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We had one there last week.
I don't know why we didn't have one on Monday,
but yeah.
Monday was Rav Reuven Feinstein's...
That was Sunday.
There were two days...
Yeah,
the last...
Yeah,
there was one Israeli one,
there was one חוצניק one.
Last Tuesday we had.
Last week we had last Tuesday.
So,
we're back.
והנה אחר שידענו זה,
נבין מיד חומר המצוות אשר עלינו,
ויקר העבודה אשר בידינו.
We've already come to clarify what our עבודה is in this world.
And now we need to know,
so what do we do?
If the goal is coming close to הקדוש ברוך הוא,
so we know what the goal is.
And we know we need to move away from the negativity,
and we need to move towards the positivity,
we know that,
but what do we do?
Practically,
how do we do it?
It's not enough that we know that we have a vision.
We have to also have the goal,
the stages.
הנה,
אלה הם האמצעים המביאים אותנו אל השלמות האמיתי.
The מצוות,
that is the way.
That's the only way.
I mean,
it could be—I'm just going to add in a—it could be that before מתן
תורה,
there was another way.
אברהם אבינו,
he had a way of contemplating Hashem and coming close to Hashem without having
the חיוב of מצוות.
So it's possible that prior to מתן תורה,
there was a way to come close to הקדוש ברוך הוא even without מצוות.
But since מתן תורה,
Hashem has said there's no other way.
All the philosophizing,
all the contemplating,
it's not going to help.
Only if you do it in Hashem's way that He said,
then you can come close to Hashem.
But if you say,
"Hashem,
I want to come close to You,
and I want to define how to come close to You," Hashem will say,
"That's not how it works!
If you want to come close to Me,
it has to be in the way that I showed you have to come
close to Me." So the מצוות is the only way,
the אמצעי to come to the שלמות אמיתי אשר בלעדם לא יושג כלל.
You could desire closeness to הקדוש ברוך הוא,
but if you're not doing it in Hashem's way,
then you definitely won't accomplish it.
ואולם ידוע כי אין התכלית מגיע אלא מכוח קיבוץ כל האמצעים אשר נמצאו ואשר
שימשו להגיעו.
Hashem gave 613 מצוות.
Hashem said that the way you come close to Me is the total,
the conglomerate,
when it's all together.
Now obviously,
no one can do all the מצוות.
There are some מצוות which are only for כהנים,
some only for a מלך,
some only for men,
some only for women.
So no one can actually do all of the מצוות.
But the מצוות that you can't do,
you can learn about.
The מצוות that you can't do,
but if you're מכוון that you're doing it בשם כל ישראל,
and all the other Jews are מכוון they're doing it בשם כל ישראל,
then we're united as a as one unit.
We're doing it all together.
If we say the Israeli army did something,
who was it exactly?
Was it him or was it him?
No,
it wasn't any one individual person.
There was intelligence,
there was the people on the ground,
there was a lot of people working together.
But we say the Israeli army did it.
When we say עם יש-,
there's no such thing as like one Jew being close to הקדוש ברוך הוא
irrespective of the rest of כלל ישראל.
We come close to הקדוש ברוך הוא as a nation.
We're working as a national mission of coming close to Hashem.
So the only way we can get close to הקדוש ברוך הוא is through
the מצוות,
and you can't just pick and choose מצוות that you want to do to
come close to הקדוש ברוך הוא.
To get to the goal of coming close to Hashem,
it's only מקיבוץ מכוח קיבוץ כל האמצעים אשר נמצאו ואשר שימשו להגיעו.
Only if you use all of the מצוות together,
then you can achieve the goal.
וכפי כוח האמצעים ושימושם,
and according to the degree that you fulfill the מצוות,
כן יהיה תכלית הנולד מהם,
so too will be the outcome.
In our context,
the closeness to הקדוש ברוך הוא that you're going to have.
וכל הפרש קטן שימצא באמצעים,
and if you're off chart,
you're doing the מצוות,
but as they say in Hebrew,
חצי קלאץ',
you're not doing with the full will,
you're not doing with the full intent,
you're doing it,
but like,
if I have to,
if I need to,
if I can get away with it,
that's much better,
oh אונס רחמנא פטריה,
I was אונס today,
any excuse you can find.
If that's the mindset doing it,
then תבחן תולדתו,
then you'll see the effect on the outcome.
