The key to a successful life! - Sha'arei Kedusha (Gates of holiness) Part 2 | Gate 3

We are in second part third gate of Shaarei Kedushah. I'm going to go back a little bit cuz we I think the last class was before Pesach. Uh just to bring us back to where we were. We did already a few classes. Uh but since a long time passed, then we definitely need to refresh our memory. The title of the gate is bischam kiyum haTorah vehaMitzvot. The reward the the schar is really your pay. Your paycheck. We'll call it a reward. The reward in the fulfillment of the Torah and the mitzvot. Now, there is definitely with no doubt the concept what Rambam teaches us that is called sachar ve'onesh. Sachar ve'onesh, the reward and punishment. You do good, you get a reward. You do bad, you get punished. A lot of people don't like hearing it. What? Hashem is punishing us? Well, I uh I can relate. I'm a father, baruch Hashem, to seven wonderful kids, and I punish them, too. I don't think I'm a bad father. I'm going to have to interview them one by one. What do you think of your father? Well, I think he's uh So, when I punish my kids, that doesn't mean I'm a I'm a bad father. Uh punishment can be also a change the word to guide instead of punishment. But nevertheless, yeah, if a kid misbehaves and I punish them, it's for the sake of educating them and giving them the right uh uh awareness, knowledge, education, and so forth. So, also the Kadosh Baruch punishes us. If one will ignore the fact that the Kadosh Baruch that the master of the universe punishes us, then you're missing the whole point here. I know a lot of people saying God is great and he good and he doesn't punish us and But the Rambam says clearly, there is a concept of sachar ve'onesh. Sachar, you do something good, you get a reward. You do something bad, you get punished. That's how it works. And not because God is bad, rather because he wants to bring you to the right place. And unfortunately, most people learn the hard way. That's how people learn. You learn when you get punished. If you are uh special and you can over power your limitations and learn without being punished, great, even better. But the fact is that there is a system of reward and punishment. Now, in the beginning of the gate, it says that you need to know that when you're doing a mitzvah, uh interestingly saying al shorsham, the way the mitzvah needs to be done hitting the nerves, so to say, because really when you do a mitzvah, you need to hit a nerve. And that's my terminology, okay? That's not coming from any source. Mitzvah, you can create you can translate it to be uh commandment, right? But mitzvah also comes from the word in Hebrew tzavta, which means uh tzavta together, a strong connection. And when I do a mitzvah, I there's a certain chain of reaction that happens. When I do a mitzvah, first of all, I listen to the to the desire to the commandment of Hashem. I fulfilled the will of Hashem, which in itself, when you're thinking about it, it's it's a it's it's a besides a merit, you fulfilled the will of Hashem, the master of the universe. That in itself is a great thing, right? Uh amarti venasa ratzoni, right? That's what it says that the Kadosh Baruch Hu was asked, "Why are you so particular with the mitzvot?" He says, "Because I said something and it was done." That's it. So, by you fulfilling a mitzvah, forget about the reward, forget about everything else, you listened and obeyed to the will of the creator of the world. That in itself is a very high level. So, you tap yourself on the back when you do that. But next when you do a mitzvah, you are bringing godly revelation into the world. That's why our sages added to the mitzvot blessings. Up until a certain point, there was the mitzvah, but without the blessing. So, our sages added, Baruch atah Hashem Elokeinu Melech Ha'Olam asher kid'shanu b'mitzvotav v'tzivanu, right? Uh bless you, the master of the universe, the king of the world, that has commanded us to do whatever it is, to put tefillin, to put tallit, to to blow a shofar, and so forth. So, when I say the word baruch, baruch will be translated as uh blessed. But baruch from real Hebrew, it means to pull down. So, when I say baruch atah, I say when I say baruch really, then I pull down. Who? Who do I pull down? A tie. You. Who's you? Elohim Melech Olam, the our God, the God of the world. So, the blessing is not less important than the mitzvah itself. If you sit if I now put filling without a mitzvah, yes, uh according to the to the law, I I did the mitzvah, but I missed a big part of it. It's not that I didn't put filling on. If I would put now filling on without the brachah, I I did a mitzvah, even if I didn't say the brachah. But nevertheless, I still have to say the brachah cuz that's the preparation. And that's the connection. It's not a class now explaining about brachot, but when I say a brachah, I pull down Hashem into the world. There's a concept in the Mishna that it's talking about that once they used to take a tree and bend the tree down into the ground, and one of the branches, cover it with sand, and then would grow another tree. Okay? That's called Avrachah. Avrachah means when you pull one tree down. That's where we learn that the word baruch is really to pull something down. So, that's the next thing that happens when I say when I do a mitzvah, I bring I I make room, and I bring presence of Hashem into this world. Can you imagine what a great achievement that is? And then of course they do the mitzvah, which I will get the reward for doing this mitzvah based on the intention and based on the intensity and based on many on how I actually did it. And but really when you want to go another level, I told you before that when you do a mitzvah, you pinch a nerve. Now, if you pinch the nerve the wrong way, it's excruciating pain. Right? Talking about in physical world life. Really, when you do a mitzvah, you're pinching a certain nerve in the spiritual world. Because I can do the exact same mitzvah that you do, and it will have a completely different effect. One man puts feeling here, another person puts feeling there. Two different Same mitzvah. Totally different effect. And even in the same person, the same mitzvah two different days. My feeling today was not like the feeling yesterday. Yesterday I was in a rush. It was like that. Today I have Yeshua that I'm I'm not going anywhere. Or even worse, I'm in a bad situation. I need to save the attention. I need to pray. Suddenly my feeling has a much more importance. So, how you do the mitzvah, your intention, the intensity, the thought, the desire, everything, that's like pinching the nerve. Because from thousands and thousands of times that you do the same stuff same mitzvah, it's not the same thing. You need to have the right focus to be in the right place, have the right intention, and so forth. So, with that said, we have to understand that the this book, Shaarei Kedushah, is really the intention of the book is to teach a person how to reach Ruach Hakodesh. That was the intention. Okay? Ruach Hakodesh for dummies. Follow what it says in this book, you will have Ruach Hakodesh. How many successful people we had in the last 400 years? Three. Well, maybe four. And and I'm joking. Could be much more. But uh it's not so simple. If you follow the rule Listen, we're only in the second part. It's not impossible. Everything that we read is like Of course I can do that. For 3 days, not all the time, and all everything together. It's not so simple. This is like being a Jew on steroids, this book. But nevertheless, I read the book several times. I know that there's a great chance I'll never reach to really performing what it says, but even if I can add every time in my life one little aspect, then I know that's sufficient. I can't cover the whole thing. Maybe one day Hashem will give me this coot and the ability and the time and the desire and the means and the ways and but to really follow every little line here, you have to be so dedicated and so focused. It's not so simple, okay? But nevertheless, you need to acquire as much as you can and to to add that to your resume and how you participating in your service to Hashem. So not everything you can do, but the the smart student incorporates from what we take here as much as possible. Okay? And even if you don't