Popular Shows by Reuven Garber: Page 2

101

300 - Parnassah (Part-1)

Mar 31, 2025

4:34

The level of our belief in Hashem and His Torah and the guidelines that follow will make a big difference in how serious we are when it comes to following the advice that is given to us. Torah literature outlines numerous ideas that are conducive to financial success. We know that one of the fringe benefits of giving charity is that that act itself is conducive to one's own financial success on a spiritual level. If the Torah tells us that giving charity is going to be conducive to the success of our financial endeavors, there is no question in the world that that is the truth. Whether we see it or we don't, whether we understand it or we don't, we believe Hashem's perspective. If one is trying to catch out Hashem, it is very easy to find an excuse to do so. There could be many reasons why a person who gave charity nevertheless does not experience wealth. One never knows the heavenly calculations. Maybe this individual was destined to go into tremendous poverty and now they are not in tremendous poverty but they don't have tremendous wealth. For their situation, this is actually considered tremendously wealthy. There could be many other reasons that are beyond our understanding but are of course calculated with absolute precision in Hashem's books. This fundamental principle is applicable to the performance of all of the mitzvahs that we do and all forms of our service to Hashem. If we are humble enough to realize that Hashem is so much greater than anything that we can imagine, completely incomparable to anything that we are and anything that our minds can comprehend, we certainly will be wise enough to stay out of Hashem's calculations of why certain things happen and rather perform our mitzvahs and service to Hashem based on the fact that we believe we have emunah in Hashem. Another endeavor which is conducive to our financial success, as outlined by the Torah commentaries in the name of the Gemara Yerushalmi, is for a person to recite the Torah passage about the mann every day. The passage about the man discusses the episode in times of old where food would fall from heaven to the Jewish people. The Torah commentaries point out that the main idea behind the recitation of the parashas Hamann is not the recitation itself, even though that is also important. But the main idea is internalizing the message of what one is reading. The message of the mann is very clear. Hashem exclusively provided food for the Jewish people. It might be that in today's day and age we don't witness the man falling from heaven at our doorstep. However, the Torah commentaries are highlighting to us that the principle is the same, even though we might have to go to work and we might experience the way we receive our sustenance in a different way, however, in essence, our sustenance comes exclusively from Hashem, and when one is able to internalize that mode of thought, that itself is conducive for financial success. Be it giving tzedakah or be it reciting the section of the man. Ultimately, all of these ideas branch out from the underlying foundation of emunah. If I believe in Hashem, I will certainly choose to follow His guidelines and His advice.

102

301 - Parnassah (Part-2)

Apr 1, 2025

5:10

The Shulchan Aruch codifies a statement from the Gemara which says that if one performs the mitzvah of netilas yadayim, washing one's hands for bread in the correct manner according to the prescribed laws, as well as being extra generous to use water in an abundant way when they wash their hands, one will be blessed with wealth. And in another law, the Shulchan Aruch codifies that if somebody undermines and degrades the mitzvah of washing for bread, they will receive serious punishment and consequences for their actions, namely that they will a) Considered to have been excommunicated, b) They will come to poverty, and c) They will be uprooted from the world. Now, according to our basic human logic and intuition, one would not have considered the mitzvah of netilas yadayim, washing for bread, to have been so important in our own eyes. Of course, if Hashem says I should perform it, I will, but one would never have expected without having learnt the statements made by the sages about washing for bread that have such tremendous consequences, both for the negative as well as for the positive. Again, our approach when performing mitzvos needs to be we do them because we believe Hashem has instructed us to do so. If we follow our own logic and understanding, we might consider this to be a minor mitzvah and therefore may not be as serious in the way we deal with all its intricacies and details, whereas if we perform this mitzvah for the sole reason that Hashem commanded us to and we believe Him that if He said this is important we will do so, we will have a whole different perspective in our commitment to this mitzvah. It is so important when it comes to all mitzvos for us to perform them just because Hashem said so and not because of our understanding. The Rambam writes that when it comes to Torah learning, we have a mitzvah to try to understand as much as we can. That is the mitzvah that Hashem wants us to try our best to understand. However, after all is said and done, we have to realize and internalize that we ultimately have no understanding whatsoever in Hashem's calculations for His mitzvos. It very well could be that something which seems like an insignificant and small detail to a certain mitzvah could be one of the highest and most potent and sensitive cords in our spiritual connection to Hashem or in the connection of the spiritual worlds to this world. We are so privileged that Hashem has blessed us to be able to have a guideline, a book which outlines His perspective to all of these principles. And besides for the fact that we are supposed to treat the mitzvah of washing our hands for bread with paramount importance, we are also being taught that as a fringe benefit, one who performs this mitzvah in the right way with all its intricacies and pours water in a generous manner to make sure that they've done the mitzvah in the most perfect way will be blessed with wealth. Now again, one might say, “I made sure to learn the laws perfectly and I performed the mitzvah in the most impeccable way, and at the same time, I'm still suffering from poverty. How can that be?” With Emunah, I have no need for questions. Without Emunah, there are no answers. If Hashem tells me that this mitzvah is conducive to financial success, there is no doubt about that. The fact that in certain situations a person may have performed the mitzvah and nevertheless not experienced financial success, the commentaries point out that could be because of ulterior reasons such as a person sinned in a different area, and because of that sin, this wealth and financial success is now prevented from coming to fruition, or many other reasons that could be beyond our human understanding. What a privilege we have to perform so many mitzvos on a constant basis and thereby follow Hashem's guidelines to how to live our lives.

103

286 - PURIM!!!

