We're Missing What's Right IN FRONT of Us | Living with Emunah #383

Good morning, good morning, Boca Raton. Welcome back to Living with Emunah. I want to thank our generous series sponsors, Dr. Zev and Bella Morgan, in memory of Rabbi Dr. Brian Gabbay, and in memory of Bella's mother, Dr. Ellen Shanso. We remember we remain indebted and grateful to the Morgans for their generosity and their sponsorship. They also do their sponsorship is a shmira for all the Israeli soldiers who are fighting on our behalf. Also, co-sponsored our series anonymously in memory of the fallen soldiers and alumni of Bnei David Mekhinah Yeshivah in Eli. This week the shiur is dedicated to the full shleimah of soldiers who recently injured in Lebanon. Roi Chaim ben Meir, Avraham ben Yitzhak, and um Netanel ben Zevia, David ben Ziva, Liam ben Revital, Eitan David ben Tova, Matan Mordechai ben Meira, Avraham ben Noah, and two additional young men who were injured in the car accident, Dekel ben Vered and Hillel ben Shlomi. Also, sponsored by Leah bas Sarah who is recovering or for Leah bas Sarah who is recovering from surgery. Today's shiur is also sponsored by Eliana Stawski on the yahrzeit of her beloved mother, Eva Stein, whom we miss, our beloved member. May her neshama should have an aliyah. By Yonatan Isaac ben Yitzchak Shmuel Yishai ben Zev, for our soldiers protecting Israel. Anonymously in the merit of rebuilding and healing our family be blessed with a peaceful home. By Tova Singer leil nishmat Rabbi Tali Hertz Anschel ben Kalonymus on the sixth yahrzeit. He continues to be an inspiration for his children and grandchildren. Anonymously leil nishmat Teveria bas Aaron Eliyahu Yev. And anonymously commemorating the first yahrzeit of Shimon Moshe ben Dan Zvi Aryeh. Grateful to all of our sponsors, don't take anyone for granted. I thank you. So, before we dive back into our emails and our text, I want to begin by sharing the following. And maybe I shouldn't, but I feel I have to and I want to. If you open your calendar, you see that today is only 20 days of the Omer, you see that today is the fifth of Iyar. And the fifth of Iyar is noted or observed or not by different people in different ways. And I am not here to proselytize. I am not here to try to tell you how you should interact with or thank the Ribono shel Olam. And in fact, it for me is a complicated day. It doesn't need to be, but it feels like it is because while we all should be on this day marking the miracles of our time and finding our own way to express that to Hashem, unfortunately for too many it becomes a day filled with divisiveness and judgment and looking and criticizing how other people are or are not connecting with Hashem on that day. And we should all figure it out. These are halakhic shailos, hallel, hallel, with a brachah, hallel, without a brachah, music, no These are all halakhic questions and a person should follow their tradition. But I think personally, one thing that we all have to do is press pause to say that a miracle happened on this day. And what we learn in Living with Emunah shiur is that when miracles happen, we don't neglect them. We're not numb to them. We don't ignore them, but we recognize them, we appreciate them, and we're inspired and transformed by them in whatever way we want. And I'm sure now I'll earn criticism on every side for saying that. No, everyone has to do it this way or nobody should do it that way. It really is a difficult It's so unfortunate and so unnecessary that it becomes weaponized to be a day of criticism when it should be a day of love and unity and appreciation. So, I just want to share with you a few sources towards that end that are consistent with this Emunah shiur on this day that whatever you note or however you observe, I think it's incumbent on all to recognize and appreciate. Rabbi Soloveitchik most famously in the sefer Kol Dodi Dafak, his presentation, what originally as a presentation was transformed into a book Kol Dodi Dafak based on the pasuk in Shir Hashirim that the my beloved is knocking, he established what he called the six knocks on the door. I don't want to elaborate, we don't have the time, but that Hashem is knocking on our door. The political knock, the military knock, the theological knock, the knock of assimilation, self-defense, and of refuge. Six different ways that Hashem is knocking on our door saying, "Hi, hello, I'm here. I'm answering [clears throat] your tefillos. I'm the one who's shaping your fate and your destiny." And he elaborated and that's not surprising if you know Rabbi Soloveitchik that he felt that way and that that was his approach. Maybe you'll be more surprised to learn these sources inside with me. That in Mikhtav me-Eliyahu, in the third volume of Rav Dessler, the great mashgiach of Ponevezh, in England later of Ponevezh, the great Rav Dessler zatzal in his Mikhtav me-Eliyahu chelek gimmel, he has a long essay and I'm just going to read to you the last paragraph. Ma she-anu bo achshav be-Eretz HaKodesha, that which we are now in the Holy Land, kashal hagdir ke-ischalta digeulah. Rav Dessler hesitated and rejected the categorical labeling of it as ischalta digeulah. He wasn't prepared to say we're living through the beginning of the redemption. Aval al kol panim, however, even if one ideologically is resistant to say that we are living through the time of redemption, al kol panim, chassadim gedolim min hakatzah lakatzahim. We are living in a time of divine compassion and kindness from one extreme to the other. Mikatzah yisurin shel churban shesh me'ot elef mi-achainu, how could a Yid, how could a Jew look at history, still live history, still have survivors in our midst, how could a Jew be aware of the murder and the attempted extermination, the elimination of six million people, al hakatzah hashni, and a few years later, the opposite extreme, hishyashvus amenu