do it in one shot, then I told you even in in the summary of last chapter, don't do everything. It's impossible. You maybe will be able to do everything for 3 days straight and then it's too much. You you know, and where do we see the proof to that? If you remember 2 years ago, was it two or three years, maybe even going three years ago? Remember we did the 40-day journey? Three years ago? It was right after Corona, right? Three years ago. 2020. It was the spring of 2020. Yeah, so 3 years ago. So if you remember, we started around this time. We did the 40-day journey and in the beginning we started like lions. And in the in day 32, we weren't so like lions. We were like with our tongues out already. Cuz we learned a lot, we prayed a lot, we added a lot of reading of certain things. It was pretty intense. So, it started. We all started with a lot of fire under our wings, but it required a lot. We were praying here and learning and hours of learning. We did like amazing things. But, towards the end everybody was like It's not so simple to be so focused on what you need to do. But, a smart student finds the things that are easier and puts them under their wing and to make it kind of a habit. You don't serve a sham as a habit, but you want to make it like your kind of your daily routine. So, here we're talking about and I don't know how far we'll go. I'm going to summarize what we learned the last couple classes. I don't know we might even reach just to where we ended up, but it doesn't matter. It's all part of the learning and it's all good. Since the title is with the reward of the fulfillment and the and the achievement of learning Torah and doing fulfilling the mitzvot, then one needs to understand that the reaching to a high level of spirituality is dependent on your mitzvot. Okay? There are different groups in the world right now that teach Kabbalah. And whatever, I'm not going to now start badmouthing all the groups. But, they miss one big element. And that's why they're popular, cuz that element is removed. Is that you have to be observant. You can't learn and practice the teachings of Kabbalah without observing the Torah. It's It's not going to work. So, you might learn the the terms. You might learn some fancy approaches, but you're not really learning the right way. The result of that is that whatever that you do that might be good, you're actually channeling in energy from the wrong place. That's the the end result. Okay? Cuz I know a lot of people who learn Kabbalah and they feel enlightened and inspired and blah blah blah, but since it's not drawn from the right place, then the energy is coming from klippah. So, it's you know, it's it's all mixed with with with evil and poison. So, nothing good will come out of it. I'm not talking about now right now heresy and blasphemy and I'm talking about just for you all the persons in the way. I know a lot of people whether they go to this group or that group or this center or that center. If the Torah the the mitzvot and the Torah is not involved, you you can't achieve and fulfill what the teachings of Kabbalah teaches you. You're not going to reach to that level. And even if you feel inspired or touched or you feel that you spiritually grew, it can easily come from the klippah. And by the way, a lot of people are very confused because they see spiritual growth and they don't even know that it's 100% coming from the klippah. And why would the klippah will do such a thing is to feed you and feed you and feed you and feed you exactly like they feed turkey chickens, right? That's how they call turkey chicken or just turkey. Just turkey. They feed the turkey and they feed them and feed them and feed them and then they kill it to eat it when it's fat. Okay? That's sometimes what the klippah does. It gives you clarity and inspiration and guidance and you feel you're in touch with everything and you're so holy and spiritual and the klipa would lead you by your nose to a trap that then you crash because that's how the klipa works. It feeds off your kedusha. So, why am I saying that? The foundation for anything spiritual is the Torah and the mitzvot. Now, you don't have Torah mitzvot, you'll never grow in the spiritual way. That's how it works. End of story. There's not much to elaborate on that. So, here he says, "Let me tell you what the Zohar explains about the fulfilling of the mitzvot." Because technically many people will say, "Oh, I'd rather just learn all day long. I don't need to do the mitzvot." Uh very few people in history like Rabbi Shimon bar Yochai were exempt from the mitzvot and that's it. You're not exempt from the mitzvah. Now people saying, you know, cuz it says in the Mishna if somebody the Torah to him and to him, he can be exempt from Kriyat Shema. We're not in that level. I don't think we have many in our generation that Torah Torah to him is his craft that your Torah is your craftsman or your your art or Yeah, it requires a very very high level. Saying in other words, we need to fulfill the mitzvot and learn the Torah. Now, he's explaining everything based on Tikkunei Zohar, specifically Tikkun Yud Chet, the 18th Tikkun. So, everything in this part is in Aramaic quoted from the from the Zohar. It starts by explaining that every person is ex- kind of exactly Look at the hashgacha pratit. Kind of what we spoke in the previous class now about Gate of Incarnation that from Adam Rishon we're all pieces and and details. Same idea. That each and every one of us is like a part and a detail of one of the organs or limbs of Hashem. Okay? And again, don't limit Hashem to organs and limbs, but if exactly what we just learned literally the class before in Shaar HaGilgulim that Adam HaRishon was one collective soul that included in him many different souls, when was the details revealed? When the souls parted from Adam HaRishon and came into bodies. Same thing here. If we would picture the master of the universe in a shape of a body, then each and every one of us comes from a certain organ. Okay? Before we talked about from the soul of Adam HaRishon, here is talking to us the exact same thing from the structure of the master of the universe. Which means that each and every one of us was pulled down from one of the we'll call it now one of the organs or the limbs of Hashem. You from the eye, you from the ear, you from the from the leg. We don't know yet why, when, who, and what. More than that, every organ of Hashem corresponds to one of the Sefirot. If you're reading in Tikunei Zohar in Patach Eliyahu, then the he kind of draws the Sefirot kind of similar to the organs of a human, but every one of the souls and the mitzvot is also corresponding to one of the Sefirot. And what I'm telling you now, I'm not reading from the book, I'm just kind of summarizing what we learned in the last few classes. Every one of the 613 mitzvot that we do are hanging from or dependent on one of these organs. Which means that if I put feeling on, then it corresponds to the left hand. Which will root back to the left hand of Hashem. Which will correspond to the sphere of Gevurah. Okay? Now, if something is confusing, don't don't get discouraged right now. It's not so important. You need to get the idea from here. So, every mitzvah that we do is rooted in one of these limbs of Hashem. Okay? Now, what's important to know is that in any mitzvah that I do with my physical body, because uh there's a lot of mitzvot that don't correspond to my body. Can be mitzvot of ahavat Hashem, when I love Hashem. That's it. You can say it's from the heart, okay? W- which it's kind of is, but there are mitzvot that are that I don't do with my body. But nevertheless, when I do a mitzvah with my body, and most of the mitzvot are with my body, that's the beautiful connection here, is that when I use a part of my body to do a mitzvah, then what I do is that I bring Hashem's presence to shine upon that organ that does the mitzvah right now. Just imagine, that's what I was taught when I became observant. And when you cover yourself as a man with a tallit in the morning, you should have the understanding that Hashem is like a hugging you. Forget about other meditations that one should have, if you have the time. But, you know, if you've seen the men how they cover with a tallit, so each one will have their way. So, the Sephardi