Mar 14, 2025

5:28

What a tremendous opportunity we have today to be experiencing the holiest day of the year, a time where all the gates of heaven are open. Let us make use of these 24 hours in the most potent way. Let us remind ourselves that Purim is a day that will never cease to exist because this is a day on par with the holiness of the future, a day so holy beyond even Yom Kippur and all the other tremendous festivals that we have in the Jewish calendar. "Thank you Hashem for the tremendous privilege you've given me to be chosen to perform your mitzvos, so many mitzvos every single day, and in particular right now the tremendous mitzvos of Purim. But not only to perform them with the intricate details exactly as you've prescribed to us in your halacha, but also to do my best to perform them with true enthusiasm and joy and simcha. What a tremendous opportunity I have to be a Jew. Thank you Hashem for the tremendous opportunity to fulfill your mitzvos." And the climax of Purim, as we've discussed, is that a person is obligated to get so happy and elated on Purim to the point that we don't know the difference anymore between cursed is Haman and blessed is Mordechai. And a beautiful idea that the Nesivos Shalom brings from the Maharal is that there are three types of relationships. One type is our relationship with Hashem. The second type is our relationship with other people. And the third type is our relationship with ourselves. And on Purim, we are obligated to reach such a state of happiness where we don't know the difference anymore between the cursed is Haman times and the blessed is Mordechai times. And as the Nesivos Shalom explains so beautifully, when it comes to our relationship with Hashem, sometimes Hashem sends us beautiful rosy times. Those are the times that are signified by blessed is Mordechai. And at other times, we endure tremendous suffering and hardships. And those times are signified by the cursed is Haman times. On Purim, we reach a state of such happiness and closeness to Hashem that it doesn't matter anymore, Hashem, whether You send me the greatest gifts in the world or the greatest suffering in the world. I love You so much, Hashem, with all my heart, because I know that You created this world just to give to me. And I trust, even when I can't see with my own eyes, that You will only do what is best for me. Thank You so much, Hashem. I love You so much. Thank You for all those times that You gave me all the money I needed. And thank You for all those times that I was so short of money. Thank You, Hashem, for all those amazing times with tremendous health. And thank You for all those times that I suffered from tremendous illness, because although I cannot see why that is good for me, but I trust that You will only do what is best for me. And on Purim, we are also obligated to get so Livesumei that we don't know the difference between the blessed is Mordechai times and cursed is Haman times, with regards to our relationship with other people. Some people are in the category of blessed is Mordechai. You're such a good friend; You always do good for me. I love You so much. Whereas some people might be in the category of cursed is Haman. I really don't like You; I have many reasons why I don't feel good feelings towards You. On Purim, we are obligated just to be so happy and friendly to everybody around us, to not know the difference anymore whether someone is truly the closest friend or perhaps an enemy, because I just love everybody. I have a mitzvah of Ahavas Yisrael; I have a mitzvah to love all those around me. I love everybody to the highest degree; everybody is my best friend. And thirdly, when it comes to my relationship with myself, there are times of blessed is Mordechai when things are going so well and I'm succeeding spiritually. I woke up today on time, I davened beautifully; I learned Torah; I gave charity; I dressed in a modest way, and I'm truly succeeding spiritually and I feel great at the end of the day that I'm so close to Hashem. And then there are other times of cursed is Haman where I didn't wake up on time; I missed davening; my Torah learning didn't exist today; I didn't dress in an ideal manner, and I might have committed other sins. And on Purim we reach a state of happiness that regardless of what we've done, of course usually if we have transgressed, we make our maximum effort to repent and for going forward, we do our best to only do mitzvos and stay away from aveiros, whilst at the same time on Purim we reach such a state of simcha that regardless of whether I'm feeling inspired and upbeat from how I've been succeeding spiritually, it's not about what I see and experience about myself but rather what I believe Hashem has taught me - that I am His precious child regardless of my actions, regardless of anything. This close relationship with Hashem can never be tainted. "Hashem, my dear Father, please help me to internalize Your true perspective that although I am to make my maximum effort to do Your mitzvos and to do my best in the best way, whilst at the same time my personal relationship with You, the relationship of a parent and a child, can never be broken. And on this day, Purim, Hashem, help me to reach the true state of just being b'simcha and singing and dancing for the fact that I have a personal relationship with You and help me to love everyone around me and help me to love myself and Im Yirtzeh Hashem, Hashem, help me to take this energy not only for Purim but throughout the year. Thank you Hashem for the most incredible opportunity to be a Jew. Thank you Hashem for the most incredible opportunity to have the great and holy day of Purim." A Freilige Purim to everyone!

104

303 - Parnassah (Part-4)

Apr 3, 2025

4:38

A fundamental belief in the history of the Jewish people is that after the exodus from Egypt, when the Jewish people encamped in the desert, the way that they received their sustenance was by HaShem raining down the special heavenly food, the mann. When the Jewish people were in the desert, it was absolutely clear to them that their sole provider was HaShem. According to many Torah commentaries, there is a daily mitzvah to recite the Torah portion which describes how the mann fell daily for the Jewish people. And as the Mishna Berura in the first chapter of the Shulchan Aruch explains, that the reason for this is to instill in us the belief that it is not our own efforts that bring us our provisions, rather it is HaShem who provides for us exclusively. Although HaShem has decided that in our day and age we do not have this open miracle of our food falling down from the heaven, however it is important for us to take the message of the mann to heart; just like HaShem was the one who provided for the Jewish people in an openly miraculous way by bringing down the mann from the heavens for them during their journey in the desert, so too, HaShem is our exclusive provider. Although the form that He gives us our food in, in today's day and age, appears to be different, where in the past it was apparently obvious that HaShem was giving us the food, whereas today HaShem gives us our food in a roundabout way, such as a person going to work, earning a salary and then using that money to go to the store and buy their provisions, although to us it seems like a whole different process and for whatever reason in HaShem's calculations, this is the right way for the world to operate - it is the same HaShem that provides for us today to the same degree that HaShem provided for us then, with the mann that fell from the heavens. We can therefore understand why it is a mitzvah to recite the Torah portion about the mann, and as the Mishna Berura points out, although reciting the passage itself is a mitzvah, the main purpose behind reciting the passage is internalizing the message that HaShem is our sole provider. It is not our wisdom; it is not the boss; it is not the business; it is not our efforts. Although we might have a mitzvah to do hishtadlus - to make our own efforts, it is so important for us to remember what the Mesillas Yesharim and many others teach - that our efforts do not affect the amount of sustenance we will have even slightly. One might feel, if I work harder, then I will make more money. Yes, in terms of the obligation to fulfill the mitzvah of hishtadlus, one is obligated to work hard, and there are many levels to this which we are not going to go into right now. One who is interested in pursuing this topic further is invited to see our eight-part course on hishtadlus. However, for our purposes, what is so vital to remember is that whatever efforts we might be making has absolutely no connection to the results we are trying to achieve and to the provisions we are trying to bring in. Again, if Hashem runs the world exclusively, can He not bring me my sustenance without me having to make an effort? And the answer is, of course He can. One of the reasons that Hashem instructs us to make our own efforts - to perform hishtadlus, is to give us the opportunity to believe, where on the one hand, we have a mitzvah to make our own practical efforts to do whatever we can to be successful, but on the other hand, to be constantly vigilant that our thoughts never take us to a place that we believe we are our sole providers. Even if we are to believe that Hashem helps us 90%, but it is just our little bit that helps Hashem on to give us what we need, that is completely incorrect, because - ein od milvado - means that Hashem runs my life exclusively and provides for me 100%, not 99.9%. And as we read in the principles of faith of the Rambam, "v'hu levado", that Hashem alone, exclusively, pulled every string of my life in the past, is currently orchestrating every detail of my life in the present, and is the One who will dictate the exact and precise course of my life in the future.