bemedinasenu be-Eretz HaKodesha, that we went from being passive victims, six million slaughtered, to a few years, not a few decades or centuries, later establishing hishyashvus amenu bemedinasenu, the establishment and the settling of our people in our own country, our own state, he says. He doesn't just talk about Eretz Yisrael, he says bemedinaso, in our own state, our own sovereignty. Mizeh tzarikh lilmod ve-likvoa emunah ba-lev. The reason I'm bringing it to the Emunah shiur, again, I'm not here to proselytize, I'm not here to get into this issue, not here to try to convince anyone what they should do, but something I think is incumbent on us all, in the words of Rav Dessler, is to pause and reflect on that transition from victimhood of a Holocaust, six million martyrs, kedoshim, to establishing sovereignty and autonomy and an army and settling and more yeshivas and kollelim and learning and shuls than ever before in our homeland. Mizeh tzarikh lilmod ve-likvoa emunah ba-lev. That has to It grow the emunah in our heart. Oy lemi she-yavo le-Yom HaDin ba-dayin sumah mi-lirot davar muchkash kaze. This is Rav Dessler. Rav Dessler says, "Woe to the person, woe to the person who will come before the heavenly court and will have chosen to remain blind to this clearly empirical sensory truth." Adayin sumah mi-lirot davar muchkash kaze. So, this is something likvoa emunah ba-lev. On this day, however you express it, everyone in their own way, with no judgment from me and I hope not dividing. We should be united, each in our own way, though, of being kovea emunah ba-lev. Looking how we observed Yom HaShoah last week and hearing the story of a child survivor who lost everything and rebuilt, to transition to a country flourishing and thriving, whose shekel is the strongest it's almost ever been, who's fighting on seven, eight, 10 fronts and still in the middle of a war, the economy is stronger than it's The miracles, the emunah should be kovea ba-lev. Whatever arguments, important disagreements, serve yeshiva There are more Torah, more yeshivas, more kollelim than ever before. It's extraordinary what we're living through and that's got to grow the emunah in our heart. And it's not me, it's not the Mizrachi, it's Rav Dessler, third volume Mikhtav me-Eliyahu, you can look it up yourself if you don't trust me, but I'm not sure you should come back here. But you should look it up yourself, I mean, if you don't trust me, but it's Rav Dessler who says, Oy lemi she-yavo le-Yom HaDin, nebach on the person who doesn't see that, who doesn't sense that, and who doesn't grow the emunah in your heart, and you don't feel thankful for that. It's not just Rav Dessler. Rav Yaakov Kamenetsky in his sefer Yaakov Shmuel, perek Yud Bet, pasuk Bet, footnote 17. I'm reading to you from the Emes le-Yaakov. I'm not paraphrasing cuz I want to read it to you in their own words. Writes Rav Yaakov be-Chiddushei al Pirkei Avot be-Rabbenu. Says tell me I'm quoting. Our Rabbi said that chelek mi-hasibah she-nach she-chaziru Hashem Yisborach et Yisrael hayisah bi-shvil she-lo yelamduha acharei churban Torah she-be-al peh. Ki yada Hashgachah she-bishvil hasagah me-am ha-goyim ye-efshar she-atorah she-be-al peh le-chalas umatah she-chakh mi-ha-Torah. Eli muchrachas le-yos nachalah she-kol Yisrael. Velachen gam amdu az ve-gazru al pidyon shvuyim kol kedei le-sarchek ha-goyim and so on. Our Rebbe said that bekamah hisdamnuyos, Rav Yaakov Kamenetsky, his talmidim wrote and recorded in Emes le-Yaakov, our Rebbe, Rav Yaakov, bekamah hisdamnuyos, on many occasions, she-kakh alenu lehavin, that we must understand, gam es hakamas medinas Yisrael be-yamenu, that the establishment, not the return to Eretz Yisrael, but the establishment of the State of Israel, she-lacha churban hagadol ve-yayush, after the utter devastating destruction and the hopelessness, she-nechah es be-keresh Eretz HaPletah, ve-chein lo or matzavenu ha-noash ve-omer she-Yakov mi-Rusya, after the utter devastation and the mere skeletons who barely survived, limping out of Eastern Europe, combined with what our brothers and sisters went through in Russia sivev HaKadosh Baruch Hu Hashem caused the establishment of the state of Israel to strengthen the connection to Judaism to sustain the link between the Jews and exile and the Jewish nation. Reb Yaakov Kamenetzky Moetzes Gedolei HaTorah of Agudah doesn't just talk about Eretz Yisrael. He talks about the divine providence in establishing Medinas Yisrael. And I just share this because some people particularly young, particularly unfortunately ignorant, and all has become politicized and divisive and people trying to feel somehow religiously or morally superior flexing and it's just ignorance because Reb Yaakov didn't feel he had to. And Reb Dessler didn't feel he had to. And Gedolei Yisrael and I could bring countless more examples, but I want to get back to the Emunah Shiur. They didn't feel they had to. They were comfortable seeing what was obvious in front of their eyes the miracle not only of the return to Eretz Yisrael with its Kedusha, but Medinas Yisrael. What's that mean? Look it up. Emes LeYaakov Nechtem LiO. ArtScroll book on the Klausenburger Rebbe. Yesterday we publicly apologized to the Klausenburger Rebbe. Today we will again quote the Klausenburger Rebbe. This is the ArtScroll biography of the Klausenburger Rebbe. The last source I'm going to bring you then we'll we'll get back into our regular schedule program. He said, This is the Klausenburger Rebbe. When a non-Jewish doctor asked me during those years, "What will be in the end?" I answered him, "In the end Hitler will be defeated. He will die a terrible death and our nation will continue to live and to thrive." You know the story of the Klausenburger Rebbe whose wife and 13? 