בבירור,
certainly,
ודאי,
בהגיע זמן התכלית,
when you get to the end goal,
and you get to the stage where the goal was to come close to
הקדוש ברוך הוא,
and you finally end up in the next world where you're reaping in from
all of the מצוות that you've done,
and the connection to הקדוש ברוך הוא,
the glue that connects you to הקדוש ברוך הוא is all the effort that
you put in this world,
and Hashem sees that you used every opportunity to get out of doing מצוות,
every time that you had a chance to do a מצוה,
you were like,
"Oh,
I'm exempt and I'm פטור and I can't,
someone else does it for me and I'll let..." And so so the glue
doesn't work very well.
It'll work,
because you did מצוות,
but it won't work very well.
You'll see the effect in the outcome.
הנולד מקיבוץ כולם כמו שכתבתי,
like משל למה הדבר דומה,
if you have a ship setting sail from place A to place B,
and it has the exact route,
and it has the compass and its all finely tuned,
but they changed the clock and they didn't update the They changed the nautical,
and it didn't exactly fix it,
so it's off by like 0.01.
So the beginning,
you don't really notice a difference.
You don't notice a difference.
You don't know the difference.
But instead of ending up in America,
it ends up in Mexico,
because once you get to the other side of the ocean,
then the small difference at the beginning made a very big difference.
If you say at the beginning of your path in עבודת השם,
"I want to serve Hashem," and you say you want to do it,
and you're doing it,
but it's not with the full will.
You're doing with the mindset that,
"I'll do what I have to do.
I'll do what I need to,
but if I can get away with it,
I'll get away with it." At the beginning,
it doesn't look much different to someone else who's doing it with the full
will.
Doesn't look so different.
You're both waking up for שחרית,
you're both learning תורה,
you're both But the one person,
he desires Hashem.
He desires Hashem!
So whenever he's learning,
he's doing it with the mindset that,
"I want to know what Hashem wants from me." And the other person,
his mindset is like,
"When is סדר ending?" "I'll do it because it's סדר now,
but when is סדר ending?" The first person's mindset is,
"I want I'm davenning because I'm trying to feel close to הקדוש ברוך הוא
and connect to הקדוש ברוך הוא." And the second person's davenning,
and "How quickly can I get through this so that I have time at
the end of חזרת הש״ץ to do שנים מקרא until Rav Saraf finishes davenning
and then I'm I've got extra time to learn in the meantime?" There's different
mindsets that a person can have.
Externally,
it looks the same.
But one person's mindset is actually קירבת השם,
to come close to הקדוש ברוך הוא.
Another person's going through the motions,
but his mind isn't there.
At the beginning,
in this world,
you don't necessarily see the difference.
In the next world,
you see the difference,
because there was a change in path,
and he ends up somewhere else.
Again,
he'll still be close to הקדוש ברוך הוא,
but he'll be able to identify,
"It wasn't the close to הקדוש ברוך הוא that I could have accomplished had
I been locked in to עבודת השם." וזה ברור.
That's a scary thought.
The goal here is not,
חס ושלום,
that a person would say,
"Oh,
this is overwhelming.
It's too much.
Only if I'm perfect then it's worth anything,
and if I'm not perfect then I may as well forget it." The goal
is to say here what you're doing is good because you're keeping the מצוות,
but you can add an additional level of כוונה.
And the greater כוונה that you have,
the greater closeness that you can get.
Meaning it's not pass or fail.
It's pass as long as you're on board to do the will of Hashem
in general,
like you're doing the מצוות,
it's a pass.
But now,
don't just satisfied with a pass.
I remember clearly,
wow,
this is a thought,
memory I haven't had for many,
many years.
It's a little embarrassing,
I'll share with you.
I was year 7,
year 8,
around there,
and I was in school,
and my parents were call my part of my family was called in to
talk about how my work was doing in school because it wasn't up to
the standard.
So they sat me It was really awkward,
you know,
like the teachers and the family and like me,
and like I'm on the defense and everyone's on the attack.
And they took out my grades,
and they're looking at my grades.
And a lot of C's.
That was that was what I was getting that year,
a lot of C's.
So then they they showed me the thing.
So I said like,
"A is very good,
B is good,
C is average,
D is bad,
E is like really bad,
and F is fail." So I said,
"Look,
I'm I'm I'm at least average,
right?
There's no there's no D's,
there's no E's,
there's no F's,
so there's C's.
C's is average." And that was my defense,
like,
okay,
it's not A's and B's,
but it's C.
C is okay!
C is like average.
And then they turned to me and they said to me,
"You want to be average your whole life?
Like that's what you want to be?