105

304 - Parnassah (Part-5)

Apr 4, 2025

4:38

We discussed how although there is a mitzvah, according to many Torah commentaries, to recite the Torah passage of the mann every day, however, as the Mishna Berura and others point out, the main purpose behind the recital of the parashat hamann is to internalize the message that just like Hashem was our sole provider in those times where the food would fall directly from the heavens, so too today Hashem is our exclusive sole provider. And although it might appear like an apparent contradiction: if Hashem really does do everything exclusively, why does He need me to work and make my own efforts? And the answer, as explained by the Torah commentaries, is that Hashem does not need me to work. The mitzvah to perform hishtadlus - our own efforts, is just that, a mitzvah, an obligation, that has absolutely nothing to do with bringing about the sustenance that we require. The Mesillas Yesharim in chapter 21 writes the following: "The need to work for a living is a curse that was decreed on mankind when Adam disobeyed God's command and ate from the tree. In truth, sustenance comes exclusively from Hashem. The need to work is only a fulfillment of this curse whereby one is required to make a hishtadlus - our own efforts." The Mesillas Yesharim then goes on to compare the requirement for us having to work to the payment of tax. Everyone knows that paying tax does not help me even slightly to bring in more profit. Paying tax is just an obligation that I have to live with. The Mesillas Yesharim is teaching us that our sustenance comes exclusively from Hashem. There is a separate mitzvah to endure the curse of hishtadlus and therefore make practical efforts for our sustenance. It is not our place to question or ponder on why Hashem decided in times of old to run the world in the way that it ran then, where people were not required to make their own practical efforts and their sustenance came in an obvious, clear fashion directly from Hashem, whereas today Hashem's desire is that our sustenance should come to us in a way that appears to be as if we have earned it ourselves. There are different ideas offered by the Torah commentaries. The bottom line is Hashem in His great wisdom understood that the best thing to do then was as it was then, in an obvious, miraculous manner, whereas today it should not be like that. One of the advantages of living in times of old, where the miracle was apparent and obvious, was that the struggle to attribute one's parnassa to one's own doing did not exist because it was absolutely clear that Hashem was raining down the food every single day without my having to make any effort. We today, however, have a tremendous opportunity, perhaps even more than those who lived in times of old had, because on the one hand we are learning from all the Torah sources that Hashem provides for us exclusively. Hashem does not need me to make an effort. And the same Hashem who provided exclusively in times of old is the same Hashem who provides for me exclusively today. Nevertheless, this additional mitzvah, to make a hishtadlus - our own efforts, provides us with an opportunity to truly grow in our emunah - our belief, that Hashem is the one who is exclusively providing for us. Because if there were open miracles that Hashem was providing for us, in a sense that's not belief anymore; tt is just clearly seeing Hashem as our sole provider. Whereas today, as explained by the Torah commentaries, one of the main reasons behind the obligation to perform the mitzvah of hishtadlus is to give ourselves the opportunity to make an effort, work hard, and make it seem like I am the one contributing towards my financial success, whereas the truth is that Hashem is exclusively providing for me and does not need my efforts. Just like when I make a tax payment, I know that that does not help me even slightly to bring in more revenue. It is just an obligation that I have to fulfill. In the same way, when I make my own efforts, it does not help me even slightly to bring in more paranasa because Hashem exclusively is my sole provider.

106

305 - Parnassah (Part-6)

Apr 6, 2025

4:30

We discussed how although there is a mitzvah to recite the Torah portion of the mann, however the Torah commentaries point out that the main purpose behind this is for us to contemplate on the message of the mann, that just like in those times it was apparently obvious that Hashem was our exclusive provider because the mann fell in an obviously miraculous way from the heavens, and it was absolutely clear that our efforts had nothing to do with bringing in our provisions, so too in today's times, although Hashem doesn't operate in an obviously miraculous manner, the same Hashem who was the sole exclusive provider then is the same Hashem who is our sole and exclusive provider today. And as discussed, if Hashem is our sole provider, how does it make any sense that we have a mitzvah to do hishtadlus, to make our own efforts? And we mentioned the Mesillas Yesharim in chapter 21, who explains very clearly that although Hashem provides for us exclusively, there is a separate mitzvah completely unrelated to the concept of Hashem sending us our sustenance, where we have an obligation to make our own efforts. And as mentioned, the Mesillas Yesharim compares the need to work to the payment of tax. Just like when I pay tax, it does not help me one iota to bring in more sustenance, it is just an obligation that I have to take care of. In the same vein, my efforts, my hishtadlus, is an obligation that I have to take care of as a result of the curse that was decreed on mankind when Adam initially disobeyed Hashem's command and ate from the tree. Although we have an obligation and mitzvah to perform hishtadlus and make our own efforts, it is also important to highlight the dangers of hishtadlus, of making an effort, if one does not have the correct perspective. Many Torah sources teach us how in times of old, one of the strongest yetzer hora's, or desire for sin, was in the area of Avodah Zarah, of idol worship. And although, as the Gemara explains, that particular evil inclination was taken away and we today cannot understand the true extent of what it means to have a real, strong desire to serve idols, however, it seems very difficult to conceptualize why is it that the Torah makes such a strong emphasis to say shema twice a day, that there is only one God. For most of us, that is quite an obvious equation, that there is only one God. Some Torah commentaries explain that the way it would work was that there were certain magical procedures that one was able to practice, and by doing so, one would actually receive what they needed. That makes it a lot easier to understand why the Torah would place such an emphasis to not go after those practices, but rather exclusively rely on Hashem. Because imagine, I need money, I know that if I perform a certain practice, be it with a stone or some other form, I will receive exactly what I need. That's one option. Or, I go pray, and maybe Hashem will send me what I need, or maybe He won't. What do I choose? In today's day and age, as pointed out by Torah authorities, we have a different type of idol worship. When somebody goes to work, the apparent result of that is I receive sustenance from that particular endeavor. And although we are called on to perform the hishtadlus, it is so important to highlight that if one is led to God-forbid believe that that is providing me with my sustenance, and therefore I am turning to that, even slightly, instead of turning to Hashem, that could be a comparable form of idol worship in our times. Let us take the words of the mesillat yesharim to heart, that the only reason we are commanded to work for a living is because we have to live out the curse that was decreed on mankind. Working for a living is a payment of tax that has absolutely no connection whatsoever to how we will receive our sustenance. Our sustenance comes exclusively from Hashem.

