The God of Israel or Elokei HaElokim? | Torat HaChassidut (16)

and I continued studying and I continued doing whatever I could to stay awake and suddenly I hear footsteps and the door to the synagogue opens and in comes an old man with a Long White Beard and as he gets closer to me I realize this is elawa Navi we're back here on our Sunday night where we're going to go through the the is certainly uh giving us some new insights which uh today is going to be even more so tonight's Sho is going to be for the for raban Leana SAR s Lana and all of and all the righteous Noah high that continue to support the organization continue to contribute and anyone that wants to join us and help us you could donate at BH torah.org or at be.org or you can become one of the uh YouTube subscribers that uh pays for a subscription but in reality the biggest benefit is that you were able to donate to the organization uh there's plenty of other ways but I'm sure you guys know it also for those of you that uhem are in the little contest that we have to uh get as many people as possible to uh join And subscribe to our AI Rabbi you could also get yourself some of these cards uh that on the back of them is the tiuna breit uh film QR code so you could do both help people subscribe to the AI Rabbi and get their answers for any Torah life questions as well as uh help them tunait you can get it on our kir store at kir store.org over there you can get many other books and uh the cards and plenty of other things that b people are loving in communities all over the us as well as Canada and England and a few other places so with that being said we'll get right into it since it seems like we uh are not uh allowed to even waste a moment uh of this important Shure uh the the um T Katan has giving us some insights about a lot of different things but of course we all know and as I've said many times there are certain things that the and is saying from the aspect or the perspective ofid meaning doing above and beyond doing above and beyond or in general means that what you're doing is above what you are uh obligated to do uh so the Torah obligates us to do certain things and then there is something called which is doing above and beyond what you're supposed to do like extra credit so there is the uh uh teacher that tells you you know do your homework uh you know show up on time and uh be uh you know be a good kid at school and then there's the kid that wants extra credit so he's going to do extra things in order to be even better than the standard even better than the one that fulfills all the obligations so when it comes to uh doing his homework he's going to go above and beyond when it comes to uh being attentive in class he's going to go above and beyond when it comes to uh you know being good he's going to go above and beyond he's going to be extra good uh or she's going to be extra good and the key is to know that when a person does even more than what they are obligated to do certainly a does not stay in debt to anyone and rewards all those that uh that do it now of course those that cannot do the extra they're not punished for it uh they're not punished for it uh but they miss out they miss out on the reward so that's why the tatan over these last several months that we've been learning it has been telling us a bunch of different things that are obligatory but also quite a few things that are above and beyond and we've tried our best to uh highlight which one is the above and beyond and which one is the obligation now here the S Katan and the end of uh section 11 section UD Al where uh he told us that we have to accustom ourselves to have a uh you know a lot of attention to uh all of the words of the Torah all of the words of the prayer pay attention to things don't just do things purely for memory just to test out your memory say the prayers whether it's the one that's small enough like the or the say it by reading it from a book because it helps have kav uh but even more so when you're praying when you're praying the uh three prayers a day for men and at least once a day uh for women uh you're doing the you're doing theid make sure that you have your full attention in this prayer make sure that you have kavana because the AL is that if you don't have kavana in prayer it's like having a body without a soul and the that if you don't have kavana in the first three prayers of amid you have to repeat the whole thing all over again some say if you don't have kav even in the first one uh you have to repeat uh the whole we Pas and Shalom pasin that since a person that missed out on having cavana onid the first prayer if he repeats it he may not have kavana another time anyway might as well just continue and fulfill the obligation but nonetheless the uh this does not absolve a person from trying their best to have kavana when they're learning TOA when they're actually praying when they're doing everything but at the same token when a person goes to Shool uh there are some things that are going to distract him from having that cavana and we've all dealt with the Sho talkers those people that treat the synagogue treat the Sho as if it's a hangout as if it's a get together where there's hugs and kisses and uh all types of undan talk between people as if they haven't seen each other in Forever uh and uh this certainly doesn't stop right uh in the beginning this is something that sometimes will even continue into the prayer uh and this creates a very serious problem for the K that we've actually spoken about in the past and we'll repeat again but with some new insights that