What Moves You? A little mercy goes a long way| TORAH FOUNDATION (9)

and you're able to change fast forward change. But if you leave us after smacks you in the face a few times after you lose. It's after you suffer. It's after pain. It's after agony. You realize in the middle of painful meas But the world passes gave you life. Yeah, >> the song is on Chuva Music. >> The channel go to Chuva Music on YouTube. It's a black logo with headphones. >> Got some copycats as usual. No crown shines without the truth is clear. Everybody goes on. is waiting. His mercy is the gates will close the sins. Throw the lies away. Only for us. The truth is clear. We're back here on our Sunday night sh the Torah foundation based on tonight's shu is going to be for the and all of the foratana and all of AmI is and all the righteous nohides that continue to learn with us, continue to support the organization continue to become bigger and bigger in the world of hashem with each and every single sh as they apply to their lives. We have so much to learn, so much to do and will succeed will succeed in doing so. Uh I'm not sure if there's going to be a shim next week. I have another uh surgery. Uh but we'll try to accomplish as much as we can this week. Uh so with that being said, what moves you? What does it mean what moves you? In the past week, but it was in a different uh lecture, the uh stump the rabbi, we talked about the uh unfortunate situation that we have in the world today, which is cash advance, a corrupt, predatory lending industry that is unfortunately very popular today. But don't think for a moment this is the only industry that there is corruption and there is uh terrible things. I mention it over and over again. Number one, because I'm the only one that's talking about it, and number two, uh because it is such a big problem within the uh so-called Froom community. I when I went into the office of the uh merchant cash advance boys uh over there and uh unfortunately uh the vast majority of them look like they were wearing a keepa and tit. And uh this is not the first time or uh you know that I found out that it's mostly uh religious people. I've been saying this all along. So we talked about how the business is destroying people's lives, how it is a corrupt business and uh quite frankly merciless. There's simply no mercy. Now this stems from people confusing ambition with lust. They think that their lust is ambition. And we have to find out where does this stem from. The takes us into a deeper inspection of our hearts and how the heart not only can affect our behavior but how the heart's behavior can affect how Hashem behaves with us. With guidance of the holy sages, we will learn a lot because this is not just about the cash advance. This is about each and every single one of us that sometimes forgets that a little mercy goes far. So the told us in the last segment about how simply from reason you could understand how there's an obligation to investigate your heart and see how you're serving Hashem, why you even doing the mitzvot. you know, many people uh are following the laws of Torah, whether it's Shabbat or it's the the holidays or it's giving taka. One of the things that uh the the guys that I met at the uh cash advance business keep repeating to me over the years, every single one of them almost is that how much they give in daka as if this is this makes everything kosher because you give charity therefore you could destroy people's lives. But that's unfortunately not the case. There's no permission to do a mitzvah by way of sin. That's what says. But now the is going to take it further. And he says as follows. It's clear to me that the duties of the limbs would not be complete without the accompanying will of the heart and soul to do them. Without the heart's strong desire to carry them out. If one could imagine that our hearts were not bound to embrace the desire and desire the service of God, our limbs could not be bound to perform the commandments which are which were obligated to perform. For no act is complete if the soul does not desire it. Since clearly the creator has obligated our limbs to perform the commandments, it would not then have been fitting for him to ignore our souls and our hearts which are our most noble parts and not obligate them to serve him according to their ability. For without heart and soul, the service of God is incomplete. We have therefore been assigned both outward and inward duties so that our service be whole and complete and both our outer life and our inner life be included in our devotion to the creator may be exalted. What is the saying to us? First he told us that we have to understand that in order to serve Hashem we have to do it both inwardly and outwardly. Outwardly is towards the limbs which is you know mitzvot that we do with our body prayer fasting giving learning Torah the lavit muza. But inwardly is the heart. Last week we discussed the outward mitzvot. Why do you do the mitzvot? Why do you put on a kipa? Why do you put on tillin? Why do you do any of the outward mitzvot? And of course a person has to have a spiritual connection to all of the mitzvot. But furthermore, the is telling us that when the sages told us that that when a person sees that he has problems meaning to see whether you're doing what Hashem said or not to see what's the reason, what's the motivation behind why you're doing it. Are you doing it just because your parents told you to do it or are you doing because you're trying to connect to a So