will put one over the shoulder and throw the other one on the back. And some of the Ashkenazis, they they do the same thing. One hand like this, one hand like that. And there's different ways. Each one do what they what they learned, what they're connected to. Some Some people Some throw their hands. This is There's a way to do when you wrap the tallit, but many have the custom that when you're saying the blessing and the tallit is still covering your head, there's certain verses of Tehillim. Each one according to their nusach. So, the time a man should have also in the mind that that I'm being wrapped right now with the presence of Hashem. But I'm covered with a tallit. Now, I know many women will come and say, "Hey, I want to be wrapped with a tallit, too. I also want to feel Hashem hugging me." Women who are exempt from many of the mitzvot, you are exempt from these mitzvot cuz you don't need the physical object to get to the same spiritual level. Okay? I gave you a free pass today. So, a lot of women are like, "Yeah, I want to be included, too." It's almost like getting your paycheck without going to work. I wouldn't mind getting a paycheck once a month and don't have to punch your sign the clock. So, women in their spiritual level are exempt from certain mitzvot cuz they don't need the physical object and the ritual in order to reach to that spiritual level. That's it. As simple as it is. And in some of the mitzvot, listen, not that I'm now going to start encouraging you to do certain things, but a woman, for example, is not exempt from putting tefillin on. We don't put tefillin on. Women don't put tefillin on, but it's not that they're prohibited from putting tefillin on. There are some women, I'm not talking about the women in the Kotel. That's just some way to How do you say provoke it? Provocate? How? It's a provocation. Yeah, but how would you say it's a way to provoke How? Not provoke. It's No, but it's a way to to It's provocative. Yeah, it's just another way to start fights. Trust me, if you follow follow any of these women to their home, I guarantee to you they don't keep kosher, they don't keep Shabbat, and they don't do anything. Once a month suddenly they're pious. If you were really once a month pious, then fine, put your tefillin on. But to do it in a provocative way to to start arguments, and this there's nothing holy there. Guaranteed to you, open their tefillin, there's it's not a kosher tefillin. Uh but why am I saying that? A woman is not A woman is not Excuse me? Prohibited. Yeah, yeah, a woman is not prohibited from putting tefillin on. Listen, cabalistically it's not so good. I explained once to once when we were praying one of the women who were standing on the other side of the partition was very upset. Why can't she be next to the Torah? I also want to be next to the Torah. And and I told her, "Listen, it's not appropriate for you to be next to the Torah." And she didn't like that, and I told her, "Don't take it the wrong way. The Torah is corresponding to the sefirah of malkhut, which means a queen, and women are also corresponding to the sefirah of malkhut. A woman is a queen, and it's not appropriate that two queens are in the same room, and one should take the glory from the other." So, with that she related. She was like, "Oh, that is something that I can relate with." And I It's not that I was trying to fool her. That's the reality. It's not appropriate to have two queens next to each other. So, some things are not prohibited by the Torah, but they're not necessarily appropriate. Same thing with feeling. Feeling is also malchut. And the feeling, if it's not done the right way, can also bring a lot of dinim. So, if you don't need to do it, why why you want to put yourself in the situation? You can get the exact same spiritual effect without the physical object. So, we you don't need to do it. So, again, I'm not going to get into that saga now. A lot of mitzvot women want to do, some there are exempt. And it's based First of all, that's the will of Hashem. It has nothing to do with you. Second of all, like I told you before, when you pinch a nerve, why would you want to do something that will cause us a problem? Trust me, I would In many cases, would rather be exempt like women for many of the mitzvot. But, going back to what I was saying, yes, the when you do a mitzvah with a physical organ, the word that he's using here, let me read it. I'll quote, "Bechol mitzvah she'oseh, every mitzvah that you do, gorem lehamlich et Hakadosh Baruch Hu al oto eivar." The translation is that you are crowning Hashem, or you are making Hashem king on that limb. In other words, if I use my hand to do a mitzvah now, then I bring the presence of Hashem on the hand, which means that I bring kedusha on my hand. That's why, you know, it's a big problem when a person is Torah-observant and prays three times a day and reads Tehillim and learns Torah and all these good things, but the person also slanders or speaks lashon hara, gossip, or lies. The tool that you use to praise Hashem and to thank Hashem and to bring words into the words of Torah into the world, the tool is damaged. Then how is that affecting the Torah? If I'm slaughtering now an animal and my knife is not 100% sharp with no blemish, let me say it the other way. If I'm slaughtering an animal and my knife has a blemish, the the the shchita is disqualified. A, I caused pain to the animal. Even if it's You're talking here a microscopic blemish. And the way that you test it, you know, if you ever saw a shochet, that's the problem with the shchita in most of the cases. They don't check the knife. They don't check everything. But a normal shochet, every time before they slaughter, even if it's 20 chickens one after the other, they check the blade. And you check it on your on your nail. If there's a a millimeter of a blemish, you'll feel the the bump. That's it. The knife is blemished, the shchita is not kosher. So, forget about that the animal feels the pain, but the shchita is not kosher. So, same thing here. If I use a tool to praise, thank, pray, and so forth, but the tool is damaged, how is that affecting the Torah? Right? If I lie, then I damaged my my the the tool that speaks. Lie, I cheat, I slander, I gossip, I curse. So, the tool, I'm calling it a tool, can be the hand, can be the tongue, can be the legs. So, when I use a certain part of my body to do a mitzvah, then I'm inviting Hashem's present on that mitzvah. Right now, the presence of Hashem is on my hand, on my finger, on my eyes. That's a It's a very powerful thing to think about. It's the same thing in anything that I do. I'm talking about my mouth. How is it about that I use my hand for charity or to put filling on or whatever and that hand, you know, hits somebody or steals something? So, one has to have the awareness. Wait a minute. If I'm a Torah observant, some things need to be put in perspective. You know, now, for example, we're in the Omer. So, many have the custom not to listen to music during the Omer. Now, I emphasize the word that I said in my sentence, custom. Okay? It's a custom. It's not a halakha. The halakha is that I'm not allowed to have a festive event with live instruments. That I'm not allowed. So, the hypocrites that pretend that they're not listening to music during the Omer and then on Yom Ha'atzmaut, they go to the live shows, that's hypocrisy. That's what you're not allowed to listen to, the live show. Oh, but it's Yom Ha'atzmaut. Oh, so what? If it's Yom Ha'atzmaut. Yom Ha'atzmaut is the Independence Day of the state of Israel. There's no independence of nothing. We didn't get any any independence. We got underpants maybe, not independence. So, you people who don't listen to music during the Omer, but they go to the live shows on Yom Ha'atzmaut. Are you kidding me? That's the music you're not allowed to hear. So, again, I'm not getting into anybody's decisions. I gave a class a few years ago, are we allowed to listen to music during the Omer or not? I brought all the all the halacha, what is allowed, what is not allowed. And you know what was one of the conclusion that I gave in this class? Listen. Al pi din, if it's recorded and it's coming from a radio, there's no prohibition to listen to it. Okay? So, what is worse? To be very particular with your custom of not to listen