we've actually learned where is going to take this whole concept of praying in sh a step further and with the help of the Z the Ben the some of the prophets we're going to delve back into this synagogue topic that affects everyone and in the process we're also going to find out why is God called the god of Israel in some parts of the Torah but in other parts he's called elim which means means the God of all Masters or the god of gods now obviously there's only one God we say is there's only one God we're not uh Christianity that believes in a trinity we're not uh any of these other false religions that believe in statues and motorcycles and rats and all types of other false gods but of course these are verses from the Torah why does God call himself the god of Israel in one part and other times he calls himself what's the difference why is it one case why is it the other case he's obviously the God of all at all times this is some of the things we're going to delve into when the starts off this section by telling us during the Torah reading you should listen carefully to each and every word as though they were reading the Milla while in theet act as though you were a mute both before and after prayers until you leave for home this is all thatan is giving us but of course we have to delve and dissect and evaluate every one of his holy words because the depth in them is extraordinary now each time that a person goes to sh they're going to have the opportunity to pray with the minan hopefully it's a kosher minan where there's at least 10 Shabbat because if there isn't at least 10 people that observe Shabbat then you're not allowed to do certain segments of the prayer like kadish you're not allowed to take out the Torah scroll uh which we do multiple times a week on Shabbat on Mondays and Thursdays on holidays ones so there are many times during the year that we actually take out the toah and read from a Torah scroll how many times 248 times every single year now the Mish and also in the that when a person is hearing the Milla the Milla of Esther we hear it twice one on the evening of puim and one in the morning but as the mishna says the uh Miga the main part is the is the one that's during the day and you could do it at any part during the day most of the time you're going to read it first thing in the morning during right after sh uh or as part of your sh uh but many times people can't make it to that particular prayer or women that are taking care of the kids or the husbands out all types of different reasons and then they'll have a uh another opportunity where someone is going to read them the m at a different time and the Mish says that you could read the m at any time during the day just like you can shake the at any time during the day there are certain that you can do when it says daytime it means anytime while it's daytime but the one main thing that a person has to ensure is that when they're listening to the migil they're not listen to anything else nothing else is distracting them not a conversation with anybody else not somebody else's conversation with someone else no music no nothing there has to be complete attention to the Mig why because the says exactly what the mishna says that anyone that misses even a single word that the Milla reader the B is reading if you miss one single word you have not fulfilled your obligation meaning you have to hear the whole thing all over again unless the B repeats himself which is not usually the case so when a person goes to sh whether a man or a woman and they know this they're coming to sh with complete attention to the matter at hand whether they're going to have a party or they're gonna have a feast or they're gonna make the M or whatever they're going to do after SCH is irrelevant at that moment that period of time that they're listening to the meila silence is of utmost importance if there's no silence you might as well not read the M because you're simply not going to uh hear everything and it's as if you did any nothing meaning even if you heard 90% of it 99% of it and you missed one word you have a very serious problem that's why it's also highly recommended to uh read it alongside with the B but again you have to hear every single word the B is actually saying now when it comes to that particular mitvah for most people it's not impossible for most people it's relatively easy for most people they can do it and even some shoes have uh you know have uh had certain uh customary things that are done in shs uh removed where when people make too much noise when it says the uh the name of Haman and everybody makes a lot of noise some people go a little bit overboard where they start blowing up firecrackers or making ridiculous amount of noise for those uh kot many times they uh the rabbi or some of the people that are running the K have uh either canceled those things all together or have made them into a separate Manan for the really noisy people why because the ones that are serious about hearing the migil they want to make sure that nothing is going to get in the way because why sit there for a half hour 40 minutes listen to Miga miss a word and you have to do the whole thing again so now the is telling us that reading the m is critical it's important you have to even stop as the says you have to stop even learn your learning to to go fulfill the mitah of reading the m and the obligation is well known among all of is what people don't really take into account is the reading of the Torah scroll now even though logically this doesn't make any sense the Torah scroll is obviously