now that we're digging deeper into the that we're looking deeper into the mitzvot the cause the the the reason the rationale behind doing them other than trying to fit into the community other than trying to get into the yeshiva other than trying to look like a bal chuva or a from person or rabbi or whatever you are. We have to dig deeper and he says that it's clear that the duties of the limbs that we talked about the suka the fasting the charity and everything else would not be complete without an attachment of heart and soul to them. Why? Because without the heart's strong desire to carry them out, a person simply would not be able to achieve. In so many words, if your heart does not desire it, you will not succeed in it. A person can say, listen, I want to study today 5 hours, 10 hours, 12 hours, 15 hours, but right before he sits down to study, all of a sudden somebody turns on the game. All of a sudden, somebody says, "Let's go out to eat." All of a sudden, something is distracting him. And if his heart is not in desiring to learn the Tawra, he's going to watch the game. He's going to have a drink with his friends. He's going to play one of his games or whatever it is that is steering him away. Yeah, but what about the fact that you said you wanted to study all week? You've said you wanted to study for 12 hours. Yeah, I wanted to but the heart wasn't there. The heart wasn't there. In seph in chapter one verse number 24 we see the difference between theim our forefathers and us and how they had complete control over their heart. David Melik is chased by Shaul with an enormous army of 3,000 soldiers. Soldiers that are literally looking forward to destroying their king's enemy Davidid. Even though Davidid was a sadik, but if their king Shaul says he's a he's an enemy, then they're looking forward to killing him. Davidid knows that the Torah promises that if he is innocent told him, I'll put I'll bring your enemy into your hands. And one of the times that Sha chases after Davidid, David does not try to fight back. He hides in one of the places. The prophet tells us that Shaul's camp of soldiers parks and rests and Shaul goes to relieve himself. And since Shaul was a righteous person that was making a mistake, it didn't negate his righteousness. He was very very modest. So he went deep into a cave to go relieve himself. Inside that cave was where Davidid was hiding with his soldiers. Meaning that Davidid had the opportunity of a lifetime to rid himself of his enemy. And according to the Torah, he was allowed to was he's trying to kill you. You're allowed to kill him first. But Davidid's heart wanted to kill. But David's heart didn't want to kill. There's confusion here. Wait, Shaul is righteous. So, how could it be? So, what did the Vid do? He says, "Let's see. Let's see how my heart feels after I just cut off his tit. If it goes smoothly and I feel I can kill him, I'll kill him. David was a warrior. Knew all types of martial arts, was an extraordinary warrior. He didn't need any help from any soldiers. Davidid goes and cuts the tit of Sha, but his heart tells him this is not it. You're allowed to kill him. You don't need to. as as said to God will fight your wars but you shall remain silent. David then uses this corner of tit that he ripped out that he cut off to show Shaul as Shaul walks away from the cave. Look, I could have killed you. If I was really your enemy, I would have killed you. Shaul cries and realizes his mistake. The midash says about that we learned about in last week's parot that is a rash. In section number 67, it tells us the difference between the Rash and Sadik says that said in his heart, he spoke to his heart that he wanted to kill Yakov. It also says that Yuan spoke in his heart to do evil. In migil it says that Haman spoke in his heart meaning that the heart controlled the actions. On the other hand that sadikim like David spoke to his heart. Meaning that instead of the heart speaking to him, David told his heart what to feel spoke to our heart. Daniel the prophet or the in other places says he's not a prophet spoke to angels. Regardless of which one it is, Daniel spoke to his heart. Meaning he told his heart what to feel, what to do. And the is telling us here that if the heart does not desire, the limbs will not do. And if one could imagine that our hearts were not bound to embrace the desire and service of God, our limbs could not then be bound to perform the commandments which were obligated to perform. For no act is complete if the soul does not desire it. So when a person says listen I want to do good. I want to do good but yet they do bad. There's a problem means that you want to do good is just words. And the midrash says in the name of there are six things meaning six organs of the body that serve the person. Three of them are under the person's control and three of them are not under his control. The eye, the ear and the nose are not under a person's control. For a person sees what he does not wish to see. He hears what he does not wish to hear. And he smells what he doesn't wish to smell. Everybody understands. You're walking in the street. You're trying to protect your eyes, but some woman that forgot to wear her clothes before she left the house is in your line of sight. Of course, you can control yourself and look away, look down, but that first look is not in your control. or somebody works in an office and since he did cha he wants to not only protect his mouth and not say vulgar lang use viral language but he also