to music on Sefirat Omer, and it's I'm repeating, it's a custom, or to say lashon hara? So, you're not listen You're very particular with not listening to music on the Omer, which is a custom, but to shut your mouth with lashon hara, that's okay. So, I'm sorry to tell you, I don't accept your custom. Don't talk lashon hara all day long, then take a custom that you're not listening to music. But you are very frum not to listen to music. Frum means observant, religious. But to control your mouth, that is not in the category of the severity? I'm sorry to tell you, you have your priorities set wrong. First, zip your mouth, stop slandering, stop talking lashon hara or lying, then become refined more and say I'm going to take on myself not to listen to music during the Omer. Now, again, don't get me the wrong way. A lot of people say, "Listen, lashon hara is very hard for me. It's easy for me not to listen to music. So, I want to take something small versus something big." I accept I respect that 100%. That's what I told you here, you grab what you can. You can't grab something big, then grab three things that are small. No question. So, for some people they say, "Listen, my yetzer hara with lashon hara, I can't shut my mouth, but I cannot listen to music." And maybe that little custom helps you become a little bit more focused. Great, go ahead. By all means. I'm all for grab as many little things as you can if you can handle the big ones. But I don't like the hypocrisy of people that they they they will very firmly be against and I'm using this example. Give me another things. Not listening to music and then the person is it's screaming at you for listening music while they're slandering somebody else. No, come on. You know, I have a neighbor who plays music now every day. He plays music. He has a little radio. He plays music. Okay, whatever. Not necessarily the might have been music. He plays music. So and you hear it from the from the from the window. And so so somebody told me, "Look at him listening to music during the Omer." And then and then and then and then and I'm like, "Do you listen Do you not listening what's going on here? You're trashing him for listening to music, but you're trashing YOUR SIN IS WORSE. Do you you you'll deal with stuff that he you understand what I'm talking about. THE GUY COMES TO ME, TRASHING this guy for listening to you. Your sin is worse. You know, badmouthing him. You're slandering him. So you know, the mitzvot they have to be in the right perspective. You know what I mean? And again, don't get me wrong. I I'm also constantly trying to become a much better individual and I had many periods in my life that I said I cannot perform 100% the mitzvot. Let me grab whatever I can. Okay? Cuz a lot of people have the "Oh, if you're not following it the right way, don't do nothing." Okay, that's one approach. I had always the approach, if I failing here miserably, that should not take me away from doing other things. And my method when I grew up spiritually is to grab as many of the simple and easy things as you can. Because they you know, in Hebrew they say miti pal miti pan shlulit. From you put one drop and another drop, you'll get a puddle. So when I was becoming observant, it was very hard for me to observe Shabbat. It was very hard for me all the many different things. So I said, "Okay, I can't do the big things, I'll do a lot of the small things." And I'll be very particular about the small things. One, because the small things become habits, and they become like your way of life, and then you add more, and you add more, and eventually you'll start hitting the big things. But that's not what I'm talking about. I'm talking about the example I just told you that my neighbor puts music on. And if it would bother me, I would quietly knock on his door and tell him, "Listen, I don't listen to music. I'm glad that you are listening. Can you close the window, or can you put it a little bit softer? I don't want to listen." But I won't make a whole stink out of it. What's the joke here is that person A comes to me to trash person B that's listening to music. So and the one who's trashing is supposed pretending to be so observant. How dare he listen to music on the omelet? And I'm saying to you, you are now failing with one of the most worst sins. And this person is just breaking a custom. So things have to be in the right perspective before you're coming down to somebody's coming down to somebody's life. So why am I saying that? Let's go back a little bit. When I do mitzvah with my body, I bring Hashem to dwell on that part of the body. Sometimes it's the entire body, sometimes it's just a piece of the body. If it's a man in the morning, he has to fill it on his hand, then imagine the presence of a sham dwelling on the hand in that moment. You don't want this hand later on to go and steal or hit or do something that will contradict what you did with the mitzvot. Now, in one way it's a catch-22. We constantly going to sin. So, what I'm not going to do any mitzvot? So, one has to understand there's a concept taught by Chazal mitzvah shelo lishma yavo lishma. You doing something with the wrong intention or you doing it the wrong way, eventually it would lead you to do it coming from the right way. But, I need to understand that to have it in my perspective that if I use my mouth to pray and to learn Torah and to do good things with my mouth, then the presence of a sham is on my mouth, on my tongue, on my teeth, on my gums. I would like to make an experiment. I don't know how you would be able to do that is to take a person that doesn't slander, cheats, lies, curses, uses foul language, and so forth and to see if they have teeth problems, teeth and gum problems. Now, this curious. It's just right? Cuz technically they shouldn't have any problems with their teeth, gums, or tongue, or any oral situation thing, right? It would be a very interesting experiment. Now, one might say, "Listen, I have teeth problem and I don't slander." Well, maybe you slandered 20 years ago or 40 years ago or maybe it's the lies or maybe it's being tricky with your mouth. I don't know what it is. I can tell you for a fact that when I became observant and up until today I have horrible teeth. Now, for years I would blame it for years of abuse of drugs. But, when I became observant, my I barely had teeth. And I suffered tremendously with my teeth. I always attributed, okay, I abused drugs for many years. It ruins your teeth. But at later on, I was like, who am I kidding? For years I would curse, slander, cheat, lie, manipulate. I mean, my mouth was a deadly tool. This mouth made millions of dollars fraudulently, how do you say, fraud fraudulently? And needless to say what horrible things came out of the mouth. So, you pay for that. You pay for that dearly. And I'd rather pay in this world than in the next world. I have also a very dear friend of mine was going out through severe, not severe, I mean intense surgery all over the mouth. And I told him, and he's suffering a lot, and I told him, that's your tikkun. Obviously, you lied, cheated, slandered, used foul language, whatever it is with your mouth, Hashem is now giving you your your tikkun. You suffer cuz teeth prob- teeth pain is one of the worst. But nevertheless, you damage with a certain organ, then it has to have a tikkun. I told you a few months ago, I broke my hand. Remember I told you I felt like I'm not clumsy. And I and I I did some move, my hand hit the wall. It wasn't like even a that I fell. I mean, and I broke my hand. And as I'm sitting in the ER waiting for them to put the cast, I'm like, what what what do I need to learn from that? I'm trying to figure out what what what's the tikkun? What's the message? What's the hint? What is Hashem telling me? The right hand, specifically here in the wrist. I didn't get my answer. But I was like, okay, must be, maybe I don't know, my my hand stole, took, hit, something. So, also the body needs to get the tikkun. When I'm going through certain things on my body, the uh the organ needs to be rectified. Why? So I can let them lick at the bush before I let them out of the to bring forth the presence of a sham on the limb. Sometimes the limb or the organ needs to be punished. I mean, we're using the word punishment. I would I rather use the