much holier than anything else out there including the Miga but yet on the three times of week that we read from the Torah scroll it's not uncommon to find somebody speaking whether it's on their phone or with somebody else in the K during the time that the B is actually reading from a Torah scroll some people even make it a habit where they do it on a regular basis as if this is like break time and this is the mistake of all mistakes says where a person has to make sure that during the Torah reading you should listen carefully to each and every word as though they were reading the Milla so here he's actually telling us that although the obligation is not the same when reading the Torah where if you miss a word you still fulfilled your obligation it's not like the Miga missing a word though on the other hand is of dear consequences why this is because of the extraordinary hidden uh uh value that's within every single word of the Tor as the by the writes there are 248 times during the year that we read from the Torah scroll as I said on Monday Thursday and and Shabbat on holidays ones these are times that are we read the we take out the Torah scroll and we read from the Torah scroll 248 times but this number is not just some random number rather this is against says 248 times are like the 248 limbs in the body are like the 248 positive mitv that each limb of the body testifies that a certain Mitzvah was fulfilled with it meaning the 248 days are against the 248 limbs that fulfill their yearly which cannot be done if a person is speaking in SCH while the reading of the Torah is happening now the saw the zos and P that a person that speaks in sh mundane things during prayer is such a big problem that his sin is too big what does it mean his sin is too big what does it mean a sin is too big thear says that a person that speaks in synagogue is putting the entire K that is praying to hem some are praying for financial salvation some are praying for Health crisis that they're dealing with some are dealing for marriage crisis some are dealing with children crisis everybody has their own crisis just because they uh look like a million dollars doesn't actually mean they have it they may be in debt for 10 million but a lot of people don't understand that when people go to Sho they're praying for all of their needs who else they're going to go to and the guy that's talking in SHO even though he's not talking to everybody he's just talking to one other person or he's talking to somebody on the phone or whatever he's doing he's talking sh he puts the entire k in a place where all of their prayers are put on hold and are not going to be accepted and presented to so much so that says his sin is too big to quantify because of the amount of damage that he causes because as the Z says in one who speaks in sh has no share in the god of Israel but yet today people are scared to rebuke somebody or even at least tell them something to stop speaking in as Rend F himself said in the he has seen with his own eyes where somebody was speaking in ch and another member of the K told him listen say uh he's reading the Torah please sh and instead of the person taking it again we're talking about a religious person we're not talking about a person that uh is a uh you know claims himself to be an atheist he obviously is in sh he has he hasal he's praying but instead of being quiet he starts yelling and screaming who are you to tell me to be quiet what are you talking about I'll do whatever I want and he starts screaming and yelling and this is not once or twice this unfortunately has happened in many places and unfortunately wait too many times where you finally tell somebody somebody has the the guts to tell somebody to be quiet and instead of getting the response they're supposed to get which is the person realizes that they're making a mistake and just simply be it starts becoming quiet what do they do they make even more noise so what do you want now is it's either going to be this guy talking and disturbing a few people that's next to him or it's going to be a whole commotion that the whole synagogue is up up in arms obviously this is a very serious problem and really only this only the rabbi can do something about it if the rabbi is given the strength unfortunately many times in shes the rabbis are just employees where they're not allowed to actually do what rabbis are supposed to do they're not allowed to kick out people they're not allowed to tell people off they're not allowed to do anything if they say something uh simply they get kicked out they get fired so the K suffers the consequences of their own doing by pretty much tying the rabbi's hands behind his back unless the rabbi owns the place this is the reason why by the way many times when people have asked me if I would want to get uh work in their Shool they have a Shool in New York they have a Sho in California they have a Shool in wherever several different times I've been offered a job in running a Shool and every single time they got the same answer that I'm not interested in doing it because I'm not interested in being an employee why because if I'm going to ever have a sh if I'm going to have a Yesa if I'm going to have anything I need to know that I can say whatever I want to say without any consequences whatsoever without any board of directors without any boss just like it always was throughout history and that's why the said 300 years ago about 250 years ago the Judaism declared bankruptcy when the synagogues were no longer owned by the rabbis but rather by rich people and this is