doesn't want to hear it. So he doesn't listen to all the songs and rap and all the garbage that he used to listen in the past, but he goes to work. In work, there's all types of people. There's Jewish people, not Jewish people, religious people, non-religious people. In the business world, they use foul language. Especially here in America, every second word is another vulgar language. So he doesn't want to hear it. And one of my students asked me, "What should I do?" I said, "Nothing. This is business. You want to go into business, that's business. There's no way that you can stop the world from using vulgar language. You have to build yourself an immune system, a spiritual immune system of how to deal with it. Certainly, you cannot use it yourself. Certainly you cannot select something, choose something, listen to something that you know for sure is going to have it. But to stop the world around you from doing it, it's not possible. You just have to build yourself an immune system. Because this, the mid says, is not one of those body parts that you can control. You'll hear things you don't want to hear. And needless to say, smell. You go into a store of perfume. Of course, you're going to smell all types of perfume. But even if you walk in the street, even if you go to your office and you don't want to smell the perfume that some immodest woman is wearing, if she passes next to you, you're going to smell it whether you want to or not. So, the mid says that these are three things that are beyond your control. What you can control is how you react to it. But what is what is within your control, says the midrash, the mouth, the hand, and the foot are under a person's control. If a person wishes his mouth can toil in Torah, but if he wishes so, it can engage in malicious speech. He could either use his mouth to teach or to make fun of rabbis. He could use his mouth to say blessings for people or make fun of people. He could either give people compliments or say that's within his control. If the person wishes his mouth could even disgrace and blaspheme God, says the midash. Yes, that same mouth that's supposed to learn Torah, teach Torah, give blessings can be used to go against his creator. This is a side note. The has an interesting story about asked, "How come you didn't give us two mouths so one of them can eat and the other one can learn Tawra?" Because you're supposed to say the words that you're reading and move your mouth. Not just when you're praying, but also when you're studying Torah. says to look how much comes out of people's mouths when there's only one mouth. If I would have given them two mouths, the only thing that one of those mouths would be doing will be if not both of them. Meaning that just because you have the tool doesn't mean you're going to use it the right way. Similarly, the hand the hand is under a person's control. For if he wishes, his hand can perform the commandments. He gives the he could help somebody. He could do good things with the hand. But if he wishes, he could use his hand to steal. He could even use his hand to murder. And likewise the foot where under a person's foot if he wishes his foot can take him to theaters and circuses and all types of immodest and immoral places or places of late salut of scuffers. But if he wishes his foot can take him to the synagogue and to the bet midrash the study halls. But at a time when a person merits, the holy one, blessed is he, makes those limbs that are normally in one's control into limbs that are out of one's control. All of this I read for the purpose of the last one. What does it mean? What does it mean that if a person merits then Hashem will use those limbs in such a way that he takes away control? Who wants Hashem to take away control of his hands, of his mouth, of his feet? Explain if a person merits means not your limbs and your mouth and your legs but your enemies but your enemies. Because when the wicked seek to do harm to a person and use their limbs against that person that's loyal to Hashem, Hashem removes their control over their limbs, leaving them unable to harm the righteous person. And the Midrash gives a couple of examples from the Torah. when it came to the hand stretched out his hand upon the altar saying seize him and his hand that he had stretched out towards the prophet became paralyzed. This is in Kings 1 13:4 he wanted to kill the prophet that rebuked him and Hashem showed him the prophet is right and you are the one that's wrong. When it came to the mouth, it said he really got upset with initially with Yakov stealing the blessing. But instead of saying something against Yakov, what came out of his mouth? Indeed, he shall be blessed. Even was treated in a way to protect Yakov, his son. When it comes to the foot says, "My child, do not walk in the way with them. Withhold your feet from their pathway for their feet run to harm." See here, Abu Tai, we see how can take control over those limbs that are in essence usually under a person's control. And for those that are questioning, wait, how could the Midas say that thatu was in essence treated as if he's momentarily an enemy of his own son. Simple thought that Isab was a Sadik. He thought that Isab was really a righteous person. And only until Hashem unveiled his eyes and showed him who's the righteous one and forced him in essence to bless Yakov did not know. Now, just so you know, as a side note, certainly there's going to be people that either misunderstand or manipulate the Torah in ways that they