word tikkun. You're actually rectifying. And trust me, any suffering you're going in this world, you're rather have it in this world than not in the world to come. But nevertheless, many times we blame a certain physical sickness to a act that I did in the past. And in many of the cases, the physical sickness is from a spiritual act that I did in the past. So don't be so shocked. And like I told you, it would be interesting to me to make an experiment is to see a person that never lies, doesn't cheat, doesn't slander, nothing with their mouth, and to see if they have a teeth problems. Like to take a few children, put them on some deserted island. I mean, you can't do this experiment really, but it would just be interesting to see. Uh and maybe not. Maybe I'm wrong. I don't know. Listen, today with the the food with they eat and now the intention of of everything is to damage the teeth. Whether it's through the food, whether it's through many Why so people should have metals in their mouth? This is all one uh now I have to be so careful with what I say. You know, they shut down my YouTube again. Every time I say I just say one word not the wrong way, shut down all my my networks. People tell me that Did you notice no videos are going on YouTube the last couple of Yeah, this is shut down again. Now they opened it again. But I have I'm on my last strike. One more time I say the wrong thing, they take the whole channel down for good. But the point is that for years the plan was to give uh the specifically the kids all the candies. Why? So they will have cavities so that you can put the mer- mercury in the teeth to put the whole mouth full of metals. One of the another one of the many evil plans. So, that's what I'm saying the experiment with not talking might not work. But anyways, to go back to what we're talking about since every limb in my body is a channel to do the mitzvah but also to bring forth the presence of Hashem on this limb and if I damage it then I have a problem. My tool is broken. Unfortunately, most of our organs are damaged by sins that we do. Technically if a person doesn't sin shouldn't be sick. Technically. And I told you that many times that most of the sicknesses that we do is coming not from something physical. Rather from from sins that we do. Here he says something interesting. Which means what he's saying here that if the if the limb is damaged the won't dwell there. cannot dwell in a place that is blemished. Okay? If a house has something wrong going on there, Hashem is not going to dwell in this house. It can be a synagogue full of prayers and books. If there's hate, jealousy and in that won't dwell there. So That's how it is. Something is damaged Hashem will not be there. You can have a holy home and holy environment one little sin in the house the presence of Hashem cannot dwell there. That's how it works. I told you once a story that and I heard the story in a few versions. So, I'll tell you the version that I heard and if you heard it in a different version, don't think it's an invention. Unfortunately, sometimes the stories come with versions. The story is that one of the disciples of the Ari Zal, of Rabbi Isaac Luria, uh he stood in front of a group of students and he started giving over a Torah. And the students of the Ari Zal listen this is not the level where we are familiar with. Very high level. He started giving over a class and everybody was mesmerized by the intensity, the depth of the Torah. Suddenly, they're all looking at the facial expression of the Ari Zal and they see the Ari Zal like So, they all wonder what's going on. The class continues. They see again the face of the Ari changes like he's shocked and again and again and they see great joy on his face and his and then at one point he his face frowns and expression of disappointment and they don't understand what's going on. Later on, they come to him and tell him, "What was going on while while the Torah class was given and your face was changing expressions?" So, he says, "In the beginning, when he gave over the class, the Torah was so deep, was so intense, was so profound that out of nowhere, Abraham Avinu walks into the room. I was wow, Abraham Avinu walks into the room. You know, when you say words of Torah, tzadikim come from Gan Eden to listen. And later on, Isaac came and Jacob, Moshe Rabbeinu came, David HaMelech, everybody started walking into the room. So, I was stunned. You know, they were okay, so why at some point you you showed a facial expression of disappointment? He says at some point the the rabbi who was giving over the class was so overwhelmed with feelings of excitement by the Torah that he gave that for 1 second he felt proud that he's the one who's teaching it and the second the ego kicked in and the pride came in then everybody left the room. Now, the other version that I heard is that at some point after all the tzaddikim came into the room that Hashem's presence came into the room and umelo chol ha'aretz kevodo, all the whole room was filled with the presence of Hashem and the second that he had a little bit of ga'avah Hashem cannot dwell there and Hashem came out, so all the tzaddikim went out. Okay, I told you I heard the short the story in a few versions. The version that I like, of course, the most is that the presence of Hashem was in the room and the second that he had some ga'avah, some ego, some pride, I'm giving over some Torah, then Hashem walked out of the room. Hakadosh Baruch Hu, Hakadosh Baruch Hu cannot dwell in a place that has a blemish or ego or ga'avah, then all the tzaddikim left with him. So, same thing here. I mean if I want Hashem to dwell in me right? Va'asu li mikdash v'shachanti betocham. Hashem says build me a tabernacle and I'll dwell in you. I want Hashem to dwell in my home, in my office, in my synagogue, then the whole place needs to be clean. If the place is not clean, Hashem is not going to dwell there. Especially in your mind, in your mind, in your soul, in your heart. If I want Hashem to dwell in me and why do I want that? I want to be happy. I want to be content and satisfied. Even if I have money, I don't have money, I'm married, I'm not married, it's all irrelevant. Some people have everything and they're unhappy and some people have nothing and they're happy. Why are they happy? Cuz they have Hashem. That's it. You have Hashem with you, it doesn't matter how much money you don't have, you have debts, don't have debts. You know, when we moved to Tzfat, there was one guy that I kept seeing all the time. I don't know who it is, never met him, don't know his name. And every time he would pass, he would ride a bike. Every time he would pass me, he would smile like this and wave, and in my mind, okay, I know, people know me, I don't know people, I would wave back. One time I actually spoke with him. I was talking and he was like very cheerful and happy individual. And then he talks to me a few minutes, and he tells me some nice Torah, and says, "I'm sorry, I got to run. The bank is closing in a few minutes. I'm sorry, I love talking to you, I got to run to the bank. I have to make a deposit. I have a big pro- problem with the bank." And I'm like, "What's the problem?" He's like, "Oh, I have a like a 100,000 shekel debt, and the bank is driving me crazy." And and he's laughing and smiling. I was like, "Why are you so happy?" He's like, "I'm happy that it's not 200,000." So, you know, the attitude, it doesn't matter. You can have debts with a bank and issues, and you you happy. When Hashem dwells in you, you happy, you sleep well, you content, you not worried, you don't have fear, you don't have anxiety, you not confused. You you maybe things don't work out. Okay? It doesn't mean that right now you on top of the world. I had times in my life that I had nothing. Physically, I wasn't married, didn't have money, had the law running after me, issues coming from here and there. I was happy. Why? Cuz that one has nothing to do with the other. Once you start contaminating your camp, Hashem will not dwell there. Whether your thoughts are are bad, dirty, or distorted, your mouth, your house, doesn't matter. It's called machaneh, the camp. When the camp is dirty or unclean, Hashem won't dwell there. So, when I sin with my body, different limbs will be defected. Will be What does it say