Subscribe
Share
Share
Embed
Shiurim by Rav Davidson in KBY.
Enjoyed? Your feedback means a lot to us. Click here to email us: https://tinyurl.com/thanksEN
We are in שער הביטחון *Sha'ar HaBitachon*,
פרק ג' *Perek Gimmel*,
right near the end.
Which means that by this point you all have a second degree in ביטחון
*bitachon* and we're working on the next few chapters just for doctorate.
כאשר מחשבותיו וגופו עסוקים באחד מאמצעי פרנסה *Ka'asher machshevotav v'gufo asukim b'echad me'emtzaei parnasa*.
We spoke last time about how to decide which profession to choose.
And when your thoughts and your body is fully involved in achieving financial security
for your family,
או בהשתדלות להשיג אמצעי זה *o behishtadlut le'hasig emtza zeh*,
or even if you're not actually successful but you're putting in efforts towards it,
תהיה כוונתו לקיים את מצוות הבורא שציווה אדם לעסוק באמצעים גשמיים לשם עיבוד האדמה
חרישתה וזריעתה *tiye kavanato l'kayem et mitzvat habore shetziva adam la'asok b'emtzaim gashmiyim leshem
ibud ha'adamah,
charishata v'zriata*.
So is working for a living a בדיעבד *bedieved*?
It's a curse?
What can you do?
אדם הראשון *Adam HaRishon* sinned.
Since that time,
we've had to find financial security but ideally everything would be taken care of
by God and it's all בדיעבד *bedieved* and if you need to work then
you should know that you're in a בדיעבד *bedieved* situation.
Or is it actually a מצוה *mitzvah* and that by you getting a profession,
working,
supporting yourselves,
that's something which God intended to do and therefore as a מצוה *mitzvah* there's
a rule that מצוות צריכות כוונה *mitzvot tzrichot kavana* and you have to have
it in mind when you're doing it in order to elevate the מצוה *mitzvah*.
So the חובות הלבבות *Chovos HaLevavos*'s opinion is that it's a מצוה *mitzvah*,
כמו שכתוב *kemo shekasuv*:
ויקח השם אלקים את האדם ויניחהו בגן עדן לעבדה ולשמרה *vayikach Hashem Elokim et
ha'adam vayanichehu b'gan eden le'ovdah ul'shomrah*.
But that's before the sin.
That's before אדם הראשון *Adam HaRishon* sinned.
So you see that הקדוש ברוך הוא *Hakadosh Baruch Hu* considered it to be
a מצוה *mitzvah* for אדם הראשון *Adam HaRishon* to be involved in taking care
of גן עדן *Gan Eden*,
לעבדה ולשמרה *le'ovdah ul'shomrah*,
ושציווה להשתמש בשאר בעלי חיים לצרכיו לתזונתו בניית מדינות הכנת מזון לשאת אשה כדי
להוליד בנים *veshetziva lehistamesh b'sha'ar ba'alei chayim l'tzorchav,
le'zunato,
binyat medinot,
hachanat mazon,
laset isha k'dei lolid banim*.
That's all part of הקדוש ברוך הוא *Hakadosh Baruch Hu*'s will and you have
to have that in mind that you're doing a מצוה *mitzvah*.
וכשהוא מכוון בדברים האלה לשם שמים הוא יקבל שכר על זה בין אם מוציא
את שאיפתו לפועל בין אם לא הוציא את שאיפתו לפועל *U'keshe'hu mechaven b'devarim ha'eleh
l'shem shamayim,
hu yekabel sachar al zeh,
bein im motzi et shiphato lapoal,
bein im lo hotzi et shiphato lapoal*.
So that's really,
really interesting this point.
If you learn תורה *Torah* and you tried really hard to understand a תוספות
*Tosafot* and you didn't understand,
and you spent 45 minutes trying to crack this תוספות *Tosafot* and you were
not successful,
was it a waste of time?
So we say no.