say, "Wait, so okay, so maybe Hashem is the one that caused me to sin, or maybe Hashem is the one that did this or did that, and therefore I don't deserve punishment like the heretics say." And the Midrash Rabba says in section 67, Part four in the name of anyone who says that the holy one blessed is he is disregarding of sin his inards shall be disregarded meaning he will forfeit his life you will die why because he's teaching people to sin says the rather expresses his mercy in a way that he delays the punishment but ultimately he collects his due for every single thing that a person does against Hashem he will be punished and even if the midash didn't say this I wouldn't be allowed to say it even got PUNISHED FOR MAKING A cry where it says that Yakov caused Asav to cry a single cry. It was a big cry. When Asav heard his father's words, he cried out an exceedingly great and bitter cry. And the Midrash proves the POINT OF HOW EXACTING au is with reward and punishment. He says, "Yeah, I PUNISHED MY SON YAKOV." HOW DO YOU PUNISH YOUR SON? Yakov says, do you guys remember there's Pim in Pim? There's migrat is a story where amarly got annihilated by part of the reason of why the generation deserved the midatin was because of what HAPPENED WITH JACOB. HE MADE A SAV CRY. EVEN though he did what his mom, the prophet that Sadik told him to do, still that suffering still warranted that decree. And the Midash says in Shushan, the capital of the Persian Empire, it says and Modai learned all that he had all that had been done and he cried a loud and bitter cry. This is in Megatel chapter 4 verse number one. Meaning that just like you made a sav cry, I'll make your children cry many years later. So from here we see how exacting a is. So what does that have to do with taking over the limbs of a person? When the told us that if the heart is not there, the limbs won't follow. That also means that if somebody's limbs are doing something, that means the heart desires it. It doesn't matter what you say. So if you're doing dishonest business, if you are bad to people, you're bad to your family, you're bad to your wife, you're bad to your husband, whatever you're doing, that means there is some type of deformity within your heart. Now why would somebody care so much about that? Aside from not wanting to be evil, because there's a loss. There's a great loss for being wicked. Years ago, there was a extraordinary one of the who went through the Holocaust. in a way that story is unbelievable. Let's just say that if it wasn't one of saying the story, it'd be hard to believe because the says that if a person cheats, if a person lies, if a person does anything bad to anybody else, they'll pay for it. But furthermore, if a person is righteous will protect them. In fact says init page number 23 that when a person deserves a harsh punishment due to his sins, he made some type of sin and therefore Hashem needs to punish him. But because Hashem has so much mercy on a person, he sends him a poor person to knock on his door to give him a chance to earn mercy. When was in the Holocaust, one of the most vicious things the Nazis immig holes in the ground as their own grave and then they would kill them. And one of those times they had a group of people. Among them was the young Bahworth digging a hole. Each time they finished after they all finished digging the holes, the Nazis imam shot one after the other. And before they got to prayed to prayed to the trade of mercy and said, "Remember what I DID FOR THAT BLIND boy in the yeshiva and let me use that merit in this world so I can live. And suddenly when the Nazi evil coldblooded murderer gets to as he's pointing the gun at him, he looks at him and doesn't shoot. says, "You pretend to fall in the hole and I'll shoot into the air and then you run away." And that's exactly what happened. Mash as a took over this German murderer's entire body for the sake of the Sadik. But what did he do for the blind boy? explains that when he was in yeshiva, there was a blind bahul. When this boy came to the yeshiva that first night, it was late at night. It's 2:00 in the morning. There was no more beds. And the kid couldn't see where to go. All the other boys are sleeping in their bed and he sees this poor boy walking around not knowing where to go. Can't see. Says, "I brought him to my bed and he slept on my mattress. He slept on my bed and I slept on the floor. And every day whenever he needed something he would call me to take him to the bathroom, to take him to the bet midash to learn every day. How much time did spend on helping this poor man, this poor boy? I don't know. Every day, five times a day, 10 times a day. But at the end of it all, who did more for who? Not even in the wildest nightmares did think that he's going to be in the Holocaust, that he's going to be digging his own grave. And certainly he didn't realize that this mitzvah, this mercy for another Jew is going to save his life. He ended up escaping going to Antworp, becoming the chief rabbi over there, becoming one of He only died about 20 years ago, 25 years ago from what? from using the mercy that he had on another person to benefit him. He was having mercy on the boy because it's a Jewish heart. HOW COULD I NOT HAVE A MERCY on somebody else? He didn't realize that there was a decree in Shamine at that moment already BEFORE HE CAME TO THE world that he was going to be in a holocaust. And therefore the Zados says because he was righteous because he was doing good I gave him an opportunity