11. His wife and 11 children were killed in the Holocaust. And who fought valiantly and survived and didn't just survive, he thrived and he rebuilt a dynasty and he rebuilt a Klal Yisrael in New Jersey and in Netanya and really all over the world. "How do you know?" this non-Jewish [clears throat] doctor asked him during those years. "I replied," ArtScroll biography of the Klausenburger Rebbe. "History has proven this over and over. Throughout our history wicked people have arisen who tried to destroy us and exterminate us. They killed us by thousands and tens of thousands, but in the end they are gone and we are still here. Hashem always saves us. There are always those survivors who go on to rebuild. I think Eretz Yisrael is now the place where the rebuilding of our nation in accordance with the divine promise will happen." The climax of his emotional speech was the Rebbe's clarion call. It was a call that emanated from the depths of his neshama, a call that reverberated from one end of the world to the other. Quoting the Rebbe, "Our opinion is that now in our times it's possible for every Yid to come to Eretz Yisrael. There's already a large community of truly God-fearing Jews here. Even with all the difficulties and negative aspects, it's possible for Yidden to serve Hashem in this land in the way we want and in the way of our Masorah. Our opinion is that every Jew is obligated to fulfill the mitzvah of Yeshivas Eretz Yisrael and move here. This is indeed the proper and fitting preparation for the generation of Mashiach." The historic calling echoed throughout Eretz Yisrael and diaspora. The Klausenburger Rebbe who had lost everything in the war, who despite his losses had rebuilt an entire thriving community and network of mosdos in America was calling on all Jews to leave the diaspora and rebuild Eretz Yisrael in the way it should be built by Yidden and Shleimim. He was further stressing that doing so would be the key to finally bringing Mashiach. The Rebbe concluded with a detailed sketch of his plan of exactly he was going to do it. In a poignant conclusion to his fiery address the Rebbe exclaimed, "Today not hey year was establishment of a Klausenburger. Today is a great Yom Tov, a great holiday for me. So many times I've wondered why I was saved. Was it why was I the only one in my family and extended family remained alive? Today I know the answer. Today the answer is clear. It was also I would merit to lay the Even HaPina for Kiryat Sanz located in our holy land." When he established his community in Netanya. I'm just trying to draw to your attention. I share all this not to be controversial or divisive, the opposite. To explain how obvious and universal however you're a Yid in the words of the Klausenburger Rebbe, Reb Yaakov Kamenetzky, Reb Dessler, certainly Reb Soloveitchik in the six knocks of Hashem, however you do it, just pause it sometime today and say thank you Ribono Shel Olam. Thank you. Thank you. We can go. We can move. Children, our grandchildren could learn, could live, could fight, could defend. It's extraordinary. On Sunday we heard a I was at an event and heard a presentation from an incredible think tank, action tank, real experts in the area and they were presenting the truth. Scary. About Qatar's influence it's bought in America over a trillion dollars of influence. And of Iran and Syria and Lebanon and the whole landscape and the Houthis. And after over an hour of it you just sat there saying like, "Oh my goodness, this is the most depressing thing I've ever been to in my life." But I I I thought to myself and I had the opportunity to share there when I was asked to speak. I said, "On the one hand, how terribly depressing. On the other, how extraordinary and miraculous the times that we're living. That while we're talking about this geopolitical landscape there's a Kirya in Tel Aviv and there's some Mossad group somewhere who are embedded in all those places, who know exactly where the enemies we want to eliminate are, who are able to fly freely through the air with Hashem's miraculous support and help and do what we need to. And we're not hearing this presentation or briefing from the perspective of woe is us, what can we do? There's no one to defend us. We're doing it through a miraculous time that Hashem has created. This extraordinary IDF and Israeli Air Force and our heroic soldiers and a country that's able to fight with his help. We can't leave him out. Every briefing, every think tank and action tank has to include Hakadosh Baruch Hu the Ribono Shel Olam and this Emunah that we have to be Kovea Beleiv in the words of Reb Dessler, but I did want to because of the confluence of our Shiur and the calendar, I did want to share that. I think it's incumbent on all of us. I hope that's something that resonates for you and that all of us can feel connected to because the people who think that they can only talk about Eretz Yisrael not the State of Israel or that there isn't something to be grateful for, that's not a miracle because it was not religious people who established it, they're just ignorant. I'm sorry to say. Reb Yaakov didn't feel he had to have that. And the Klausenburger Rebbe and Reb Dessler and I can give you countless other examples and I'm sure the emails are going to come in from this, but I couldn't help it. Okay. Let's get to a few emails and then back into our text. Really want to finish up this Parsha from Rebbi Abuchatzeira and then move on to our next Limud about Kapitel Gimel the Mizmor we've been referencing and spotting for all these weeks and months. I want to dive into it together, but first some emails. Hi Rebbi Goldberg, hope you're well. I've written so many Emunah emails in my head and spoken about them to friends which is very meaningful, but I never sent. This isn't really an Emunah email, but somewhat inspiring inspired by things you've said in the Shiurim. I thought you'd appreciate it. This is what I put on my running bib as a nickname for the