107

306 - Parnassah (Part-7)

Apr 7, 2025

4:24

We've discussed the daily mitzvah to recite the parashas hamann and how the Torah commentaries teach that the main purpose behind reciting that Torah passage is to imbue in us Hashem's true perspective, which is apparently different to what meets the eye. In our eyes, we see a direct correlation between our efforts to make money and the money that we receive. However, as we learnt in the Mesillas Yesharim chapter 21, sustenance comes exclusively from Hashem and the only reason we need to work is to live out the curse that was decreed on mankind when Adam disobeyed Hashem's command and ate from the tree. And as the Mesillas Yesharim taught us, we are to constantly be mindful that our efforts are a tax that have no correlation to the results that they might seem to produce. As we've discussed many times, there are many levels to what it means to have emunah and bitachon, and this certainly applies to the area of parnassah - of sustenance. Although the highest level might be to internalize to such a degree that my efforts have absolutely nothing to do with the sustenance that Hashem sends me, however, as always, the reason we are learning these passages is to teach us where we are to aim, and Hashem is very proud of us and happy with us if we are just doing the best that we can. "Hashem, my Father, thank You for teaching me that You are my sole provider, to the point that You don't need me to make any personal efforts whatsoever. Hashem, please help me to internalize the truth of Your perspective, that my parnassah - my sustenance, comes exclusively from You, and the exact amount that You want me to have, in the exact form that You want me to receive it, is determined exclusively by You. The extent of Your involvement in sending me my sustenance today is no different to how it was when You would send people man from the heavens. The only difference, Hashem, is that because of the curse that You placed on mankind, we are obligated to make our own efforts, and it now seems like if we don't make an effort, we will not receive our sustenance. And granted, Hashem, that I am therefore obligated to fulfill this mitzvah of making an effort, but please, Hashem, help me to take to heart the words of the Mesillas Yesharim and other Torah commentaries that we've learned, that the efforts that I make have absolutely nothing to do with the sustenance that I receive. And Hashem, I know You don't expect me to be more than I can be, and it is very hard to go to work and imagine that the work that I'm doing is actually not helping me to bring in my sustenance, but rather I'm just going to work to fulfill the mitzvah of performing hishtadlus. Hashem, I'm asking You to help me grow more and more each day, to live with more sincerity by the values of emunah, that You exclusively are my provider, and it is not me. God forbid, Hashem, I don't want to fall into the trap of idol worship in our day and age, where I might be led to believe that it is not You exclusively who provides for me, but rather my efforts help me bring in my sustenance. And just like in times of old, the forms of idol worship that were available to people was a real challenge, because people were able to go practice a certain magical procedure, and by doing so, would receive the sustenance or other needs that they might have needed. And similarly, in today's times, it makes it quite challenging that You have commanded us to fulfill the mitzvah to make our own efforts - to perform hishtadlus, because it is so difficult to divorce my efforts from the sustenance that I receive, when it seems so apparently obvious that if I don't go to work, You have no way to provide for me. Of course, I am obligated to fulfill the mitzvah and go to work, but if I might be sick, or when I might not be able to perform my hishtadlus for whatever other reason, please Hashem help me to then feel completely calm, that I am not worse off whatsoever, because You, Hashem, are my exclusive provider."

108

307 - Parnassah (Part-8)

Apr 8, 2025

4:56

It's worthwhile to constantly remind ourselves of this passage of the Mesillat Yesharim in chapter 21, where he writes that our efforts that we have a mitzvah to make - hishtadlus, is a tax payment and has no connection whatsoever to success in the endeavor that we are trying to achieve. Ein Od Milvado teaches us that Hashem exclusively runs the world and He does not need our help, nor do our efforts even slightly contribute to the results that He sends us. The Mishnah right at the end of the Gemara Kiddushin 82b states the following: Rabbi Shimon Ben Elazar says, I never saw a deer work as one who dries figs, nor a lion work as a porter, nor a fox work as a storekeeper, and yet, they earn their livelihood without toil. But all these creatures were created only to serve Me. I, however, a human being, was created to serve the One who formed Me. If these animals, who were created only to serve Me, can earn their livelihood without toil, then is it not logical that I, who was created to serve the One who formed Me, should earn My livelihood without toil? But us humans have committed evil actions and have therefore lost our livelihood. This is another Torah passage where we learn Hashem's perspective loud and clear. Our sustenance comes directly and exclusively from Hashem. If not for the fact that we had committed a sin and are now under the effects of the curse that requires us to make our own efforts, we would then receive all of our sustenance without having to make any effort and be free to devote our time and energy in complete service to Hashem. Whereas because of the curse, we are now obligated to fulfill that curse and make efforts towards our parnassah. But again, just because we have a mitzvah to make an effort does not mean we have a license to borderline avoda zara - idol worship, God forbid, where one would be led to believe that their efforts are even slightly contributing to their successes. It is so important to internalize that yes, we have a mitzvah to make an effort, but God forbid to make any correlation between that effort and the sustenance that I receive. Hashem is our exclusive and sole provider. It is important to remind ourselves of what our purpose is in this world. Perhaps a worthwhile question would be: if Hashem would remove this curse and thereby not require us to make efforts to receive our sustenance, but rather would just send us our sustenance as He did in times of old, what then would I be doing with my time? The verse states that man was created to toil. The purpose of life is not to reach a place of retirement and pleasure. Rather, man whilst alive is meant to work and as the midrash teaches, if he merits, he will toil in the world of Torah and mitzvos, and if not, he will have to toil in other areas. Ideally, our lives should be devoted as much as possible to talking to Hashem, which as we've learnt many times is a huge mitzvah in its own right, to the learning of Torah, performance of mitzvos, and the many other spiritual areas which are the true reason for our existence. The Midrash Rabbah to Kohellet chapter 1 states the following: Money does not satisfy. When one has ten, he desires twenty. And were a person to have a thousand, he would desire two thousand. As this midrash and many other Torah sources also point out, the nature of money is that we always desire for more. Even were a person to be the wealthiest person in the world, much of the time, if they do not have the proper Torah perspective, their desire will be to be twice as wealthy. We sometimes believe that were we to have a certain amount of money, all our problems would disappear. But as we've learnt many times, that is certainly not the case. The only true source of comfort is emunah in Hashem, because with belief in Hashem, we are always safe and content with our allotted portion. We need money to live, but our purpose in this world is to serve Hashem, and the only reason we have this mitzvah of hishtadlus which has no correlation to the sustenance we receive is because of the curse that Hashem placed on mankind. And as we learnt from the midrash, we were made to work, and the more we make efforts to dedicate our lives towards serving Hashem, the less we might be required to fulfill this curse. "Thank you Hashem for teaching me your true perspective."