You want to be average?" Like I was pre-bar mitzvah,
so like I wasn't like sure how to defend myself,
and so I said,
"No." Said,
"You have to put in work,
you have to work." But the actual phrase they used was,
"You have to pull your socks up." That was the actual actual phrase quoted
verbatim,
"You have to pull your socks up." And and it got it got better
after that,
not I don't think because of that,
but it did get better after that where C's became B's,
B's became A's,
and overall I I passed school.
But there was this sense there was a sense that like it's not enough
to pass.
It's not enough to pass.
You can do better.
We believe in you.
We know you can do better.
In עבודת השם,
there's some people whose mindset is pass.
Like,
"What are my obligations?
What do I need to do?
I'll do it.
I'm not going to fail.
I'm a good boy.
I'm a good boy.
I want to do the right thing.
Tell me what needs to be done,
I'll do it.
I'm getting a C,
that's I'm satisfied with that.
Like I passed.
I don't have to be the best in everything all the time.
Like it's" And then suddenly the teachers and the family come and they say
to you,
"But we believe in you,
and you can do better.
And there's going to be a נפקא מינה.
There's going to be an outcome.
You're going to see the outcome.
If you start putting in work now,
you're going to see like as the years go on now you've trained yourself
with a work ethic and a study ethic to be successful.
You're going to see that that effort you're putting in is going to pay
off in the end." So the goal here isn't to say that if you're
not doing that most,
most,
most,
most,
most then you're an absolute failure.
We're not saying that.
We're saying it's likely that anyone who's in a ישיבה learning תורה is already
a pass.
He's already getting C's,
at least.
He's he's above average.
He's getting B's.
But there's an additional level we're asking for here.
According to who you are,
what your כוחות are,
the closeness to הקדוש ברוך הוא,
you can determine that.
You can say everyone according to their level.
It's not a comparison between me and someone else.
It's a comparison between me and my כוחות.
Like what am I able to do and what can I do,
can I push myself harder?
They didn't call me into school,
they didn't bring my family into the school to say,
you're not getting the same grades as your friends.
That would be unfair.
They're saying we know you could do better than this.
You can push yourself harder,
push yourself harder.
וזה ברור.
ומעתה ודאי הוא שהדקדוק שידוקדק על ידי על ענייני המצוות והעבודה.
And therefore if you're looking to do the right thing,
you want to be a good boy,
and you want to do the best you can do,
where do you focus your efforts?
How are you going to do that?
דקדוק המצוות,
being careful to do the will of השם.
And I remember years ago,
רב Zahtz and I had a conversation about,
because I was once asked in an open evening,
they said,
what do you define as a successful boy coming out of כרם ביבנה?
That was an interesting question,
you know?
Like we'd never really thought about that.
Not not in like a term like we have to have one label which
we say,
if this is the label that you have to give.
I think by nature כרם ביבנה doesn't have like this specific one label that
everyone has to go to this institution afterwards,
or that institution afterwards,
or make sure they don't go to that institution afterwards,
there's nothing like that.
You're you're a בן תורה,
you're a בן עלייה,
you're growing,
you're making decisions על פי the will of השם,
you're good.
Wherever you end up the next stage.
But רב Zahtz made a line which I think was a very good one.
He said,
the basic basic bottom line that we need,
and I think רב Rubinstein,
he was even without speaking,
he was just like his presence in the בית מדרש,
he gave this,
was דקדוק הלכה.
That has to be our baseline.
It's true that we don't have a specific agenda in pushing people to this
institution or that institution post כרם ביבנה,
that's true,
and people go to many,
many different paths.
But דקדוק הלכה,
that's across the board.
That's something which is I think a given and expected,
although not spoken about outright.
Make sure boys that you are מדקדק בהלכה.
It's not spoken about,
I don't think there were מוסר שמועסעס on this topic,
but it's just it's a given that the whole essence of being a בן
תורה,
being in ישיבה,
is someone who is looking to keep the will of השם in the fullest
sense.
And learning הלכה,
and whatever you learn in הלכה,
that means you keep that which it says in הלכה,
that's that's a given.
And so he's not saying here about מידת חסידות on some high level of
taking on חומרות,
nothing to do with that.
He's asking here,
you want to be close to הקדוש ברוך הוא?
דקדוק מצוות.
You're learning the הלכה,
you're keeping הלכה,
no matter what your life path is.
There could be many life paths in the next stage after כרם ביבנה,
and everyone finds their own unique path,
but the one common denominator between everyone is שידוקדק במצוות ועבודה ומוכרח שיהיה בתכלית
הדקדוק.