Jerusalem marathon this year. So this was someone who ran in the Jerusalem marathon this past Friday and this was their bib. Hope to make a Kiddush Hashem while running. And this was their bib. And their bib that they wore, you wear a bib? It's a really funny name for it. We couldn't come up with a better name for what they were like, you know, the bib. The bib they wear. So this individual their bib is Ki Hu HaNosain Lecha Koach LaAsos Chayil. It's a Pasuk on the bib that Hashem is the one who gives us the energy, the talent, the skill for whatever we accomplish in life. Whatever training you put in, whatever protein bar you're eating, however much you carbed up the night before, whatever expensive running shoes you got, Ki Hu HaNosain Lecha Koach LaAsos Chayil. It's one of the Pasuk that we've learned about that Hashem is the one who gives us. A beautiful Ran. I've quoted before, but I'll reference it because we like to Darshan our emails. Ki Hu HaNosain Lecha Koach LaAsos Chayil. Moshe Rabbeinu warns the people before we go into Israel that the danger that we face is we say Kochi Kochi VeOtzem Yadi. Aslo Osos Chayil Zeh. A person can mistakenly think, "It's my stre- my strength, my energy, my talent. I'm the one responsible. That outcome in business, on the battlefield, that outcome in the kitchen, that outcome in the Beis Medrash, that outcome anywhere, me. My hard work, my energy, my entrepreneurship, my creativity, me." That's a danger. That arrogance, that ego. That person who thinks they get the credit, that they're responsible, they deserve the honor, it's a mistake and it's a danger. And that's when we're in trouble when we think that. When we think Kochi my Koach. I asked the Drashos HaRan. The Takkanah. Didn't we work hard to write the Drasha? Didn't you work hard to put together that beautiful lavish Yom Tov meal? Didn't you work hard to design that building or raise the money to put it up? Didn't you work hard on that beautiful Shiur dinner that's coming up that's not too late to sign up for? Shouldn't the chairs and honorary say, "Yes, you know, we're proud." Why is pride wrong? So the Ran says something magnificent and critical to know. He quotes this Pasuk on the bib. And he says, "That it's not wrong to recognize that we have talents and skills and to be proud for how we use them. But who gave you these talents and skills? Who gave them to you? And to always remember they're on loan. They're never part of your permanent collection. Ki Hu HaNosain Lecha Koach LaAsos Chayil. There's nothing wrong with saying, you know, I'm proud. I'm a good chef. I'm athletic. I'm artistic. I'm good at comedy. I'm a magician. I'm a good speaker. I'm a good baker. I'm a good There's nothing wrong with saying I have talents and skills and I'm proud of how I use them as long as you remember where did you get them? Who gave them to you? And they're never yours forever. They're not permanent. They're on loan. Just ask the Mets. 12 in a row. I'm loving it. See how far we could take it. The Mamdani curse, the Mets have lost 12 in a row. Baruch Hashem. It's clear that God loves the Yankees, but that's not for now. That's not for now. That's not for this group. But all of our talents and all of our skills, they're on loan. They're not permanent. Who understands the last of It's the moment. So, when you realize it's I skills, I have talents, I have gifts. I'm grateful for them. Thank you. Please continue to give them to me and I'm proud of how I use them. Nothing wrong with that. When you think that you can't be proud of anything, it's a very hard It's a bit of pill to swallow. That's a very hard way to live. We're all proud of the hard work we put in and hopefully the results that we get. So, the run is giving us a license to feel pride as long as we recognize where did we get the talents and skill? Who gave it? Who gifted us? And to never mistakenly think we have it forever. Who understands the last of The So, you're about to run a marathon? Put on your bib. Remember your bumper sticker. Yes, I trained and I'm proud of the work I put in, but who understands the last of The is the one who gives us that seal. I have a Goldberg appreciate the minister. I have a question. Does embrace your place, you are where you meant to be, apply even if there was a human error involved? Example, if one's family member forgot to turn on the fridge light before Shabbos, turn off, and now you can't use the refrigerator, is that where you were meant to be? Or is the person responsible or both? I'm going to guess family member here is husband. But maybe I'm reading into it. And what if it was you forgot to turn on the fridge? Was it the intersection between personal responsibility and and embracing your place? So, that's a great question. That's a great question. Where is the overlap, the intersection between free will, personal choice, autonomy, and that's what chose, that's what he meant to have happen. That's what he meant to be. And [clears throat] I think the answer is it is both. It is both. If you were meant to spend Shabbos with the refrigerator light off, then wouldn't have allowed whoever's responsibility it was to forget. would have put some reminder. Someone else would have remembered. The light bulb would have gone out. Something would have happened. And if that's the result and that's the condition you find yourself, then that's only the divine will. Because everything is from above. Does that mean that the other person, the person who was responsible forgot, shouldn't take accountability, shouldn't apologize, shouldn't learn from it, shouldn't figure out and make sure it doesn't happen again? Of course they should. They're both true at the same time. So, the person who forgot to turn off the light in the fridge cannot turn to hypothetically his wife and children and say, "What are you angry at me for? It's nothing to do with