to get out of it. How? I sent him a poor man to knock on his door to see if he takes advantage of the opportunity and saves himself. Many times people listen to the shim and they hear the general rebuke that goes on but they don't know how to apply it to themselves. They don't know how to apply to themselves. They think that if we're talking about being merciless in the cash advance business or other corrupt businesses, therefore this applies to those bad people. But the truth of the matter is this applies everywhere. If a person has no mercy in his own house, then his children are going to learn that. Then his wife will suffer, the husband will suffer, everyone that's involved will suffer. So much so that the says that a person has to exercise extreme caution not to verbally distress his wife because a woman was created in such a way that she is sensitive and therefore she cries quickly and heaven speedily responds to her. Meaning he could have a car accident, he could have a loss of money, he could have major problems. Why? NOT BECAUSE HE'S A BAD DRIVER, NOT BECAUSE HE'S A BAD BUSINESSMAN, but because he made his wife cry for no reason. The page 62b says shocking story about one of the great sadikim of the generation, Raumi. Raumi was so devoted to the Torah that he only came home once a year on Yum Kipu. And his wife who agreed to this who was willing to have her dear husband study Torah all year and to see him only on Yum Kipu. But one day he was so glued to the Torah that he forgot that it's time to go home. It's that one day of the year. And when his wife saw that he did not come home, she cried. And at that moment that the tear came out of her eyes, a kadosh took a cinder block from the ceiling and dropped it on him and he died. Some say that the ground itself opened up and he died. Either way, he died a horrible death. And the says this is BECAUSE OF THIS. YEAH, BUT HE WAS RIGHTEOUS. HE WAS STUDYING TORAH. YES. BUT he he made his wife cry unnecessarily. Another story of a sadik told by one of the in Israel, the chief rabbi of Mala who brings us up another story from the story of one of the fathers of Msiah Boaz. Everybody knows the story of Bos and Ruth. From there it becomes David Devidame. But Ruth was the second wife of Bos. She was the second wife of Vos. And his first wife he had 60 children, 30 boys, 30 girls. But Manor didn't have any kids. And therefore, boss thought that if I invite him to the weddings, he's going to feel bad cuz he doesn't have any kids. He's going to have to give me gifts and I don't have to give many gifts. He has no kids. So, he thought for his benefit, I'm not going to invite him to any of the weddings. 60 weddings. He was trying to do something right but man took IT TO HEART. WHY DOESN'T BOS invite me and is exact with to such an extent that Boaz suffered seeing all 60 of his children die during his lifetime for what? for not inviting man to the weddings. This is page 91A meaning sometimes a person can misplace their mercy. Sometimes a person can forget it. Sometimes a person can make a mistake. And if Hashem is exact is exacting with the needless to say, what about us? A person can think, well, okay, fine. Weddings, I don't have any kids or I'll invite everybody, my wife, I'll try to be nicer. How does this apply to every day? says that one of the and also says it one of the great things that a person can do is go to sh be the first one of the minyan one of the worst things one can do is be the last is be uh um the first one to leave don't run away but what about the last few people if you're the last one in sh it's a great merit what about in a situation where there's only two And both of them came to shul together. If two people came to shul together and one finished praying before the other page 58 says that if the if one of them leaves and doesn't wait for his friend rejects all of his prayers. You had no compassion for your comrade. you didn't wait for him. So, I'm not going to have compassion for you. Meaning, this is not just about the This is not just about the people that are mentioned in the Torah and the Tanakh. This is every single day. Every single day, it affects us. A person that forgets to have mercy is going to have a very very difficult life. Why? Not only is that special protection that got not going to happen to them. But a heart, a Jewish heart without mercy is going to make mistakes that can bring judgment on them. Now says in Shuva in the third gate section number 36 that a person has to remove all cruelty out of his heart. All cruelty has to be removed from your heart. So when says that the body doesn't work unless the heart is behind it and your body is working doing bad things that means that the heart is following it. That means you have not removed the cruelty from your heart. If you are cheating in your business, if you're cheating on your spouse, if you're simply a disastrous type of human being to certain people, but not all the time, that means there's still cruelty within your heart. IF YOUR WIFE cries every week because of you. If your children are constantly crying because you are simply a mean father, mean mother, not because you're rebuking them because you're trying to do and help them and and educate them, but rather because you're simply mean, then guess what? There's cruelty in your heart. If your customers are one-time customers because you're a cruel person and you hurt all of your customers, that means there's cruelty in your heart. If you want to save, yes, but I'm good