109

308 - Parnassah (Part-9)

Apr 9, 2025

4:15

We've learnt many times that Hashem is exclusively running every single detail in all of our lives. And with regards to our sustenance, there is no exception to this rule. As the Rambam states in the 13 principles of faith, "v'hu levado" - "and He exclusively orchestrates every detail to my life." And as we learnt from the Mesillas Yesharim, when we approach the topic of hishtadlus - of making our own efforts, we have to emphasize and make it loud and clear to ourselves that our efforts have zero effect on what we are trying to achieve, which sometimes can seem irrational and unrealistic to one not coming from a Torah perspective. Because can't you see? You make an effort and you get what you're trying to achieve; You don't make an effort, you don't get it. The mann clearly doesn't fall from the heavens anymore. Many people therefore mistakenly might be led to assume that Hashem used to be with us in the past, but He does not provide for us anymore. God forbid! Such an approach to hishtadlus is certainly borderlining on avodah zarah, on idol worship, believing that I am the one who dictates my destiny. And as we know, idol worship is the most severe sin that we have in the Torah, to the point that for real idol worship, one is obligated to even give up their life rather than succumb to it. So when we approach hishtadlus, we certainly don't want to go anywhere near anything that might even borderline slightly on the concept of idol worship. We've also mentioned previously the Sefer HaChinuch, which is quoted in the Biur Halacha in chapter 1 of the Shulchan Aruch, where he states that if somebody does believe in Hashem but believes that there is also some other power that can contribute in addition to Hashem's power, that is idol worship. It is so important when approaching the subject of hishtadlus to internalize the words of the Mesillas Yesharim in 21, that the efforts that we make are just a tax, which means that our efforts have no correlation to the result and income that we bring in. The Gemara in Pesachim 118a teaches that Hashem's task in providing one's sustenance is equal to the task of splitting the sea, is more difficult than the task of bringing the ultimate redemption, and is twice as hard as the task of childbirth. Now of course, Hashem has access to all the money in the world. So when the Gemara here is teaching us that the task of Hashem providing for us is equal to the task of Him splitting the sea, more difficult than bringing about the ultimate redemption, and twice as hard as the task of childbirth, we are learning here that it is a big gift for one to receive one's sustenance. Although Hashem can do anything, He nevertheless desired that the way the world should work should be in a way that usually we have to struggle to some degree to receive our sustenance. We all are currently alive and have received sustenance in some form or another till this very day. Imagine for a moment we would have the opportunity to experience Hashem splitting the sea for us in order that we make our way through to safety. Most of us would talk about that and be inspired from that event for a long time. What about the ultimate redemption that we're all praying for to come speedily in our days? And anyone sincerely looking who has witnessed the tremendous miracle of childbirth can see clearly what a tremendous miracle that is. However, this Gemara is teaching us that the miracle of Hashem coming through for us and giving us our sustenance is so big that it is comparable to the sea splitting and greater than the miracle of childbirth and the ultimate redemption. "Thank You so much Hashem for providing for me every single day of my life in one form or another that until this very point in my life Hashem, You have always given me my sustenance. Thank You Hashem for being my exclusive provider."

110

309 - Pesach (Part-1)

Apr 10, 2025

6:12

We are so privileged to have the opportunity to celebrate Pesach every single year. What exactly are we celebrating? Simply speaking, we're celebrating the fact that we were redeemed from the slavery in Egypt. It is worthwhile learning about what the Jewish people went through and experienced to appreciate what we're celebrating. It's important to highlight that our slavery in Egypt is not a fairy tale that didn't really transpire, God forbid. Just like we can relate to the Holocaust and similar atrocities throughout history, in the same way our enslavement in Egypt was something real that was experienced on a very real level by the Jewish people. To just give one example of one of the atrocious things amongst many others: We know that the Jewish people were tricked into working for Pharaoh and they were given a certain quota of what they had to complete on a given day. If they had to collect material in order to make bricks to build a wall and they were short just of one brick of their expected quota, which was almost impossible - it was so much, they were forced to bring their own little cute precious child and stuff the child into the wall, thereby killing them, thereafter applying cement on top of the child. So painful even to say such a thing, but it's so important to digest what the people went through, and this is just one of many, many tremendous atrocities that the Egyptians imposed on the Jewish people. So, on Pesach, we are celebrating that we came out of Egypt. What a tremendous celebration. “Thank you, Hashem, for taking us out of Mitzrayim.” But many of us would ask, “why Hashem did you put us there in the first place? Why did you cause us to suffer all those years? Why did Hashem put us in Egypt in the first place?” And the answer to this question is because Hashem wants to have a personal relationship with every single one of us. Let's explain this a little bit further. The Torah records that during the first few days after the creation of the wrodl, the snake sinned, and part of his punishment was, “your food snake will be the dust of the earth.” And the question that the commentaries ask is, what type of punishment is this? One of the biggest struggles that we all have to deal with throughout our lives is our parnassah - our sustenance. We have to be able to put food on the table. And here, Hashem says to the snake, “your food will be dust”, meaning to say, wherever you go in the world, there's always dust around. So, you, Mr. Snake, you will never ever lack parnassah. The snake is never ever short of food. So where was the curse that Hashem gave to the snake? And the answer is, Hashem was saying to the snake, “I hate you so much that I never want you to talk to me again. I don't want anything to do with you.” So much so that if you one day would lack food, I know that you will reach out to me and say, “Hashem, I'm hungry. Please help me”, In the snake's own language. Hashem didn't want the snake to talk to him anymore because Hashem is not interested in a personal relationship with the snake, which represents something so evil and disgusting. Therefore, Hashem says, “you, Mr. Snake, you will have your food wherever you go.” When it comes to the Jewish people, however, Hashem says, “you, my children, I want to have a close, intimate, personal relationship with every single one of you.” And in order to do that, very often He sends us challenges and very often He saves us from those challenges. One who is building their emunah and has their eyes open to bring Hashem into the picture uses both the challenges as well as the salvation from the challenges to build their relationship with Hashem - to build their love for Hashem. “Yes, Hashem, you are the one who put us into Egypt, into the Egyptian slavery in the first place so that eventually you could redeem us with the most phenomenal miracles that showed us how you were there all along. And it was you who placed us in there in the first place. And just like you are the one who redeemed us in the most unnatural, miraculous way, so too you are the one who placed us there in the first place because Hashem wants that personal relationship with every single one of us.” This is the message of Pesach. Hashem is interested in having a personal relationship with every single one of us. And that's why He put us into the Egyptian slavery in the first place and eventually redeemed us from that slavery. So, what we are celebrating on Pesach is that Hashem wants to have a personal relationship with each and every one of us.

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310 - Pesach (Part-2)