me. Clearly wanted me to forget. We're all, you know, hungry and eating cold We're all hungry because that's where we're meant to be. Don't you listen to the Don't you listen to Goldberg? Don't you have the sticker on your phone? That's where we're meant to be. Sitting here hungry with no food." He's not entitled to say that. What he has to say is, "It's on me. I forgot. Sorry. I apologize. I take responsibility and I've come up with a system to make sure it doesn't happen again." But by the way, nobody get too bent out of shape because this was also clearly part of plan. This is the way he wanted it to be. It sounds contradictory, but it's possible to believe and live both simultaneously and even in interpreting our own actions. We learned together the held that The held that to be filled with regret and remorse is the thought process of the wicked. And the really expanded it to the extreme and he asked, "What do you mean? That's wicked? I thought remorse, regret is good. When you feel bad and you regret something you bad you did or mistake that you made, feeling regret for that is a good thing. So, what do you mean? What does that mean? So, he said, "No. Remorse or regret, which is accountability to learn and to grow, to say sorry, that's good. But to get stuck, to perseverate, to feel it was all you, to beat yourself up, to knock yourself down, to be unforgiving to yourself, that type of remorse, it's debilitating. It's terrible. It's terrible. It'll sabotage your ability to move forward. It holds you back. That was the message. Remember we learned when Lot's wife Lot and his wife were not allowed to look back, they'll turn into a pillar of salt. Why? said, "You lived in stone. That wasn't the best neighborhood you chose. You weren't surrounded by the best influences. You too made mistakes. But I'm taking you out and I'm giving you a new chance. I'm giving you a a bright future. Don't turn around. If you turn around and live with regret, if you nostalgically long for living there, if you beat yourself up and can't let go, if you can't move forward, you turn into a pillar of salt because what does salt do? What does salt do? Salt preserves. So, you want to be stuck, you'll turn into a pillar of salt and be stuck. We can't learn live with regret and remorse and turn around. So, said the You did something foolish. You made a mistake. You came up short. You didn't get it done. Learn from it. Take responsibility. Apologize to the appropriate parties. Take responsibility. Learn from it and don't let it happen again. And then importantly, let go. Don't get stuck. Don't live in the past. Don't get stuck. Don't remain always turning around. You'll turn into a pillar of salt. Because wanted that outcome. That's the extreme. That a person even who made a mistake should know that if wanted to prevent you from looking at that thing, saying that thing, doing that thing, it could have been prevented. And if it wasn't, it was also part of a divine plan. I, but I thought free will. I did it. You did. So, how was it part of a plan? It was. Move on. Fighter. Let go and go forward. Learn and grow. So, that's the answer to this question of this email. Once when I really first started getting out I'd like to think I lived with since I'm a child. But when I really started learning about and getting into studying it and trying to understand it and be more mindful of it was many, many, many, many summers ago. Our family was in Israel for the summer and I read The Garden of and we went to go see Marush. And I might have told you this story before. And we were going in our rental car and I think the gas light was on. And I'm pretty sure my better half was saying to me, "We got to stop and get gas. We're going to run out of gas." We had a car full of young children at the time. And I said, "What is in charge? He's in control. He'll make us get there. Who cares what the light or the line say? is in charge of the gas tank." And we kept driving. Now, we got lucky and we made it to Marush and hadn't run out of gas. I asked my questions. He gave his answers. And then said, "I have one question. I have one question for the rov. Our gas light was on. It was below the line. Any normal person would have stopped to pull over to get gas not thinking they could continue to drive. If we ran out of gas and we were on the side of the road and we missed this appointment to meet with you, would that be because of or because my husband's a moron?" And I'm pretty sure I'm quoting verbatim. Is that because of or is that or is that because the driver is an idiot? And said, "For a person to see the gas light on and the gas to be below the line and keep driving is not a normal thing. That's not a reasonable or irrational thought. So, who suspended the rational thinking and made the person drive that way anyway, which might result in that? It's It's It's It's That was his answer. At the time I didn't like it. At the time I rejected it for many years I struggled with it. But I'm actually coming around to it. And I think it's a very healthy way to live. Because what it essentially says is we have to learn from it. If we were on the side of the road ran out of gas, I would owe my wife a huge apology and my children. I'd have to stop for ice cream and slushies and shawarma in that order. Because I'd owe everyone a big apology. I'd take responsibility if I did something foolish and irrational. I'd owe everyone a big apology. And I'd have to make a commitment. Maybe in paper. Maybe maybe on paper that I would never do it again. But I would also have the ability to forgive myself and say, "If I did something so foolish, so irrational, it must be because wanted us to have that experience. And what were we meant to learn from it?" And while those seem incongruous, while those seem contradictory, it's possible to live with both of them simultaneously and I think