husband. I'm a good wife. I'm a good father. I'M A GOOD MOTHER. IT'S JUST THAT IN business I'm making so much money. I CAN'T MAKE THAT MUCH MONEY ANYWHERE ELSE. YES, but you're cruel to people. Your customers are suffering. You're ruining their lives. S. But I'll I'LL FIX IT BY GIVING TAKA. NO. NO. You're not understanding. Having a cruel heart brings an enormous price with it. And the same raen says in the second gate in section number 18, know that the soul of the wicked, the soul whose desire is only for the cravings of the body during its lifetime, a desire divorced from the divine service and thus a soul separated from its roots. When it dies, it descends to the earth to the place of its desire. You desired materialism. Hashem brings you back to materialism, taking on the quality of dust, shimishmo, which descends and does not rise. Nonetheless, it is brought to heaven to be tried and judged, and that it may view how it is exchanged heaven for sha. the way a stone ascends when thrown from a slingshot. It's talking about kafaka meaning if you are in a business or simply living a style a a a lifestyle that is simply materialistic to the point where all you do is influenced by your addiction to material. Expect kafaka. Why? Apparently in Shimad said this is the puzzle piece that fits this board. After the souls are sent to heaven, it will naturally fall back to earth. Just like the stone plummets back to earth when its thrust is spent as the verse in Alif 25:29 says, "May the Lord's soul be bound to the bond of life with Hashem your God and may he fling the soul of your enemies as one flings a stone from a slingshot." Our sages said concerning this ina both the souls of the righteous and the souls of the wicked ascend above and are judged there. The souls of the righteous that sadikim are judged as worthy and are secreted beneath the throne of glory while the souls of the wicked descend once again scattered to the earth just as the verse says may fling the soul of your enemies. And that's why said in Mishap 11:7, when an evil person dies, hope is lost. For there is no hope that the soul of the wicked will emerge from darkness to light. As it says concerning the wicked man's soul in Taim 49:20, go to the generation of his ancestors, they will see no light for eternity. This also addresses the heretical statements of people that say that everyone gets the same punishment no matter what the crime is 12 months. It's not the truth. It's not true. Now, how does a person start working on removing cruelty from their heart? Cruelty that they see leads them to making people cry. Cruelty that leads them to being corrupt in their business. Cruelty that leads them to going against their creator and being ungrateful. He gave you seven days a week and command you to observe Shabbat and you simply ignore. You disregard. He tells you to eat as long as it's kosher. You dk eat non-cosher. He tells you you have one spouse, be loyal to that spouse. You cheat anyway. He tells you protect your eyes from immorality, from immodesty. You da look anyway says as follows in name of anyone who contemplates the following four points will no longer sin. One, from where does he come from? Two, to where is he going? Three, what he's destined to be. And four, who his judges, where he comes from, a place of darkness, his mother's womb. Where he's going, to a place of darkness and gloom, to the grave. Eventually, everybody dies. What is he destined to be? Dust, worm, and maggots. And who is the judge? The one who reigns over kings. The holy one. Blessed is he. Soishim bazal adds to this by saying as follows. A person can think that they're a big shot. because they made a lot of money, because people listen to them, because they're popular, because they have likes, and therefore they'll say, "Listen, if it wasn't Hashem's will what I'm doing, then I wouldn't be successful." Wrong. That's just arrogance telling you that. That's just the satan telling you that. And that arrogance will make you pay even further. And says, I'll give you an analogy. about your body. What is it like? What is it comparable to? Imagine there's a king and the king builds a huge palace and he puts many servants in the palace. Of course, he wants to show off this palace to all of the other kings, to all of the other people. Such a majestic, beautiful place. But right before everybody shows up, a sewage pipe blows up right AT THE GATE OF THE PALACE, pouring out all of the filth of the entire city, right at the entrance. And of course, everybody there that comes and sees this says, "Well, it's beautiful, but smells. It's disgusting. It would be so much better if the sewage pipe wouldn't pass through it." Says, "A person is just like this. The reason a kadosh made him this way is that if even now that the foul spring of waste pours through from his inerts, he still acts arrogantly towards other people. Then if he would have been made to produce an aromic uh meaning if he's still arrogant despite the fact that he has in essence a sewage pipe in his body. Everything that he eats comes out filthy. Then imagine if Hashem would have created that everything that comes out of the body would have smelled good. In so many words created us in this way in order to remind us not to be arrogant, not to be cruel, not to think that we are above the law, not to think that the world needs to comply with our will no matter what our will is. And the is trying to guide us into different chambers of our heart to let us know that yes obligated