Apr 11, 2025

5:10

We've discussed that the message of Pesach is that we are celebrating the fact that Hashem took us out of Egypt. We discussed how we ought to learn about the tremendous atrocities that the Jewish people experienced to help us appreciate what it means to come out of the Egyptian slavery and how we ought to celebrate to the highest degree. We also discussed why is it that Hashem put us into the Egyptian slavery in the first place. And as we spoke about, the answer to that is because Hashem cares about every single one of us. Hashem wants to have a personal relationship with every single one of us. And in order to do that, Hashem requires us to need Him. The snake, the epitome of what symbolizes evil in the world, Hashem says to the snake, “you, I don't want anything to do with, and therefore your food will be dust. Wherever you go, you will have food to eat.” But when it comes to us, on the other hand, Hashem says, “you, my children, much of the time, maybe you won't have food. Not because I don't love you, but because I love you more. I want you to reach out to me. I don't want you to be like the snake who doesn't need me and never needs to have anything to do with me.” So, on Pesach, we celebrate two things. Number one, that Hashem put us into the Egyptian slavery in the first place, and that we have that close, intimate relationship that He wants to have with every single one of us. Otherwise, He wouldn't cause us to suffer. And we also celebrate the salvation that Hashem sent us to redeem us from Egypt. This principle applies not only to our enslavement in Egypt, and the redemption and salvation that we received from our slavery. It applies to any form of suffering that we experience. If we were given the option of paving the course to how our lives will play out, many of us would opt for a life free of suffering. However, Hashem knows better. If we were to have everything that we needed, we would have no reason to reach out to Hashem. We would not have the drive to build a personal relationship with Hashem. This is one of the main reasons that Hashem sends every single one of us challenges, as explained by many Torah commentaries. We know that matzah is called by the Zohar “nehama dimeheimenusa” - which means the bread of emunah. Throughout the year, we're trying to build our emunah - to make efforts to grow in our belief in Hashem, because that is ultimately the only reason we exist. As discussed, numerous times, the only reason Hashem created the world is to give to us, which takes place ultimately in Olam Haba. And the main way to earn Olam Haba in this world is building our emunah and bitachon. Throughout the year, we're making efforts to grow in our emunah and bitachon. But so much of the time, it's difficult. And of course, it's meant to be difficult, because this is the main reason that we're alive. This is our purpose. So of course, it can't be simple and easy. When we have an opportunity such as Pesach, where the time period lends itself to a boost in emunah, to the point that the main food of Pesach, matzah, is called the bread of emunah - if we believe in Hashem and His Torah and His mitzvos, every single bite of matzah is another boost in our emunah. Everything we're doing towards Pesach is going to boost our belief in Hashem. Let us all take the opportunity of Pesach to boost our emunah, that everything Hashem does is always for the best.

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311 - Chol Hamoed (Part-1)

Apr 16, 2025

5:31

Let us not forget that the only reason Hashem created us is in order to share His goodness with us. We will ultimately experience that goodness in the next world, and the way to earn that goodness in the next world is by the things we do in this world. We've discussed that the most potent thing we can focus on in this world, as discussed by the Torah commentaries, is to build our emunah and bitachon. One very potent way of expressing our belief in Hashem, our emunah and bitachon in Hashem, is by following His mitzvos. When we follow Hashem's mitzvos, we're showing that we believe that He exists. We are thereby expressing our emunah, our belief in Hashem, that Hashem exists and Hashem is the one who commanded us to do these things, and that being the case, we will do so. And in the same way, the details, and sometimes very intricate details, that are involved in the performance of each of the mitzvos - if that is the way the Torah authorities have prescribed the mitzvos to be followed, that is ultimately the way Hashem wants us to fulfill the mitzvos, and the more we believe in Him, the more we will be careful to fulfill the mitzvos exactly as Hashem has prescribed us to do in all the intricate details. We have right now the most incredible opportunity to be celebrating the days of Chol HaMoed. All of the mitzvos are important, and as the Mishnah in Pirkei Avos teaches, one can never know which mitzvah is bigger than another. And therefore, we are to treat all the mitzvos with tremendous importance and do our best to fulfill them all in all the intricate details, thereby expressing our belief - our emunah in Hashem. Although all the mitzvos are of paramount importance, one sometimes gets a feeling of a certain importance that Hashem shines upon certain mitzvot. Let's explore the mitzvah of Chol HaMoed to try and appreciate the tremendous opportunity we have during these days. The Mishnah in Pirkei Avos says that one who disgraces the festivals, even if he possesses the merit of Torah and good deeds, he does not receive a portion in the world to come. The commentaries explain that this Mishnah refers to somebody who disgraces the days of Chol HaMoed by doing one of two things: either by doing forbidden forms of work during these days, or alternatively, by eating and drinking as if it's a regular weekday as opposed to a more lavish, respectable meal similar to Shabbos and Yom Tov. These are very strong words. All of the mitzvos are important, but when the Torah is teaching us that somebody who does not treat Chol HaMoed in the right way, they forfeit their portion in the next world, that gives us an indication that the days of Chol HaMoed are extremely important in Hashem's eyes. We will explore, b'zrat Hashem, perhaps some of the reasons why these days may be so important. But again, the bottom line is, if Hashem says that these days are important to the point that if we don't treat them in the right way, we could, God forbid, forfeit our portion in Olam HaBa, if we believe in Hashem, we take those words seriously and make our maximum effort to treat Chol HaMoed in the right way. So based on this Mishnah, step number one is to do our best to learn about the laws of Chol HaMoed and to try to follow them as best as we can. And secondly, to make an effort to eat and drink during these days in a similar way to how we do on Shabbos and Yom Tov, to show that we are celebrating the days of Chol HaMoed together with Hashem.

113

312 - Chol Hamoed (Part-2)

Apr 17, 2025

5:53

We've discussed how following Hashem's mitzvos in this world is one of the potent ways we earn our share in the next world. We also have discussed that one who believes in Hashem and His mitzvos truthfully, will make the maximum effort to perform the mitzvos with their intricate details exactly as Hashem has prescribed, because if this is what He says to do, this is what we ought to do. We have this tremendous opportunity during Chol Moed to fulfill the mitzvos as Hashem has prescribed. We discussed the Mishnah which mentions that one who does not honour Chol Moed in the right way, they forfeit their portion in the next world. And as the Torah commentaries explained, that refers to one who does forbidden forms of work during Chol Moed, or alternatively, one who does not eat and drink in a similar way to how one would honour Shabbos and Yom Tov with Shabbos and Yom Tov meals. Now again, one may say, “well I haven't yet learnt all of the laws of Chol Moed, so does that mean I don't have a portion in the next world?” God forbid! Hashem does not expect us to do anything beyond our maximum capacity. If we have not yet had the opportunity to learn the laws of Chol Moed, or even if we have, but we make a mistake, remember, Hashem created us only to give to us, He is not there to catch us out. Our job is to make our maximum effort to do our best in learning the laws of Chol Moed, and do our best in fulfilling the mitzvos, doing what we are supposed to do, and not doing what we are not supposed to do. But, if we try our best and still get it wrong, either because we made a mistake, or because we haven't yet had the opportunity to learn all of the intricate details, Hashem sees our efforts, and that's what will count. In terms of the mitzvah of Chol Moed itself, the Gemara says further that one who disgraces the festivals is comparable to an idol-worshipper, and again, the commentaries explain that this refers to one who performs forbidden forms of work during the days of Chol Moed. They're comparable to an idol-worshipper. Why? What is so bad? I still believe in Hashem, I'm performing many other mitzvos, I'm just maybe not treating Chol Moed as I am supposed to. Why is the Mishna and the Gemara, which is Hashem's voice, seemingly being so strict with us if we don't treat Chol Moed in the right way, to tell us that we may forfeit our portion in the next world, as well as being compared to an idol-worshipper? These are very strong words! And the answer to this question, why the consequences of Chol Moed are so strict, is as the Gemara tells us, that the reason for the days of Chol Moed, ultimately, are to give us the opportunity to celebrate the festival together with Hashem, by having festive meals, by not doing forbidden forms of labor, thereby giving us an opportunity to have more time, to learn Torah, to connect with Hashem, to have more time in our personal relationship with Hashem. As the Maharal explains, if Hashem's whole intention in giving us the days of Chol Moed is in order to give us an opportunity to forge a close relationship with Him, if God forbid somebody is to ignore this precious time and become busy with other things, instead of focusing on building their relationship with Hashem, that is similar to slapping Hashem in the face and saying, “You're not my God, I don't want a personal relationship with you.” And that is why the Gemara is so strict and says that if one disgraces the days of Chol Moed, they are comparable to an idol worshipper, and the Mishnah teaches us that if one disgraces the days of Chol Moed, not according to its due honor, they forfeit their portion in the world to come. May we all capitalize on the opportunity of these tremendous days to build a closer relationship with Hashem, by having festive meals, by using the extra time that we have to learn Torah, to build our personal relationship with Hashem, by talking to Him, perhaps with the extra time that we have, more than usual. May we all merit a Chag Kasher Sameach.