that's the answer to that question. One more email. Or two more emails then back to our text. Yesterday was a tiring day of travel for work. Four flights in one day. I booked my own flights and I'm by no means an expert travel agent. In the early evening I was waiting for boarding to begin for my departing flight, the one that would bring me to my connecting flight and then finally home. I suddenly heard a nearby counter begin boarding for a flight to Newark on a different airline. Whoops. If I had known there was a direct flight option, I definitely would have taken it instead of the out of the way route I had signed up for. I would have gotten home at a decent hour instead of after midnight and avoid the stressful rush from arrivals to departures to make my connection. But I embraced my place and I avoided feeling regret. I was reminded of my single years. I love this formulation, so listen carefully. I was reminded of my single years watching friend after friend get a direct flight to married life while I sat at a different gate wondering when I'd get there. And I was reminded of those early years of marriage when we waited and waited for our direct flight to parenthood, but we had a different ticket with other stops along the way. We'd get there in our own time. It was a powerful reminder that we're each assigned our own ticket, one that will take us exactly where we need to go. And along the way I got to enjoy a scenic flight over beautiful fields and farmlands, which I wouldn't have otherwise. Isn't that a beautiful formulation? We have our own ticket and we have our own flight route and flight pattern. And others may look like they have a more direct route or they have a better seat. But we'll [clears throat] get there where we're meant to go when we're meant to get there. And enjoy the ride. Look out the window. Take it in. Sit back. Separately, a highlight for me, and I was worried we weren't going to get a sighting and break our streak. Separate highlight for me was sitting in 23A on one of the flights. Does it still count if I picked my seat myself? >> [laughter] >> Honestly, when I was booking my seat, I was just looking for an open window spot, and I wasn't even thinking of Tehillim Chaf Gimmel. Thank you for the perspective inspiring sheer, which keeps me relaxed and focused on the moon and during travel and beyond. Thank you for that email, because I really loved it. And I love that image and that formulation, and it does give us that strength, and does give us that that faith. Okay, let's leave it there. We're going to get back into our text together. We're on page Kuf Lamed Ches of Dovid B'Hatzaira, Shaarei Tefillah, the left-hand column. We've been learning about the Mezuzah, and I have a gift here for you from Julie Erlich. And a sponsor gave it to her. As many as you could want and need. Put under your Mezuzah of every doorway in your home. We got a lot. Which says we got Hebrew and English. Say, "I love you, Hashem." Or Nala More, Ani Oheiv Ohevet Otcha, Hashem. Put them on under your Mezuzah. Did anyone do their homework since last week? I hope we're not walking through doorways the same way. Shin Dalet Yud, Hashem's name. You're supposed to walk in and say, "What I have is what I need. I'm so grateful and satisfied with what's in this home and with my attitude when I leave the home." And that the Mezuzah makes us pause. Not always running. Not all the noise of life. Press pause. Press pause. We'll get to maybe one of our challenges. We're on day three of our 30-day challenge. I think we're over 2,200 people who are part of it. And everyone then weighs in with the at the end of it. Did you do that day's challenge? So, one of the challenges, whether it's going to make it in the 30 days or not, don't walk into your home on your phone. Don't be texting. Don't be scrolling. Don't be watching. Don't be talking. Instead, stop and touch the Mezuzah. Remember what's contained in it. Remember its messages. Remember the spirit, at least Ashkenazim, of compromise, the way it's posted on the doorway. Remember the attitude of compromise. Remember humility. Remember Hashem and his presence to involve and invite him. Remember everything about the Mezuzah. Remember Mistapek B'mua, Shin Dalet Yud, Shomer Lo Olomai Dai. God told the world enough, and we have the ability to say what's in this home, even while outside I work hard for more, what's in this home is enough. So, before you leave, please take one or more. Yish Leil Olam Emunah Ach D'virah Echad U'Shmo Echad U'Chido Som. The left-hand column, Kuf Lamed Ches. Ki Shem Shin Dalet Yud Moreh Al Tzimtzum. That name of God reflects Tzimtzum, restriction, constriction. K'mo V'Gemorah D'Gemorah Chagigah, B'Sha'ah She'Barah Kodesh Baruch Hu Es Ha'Olam, Hayah Marchiv U'Holech K'Shtei Pikius She'Shishah See, Ad She'Gar Baruch Kodesh Baruch Hu V'He'emido. When the Kodesh Baruch Hu was creating the world, there was tension and conflict. Kodesh Baruch Hu Oshnam Amudei Shamayim Yir'afifu, V'Yismachu Mig'araso. Amar Resh Lakish Midei D'Inei El Shaddai, Ani Hu She'Amarti L'Olam Dai. Enough competition. Enough friction. Enough tension. Enough trying to conquer. Enough trying to expand. Enough trying to broaden. Enough. The capacity to say, "Enough." Enough. U'Muvah B'Sifrei Kodesh, K'Machshevah Olom Machiv U'Holech, That which the world, the whole universe was expanding, Peirush Ha'Olam She'Shishah B'Briah, Ha'Master Es Kiyus Hashem, U'Shayodon Es Hava K'lala Gashmius, Hayah Mizrachi U'Mizgashi Yoser Midei. Ha'Olam, that which is hidden in the creation that enables and empowers expansion. In other words, the scientific theory of the Big Bang and the expansion of the universe is completely consistent with the Torah view. You could read Dr. Gerald Schroeder's books and see exactly how, as a physicist, he explains that. Let's just say, I can't. But, it's completely consistent