our limbs to perform the commandments. And because he obligated our limbs from there we learned that he also obligated our hearts. Because if we do the service of without thinking about it then even the service of is not a service of meaning you cannot go up to shm and say well I didn't know there's no such thing that you didn't know gave you a mind he gave you a mind you use that mind to study law study architecture study mathematics study science study all types of things. Why didn't you study while you were in this world? No, but uh I I went to sh. Did Hashem say that you finish all of the obligations there by just going to pray? Are you praying because God needs you to pray or you praying because you need something from God? If you think God needs you, then why pray at all? But if you're praying to God because you know you need him, then how come you didn't think about what did he command you? You keep asking for stuff. Obviously, if he's in charge of everything you need, you need to comply with what he commanded you. WHY DIDN'T YOU THINK ABOUT THAT? When he said in the ten commandments, don't steal, why did you think you're allowed to steal? When he said in the ten commandments, don't commit adultery, why did you commit adultery? So, a person cannot say that, no, everything's okay. If if if God didn't want me to do this, then then he would have stopped it. No, he gives you free choice. You could do whatever you want. You're just going to have to pay the bill. you're gonna have to pay the bill. And this is all common sense. That's not so common. If you're already religious, you study, you study hum, you put a keepa on, you act modest, and yet you allow yourself to be in a business or in a lifestyle that is constantly hurting other people. That means that you have turned your heart into a heart of stone. So stories like of Christworth where Hashem literally manipulated somebody's body just for the sake of saving the Sadik, don't expect that on yourself. If there's a sickness, DON'T EVEN BOTHER PRAYING FOR A CURE. If the judgment starts to come, don't think that say, "No, no, you know what? We'll make a miracle for this guy. We'll make a miracle for her." No, no, you ruined it. You were merciless on other people. Why would you expect Hashem to be merciful on you? Without a heart and soul, the service of Hashem is incomplete. And that's why the says to us, everyone understands that we have to serve Hashem outwardly. by giving, by doing the mitzvot, sukkot and everything else. And from that we should arrive at a very clear conclusion that our inards also require to be part of that service. We can't just claim ignorance. We can't just say no, somebody said it's okay. Just like before you fulfilled any of the mitzvot, you found out about them. Can I just buy any or it has to be a specific type of can I buy any type of or does it have to fit a specific type of can I BUILD MY SUKA ANYWHERE OR IT HAS TO FIT certain laws? Every one of the laws that commanded us requires study, requires thought process, requires following a set of rules. So if all of that is required for the outward service of Hashem, then needless to say, we have to investigate our hearts and see where our heart lies, literally where it's lying to us. A person can't just go through this world thinking that they're a you know perfect you know in every way and only the obvious things only the obvious things are things they need to fix. You have to look, you have to think what kind of fruits are my actions producing in business, in marriage, in parenting, in in in everything. What kind of fruits are coming out of me? Are they all filthy like the sewage pipe THAT BLEW UP IN FRONT OF THE PALACE? Or are there some good things? My business is helping people. My marriage makes my spouse happy. My parenting is working because my kids are all righteous. Look at the fruits and you'll find out what kind of tree what kind of tree came from. And needless to say, look at the quality of the fruits and you'll know what kind of roots that tree had. This is all common sense. That's uncommon. Because from our holy Torah that very very few people realize if it's not for the Torah we would be worse than animals. This is what we can learn today. I think it's more than enough for each and every single person to investigate their life. every part of it. Your marriage, your work, your parenting, being a If you're a child and you have parents, are you making your parents constantly happy or you're making them sad all the time? If you're making your MOM AND DAD CRY all the time, THEN YOU'RE NOT A GOOD KID. YOU HAVE to fix it. You have to fix it. Why? Because if you don't fix it, the damage you cause others, you're going to bring on yourself. And the damage when it comes to you, it's much worse. It's good to be good not because of just helping other people by the good that you do but rather also because when you do good in accordance to Hashem you get good from Hashem and no one can hurt you even if they want to because fight your wars for you fight your wars for May be his will that each and every single person that watches this shares this with countless people. So at least every single person has 10, 20, 30 people that could potentially do chuva. Not just for the obvious mitzvot, but even for the things that are often ignored and simply thought that they're not relevant. This is what distinguishes us from everyone else. A Jew has signs. One of them is a merciful heart. If you're finding yourself without a merciful heart, then