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313 - Mashiach

Apr 18, 2025

4:49

The Gemara tells us that just like the initial redemption from Egypt took place in the month of Nissan, so too the redemption of the future, the coming of Mashiach, will also take place during the month of Nissan. Out of all the tremendous miracles that took place through our exodus from Egypt, in a sense the climax was the splitting of the sea when we were surrounded by the Egyptians from behind and the sea in front of us, and Hashem miraculously split the sea and allowed us to pass through it. We know that the splitting of the sea took place on the seventh day of Pesach, so in a sense the seventh day of Pesach is the climax of the redemption from the Egyptian slavery. The Gemara tells us that one day when we are to pass on to the next world, one of the very first things that happens in the heavenly bastion is they ask us the question, “did you hope for Mashiach?” This is such an important question that it's right at the top of the list of questions that we are asked. We can obviously understand the importance that Hashem places on our wanting and hoping for the arrival of Mashiach. Now one may say, “look my life is actually okay, I don't necessarily need Mashiach.” Whether one feels that way or not, we have a mitzvah to want, pray and hope for the coming of Mashiach, and we can see that this is extremely important in Hashem's eyes to the point that this is one of the very first questions that we are asked when we arrive in Shamayim. It is famously told about the Chofetz Chaim that he would constantly have a bag ready and packed under his bed for the arrival of Mashiach because he so eagerly awaited Mashiach's arrival that it was something real to the point that he had to be ready to go with his things packed in his bag because the Chofetz Chaim was eagerly awaiting the arrival of Mashiach at any given moment. Now although we can understand in our heads that hoping and wanting and praying for Mashiach to come is something extremely important, many of us may not feel that eagerness for the coming of Mashiach and that doesn't make us bad in any way, God forbid. In a sense it's very hard to relate to what it's going to be like when Mashiach comes. Although we are taught in Torah sources many things about the coming of Mashiach and many Torah commentaries do offer insight into the Messianic era, nevertheless ultimately we don't know exactly how it's going to be because it's meant to be something hidden and that being the case it makes it more difficult for us to relate to as something so real because it's hidden from us. But nevertheless, as always, even if a mitzvah is difficult or for that matter if anything is difficult in our lives there is always one solution that is the solution to all problems. We can talk to Hashem, we can say, “Hashem you have commanded me to want Mashiach whether I can relate to it or whether I don't relate to it. Master of the universe, please help me to really want and hope for and pray for the coming of Mashiach.” Be'ezrat Hashem on this holy seventh day of Pesach which is ultimately the climax of our redemption from Egypt when we came to the splitting of the sea, may we all merit the ultimate redemption, the coming of Mashiach, speedily in our days.

115

314 - Tests & Decisions (Part-1)

Apr 21, 2025

4:04

The classic Sefer, Messilas Yesharim, brings down the well-known idea brought by many Torah authorities that all of the happenings in our lives in this world are ultimately in order to test us. As we've learned many times, Hashem ultimately created this world in order to give us an opportunity to earn for ourselves our future in the next world. And by giving us opportunities where we are able to either pass or fail a test, we now have a chance to earn our place in the next world. Of course, our aim should be to try to pass the test initially, but in Hashem's great He has also given us the opportunity of teshuvah, to rectify mistakes or even transgressions that we committed on purpose, where we have an opportunity to rectify what we have done wrong, and by doing so that would be passing the test. The areas that we are tested in will vary from individual to individual, and just like one cannot know the level of emunah of another individual because ultimately that depends on my personal relationship with Hashem and many factors which other people will not be aware of, including my personality, sensitivities, the way I was brought up, and many other factors. And in the same way, the areas that Hashem may give me an opportunity to be tested and hopefully succeed in passing that test, will vary from individual to individual. Rav Dessler talks of the nekudas ha-bechira, which means the point of free choice. That point of free choice will vary from individual to individual, and even within oneself may vary from day to day, or even from moment to moment on a given day. So, for many individuals, when I walk into a supermarket and I do not steal items from the supermarket, I have not performed a particularly great mitzvah because under my nekudas ha-bechira, where my free will lies, I don't even have an evil inclination to steal. It's not something that I think of to do. Whereas, when I'm about to have a drink of water, many times I'm in a hurry and I rush the saying of the bracha before and after drinking the water. My test would be, am I going to rush another bracha, or am I going to slow down and say it with meaning and intention? And take another individual who has struggled with crime and stealing, and perhaps has even sat in prison for periods of time. For this individual, walking into a supermarket and not stealing might be a huge test that could be comparable to me having said every blessing today with ideal intention and meaning. One never knows where someone else's point of bechira, free choice, and the opportunity to pass the test lies. And even for myself, very often it is not clear exactly where the point of my test might be. However, what we are to remember is that in this world, we were created to be given tests. Not because Hashem wants to catch us out, but because each moment is and can be an opportunity to gain our place in the next world.

