wrote in a recent write up that he said to stop saying O meaning enough. Instead say per say tale number 100 which is and the whole message there is if we simply say thank you to we won't have anything to to complain about because there's so much to thank him for that everything else that's not working to our likings simply doesn't gather us any of our time any of our attention. It's insignificant in comparison to all the good he does give us. Now when a person is sick, is in pain, they can think of, "Oh, poor me." Or they could utilize that gift that Hashem gave them and recognize his greatness of how every part of your body exists. The fact that your legs hurt, think Hashem, you have legs. You know how many people would love to replace their life with yours, their body with yours just to have your legs when your back hurts? You know how many people would love to have back pain instead of being a paraplegic and not feeling anything from their neck down? When your teeth hurt, you know how many people would love to have a toothache rather than simply having nothing there. When your eyes hurt, you know how many people would love to have eyes that actually work just like you do, even if they hurt. When a person is having difficulty, they forget Hashem. They forget Hashem until they become hopeless. And that's not really the right time. You're not supposed to think of Hashem when you become hopeless. You're supposed to think of Hashem at all time because that is what makes you hopeful because you know he's the one running the show because you know he's the one that gives. He's the one that takes. And in so many words, anytime that Hashem gives us something that hurts, it's simply to get our attention. No different than the yawn. It's to give us a message. No different than the yawn. Your pocket hurts because you lost some money. That's a message from Hashem. What have you been doing with your money? Your situation hurts. What have you been doing? Everything is a bah simply giving us guidance to inspect our heart. And it's not just a recommendation based on logic. It's an obligation. It's not just a recommendation based on the Torah. It's an obligation because if we want to serve Hashem, we must inspect our heart. And when we do, we'll arrive at completely different conclusions, completely different perspectives, completely different lives. And perhaps realize that when we're praying, he's in front of us and not just listening. That when we're acting in the world, he's there watching every single move. And not just after the fact. When we're speaking, he's listening word by word. Everything he's there. He's there. The more we inspect our heart, the more we can express our love and our fear of Hashem. [clears throat] And by default, our love and fear in the way we serve him, the way we love fellow Jews, the way we respect each other, in fact, even the way we deal with all of the nations, whether it be our friends that are from other nations or our enemies, the more we inspect our heart, the more we know what is the will of Hashem. The less we inspect our heart, it's like walking blind and expecting to arrive at the destination. This is some of the things that we learned that should give each and every one of us some food for thought until the next time we inspect our heart a little bit more and dig deeper into it with written nearly a thousand years ago but is as relevant today as it ever as has been ever. Thank you very much for learning with me. Anyone that wants to support can donate on our website bzashem.org especially those that want to help us grow, get further. There's also tax benefits to do it before the end of the year. But more than anything else, support generously because there's simply a lot that we can do together. These books that we give out for free, boxes and boxes of them, almost 300,000 books already have been distributed by our organization. They cost millions of dollars. the USBs, the uh all the other things. But all of that cost a lot of money and we want to do a lot more with it, a lot more with it. So any contribution certainly helps. Either way, thank you very much for learning with me and we will learn again later this week. Go to We're finally here. The new Kir box opens up. A nice little cushion here. We got Let's see if it's charged. Isn't that amazing? Still bless your life. >> Now available at batashim.com.org.org. Get yourself 20 of them, 30 of them, 50 of them. distribute them to all the people that you care about and you get people to do the cha.