you left your Judaism at the door. We can't be like the idol worshippers that call themselves the religion of mercy while they murder people for 2,000 years just for not being the same religion they are. Amil has to be really truly the the nation of of mercy. If we simply ignore everything but our own lust, but our own will, we're hurting each other and we're hurting ourselves. I'll give you another couple of stories that really put thing in perspective. It was a bah that uh came to Rab Frame wanted to learn. He was really really bright. Robert Fry tested him on the whole shas we had a whole program with him and he told him listen I want you to really help my brother. What happened with your brother? He says my brother is a goon. He's a genius, but something happened to him in the yeshiva that he left everything. He's still religious, but he could have been he could still be something very special. And this is the story. Not only the story, but also showing you how a sadik is a sadik. This young boy was doing really well in shisha. He's a good learner, good midot, righteous person. But of course, some people are not so righteous. Some people are jealous. And one of the other kids in the school was very jealous of him. So he decided to spread a false rumor about him. Well, this rumor got to the rabbis, was a horrible rumor and the rabbis made a mistake without investigating things and they told him, "You have to leave the yeshiva." And this practically broke the boy. He was such a good learner. He was doing so well. Why do they believe this? Well, they made a mistake. Years passed. You know this this young man continued learning a little bit but not in the same way. Learned how to be a shet learned how to be a sufair but stopped learning like he used to. years passed and one day the his brother is sitting in the uh bus stop and he hears the guy that's next to him waiting for the bus on the phone. He's talking to somebody and he's really really upset. He's telling, "Listen, I've been married for a few years. Nothing. the doctor is saying my wife can't have kids, I can't have kids. They don't really know, but they're saying it's it's just not happening. And I thought about it and I think it's because I spread a false rumor about one of the kids in in yeshiva years ago. And because I did that to him, Hashem is punishing me. And he says the boy's name. As soon as he says the boy's name, the brother hears this. And rightly so. He says to the guy, "You know that kid that you spread a false rumor on? That's my brother." No, really? Yeah, that's my brother. He goes, "Please, please. I'm trying to reach him. I'm trying to find him. I don't know where he is. Can you please call him right now? I want to say I'm sorry." He calls his brother and his brother's Sadik. He forgives him. A year later, he has a kid. Now, he didn't have to forgive him all the damage that he caused him, but I can assure you his mercy on someone that tried to destroy his life will end up bringing endless fruits of joy to him. Certainly the guy benefited now he has a kid he got forgiveness but that merciful heart you can't just develop it overnight you have to work on it every day to see how your actions are affecting everybody how your actions are affecting everybody. A person that has no mercy will also be ungrateful. A person that has no mercy will have a terrible marriage. A person that has no mercy will have terrible relationships with their children. A person that has no mercy will end up losing their because if you don't have mercy, you're the opposite of the attributes of Hashem. Mercy sounds good. And many people think they have it. If you want to check whether you have it or not, check the fruits that you produce from your business, from your marriage, from your parenting, from all the things that you're involved in. Do they look good? Do they look healthy? Or is it just benefiting you? If it's only a one-sided benefit, you'll see that there's some lack of mercy somewhere, fix it before it's too late. Thank you very much for learning with me. Hashem bless each and every single one of you to apply this to your lives to become more compassionate to become more merciful and to become better serves servants of anyone that wants to support can donate on our website bzadashem.org or bhtora.org And certainly those among you that ask a lot of questions or have a lot of questions, watch the lectures, but you can also get the AI rabbi app that we have AI rabbi.org or AI rabbi on the app store. And uh all of the questions, day-to-day life, how the Torah applies it, how the Torah clarifies it, all of it is there. and mam. It's unbelievable the types of answers that people get for questions that uh honestly I didn't even know existed. They sent me some of their questions and their answers and it's brilliant. AI rabbi.org. It's cheap, it's affordable, and it's certainly very resourceful to have. Call to study again later this week. >> I'd like to introduce you to your new best friend. We did it. AI Rabbi is here. It's an AI model that is based on kosher Torah sources, 30 different languages that are available to you. So if you want to ask it in Spanish, in Chinese, Portuguese, whatever you want to do, it's available for you. Can you tell me about timestamped to the shield? You press this green button, AI, Rabbi, on your WhatsApp. You'll have the ability to ask questions at will. You'll be providing sources and most importantly, you'll be able to know the truth and be able to rely on the sources.