the problem in countless shs not all but unfortunately the majority of them have a situation where the rabbi cannot actually enforce the power of the Torah due to the fear that he has from people he'll get fired he'll get uh demoted he'll get this he'll get that even getting a feedback that's in disagreement with the rabbi is already wrong it's already something that should never happen but unfortunately this happens so when it comes to a Shool that has people that speak freely in the Sho say whatever they want during prayer during the uh time where they're reading from the this is a very serious problem that the K has without realizing it and then people are surprised that they could pray every single day at 5:00 in the morning for a few years straight and not a single one of their prayers is accepted in fact more tragedies happen and the reason why is because you are praying in a place where the prayers are put in a hold in a place where it's denied now today this is something that is happening but this is not a new thing this is something that's been happening for unfortunately many years in fact to such an extent that even the prophets mentioned it at different times now in recent years the problems have developed in certain communities to the point where some rabbis have to enforce new rules new rules that am never had to deal with before which is no alcohol why would a rabbi care about whether people drink or not because some of these communities are so deformed or at least some of the people within them are so deformed so far away from Hashem that they literally have a section in the Shool for alcohol that they're going to drink before and during the prayer and they think this is they think that this is uh serving you know everyone's praying and they're taking sips of aak or sips of scotch or whatever other poison they want to put into their body and of course you're not allowed to pray like this but if you tell this to them they'll leave the K and the reality is it's better off they do leave there's even a k that I was told a couple years ago that broke off why did it broke the whole KLA broke off to two parts one part let left the other part stayed the part that left were the people that did not want alcohol in the synagogue during prayer before prayer the part that state are people that are drinking during the prayer and they still call themselves Orthodox like if you see these people in the street you see these people in the Kosher Supermarket you see these people in sh or wherever is you going to say it they're looking religious but in reality they're the generates that drink alcohol before prayer and during prayer and if you tell them no they'll leave the truth is it's better off they leave it's better off to break up a k like that never pray with people like this now for a person that does not understand they could easily go to the Prophet Jeremiah in chapter 2 verse number seven where Jeremiah says in the name of hem to these types of people that come with celebration in their mind with uh chitchatting in their mind not really with prayer of hem in mind and aosh says to them I brought you into a fruitful land to eat its fruit and bounty but you came and contaminated my land and made my Heritage into an Abomination theim did not say where is Hashem those charged with teaching the Torah did not know me the Shepherds rebelled against me the prophets prophesized by the B and they went after those that cannot Avail see here even though the prophet is talking about his time as we know from the 55 prophets are mentioned in the tanak and every single one of them it's mentioned in the Tanakh that means that their prophecy was relevant to every single generation every single one of the sentences every one of the verses every one of the letters in the tanak is relevant to every single generation hence the reason why hasem chose those 55 prophets out of over 1.2 million Jewish prophets in history and here aadh is in essence saying why did you come and contaminate my land and made my Heritage into an Abomination why did you come to my who asked you to come and if that's not enough you go to Jeremiah 7 verse number where he speaks even more clearly in the name of of hem has this Temple upon which my name is proclaimed become a cave of criminals in your eyes in so many words aadh is telling us that when you come to synagogue to chitchat as a hangout place or worse yet you're coming to drink which means you're also going to socialize in the eyes of a you are a criminal and a who says did my temple become a house of criminals now of course a person that's ignorant going to say yeah they're talking about the bet mikdash you're right they're talking about the bet mikdash but the synagogue in theid the place where Torah scholars study are considered mikdash considered small small mikash and when you disrespect the small bet mdash whether it's a sh of 10 people or a sh of a thousand people when you disrespect it you're considered a criminal and writes that something absolutely shocking is has had endless pgms inquisitions holocausts the ones we talk about of recent history are certainly not the worst ones and not the only ones we've had many of them and during the process one of the main things that the guim love to destroy literally get a joy out of destroying is the synagogues and theph says that out of all of the destructions we've ever had in our history over 3,300 years of destructions of rebuilding and destruction again and pgrs and inquisitions and and and all the horrible things we've dealt with any place of Holiness says the