here? Kol evar shehu pagum. Now, what is he saying? Ein Hakadosh Baruch Hu shora b'oto evar. Hakadosh Baruch Hu will not dwell there. Without question, right away the the organ will be subject to fall into sickness. Right away. There's no question here. If the Hakadosh Baruch Hu is dwelling on a certain organ, they will never ever be sick. That's why I told you I'm very curious to see with teeth how it would work. That's why I'm saying that And of course, I know will come the argument, we saw many tzaddikim that they're sick. But really sick. The real tzaddikim that are sick, they're not sick. They're taking all the sins of everybody else, and they're taking it on themselves. It's not their sickness. So, I already met the challenge. Cuz we did see many great tzaddikim that were suffering, tremendous suffering, from sicknesses. So, the question is Chad mashmei, no question here. It's not their sickness. It's not their sins. It's they're taking the sins of Am Yisrael, and they're suffering for everybody else. Okay? And just that you won't confuse why the tzaddikim get sick. A lot of our sicknesses is because of spiritual deficiency. Now, now to go a little bit further, and I know that it's very important that we do that. We're not going to get to where we stopped. But it's important that we're doing that cuz we're I'm explaining even It's actually more clearer what I'm explaining now than how we learned in the last few classes. Because it's not reading from the text. Finally, when I get to a point that I clean the organ or the entire body, and Hashem is already dwelling on that organ, he says something interesting. V'chasher shora sham Hakadosh Baruch Hu, when Hakadosh Baruch Hu dwells on organ The angels that are appointed to where the master of the universe is dwelling are guarding from all evil. So that can be on your body, it can be also on your property, and on your home, and on anything else. Technically saying in other words, that if you do Hashem's will, 90% of the things you're dealing with them won't happen. On physical level, your property, money, everything. Which means that 90% and I'm saying 90% can be 80%. Don't take my word on the number. But most of the bad things that are happening to us, we actually we do that to ourselves. The other 10% happens because of whatever you need to go through. But basically what he's saying is that showing the angels that are appointed to dwell there are guarding the organ that nothing bad should happen to it. Saying in other words again in the in the both you know says if you follow my diet I guarantee. Who tells you I guarantee? says follow my diet I guarantee to you you won't be sick. I don't know many people who can guarantee to you. He's saying the same thing. Don't sin I guarantee to you you'll grow spiritually. You won't feel sicknesses on your body or different afflictions or whatever it is, diseases. What I'm going to do is I'm going to explain a little bit more and then stop here and this is not where we stopped cuz I started going through the text how every is is dependent on a certain organ. I'll explain that. We'll go through that already the next class. We'll repeat what we already learned. But it's pretty obvious that every mitzvah is dependent on a certain organ. Because if I want to learn Torah, how am I going to learn Torah without my eyes? I need eyes to read the text, right? So let's say for example a person is blind. Okay, so you need your ears to listen to the Torah. And if I want to put feeling on, then I need my hand. I want to go to a shul to pray, I need my legs. And many other things. So that we'll explain about what's interesting here. It has the twist of the Zohar, so it's a little bit more interesting. That we'll I think we'll leave for next class, even though we already started going through it in the in the classes before. But right now what's important for us to understand is as follows. When I am commanded to do mitzvot, Jew or non-Jew, A, it's to fulfill the will of Hashem. Hashem is the king, he's the boss, he wants the the the the world to be governed in a certain way. Who am I to argue? That's that's simple explanation as it is. So the mitzvah, yeah, commandment of Hashem, doesn't matter if it makes sense, it doesn't make sense. That's that's share shamati venaseh ratzoni. That's what Hashem says. I said and my will was fulfilled. More than that, like I told you, when you do a mitzvah, you pull down Hashem's presence into the world. That in itself is a reward for itself. Can you imagine the zchut that you get just by bringing Hashem's presence into the world? I mean you have That's what he's talking about, the sachar ve'onesh, the reward and the punishment. Cuz when you do a sin, you're pushing away that presence. Now, what would be the punishment? A thousand-dollar fine? No. That you are lacking the presence of Hashem. That's the punishment. It's almost like saying, "I'll take now all the oxygen out of this room." But how am I going to breathe? Well, you have a problem. You say push Hashem out of your world. How am I going to live? Well, you have a problem. So, the punishment is not necessarily going to come to you in a form of a slap to your face. It's you you know, a nicer way of explaining what's the difference between Gan Eden and Gehennom. So, one might tell you, you know, Gan Eden you learn Torah, you feel the presence of Hashem. Gehennom is burning fire. So, I heard a more uh gentle way of explaining how Gehennom is and Gan Eden. Gan Eden is the light of Hashem is very intense. So, you are enjoying and benefiting from this godly light. And Gehennom, there's no light. That's it. No light of Hashem. There's emptiness. So, you don't benefit from the light of Hashem. Not from the glory, not from the power, not from the wisdom. That's it. Which is the truth. Now, when there's no light of kedusha, then what's what's going to be there? The opposite. The opposite of kedusha. Interpret it however you want. So, the punishment is not necessarily a slap to your face. Sometimes the punishment is the lack of the presence of Hashem in your life. That's a punishment. That's a big punishment. You don't eat well, you don't sleep well, you are upset, you are you are unsettled, and so forth. So, the mitzvah you have to understand is not just Hashem standing on top of you and telling you you have to do this mitzvah. First of all, on the very low level, you're fulfilling the will of Hashem. That in itself in my eyes is is is is huge. Cuz sometimes I tell my kids to do something and my kids will argue, why? I already did it. It doesn't really matter. And I tell them I said so. Do it. That's it. Learn and bring into your system that when an authority tells you to do something, you do it. Talking about a positive authority, not something negative. And in many of the cases I educate my kids, I you do it cuz I said so. Why? I'm the authority right now. One day the authority will be a rabbi. The next day the authority might be the police or the government or whatever it is. You need to know how to take orders from authority. And the ultimate authority is the master of the universe. How dare you do something against what the master of the universe told you? Can you imagine the whole chutzpah? Forget about your yetzer hara right now. You're doing something against what Hashem tells you. I It's I think it's the ultimate chutzpah. Forget about sin, punishment, gehenna, chutzpah. How dare you? I mean I mean one day you're going to stand in front of Hashem. You have to be prepared for that day. You have to have all your attorneys ready in your pockets. Because Hashem is not going to judge you how you think. He's going to judge you in a completely different way. And you're going to be judged in I'm telling you in a in a level like that that Hashem is going to tell you, I told you to do something. Why didn't you listen to me? I don't care if it makes sense, doesn't make sense, you're tired, you're not tired. You have to understand that there's a that Hashem is not our friend. Creator of the world. So first of all, fulfilling the the will of Hashem in itself I think is a great great honor to do just the will of the master of the universe. Then I'm bringing Hashem into the world. Then I'm actually bringing Hashem to dwell on my body, in my house, in my car, in my office. That's a very