And that's what you need to do.
If you want to be an עבד השם,
if you want to be a בן תורה,
you want close to הקדוש ברוך הוא,
your life path is not determined by anyone else,
you'll get to choose that,
you'll find your כוחות הנפש,
what you need to do.
But דקדוק המצוות,
that's baseline.
כאשר ידקדקו שוקלי הזהב והפנינים לרוב יקרם.
Just like someone who knows something is precious,
people who are counting gold,
they're counting pearls,
they know it's precious,
and the way they count it is with a certain aura of ah,
look at this,
look at this,
look at this beautiful gold,
look at these beautiful pearls,
I know each one makes a difference,
I'm going to weigh it,
because the difference in the weighing it between 0.1 gram is the difference between
money.
And it's a נפקא מינה,
and therefore the 0.1 gram here makes a difference.
If I'm buying potatoes,
0.1 gram doesn't make such a difference,
if my scales aren't so accurate it doesn't make a difference,
like I don't mind.
It's not going to be such a big נפקא מינה,
it's going to be probably less than a less than an אגורה,
right,
the difference between.
But if it's gold,
then 0.1 gram makes a big difference because I recognize that it's valuable.
How does a person relate to מצוות?
Some people relate to מצוות like potatoes.
That's that's what it is.
Like I'll get some more,
I'll get some less,
בערך,
in general,
I'm doing a good job,
I'm on the right path,
and overall like it doesn't have to be so perfect.
God sees my heart.
He sees my heart,
He sees that I'm a good Jew,
He sees that I'm doing what the general,
what the will of השם is,
that's enough.
מצוות are like Some people the way they see מצוות is like gold.
They recognize that every gram,
every ounce,
every milli,
it makes a big difference.
It's worth a lot of money.
Everything makes a difference.
That's the תורה perspective on מצוות because it's not the מצוה in and of
itself,
it's the relationship with הקדוש ברוך הוא that did it.
Did you know the word מצוה in Hebrew is connected to the word צוות?
What's a צוות?
A group working together,
staff,
it's a group working together.
So it's a connection of a working together.
So when we speak about a מצוה,
the goal of the מצוה is the bond between us and הקדוש ברוך הוא.
It's that bond that it's forming.
So you're doing a מצוה,
you're in a צוות with השם.
You're creating a bond between you and הקדוש ברוך הוא.
And רבינו יונה says אל תסתכל אל המצוה אלא אל המצווה.
The goal isn't the technical detail of doing the מצוה,
that's not the end goal in of itself.
השם doesn't need another תפילין placed on your bicep,
that's not the goal.
The goal is that the מצוה enables you to connect to הקדוש ברוך הוא.
Don't look at the מצוה,
אל תסתכל אל המצוה,
אלא אל המצווה,
the one who's commanding you,
because the goal isn't so much what you're doing.
The goal is that that's an expression of השם's will,
and you're showing that you want to be expressing השם's will in the world.
And that's the way you connect to השם,
by being aligned with Him.
So,
when you're doing מצוות inaccurately,
generally,
בערך,
you're saying,
'That which connects me to You,
השם,
isn't so important to me.
It doesn't really make a difference to me so much.
As long as I got it in general,
it's enough for me.'
And that's that's an affront to השם.
Like,
at the very point of connection,
you're saying,
like,
isn't so important to me.
משל למה הדבר דומה,
that you're you're supposed to meet on a on a date for the first
time,
and you agree to meet at a certain time at a certain place,
and you don't show.
And you come three-quarters of an hour late,
and and you're like,
'It's okay,
like,
it's not a big deal.
Like,
we said we'll meet around this time,
so I came around this time.'
But for her,
it's very offensive.
Like,
this is the first time we're meeting,
and it's a significant meeting.
If you apologize,
and you explain,
and you understand,
'Wow,
you had planned to get on time,
but there was an ambulance,
and you're a medic,
and you were there to help,
and wow,
fine.'
You wanted to get there on time.
אונס רחמנא פטריה is a rule.
But if you come and you say,
'I didn't care.
I thought you wouldn't mind.
Like,
it's around the right time.
It's within the hour.
Like,
we we round up the hour.
Like,
it's I'm is it okay?'
And she's saying,
'But I was waiting for you every minute.'
'Yeah,
yeah,
it's it's okay.
It's still it's not it's hasn't an hour hasn't passed.
Don't make such a big deal of it.'
Like,
that's it,
over.