116

315 - Tests & Decisions (Part-2)

Apr 22, 2025

4:03

As discussed, one of the most fundamental principles from the Torah is that Hashem created this world in order to test us. Not because, God forbid, He wants to catch us out, but rather because He wants to give us an opportunity to pass the test. And as explained by Torah sources, when we do so, the pleasure that we will experience in the next world will be so much greater than if Hashem had just given that to us, without us having earned it ourselves. How does one go about making their maximum effort to pass the tests that Hashem sends them? We've discussed previously that although it is much easier to find sheker, untruth, and the distorted approach to life, because that is usually what is presented by the masses around us. Nevertheless, Hashem would never give us an impossible task, something which would be completely unfair. The truth and correct perspective can be found, but again, if this is our purpose in the world, it makes sense that it's not necessarily going to be something easy to find. Let's use an example to illustrate this concept. Let's say that I have a job where the salary I receive is respectable, but my family does have to struggle because the funds are a little bit short, and I receive a job opportunity with double the pay that would now relieve my family from all of our financial stress. However, the job offer outlines that in order to be accepted for this job, I would need to work on a Saturday - on Shabbos. Many of us would understand that this is a test where failing the test would be to take the job, work on Shabbos, and receive the double salary, and passing the test would be not taking up the new job opportunity, continuing to struggle financially, but continuing to keep Shabbos. For somebody who is seriously committed to the keeping of Shabbos, this would not be much of a test, because I understand that keeping Shabbos is of paramount importance and I am absolutely prohibited from compromising on that, even for all the money in the world. But there could be many other examples where sometimes it can be tricky to work out what Hashem wants from me. For example, what if I currently have a job where although we are struggling financially, however, I do have the privilege to return home every evening and spend time with my family. I now receive a job opportunity that again has doubled the pay, but I am now required to travel overseas every alternate month for the duration of that entire month, which means one month I will see my family and the next month I will have to be away from my family. For some people, that might be the right thing to do. For other people, that might be the wrong thing to do. How am I supposed to work out what Hashem would want from me in this situation? Ultimately, after everything is said and done, the answer is just to try your best. But again, trying my best can mean different things to different people when we're looking from different perspectives. The only perspective that we want to follow is the perspective of the Torah, which is the perspective of Hashem.

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316 - Tests & Decisions (Part-3)

Apr 23, 2025

4:20

Hashem created us in this world to have the opportunity to be tested ansd to make the right decisions; to pass the tests that he presents us and earn our place in the next world. It is not always clear to know where Hashem is testing us and what He wants from us in this particular situation. The identical situation that two individuals experience, for one, the test could be to say no, and for the other, the test could be to say yes, so many factors will make up one's Nekudas Habechira, the exact point within my free choice where I have the capacity to pass this test. We'll mention four things that one can do to make our maximum effort to pass the tests that Hashem presents us successfully. Number one, depending on the situation under consideration, if there is any Torah literature available directly related to my circumstance in question, the wisest thing to do would certainly be to learn and explore those Torah passages in order to gain Hashem's perspective of the situation. Step number two, in many situations, we are advised to consult with da'as Torah, Torah sages who are well-versed in Torah, as well as striving to be the most righteous individuals they can be. Not only do such individuals possess the vast Torah knowledge of Hashem's perspective, the Torah's perspective, in ways I might not have, but we are also taught that when somebody is immersed in Torah in a potent way, there is a certain holiness and sixth sense that will come out of the advice of da'as Torah because of the holiness of the Torah. These two steps, both researching any Torah literature that might be available and relevant to my circumstance, as well as consulting da'as Torah, may be relevant much of the time. However, many a time, neither of these may be relevant. It could be that there is no Torah literature available about my particular situation, and although it is highly recommendable to consult da'as Torah, especially about bigger decisions, however, one can understand that it is not possible, nor necessarily recommended, to consult a Torah sage about every question that arises throughout my day. So, what, then, am I to do to make my maximum effort to pass the test and succeed in choosing what Hashem truly wants me to choose? We all understand that we, as human beings, are susceptible to making mistakes. All of us will quickly realize that throughout our lives, there have been times that we have made mistakes. So, both when making small decisions, and especially big decisions that could impact our lives dramatically depending on which side of the coin we choose, how can we feel confident when making our decisions that we are following Hashem's perspective? Using my own mind and logic, what makes sense to me, might be ultimately what I have to do just to try my best to make the best decision within my limited capability and capacity that Hashem has given me. But it is important to highlight that we are human beings that are susceptible to mistakes. And many times, we follow certain decisions not because they are necessarily objectively correct, but rather because we have a certain preference for why we would like things to move in that direction. The only perspective that can be the absolute correct perspective is Hashem's perspective.

118

317 - Tests & Decisions (Part-4)

Apr 24, 2025

5:02

HaShem created the world in order that we have the opportunity to pass the tests that He presents us, and by doing so, earning our place in the next world. We've discussed that sometimes, when making decisions, it would be appropriate to look at Torah literature that is relevant to our circumstance, if that is applicable in this situation. And at the same time, many times, taking Daas Torah, seeking guidance from Torah sages, is one of the basic foundations of the Torah's perspective in making decisions. If we are to ask an individual who has not particularly thought about this question, how do you expect to find the right course of action in your life? Many would answer, HaShem has given me a brain, and I am expected to use that brain to make the right decisions. Although ultimately, after everything is said and done, that might be what we are supposed to do, it is worthwhile to point out that throughout the stories of the Torah, we find many cases of individuals that were completely righteous and nevertheless committed some of the most grave form of sins. One example is the episode of Korach in the Torah, who as taught by many Torah sources, was known to have been one of the most righteous individuals of the generation, and as taught by the sages, following his thought process, thinking he was making the right decisions sincerely for the sake of HaShem. Nevertheless, we see that in the end, his decision was completely mistaken and wrong, and had very dramatically negative consequences. And in the same vein, we find throughout Tanach many characters who were on a level of righteousness that we could only imagine and dream about, but nevertheless, at the end of the story, they landed up in places that we wouldn't even fathom about doing such sinful and evil acts. One example is a very great Torah sage and personality in the times of Shlomo HaMelech, Yeravam ben Nevat, who initially was a Torah sage of highest caliber, accompanied by his righteousness to levels that again we could only dream about, and at the end of the story, he managed to convince thousands and thousands of people to serve idols in the form of golden calves. Even though we have a well-known episode in the Torah itself outlining to us explicitly what a serious prohibition that is, but based on clever and logical reasoning that he explained why what he was doing was really the will of HaShem, he was led down this mistaken and sinful path. And again, we find many examples throughout the Torah and Tanach and throughout Jewish history of people who were sincerely trying to do the right thing, living lives of righteousness beyond anything we can imagine, and nevertheless were led astray based on following their own logic and thought process and ideas of their own which eventually brought them to places of tremendous sin and gravely severe consequences. So that being the case, how can I be confident that I am not making a mistake in what seems logical to me and my thought process, knowing that I am certainly not as righteous as many of those characters that made mistakes throughout Torah literature? It would seem very worthwhile to humble ourselves, to realize that I am limited by my human nature and my human limitations, and we should also remind ourselves that it very well could be that the reason my mind and heart are guiding me to take a certain course of action and make this particular decision is because I have a vested interest in doing so, and not necessarily because this would ideally be the will of HaShem. Again, if it would be something obvious as to what would be the right course of action, for many of us, we would make the right decision, but much of the time it is not obvious as to what HaShem would want from us. So how are we to find HaShem's perspective, the only absolutely true perspective?

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Feb 13, 2024

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