that ever existed was not desecrated by theim until the Jews desecrated it first meaning the go the anti-semites the par the the the Hitlers did not get permission from Heaven to destroy any synagog any bet mid until the Jews already desecrated it beforehand in fact one of the stories they say about Crystal KN the uh night of broken glass where in 1938 November 9th and 10th of 1938 the Nazis allowed all of their people their civilians to go from synagogue to synagogue Jewish business to Jewish business and literally destroy everything where in one night they destroyed 267 synagogues 7,000 Jewish businesses and over 30,000 Jews were put into concentration camps without any interference from the police because of course the police were even more anti-semitic than the civilians now most of these synagogues will reform synagogues because in Germany reform was practically standard in those times so those were all destroyed but they say that only two only two synagogues ultimately survived and in those two synagogues they found out that the Kaa made sure to never speak during prayer they never desecrated the synagogue did not allow the Nazis sh to ever desecrate the synagogue whereas all the others mostly reformed but of course some Orthodox were destroyed were completely removed from the world only due to the fact that unfortunately the Jewish people that were praying in there the Jewish people that were studying in there had among them Jews that were talking in shul Jews that were desecrating the holiness of the mdash of the small mikdash one of the that R had years ago about 15 years ago they chose him to become a rabbi in Venezuela and he's been there ever since and every so often he comes to Israel tells them what's happening over there but after the first year year and a half that he was there he came to Israel for a visit and uh re F asked him okay so you've been there for a year how's it going what's the plan what's the goal what goal do you have he said for the last year and a half I've tried everything I possibly could to educate the K that the synagogue is not a hangout place it's not a place where you hug and kiss and socialize it's not it and I haven't succeeded yet meaning that teaching about Shabbat teaching about teaching about learning and the importance of learning toah yeah those are all important but before you understand the significance of a synagogue they're not even relevant a year and a half I'm trying to teach him that the synagogue is not a hangout Place unfortunately there are some places where literally even the rabbi promotes the hangout part of it where he thinks that if everyone comes to eat at the synagogue to listen to music at the synagogue to dance at the synagogue then eventually they're going to come for thear but it never actually happens why once you view a certain place as a hangout it never changes unless the mentality the ideology at the top changes of course there are times to celebrate if you're celebrating Torah but that celebration doesn't happen every day when a person goes to synagogue and Views it as a hangout place and they feel free to socialize hog and kiss they're not even realize that says you're not even allowed to kiss your own kids in the synagogue why because this is a place where you're supposed to be connected glued cleaved to a how dare you show love to anything else inside the house of God now everyone knows the babaali and certainly majority of people also know his son bab he was in as and many people would come to him like his father to give them guidance about important deals important uh situations that were happening and one of the times a very important person came to him for guidance this Jew reports the story of what happened came to him and they were talking in his Holiness is giving him guidance they're talking and the time came for them to pray so he walked with the rabbi and on the way he continued talking to the rabbi and the rabbi is communicating with him but as soon as they got to the vicinity within several steps call it 50 100 ft of the synagogue suddenly he sees that Baba freezes his face changes as if there's an extraordinary fear upon him and he starts bowing and slowly walking towards the synagogue without saying a single word he walked into the synagogue with his face and stayed that way the whole time they were praying without uttering a single word without the awe and fear on his face being removed for even a second mamash a sight to behold and this continued and until after they completed the prayer left the synagogue and left the vicinity figure another 100 ft outside of the synagogue came back to himself the color on his face returned and the awe and fear that he had upon Him stayed in the synagogue this is really the way that we're all supposed to be but of course this is something that a person has to work towards and not just delude themselves to thinking that they're going to do that starting tomorrow the point is that this all starts with a ideology how to treat the synagogue is it a house of God or is it a house of a bunch of people B himself used to say not even words of Torah should be exchanged in the synagogue that are not part of a sh like you know how sometimes you go to synagogue and you know somebody heard a good vort a good uh sh a good story and he wants to share with somebody else he's not talking about the uh anything else talking about look listen I heard the rabis say this story and they want to exchange stories but says not even that should be done why you're going to start with the uh vort you're going to finish with the news