You know,
game over.
That's not going to be your wife.
Now,
a miracle could happen,
and then it would be,
but if she's also an hour late,
then it's perfect.
Some some couples work very well like that where they But השם,
like,
He does care enough to be there on time.
חז״ל say that הקדוש ברוך הוא is in שול beforehand,
and He's waiting for the מנין.
He's the That's what the גמרא ברכות says,
like הקדוש ברוך הוא is waiting in the שול ahead of time,
and He's waiting for us.
'When are you going to come?
When are you going to come?'
Exactly.
הקדוש ברוך הוא is there.
He's what He's He has from His point of view the צוות is already
in place.
From His point of view,
He is on time.
He's waiting for us.
Now,
He's just waiting for us to to be משלים,
to come and join Him.
So,
if if it's precious to you,
and you and you show הקדוש ברוך הוא is precious to you,
it's not just about the מצוה,
it's the connection with הקדוש ברוך הוא,
that's what you're showing.
That that's the essence of what a מצוה is.
It's an opportunity to show הקדוש ברוך הוא that you're with Him,
you're connected,
that you have a bond.
כי תולדתם נולדת בשלמות האמיתי והיקר והנצחי שאין יקר למעלה ממנו.
So,
the main point of this chapter was showing that the outcome of the מצוות
creates a wholesomeness between us and הקדוש ברוך הוא.
It's something which you should recognize as being very precious because it has an
eternal connection that's more precious than anything else.
And in the same way as in this world you recognize that certain things
like potatoes aren't so valuable,
and other things like gold are very valuable,
and therefore,
you relate to them with a different,
so,
too,
you should recognize that מצוות are even greater.
Anything that you could think of in this world which is valuable is still
finite.
מצוות are your connection with הקדוש ברוך הוא,
that's infinite.
So,
in the same way as you know there are different levels of severity that
you give,
of preciousness,
recognize that עבודת השם is the greatest,
most precious thing there is.
נמצאנו למדים,
מסקנה,
everything we've learned in this chapter.
עיקר מציאות האדם.
What was the purpose of life?
Why were we made?
Why are we here?
This is a big question.
מסילת ישרים is answering that question.
The main purpose of our presence here in this world הוא רק is only
the following three He said the word רק,
so it's just these three things.
Number one,
לקיים מצוות.
Number two,
לעבוד.
And number three,
לעמוד בניסיון.
So,
let's just go through those three things for a second.
The first thing he's saying is the reason why you're here in this world
is to do מצוות.
That's both מצוות עשה,
there's לא תעשה,
דאורייתא,
דרבנן,
all the מצוות.
But like we just said,
it's not that the מצוה is the end goal.
The מצוה represents the way how we connect to השם,
but it's giving a tangible expression of it.
So השם says,
'You want to connect to Me,
this is the way.'
If you do it the way that הקדוש ברוך הוא showed,
then you're connecting to הקדוש ברוך הוא.
That's point number one.
Point number two is that it's not just about the מצוות,
but there's a certain mindset that a person has to have when he's doing
the מצוה of wanting to be connected to הקדוש ברוך הוא and being an
עבד השם.
So,
you see from here a very powerful thing:
it's possible to do all the מצוות and still not be an עבד השם,
because it's two separate things.
It's also possible to be an עבד השם and not do the מצוות.
I mean,
you won't be a real עבד השם in that way,
but it's possible to have the mindset that a person wants to connect to
השם,
and his goal is to be an עבד השם.
That's his thoughts,
that's his desires,
but he's not doing it the right way,
because you need both.
You need both to be doing the מצוות,
and that by itself is not enough,
you also need to have the mindset.
And there are many,
many,
many,
many Jews who are keeping מצוות,
but when you ask them,
like,
'Why?'
they they say,
'That's what the תורה says.'
But there's no connection.
There's no thought.
There's no desire to connect to הקדוש ברוך הוא.
It's just,
'That's the right thing to do.
That's what I do.
That's what we That's what we do.
That's what we do.'
They also eat bagel and lox.
There's other things that they do as well,
which are also part of,
like,
being Jewish.
Maybe they'll go to some יידיש theater as well.
It's also part of being Jewish.
להבדיל.
But there are things that Jew Jewish people do.
That's just what you do.
You fast on כיפור,
you fast on כיפור.
You do a ברית,
you do a ברית.
Why?
It's what you do!
It's part of being Jewish.
So when we,
we,
we need to add the נשמה to this.
There's a level of מצוות,
there's a level of עבודה.