with our Torah view. The universe is expanding. It was created and built with that capacity. Kodesh Baruch Hu programmed and designed it that way. V'Lachein Amar Lakodesh Baruch Hu Dai, Shelo Yisgasham Ha'Olam Yoser. Yisgasham, the root of the word Yisgasham is Geshem. What is Geshem? Rain, which is the same root as the word Gashmius. What's Gashmius? Materialism. Gashmius, you know, when you went to seminary, we'd rank on Gashmius. Gashmius is bad. Don't be so focused on Gash. Gashmius versus Ruchnius. Ruchnius is spirituality, and Gashmius is materialism. So, but it really comes from material. Geshem. Where does materialism come from? Nourishment, income, in an agricultural society came from the rain. Shemiyah K'Achlu Yichlu U'Nifram Lamah K'Neged Ruach Aster. It is Batel Tachas Avriah She'Lachakel K'Tzom Aster B'Teivah. If the world would continue to only expand and expand and broaden and broaden and more and more in physical and physical, then we wouldn't find Hashem in it. We wouldn't recognize and appreciate and honor. We're just learning this in Sicha Snippets. We're in Kedushah. We speak about Boruch K'vod Hashem Mimkomo. Blessed is the honor of God Mimkomo, from his place. Where is his place? And we offer three or four interpretations of the word Mimkomo. Blessed is the honor. We honor Hashem Mimkomo, from Where is his place? The answer is this whole world is his place. He is all of existence. And if he hides in existence, leaving room for denial of his existence, so that when we step up and honor his existence, and talk about it and proclaim it, when we're good brand ambassadors, and we make a Kiddush Hashem, we're Marbeh K'vod Shamayim, and we bring other people close to God, and so on, then in that moment, then in that moment, we we fulfill, we honor God Mimkomo, from his place, the place he made for us by restraining himself. That idea that comes from Chaim Friedlander, based on the Ramchal, is very similar to what he's saying here, to what Dovid B'Hatzaira is saying here. That Daas Hashem has said to the world, "Enough. Enough." Shemiyah K'Achlu Yichlu U'Nifram Lamah K'Neged Ruach Aster. It is Batel Tachas Avriah. The essence and the purpose of creation is for us to be in search of God. For us to be bringing the world close to God, to living lives. That's why Kedushah, Yikadeish Shimcha B'Olam. God will sanctify your name in the world. We're here to sanctify you in the world. That's what our life is all about. Reb Moskowitz told me that he went to We had before Pesach, we had a men's Haggadah night, a men's seder, some of the communities call it, which was a four-course of meal with four different beverages and divrei Torah on all 15 parts of the seder. And we held it in a local new large restaurant. And he was there last week, and a waiter came up to him and he said, "Um Rabbi," said he. I said, "Can I shake your hand?" I said, "Sure." He said, "I just want to tell you, I served the group that night. We had 100 people, and it was such a beautiful thing to see 100 people coming together to study and to learn, and the insights that were shared. I was so impressed by it. Can I shake your hand?" Reb Moskowitz was telling me, he said, "You know, it was such a beautiful Kiddush Hashem." Unfortunately, I think that often waiters in these establishments, we are contributing to the rise of anti-Semitism. You know, sometimes I look at the could be Pesach programs and restaurants, and I'm not pointing a finger at anyone, but we can overindulge and be demanding and fail to have courtesy and gratitude and appreciation and have expectations and sense of entitlements. We have to be so careful, cuz the entire world is this enormous stage, and they're watching so carefully. And they're not predisposed to see us favorably. We're living in a world where today more more likely, they're looking to confirm their bias that they already have. So, it's even more incumbent upon us to be overly compensating, whether it's on the airplane to the What do they call them? The flight attendant. The flight attendants, or whether it's in a restaurant, where they're now called servers. I had to learn a whole new glossary and vocabulary. But, to be overly compensating. Give generous tips. Say please and thank you. Don't take off your seatbelt or stand up until everybody else is. Someone needs help putting their luggage in the overhead compartment or taking it down, be the first to jump and run to do it. Don't be loud and talking on your phone when the door is closed and everyone else is quiet, and it's a 6:00 a.m. flight, and everyone's comatose, and you're destroying them. Don't don't be the stereotype. Don't be the stereotype. Yikadeish Shimcha B'Olam. Sanctify Hashem in this world. At work, at gym, in the supermarket, and everywhere we go. And that story Reb Moskowitz told me, I tell it to you because it's a great example where nobody went to the restaurant that night for this program and said, "I'm going to make a Kiddush Hashem." We said, "We're going to learn about the Haggadah. We're going to eat well. We're going to have a designated driver to get home, and we're going to have a nice night." That's what we went in to do. But, if you do it right, you can make a Kiddush Hashem. What an amazing platform we have called life. Every time you leave your home, and that's part of stopping and touching the Mezuzah, is to remember, I got a job. To remember, I have a mission. When you leave your house, touch the Mezuzah. Wherever you're going. You're going to work, you're going to Pilates. Just touch the Mezuzah and remember, I have a mission. I got to smile and be positive and be joyful. I have to say please and I have to say thank you. I have to be honest. I have to tip. I have to not feel entitled. I have to be sensitive. I have to make a Kiddush Hashem wherever I go, in everything I do. If I do that, I have nothing to apologize