better off if it's not a better off just stick to the prayer go pray leave why this is the house of God and has to be treated accordingly now this is why the is saying that of course you have to be careful when you're reading the toah but don't just think for a moment that it's just when you're reading the T while you're in betet act as though you were a mute both before and after prayers until you leave for home this is exactly what B was doing acting as if he's a mute and says if you're coming to the house of Hashem you have to make sure that you behave according and are actually fit to be in the house of hasem because if you believe that the synagogue is the house of hem that means that the rests upon it and the Z in page 131b says as follows one who speaks mundan words in a sh woe to him him that he caused the separation woe to him that he lessens the Loyalty woe to him that he doesn't have a share in the god of Israel and in his words spoken in the sh he shows that he doesn't have a God because doesn't God come to the house of God and this person is not even afraid to show lik mindedness in the hour that is is in see here the zad is literally crying over any Jew that comes to sh and even if he prays with the greatest cavana but before or after his prayer or during his prayer he has a couple of words to say to his fellow about how's the wife and kids are doing what' you buy this week did you uh pick up that stock oh you sold it oh yeah I made some money on it no I lost on that one that property you heard he's selling it you want to go in Partners all of that mundane talk that people do the zorad says woe to him woe to him that he does not have a God because the god of Israel is certainly not his and his continues at a time where am is is singing and praising and praying to Hashem whereby the ministering Angels come and praise hem that is there in the sh Hashem is in that sh and he chooses to speak mundane talks during this woe to this person the shame woe to the shame woe to the disgrace so the zor kados is in essence waking us up to something that many already knew now it says the god of Israel he doesn't have a share in the god of Israel before we get to that we have to delve a little bit into and what is this prayer why why do we even pray the Benish in the the is and he writes as follows we're told in mid section 96 that when gave the the laws of the meaning the sacrifices all of the nations of the world asked bam who was their Prophet whyem gave the only to is and didn't include the Nations and Bam told them because is accepted the Tor hem gave them the laws of the Corban but since the rest of the Nations did not accept the Torah he didn't give it to them the question is says the Benish why is the acceptance of the Torah and the laws ofb why the exception of the Tor and the laws of corot were made dependent on one another I mean after all the Corban the sacrifices were to be offered after a person commits a sin and if one of the non-jews the no violated one of the seven mitv that they were given and wanted to make chuva they wanted to repent and bring a koban why shouldn't he be allowed many people ask me how come you said in the a couple years ago that the noites can't do Chua now even though they can do Chua they can fix themselves it's never the same thing as a Jew do in chuva meaning the consequence is not the same a Jew could literally erase all of their sins with a high level of chuva he can get go from sins turning into a non-jew even if they're righteous cannot do that and the root of that is here what the Ben is explaining to us all has to do with the corot why is it why is why weren't the non-jews given the right to do says the we're told in the section 82 number six that the were asked what should be the punishment of a sinner and theim said sins pursue evil and the prophets answered the sinner is to be put to death meaning both the and the prophets went with punishment but the Torah says he should bring a Corban and make an atonement so they asked Hashem and he said the person should make chuva and the sin will be forgiven as we're told in t chter 25:8 Hashem is good and upright and therefore he instructs a sinner in in the way thus according to theim and the prophets the tun the spiritual repair for a sinner is his death similar to an earth and utensil which has to be broken when it gets defiled but the Torah made it easier an easier modification for The Sinner which is to bring an animal sacrifice which will cost them a small amount of money and also spare his life this modification came from the Torah and hence it applies only to am is who accepted the Torah unlike the other nations of the world who did not want to accept the Torah as we saw in Proverbs Chapter 27:8 he who guards a fig tree shall eat its fruit also just as a person can eat a sweet item in order to remove a bitter taste of medicine from his mouth those who did not followed the instructions of the doctor did not take the medicine and therefore should not be allowed to eat the sweet item that comes after and therefore says the Ben the rest of the nations of the world should be treated as outlined by the wise men by theim and the prophets and that was the reason when the rest of the nations of the world heard that Hashem was not going to judge is harshly they asked bam and he told them that it was because they accepted the Torah and this modified their outcome so here we see that the significant difference between Jews and non-jews and the reason why I always tell non-jews noahides that have the ability to convert to convert as soon as they