הקדוש ברוך הוא *Hakadosh Baruch Hu* gives you reward for the effort that you
put into learning תורה *Torah*,
not for the outcome of having understood.
Of course if you understand it's even better,
but you get reward even for the effort.
If you try and make a business deal and you put in hours and
hours,
days and days of effort in trying to make the business deal and eventually
it fails,
do you get reward for that business deal?
So the general thought is no.
Meaning there's no מצוה *mitzvah* of money.
You need to support your family,
okay,
so you support your family and if you're successful good you're doing a good
deed and if you're not,
not.
But if you failed in the business deal then it was a waste of
time,
it was just a waste of time.
But here he says something different.
He says that well anytime you try and do a מצוה *mitzvah*,
even if you're not successful,
you get reward for the effort that you put in of trying to do
the מצוה *mitzvah*,
even if you didn't do it in the end.
So if you were trying to do a מצוה *mitzvah* of bringing in פרנסה
*parnasa* and you weren't successful,
if you didn't have a mind that you're doing it for the sake of
a מצוה *mitzvah*,
then according to your own definition it was a waste of time.
But if you have כוונה *kavana* that it is a מצוה *mitzvah* that you're
doing,
בין אם לא מוציא את שאיפתו לפועל *bein im lo motzi et shiphato lapoal*,
even if you weren't successful,
doesn't make a difference,
you still get reward for that.
הוא יקבל שכר על זה *hu yekabel sachar al zeh*.
As the פסוק *pasuk* says,
יגיע כפיך כי תאכל אשריך וטוב לך *yegia kapecha ki tochel,
ashrecha v'tov lach*.
Putting in the effort in order that you can eat,
you're fortunate and you'll get reward in the next world as well.
As the rabbis say in פרקי אבות *Pirkei Avos*,
וכל מעשיך יהיו לשם שמים *v'chol ma'asecha yihiyu l'shem shamayim*.
Everything that you do,
not just the learning תורה *Torah* and מצוות *mitzvot*,
but also the working which is being defined as a מצוה *mitzvah* should be
for the sake of השם *Hashem*.
וביטחונו בהשם ישאר שלם *U'vit'chono b'Hashem yisha'er shalem*.
And even if you're not successful but it was a test in your ביטחון
*bitachon* and you were successful in passing the test by the fact that you
remained faithful and loyal to השם *Hashem* throughout that ordeal.
ולא ייפגם מאומה בזה שהוא משתדל להשיג אמצעים שיתפרנס אם הוא מכוון בליבו ובמצפונו
לעשות זאת לשם שמים *V'lo yipagam me'umah b'zeh shehu mishtadel le'hasig emtzaim she'yitparnes,
im hu mechaven b'libo u'vematzpuno la'asot zot l'shem shamayim*.
If someone's working and he doesn't see it as a מצוה *mitzvah*,
he sees it as a עלמא דשקרא *alma d'shikra*,
a world of שקר *sheker*.
Okay,
you have to do what you need to do in order to get your
פרנסה *parnassa*,
then of course חס ושלום *chas veshalom* a person who's going to be challenged
with a halachic question in הלכות רבית *hilchos ribbis* and הלכות *hilchos* being ישר
*yashar*,
then he may fail because his whole definition of working is a בדיעבד *bedieved*
to begin with and it's in the עולם *olam* of שקר *sheker* to begin
with and the whole thing is בדיעבד *bedieved* to begin with,
so if I have to do things that are בדיעבד *bedieved*,
that's just what this whole עסק *esek* is.
That's what it's defined as from beginning to the end,
that the whole thing is שקר *sheker*.
But if a person understands that it's a מצוה *mitzvah*,
then why is he doing it?
Because the will of השם *Hashem*,
then he won't do it if it's not the will of השם *Hashem*.
And if he has to lie or cheat or steal,
he's not going to do that because the only reason why he's doing it
is the will of השם *Hashem*.
And therefore one's אמונה *emunah* can remain intact and strong when he's working לשם
שמים *leshem shamayim*,
seeing it as a מצוה *mitzvah* to begin with.