high level of spiritual awareness and achievement. You know, you can meditate all day long. It doesn't mean Hashem is going to dwell around you. You know how lucky a person is that Hashem is dwelling next to them? And I know one might argue and say, "But it says clearly then I want to know right? The his presence is filled everywhere. The zone says and the zone one place anywhere that I shouldn't exist. So how can you say I shouldn't be dwelling around me? Even if one might say that I shouldn't presence is everywhere who says I shouldn't be happy with my performance. He can be around me but a very unhappy. Besides the fact that there's also level of intensity of the presence of a sham. Yes, in in one way you can say I shouldn't be everywhere. But can you compare the presence of a sham in some monastery in India and next to the quarter? No. Can you compare the intensity of the presence of a sham in the cottage or some other place? No. So obviously the presence of a sham dwelling of the changes depending where. There's much more intensity in our own cottage. Not I'm not talking about I'm talking about our own cottage and the Torah. You can compare the the presence of a sham in the into the toilet. So yeah, you bring the presence to a sham into your life. Sometimes as you walk into a certain place you feel holy place. Sometimes you walk into a certain individuals house you feel holiness there. And other houses you walk in you feel too much. You might not be so sensitive. But it's irrelevant. The point is that having the presence of a sham around me is a great great merit. Now the more intense it is the more revealed it is the more I benefit from that. When I sin, you're not going to have that presence. When I do mitzvot, not only that I will have Hashem's presence around me, will also dwell on my body, or in my mind, or in my heart, or in my house, or whatever it is, physical. And if I sin, it will be removed. So, I have to start understanding when he's talking about sachar ve'onesh. And we're not going to limit it to the fact that when you do a mitzvah, one day you come up to the heavenly court, and they'll show you, here is your reward. How are you going to get it? I don't know. You're not going to get money. Okay? There's no money in shamayim. There's no Bitcoin, no real estate. The reward that you're going to get in the world above is not what we know in this world. But nevertheless, our sages teach us very clearly, we chant this Mishnah every day, some of the mitzvot that we do, I get the reward in this world. It doesn't take from the reward in the world above. But some of the mitzvot, the reward is 100% in the world above. Uh world to come, eternal life. But clearly our sages say, some of the mitzvot that you do in this world, in this world, you get a reward. Right? Kibud av em, honoring your parents. Halvayat hamet, escorting a person in the last path when they bury them. Ahavat shalom shebein adam lechavero, bringing peace between a man and a and a man. A man and a man, a man and a woman, not gay men. A man and a man mean two friends. Ben adam lechavero, no, I don't want people twisting what I'm saying now. So, there are and there are more. There are mitzvot that I get the reward in this world, and the in the world to come. So, that we cannot negate by saying, one day you'll get a reward. What exactly it is, it doesn't matter. It really doesn't matter. It doesn't matter to you what you're going to get? Dollars, uh euros. It's not going to be money, by the way. In the world above, you're going to get uh the the reward If we need to simplify the reward, the reward release the capacity of your spiritual soul of how much godly revelation it can receive. That's it. One will have 1 GB of capacity, one will have 1,000 TB. That's it. How much you can contain of godly revelation. What's this godly revelation? No man can explain really what it means. Pleasure, experiencing God's wisdom. We we don't we don't know. It doesn't We we don't know. The closest our sages come to some explanation, it says the sadducees are sitting in Gan Eden at him but I should take him. They're sitting with crowns on their head. Then they have any means of a shina and they're pleasuring the ray, the glory, the shine of the shina. But what's this pleasure? My pleasure will be, I don't know, alcohol. Your pleasure will be driving fast. Your pleasure will be drugs. I don't know. Every We all have different pleasures. And we are a creature that goes pursues pleasures. The pleasures that we can reach in this world is is a fraction of the pleasures in the world above. But the reality is that you the reward will be transformed into some type of pleasure. The pleasure is how much you get to be next to God. Are you very close? You far away? The closer you are, the more you are in enlightened, the more you are receiving God's wisdom. That's really the reward. Okay? The punishment, you're further away. So, when I'm doing a sakhar will honest, when I'm doing reward and punishment, yeah, I have to think of my world to come. Okay, our sages saying the Mishnah and tractate Avot in the ethics of the father, "Altishama shoot the rabble men out to get brass." Don't serve the master in order to get your reward, right? So, I can't just say okay, I'm going to put now tzitzit on, write down the I want to get my reward and don't forget that you can lose a lot of your mitzvot and also there's a you know, each time you I'm saying limiting right now to tzitzit. Every time you do tzitzit, it's a different reward depending on your intensity, your intention, etc. So, the bottom line just so we can summarize, yes, when we're looking at it in a very collective way, there is the concept of s'char v'onesh, punishment and reward, but here he was already kind of taking us to a whole different place by telling us you have to understand that every one of the mitzvot are rooted in the 613 limbs and tendons and organs of the spiritual body of Hashem, right? Imagine now Hashem would have a body. In the beginning I told you it also corresponds to the Sefirot, so there won't be any confusion cuz one might come and say, "Whoa, whoa, whoa, whoa, the Petach Eliyahu is different." The Petach Eliyahu from Tikunei Zohar says that compares the Sefirot to the body organs, okay? The Sefirat HaChesed yad yamin, Sefirat HaGevurah yad smol and so forth. But here he's saying all the mitzvot that we have, 613 mitzvot correspond to the 248 limbs and 365 tendons of the spiritual body of Hashem, which means that the mitzvah is rooted somewhere in the world above. So, when I put tzitzit on and I told you in the beginning I'm touching a nerve, it's touching the spiritual nerve in the spiritual organ of the master of the universe in the world above. So, I'm performing something in a very collective way. It's not individual. But more than that once I do a certain action or mitzvah with an organ, then and it's done the right way, then this godly presence, call it shkhinah, call it energy, call it however you want, it's not so important. He says it in a very poetic way, lehamlikh et haKadosh Barukh Hu alai. You know, now they had this whole show that what's-his-name became king, right? So, and I'm limiting my words. Uh My facial expressions should be sufficient. Uh So, there's a group of people in England that were protesting and they had signs, "Not my king." I don't know if they survived or if they ever saw the the light of day after that protest. It's not my business. But why am I saying that? You choose who's going to be your king, right? I choose for God to be my king. That's what we do on Rosh Hashanah. Jews and non-Jews, we have to choose. I want you to be my king. Hashem says, "I I I don't need you. I can create another one like you in a second." You want me to be your king? You have to choose for me to be your king. If you don't want me to be your king, I'm not going to be your king. No problem. Go find something somebody else. Go to Charles. He'll be your king. Okay? So, I choose who's going to be my king. So, when it says, when I do a mitzvah, ani mamlikh et haKadosh Barukh Hu alai, I bring Hashem upon me. So, you Look how he's changing your perspective completely. I'm about to do a mitzvah now. I'm not saying I'm going going to do this mitzvah because I want a reward. Oh, I want to score points with Hashem. I'm saying, in other words, I want Hashem to be my king and I want him to dwell on the organ that performed the mitzvah. Now, that's already change taking your mitzvah to a whole different place. Now, is that a reward? 