possibly can do whatever they need to do that because the Chua available to to a Jew is not the same thing as a Chua that's available to a non-jew now again converting takes time but get into the process do whatever you can to get into the process as soon as possible so at least you're on the path and not just you know in la la land waiting one day and but in the meantime acting like a Jew do whatever you can to convert why because the chuva that's available to a Jew is unlike one that's available to a non-jew now while this may not be the most Pleasant news for the non-jews that are not interested in converting the reality is this should be a significant value to Jews why because we don't have corbano today but we replace the corote with prayer every time we pray whether it's or or that is in replacement of one of the sacrifices one of the corot or multiple corot depending on the prayer so when a person disregards the prayer that means they're disregarding one of the sacrifices or more the very same thing that distinguishes them from the Nations the very same thing that giv gives them a privilege unlike anything else from the Nations and therefore the Ben writes in the Ben in sh in regarding these matters the betet and the BET mid are considered small temples many bet mikdash and it's written and they shall have a mikdash in the Tora this is referring to the BET and the BET mid which the Pim wrote that it's a Biblical Mitzvah it's a Biblical commandment for a Jew to be fearful of the Holiness that's inside the sh in the BET midash and therefore it's appropriate to be careful of the honor of the BET midash and the sh and to sit in it with awe and with fear and those who act with light mindedness and laughter when they're in the sh or the midash it is written about them the prophet Isaiah 1:12 who asked you to come and trample my Courtyards meaning Hashem is telling those people that come to socialize in a synagogue who asked you to come don't come don't come to SCH pray at home Pray by yourself don't pray doesn't make a difference don't come if you're going to socialize and continues the Ben and Theos spoke about the extraordinary punishments that come upon those people speak mundane talks in sh and therefore have no share in the god of Israel now what does it mean they have no share of the god of Israel this says the Ben is clarified by the words of the on the verse that says the wicked blasphemed in the god of Israel this means that hasem is called the god of Israel because there's no SAR angel that acts as an intermediary between AEM and whereas the nations of the world he's called elim why because the Nations have an intermediary s Angel that's between them and AEM so before we continue to explain what I just said when each one of the Nations whether it's Ishmael ad whoever it is each one of these nations has an angel that in essence represents the nation as we learned from we're going to learn again later on this uh in a few in about a month or so from now a month and a half when is leaves Egypt the uh s of Egypt the angel of Egypt which his name is also MIT he says to Hashem why is are the uh my people are the Egyptians going to be drowning in this uh ocean when they serve idol worship yes but so did the Jews they served Idols they served idols and slaughtered him in the end but the point being is is that each nation has a s a sar angel I'm is on the other hand even though they have the angel mik the angel Gabriel those are angels that help them but they're not the ones they're not ones that come in between them and Hashem as far as when it comes to pray when the Nations pray to Hashem even if they pray to asem those prayers get to the S and he brings it to hasem if they're fit but when whether it's a young little kid or an old grandmother or the rabbi or a rash that's doing chuva or whoever it is when you pray to hem the prayer goes straight to there's no intermediary in between and this is the reason why Hashem calls himself the god of Israel when it's referring to Isel but when it's referring to the Nations he's the god he's why because elim it's it's when we're talking about hem but Elohim is also referring to a Master a master can be a angel there's angels that are called Elohim but also mosu in the is called Elohim he's going to be an Elohim over overon he's going to be an Elohim over over so Elohim means in essence master so obviously is the master of all Masters so he when it comes to is he has a direct relationship with his children we're the children of hasem so there's nothing that comes between us there's no master that comes between us when we pray to hem it go straight to on the other hand when the Nations since they have a master they have a s because they're not considered the children of hasem there his creation but they're not considered his his uh his children therefore he calls himself I am the master of all the Masters meaning all of theim all of the different nations they each have a Elohim they have they have a uh a master s angel I am the master of all those Masters that's why he's called elim now back to the matter at hand says the Ben the proof that is does not have an intermediary s is where we find is when we find that hem rest his in the shs and the BET midash meaning hasem says that I'm going to be in every sh in every mid will you call my name whether it's a sh of 10 people it's a sh of a thousand I'm going to be there and since he has no time and space he could be everywhere at the same time and therefore those who disrespect the sh those who disrespect the BET mikdash by speaking all types