It's two separate points,
and we have to make sure we're working on both.
Being מדקדק במצוות means we're learning הלכה,
we have to be doing that.
Separate thing,
we have to be learning מוסר ספרים,
חסידיש ספרים,
any עבודת השם ספרים that we need to be doing,
connecting to people who clearly are connected to הקדוש ברוך הוא,
to learn from them,
and sit around them,
and gain from them.
Just see like what does it mean to be an עובד השם.
Learning אמונה wouldn't be in the category necessarily of keeping מצוות,
but it definitely would be in the category of עבודת השם,
because it's teaching you about how to connect to הקדוש ברוך הוא.
And the final one,
and this is one that we daven not to have,
and we hope we won't have,
but when we do have,
then הקדוש ברוך הוא gives it to us in order to connect to Him,
is לעמוד בניסיון.
הקדוש ברוך הוא,
we've discussed this before,
He's going to put us during our lives through many tests.
And the tests are in order to refine us,
to come close to Him.
Without the tests,
you'd likely remain mediocre.
You'd likely remain a lot of potential,
but not having expressed that potential.
You learned the אמונה,
so I'll just tell one story,
amazing story.
There was a community in גוש קטיף that was uprooted from their homes 21
years ago and had nowhere to go,
literally nowhere to go.
They were kicked out of their homes,
put on buses,
the buses left,
they had nowhere to go.
There was a promise they were going to arrange places for them,
but it hadn't been arranged yet.
They turned to כרם ביבנה,
and they said,
"Can we stay in your dormitories in the meantime?" It was בין הזמנים,
it was י"א אלול,
י"א אב.
So כרם ביבנה said,
"Yes," presuming that it was going to be two weeks until it's all going
to be sorted out,
and in those two weeks,
the dorms are anyway empty,
and the boys will be back,
it'll be finished,
by then they'll have a place to live.
י"א אלול,
about 10:00 p.m.,
busloads of people came in,
uprooted from their homes,
which were to be destroyed about a month later,
and this is their new homes was the Hilton,
the Plaza,
and the King David.
And that's where they moved into with the possessions they brought with them.
Destruction for them,
destruction for מדינת ישראל in general,
as we see happened three years ago,
which was the direct result of uprooting that those communities.
One of the people got up to speak.
Oh,
they were here not just for two weeks.
They were here through אלול,
they were here through שמחת תורה,
they were here to the beginning of the of חורף זמן,
until their homes were arranged.
One of the And they were they were a farming community.
One of the farmers got up to speak to the whole ישיבה during עשרת
ימי תשובה,
and he said,
"אתם חושבים שאתם יודעים מה זה אמונה?
אין לכם מושג מה זה אמונה!
You in ישיבה,
you're learning books,
you think you know what אמונה is?
You have no idea what אמונה is!
אנחנו חקלאים.
We're farmers.
אנחנו שמים את כל כספנו,
we put all of our funds,
all of our money,
and ואין לנו מושג אם זה יביא יבול.
We don't know if what's going to happen.
There could be a plague,
there could be a water shortage,
there could be the government decides to uproot our communities!
אין לנו מושג!
זה אמונה!
We're willing to put our lives,
and our money,
and our homes,
and our families on the line,
and we don't know what the outcome's going to be.
לכם זה רק תאוריה.
All you're doing is the theory of learning it in the books.
אנחנו חיים את זה!" It was one of the most powerful talks I've ever
heard.
And it was true.
Only someone who's been עומד בניסיון,
who's actually been put to a test,
and he remains loyal to הקדוש ברוך הוא throughout that test,
he says,
"הקדוש ברוך הוא,
I understand that you're giving this to me.
It's not it's not it's not a game.
It's not a mistake.
It's not a punishment.
Hashem,
I know you're putting me through this,
and you believe in me that I can get through this,
and I'm going to become stronger as a result,
like אברהם אבינו was in עקידת יצחק." And he passed the test.
You become a forebear of the future generations of people who have אמונה in
הקדוש ברוך הוא.
And you've proven yourself to be a loyal המשך,
continuation of אברהם אבינו who passed that first test.
Those are the three principles of why we came to the world.
So know them.
A,
be מדקדק במצוות.
B,
continue growing in your אמונה and your עבודת השם.
And C,
if a test comes,
it's not a mistake,
it's an opportunity.
It's an opportunity you have to put in practice all of your מצוות and
your עבודת השם.
בעזרת השם,
tomorrow we will finish the first פרק.
שכוייח.