for at all. Should stand tall, proud, practicing Jews, but make that Kiddush Hashem, the positive impression, wherever we go. That's one of the messages. If we can get off our phone and stop and pause and touch the Mezuzah on our way out? To make a kiddush Hashem in your home, too. But on the way out, then we'll make a kiddush Hashem wherever we go. That's our mission. That is, in the words of Reb Dov Ber of Mezritch here, that is, as he writes, tachlis habriah. That's the tachlis. That's the essence. That's the goal. That's the mission. That's the mandate. That's why we're here. Lahakir Elokus in the stairs bateva. To find and see Hashem hidden in nature and to make others aware. It's true for the world at large is true with every individual. We are a world in miniature. Lo k'ma she'yesh ba'olam yesh k'an ba'adam. Whatever exists in the world exists in every person. Just like the earth is made up of the heavens and the earth and the sea, b'ficha nikra, one of the names for man is ish. Ish, rashei teivos, is an acronym for eretz, yam, shamayim. Land, sea, and heaven. It's a kli yakar. Ki nishmasam min shamayim, our soul comes from heaven. V'gufam, our body comes from the dust and the and the water. So therefore, on the entrance, on the threshold of our home, outside the mezuzah is that word, Shaddai. You know what that mezuzah reminds you on your way in and on your way out? To live with boundaries. To say enough. Just like the universe does not have to continue to expand, physical particles, material doesn't have to continue to grow, she'amar lo olamo dai, Hashem gave the world the capacity to say, "G'nuk. Enough. Stop." When we walk into our home and out of it, we have the ability to say there's boundaries. I have ambition and I have aspiration, but I also know when to say, "I'm good and I'm grateful." I'm good and I'm grateful. Sometimes that insatiable drive and appetite for more, it robs us of our serenity and our happiness and our joy, but also our service of Hashem. Sometimes we have to imitate God, she'amar lo olamo dai, and that's that mezuzah. It is a billboard on the doorway of our home. And it's a billboard reminding us, it's enough. Be grateful. Continue to work. It's okay to continue to have dreams, but also know that what you have is what's meant for us and say, "Thank you. Say, 'Thank you.'" We don't have to conquer the world. We don't have to take over everything. We don't have to Sometimes it's okay. It's okay to press pause and it's okay to say, "G'nuk." Sometimes it's okay. It's okay to press pause and to say, "Thank you." Again, coming full circle how we started, that's what today is about. Press pause and say, "With all our problems, with all of our issues, with all of our challenges, with all of our infighting, thank you. Thank you for the gift to be in this position to fight about who goes into an army. Thank you for the gift to be in this position. Thank you for the gift of where we are, who we've overcome, and what we're going through. Thank you. Thank you for the miracles of our time. As Reb Dessler said, to be kovea emunah b'leiv. Because chas v'shalom, he writes, oy, oy, woe unto the person who Yom HaDin will fail to see what's right in front of their eyes and say, "Thank you." Az iz zach Reb Dessler. That's Reb Dessler, not me. So on this day, whether it's regarding that gift of Israel or any gifts in our lives, to pause and say, "Thank you." Do I want more? Yeah. But am I grateful for what I have? Absolutely. And is it enough? Are you enough for me? Absolutely. Absolutely. It's true for every area of our lives. I did another video yesterday that'll come out in the shidduch series we're trying to do to give some chizuk about the idea of settling. To settle is a dirty word. People were told their whole life, "Don't settle. Don't settle. Don't settle. Whatever you do, you don't have to settle. Don't ask me to settle. I'm not settling. Don't settle. Don't settle." But is settle really a dirty word? Or do you have to settle? Is settle good? If you ask someone what they're majoring in, or what profession they go into, who's struggling with what they'll do, when they say, "I settled on law. I'm going to be a lawyer. I settled on medicine. I settled on business." Then the word settle is a very good thing. What does the word settle mean then? I shut everything out. I've determined that they're distractions. I've rejected all the other alternatives. I am focused. I'm all in and I am determined to make this successful. I've settled that this is who I want to be. And that's an attitude we have in relationships, too. If we're waiting for other people and relationships to be perfect, if we always need more and we need other people to be more, then we'll never be happy. >> [cough] >> But if [clears throat] we can recognize, if we can recognize who they are as what we need and there's a reason we made the decision to be with them. And whether that's true about people, I'll see it more on the I'll elaborate more on that video. But whether it's about people, whether it's about our career, whether it's about possessions, sometimes it's about ourselves, the ability to say, she'amar lo olamo dai. Amar lo olamo dai. To be gratified and satisfied. To be grateful for what we have. That's why we press pause and that's what we do. We'll pick up with the Hashem. We'll finish this soon and then get into our next text. We'll stay for We have time for questions and answers. Those who come Aren't you curious? If you're watching or listening, aren't you curious what we talk about? It's amazing. It's controversial. It's salacious. You so badly would want to hear it, but you got to come here in person for it. So the reward for those who wake up early and come. Until next time. Stay happy, stay healthy, stay holy. And after our questions and answers, we'll complete all safer tellim for the merit of klal Yisrael.