of mundane things in the sh needless to say by drinking by misbehaving and and all the other stuff those that disrespect these shs and synagogues says the Benish look as if they're saying that the is not there in the sh and that's why that person is said to not have a share in the god of Israel because this is something that is merited meaning if he believed in the god of Israel he would have known that the God of Israel is in every synagogue so the fact that he's speaking in shul the fact that he's disrespecting the sh means that he doesn't believe in God he doesn't believe in the god of Israel because the god of Israel is there if you believed he was there you wouldn't be doing what you're doing and that's why the Zoros says when he speaks in SCH woe to him because he has no share of the god of Israel to finalize this and put everything into perspective we go to the teacher to the master ofin his Rabbi was the mid of mesich M mesich was the of the bov and the M mesich of mesich used to speak to hisim about the importance in honoring the betet very very often so much so that his students asked him wi once rebi there are so much T that you can teach us why do you keep repeating the teachings about the importance of the synagogue we learned it once twice 10 times 20 times but you keep repeating it we learn other things too but still this particular subject is repeated more than anything else why the M tested them as follows he says years ago when I was much younger me and two of my friends found a ancient cabalistic book and in this book we found that there is a certain schoa you can call it or something that you can take upon yourself to have what's called a where comes to you and what is it if you study T every single night with the whole night for a thousand straight nights on the thousandth night Eli comes and we decided to take that upon ourselves the three of us after about 300 days one of my friends gave up he couldn't do it anymore studying all night every night tough to do two nights in a row needless to say 300 300 was enough for him the second friend couldn't take it anymore after 700 nights and I continued by myself 700 800 900 950 975 all the way to the thousand night but on the thousandth night he says I had extraordinary difficulties and all of a sudden I had this unusual tiredness come upon me something I could not control didn't matter what I tried it wasn't working and I tried to continue studying and I the tiredness just kept bringing me back and I'm on the verge of falling asleep until I started crying to a to please have mercy on me please don't let my thousand days of toil in your Torah go to waste please cuz if you miss one day that's it it's finished this is the last night and I continued studying and I continue doing whatever I could to stay awake and suddenly I hear footsteps and the door to the synagogue opens and in comes an old man with a Long White Beard and as he gets closer to me I realize this is elvi and the first thing he said was the alot of honoring the betet the Holiness of the betet that was the first thing that he started teaching me and from that moment moment I knew that if out of all of the things that he can teach me this is the first thing that he chose to teach me that means that honoring the betet is of utmost importance and this is the reason why I repeat it this is the reason why I teach it and this is the reason why I will continue to do so from this we get an understanding of why ofin have spent several chapters talking about prayer and obviously honoring the bitet but even if a person sees this story as removed from him as mashia where to study for a thousand days in a row at night with tanu is a foreign language to him that doesn't make you bad doesn't even make you unique everyone's is going to think that it's a it's it's something rare that's why there's such a big reward for it but the point being is is speaking to everyone he's not telling us you have to study all night every night with for a thousand nights in a row no he's not saying that what he is saying is that you as a common person you go to synagogue you go pray to Hashem be quiet don't speak to other people go there with Fe fear and awe and realize that whether it's a big sh or a small sh God is there and if you believe he's there you will act accordingly and that will change your prayer and certainly the rest of the kilas prayer and all the outcomes that materialize from it and each person that's watching this is going to take the time to share this with his entire community at least every week until everybody watches it and gets the point so we don't have prayers that are empty prayers prayers that do not have results prayers that simply are put on hold because somebody couldn't keep their mouth shut during the time the rest of us were praying thank you very much for learning with me maym bless each and every one of you to successfully pray to and get the rest of the K to pray and be each one of those prayers will be accepted and you'll see that this was the one thing that you needed to make your prayers a success those of you that want to support and become partners with us in all the amazing things that the organization is doing can donate at be.org you could also get some material to distribute in your community by going to K store.org or if you want answers to any one of your Torah life questions you can download and subscribe the AI Rabbi app that's literally changing lives every other day where I get messages from people about their feedback of the app 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