100% If I don't do the mitzvah and Hashem doesn't dwell in my body, is that a punishment? 100% So, when he comes and tells you, "Let me explain to you the reward and punishment." So, we're not limiting it to the world to come. Or chas v'shalom saying, "There's no reward or punishment." But, we're now looking at it in a completely different way. That when I do a mitzvah, I have to understand the mitzvah is not a burden. Sometimes my kids are young, they're tired. Now, Shabbat comes in late till we eat it's 10:00 at night. Comes the end of the meal, so okay, say Birkat Hamazon. I'm tired. It's a burden. That's not only my kids, by the way, it's many other people. I want to faint on the on the couch. And now, it's four pages of Birkat Hamazon. So, in that respect, the mitzvah is a burden. Can't I just You know what my daughter tells me? Can't I say cuz when they were very young, I would say the one sentence with them. Okay? That's for 3-year-olds. So, my daughter up until now, can I say the short version? You know, no, you're you're you're 10 years old now. You have to say the long version. So, for a 10-year-old, it's a burden. But, I know many maybe 30-year-olds, there's also a burden. Most people, for them the mitzvah is a burden. They do it. But, they don't do it joyfully, and they don't do it happy, and it's a burden. And they will push it, I'll do it later, and I'll do it later, and then you don't do it, and okay. So, you have to understand the mitzvah is not a burden. The mitzvah is almost like me coming and telling you if you do this action for 20 minutes, you get 10,000 shekels. Hmm. Okay, I'll do it. Cuz you see the benefits. This is the same same thing. If you do this mitzvah, you get 10 million shekels. No, they're not 10,000. It's not going to come in money, but it's going to come in many other things. So it all depends how you looking at the mitzvah. If you looking at it as a burden, you'll do it as a burden. Or you might not do it. If you looking at what it what it what you will gain from that, then it changes the perspective. So let's go back to the beginning of the gate. And he says as follows, "B'schar kiyum ha'Torah v'ha'mitzvot." The title of the gate. The reward that you get by learning Torah and fulfilling the mitzvot. And then he says, "L'ma'an tedah." That for the sake that you should know the reason "ta'am asiyat ha'mitzvot." The reason you do the mitzvah. "Al shorsham." Where it's rooted from. "K'fi k'she giliti oznecha ba'chelek ha'rishon." So really what he's coming and telling you, let me tell you, you should know the reason you're doing the mitzvah. Now, he's not telling us here the Kabbalistic spiritual reason that when a man puts t'fillin on or you shake the lulav or you build a sukkah, whatever you do, what happens in the spiritual world, that he's not telling you. We're not going to get it. If we would get it, trust me, you would do perform the mitzvot completely different. Very don't worry, very soon Mashiach will come b'ezrat Hashem and everything will be clear. But now the ta'am, the reason, I know, there are a lot of books that will tell you the ta'am, the the reason. But there's there's a limit how much our mind can get. When he says, "Let me tell you the reason," he's me- he means that you need to understand that when you're doing the mitzvah, you're doing yourself a favor. Now, I know it's hard to connect, but a lot of people they they they have a hard time in life for at the moment. They feel sad, depressed, unenergized, unsatisfied. You know, deflated from any excitement to the Torah. Whatever it is, most people have a lot of emotional challenges. Enough to call it emotional or or mental, whatever it is. It's everybody. It's not only you, by the way. It can come sadness, depression, confusion, and so forth. And and many things. I'm limiting it now for three, four words. And a lot of people think, "Ah, if I would make money now, then it will change my financial situation. I'm for sure I would be much more happy." Or if I will be married now, I will be much more happier. Or if this and this would work out in my life right now, I would be in such great mood. I for sure I would go and perform the mitzvah. So, the answer to all of them, it's it's not correct. It's incorrect. The the your sadness, your depression, your excitement, your level of energy, you moody, you upset, you angry, has nothing to do with your financial situation, your marital status, and anything else physical in your life. It can affect you a little bit. But, if you have strong faith in Hashem, that doesn't bother you. You have money, you don't have money. It does It doesn't make much of a difference. Or you're now single, or you're trying to get married, or the girlfriend dumped you, or the child is not listening to you, or you got fired, or you somebody smashed your car. It doesn't matter. These are physical things that should not affect you if you have energy or not, if you're happy, satisfied, good mood or not. So, he's coming and telling you the real reason of doing the mitzvah. It's only for you. You benefit from that. It's for your benefit. I'm sure you heard when you were did your mother told me eat eat told you eat the vegetables, it's good for you. And yet tell a 7-year-old it's good for them. Think a 7-year-old cares that the carrot is good for them. What's good for them is what tastes good on the on the mouth, which is not the carrot. But your mother still tells you it's good for you. So Hashem is telling you the mitzvot that good for you. Forget about did you fulfill my will. Forget about put aside that you are involved in bringing the presence of Hashem into the world. That's a big thing. Forget about that one day you're going to reward for that. It's all great. And vice versa, if it's the other way around, if you're not doing the mitzvah, you're doing a sin, you're not listening to the to the to Hashem's will, you're not bringing Hashem's presence in the world, rather you're pushing in a way, you will get punished in the world to come. It works both ways. But the da ta'am asiyat mitzvot, the reason cuz you are mamlich, you are bringing Hashem to dwell on your on your body, on your organ, or in your mind, or in your house. That's a total different game changer here. You You know how many times people came and told me I have anxiety. I can't fall asleep. I have fear. I would tell them, "Okay, say K'riat Shema al Hamitah." No, Rabbi, give me something normal. Why are you telling me read K'riat Shema al Hamitah? Read K'riat Shema al Hamitah? No, I'm telling you I have anxieties. So read K'riat Shema. Why are you arguing right now? What do you think I'm going to give you a pill? So the point is that the ta'am, these are the things that help. You know, now in our days you go to a doctor, you tell them I have anxiety, they'll give you a a I can't fall asleep. Here's another pill. I have pain here. Here's another pill. You end up going out with a lot of pills. You don't want to and of course you want to take the pill cuz you just swallow it and it's over. But you didn't solve the problem. You just attacked the the symptom. You didn't solve the problem. When you go to a person who tells you how to attack the problem, it's usually in a solution that you don't like hearing. And in many of the cases, whether it's anxiety or depression or whatever, and the answer is say this to him, say change your diet. Then the person is like, "What? Telling you I have a problem here. Why are you telling me that?" Because that's the solution. When Hashem doesn't dwell in your midst, you'll be unhappy. That's That's how it is. And it doesn't matter if you have millions of dollars, the most wonderful spouse, amazing kids, you can still be unhappy. Or unhealthy, or unsettled, or confused, or disoriented, or feel that you're misguided, world is colliding upon you, it's not as bad as you think. It's just that Hashem is not in your presence. So that's what he's saying, let me give you the the reason. The ta'am Ta'am is also flavor. You know, ta'am means the reason, but ta'am in Hebrew is also flavor. Let me add some flavor in your mitzvot.