ואל יחשוב אדם כי פרנסתו תלויה באמצעי מסוים *veal yachshov adam ki parnasato tluyah
beemtzaee mesuyam*.
You should never think that your פרנסה *parnassa* comes through one particular means.
ושאם יעדרהו ממנו אותו אמצעי *veshim yaaderu mimenu oto emtzaee*,
and if that particular means comes to an end,
לא תבוא פרנסתו על ידי אמצעי אחר *lo tavo parnasato al yedey emtzaee acher*,
then what's he going to do?
He's going to be stuck,
and he gets worried and nervous.
יבטח על השם בפרנסתו *yivtach al beparnasato*.
השם is stable.
השם *Hashem* is unwavering.
Even if that particular means to your פרנסה *parnassa* came to an end,
הקדוש ברוך הוא *Hakadosh Baruch Hu* has another means where He can provide for
you.
וידע כי כל האמצעים שווים אצל הבורא *veyada ki kol haemtzaeem shavim etzel haborei*.
From השם *Hashem*'s perspective,
there's no difference.
ובידו לפרנס אותו על ידי איזה אמצעי שירצה *uveyado lefarnes oto al yedey eizeh
emtzaee sheyirtzeh*.
השם *Hashem* has many ways that He could support you.
וכל זמן שירצה *vechol zman sheyirtzeh*,
at any time that He wishes.
ובכל אופן שירצה *uvechol ofen sheyirtzeh*,
and in any way that He wants to,
as it says in שמואל *Shmuel*,
אין להשם מעצור להושיע ברב או במעט *ein lHashem maatsor lehoshia berav o bemaat*.
There's nothing holding השם *Hashem* back from saving us in a small way,
in a big way.
You can rely on השם *Hashem*.
כי הוא הנותן לך כח לעשות חיל *ki hu hanoten lecha koach laasot chayil*.
It was השם *Hashem* from the beginning who gave you the strength to be
successful,
and He can give you the strength to do it in another way as
well.
לא בחיל ולא בכח כי אם ברוחי אמר השם צבאות *lo vechayil velo vekoach
ki im beruchi amar Hashem Tzevaot*.
יפה *yafeh*.
סיום *siyum* of פרק ג *Perek Gimmel*.
פרק ד *Perek Daled*.
הדברים שאדם מאמין בהשם מחויב לבטוח בהם על הבורא יתברך כוללים שני סוגים *hadvarim
sheadam maamin baHashem mechuyav livtoach bahem al haborei yitbarach kolelim shnei sugim*.
סוג אחד הם דברים הנמצאים בעולם הזה וסוג השני הם דברים הנמצאים בעולם הבא
*sug echad hem dvarim hanimtzaim baolam hazeh vesug hasheni hem dvarim hanimtzaim baolam haba*.
הדברים הנמצאים בעולם הזה נחלקים לשתי חלקים *hadvarim hanimtzaim baolam hazeh nechelakim leshtei chalakim*.
We're now going to go through different areas of a person's life.
Some are more physical,
some are more spiritual,
and we're going to show that even on the רוחני *ruchani* things,
the spiritual matters,
a person has to have trust in השם *Hashem*,
and in the physical things,
a person has to trust in השם *Hashem*.
There's no area in your life which הקדוש ברוך הוא *Hakadosh Baruch Hu* has
abandoned you.
השם *Hashem*,
you can rely on Him in every area.
And he's going to go through the different areas in one's life and show
how in every single area,
whatever they are,
you're supposed to trust in השם *Hashem*.
חלק אחד הוא דברים הנמצאים בעולם הזה ומביאים תועלת בעולם הזה *chelek echad hu
dvarim hanimtzaim baolam hazeh umeviim to'elet baolam hazeh*.
The first is this world for the sake of this world.
והחלק השני הם דברים הנמצאים בעולם הזה המביאים לתועלת עולם הבא *vehachelek hasheni hem
dvarim hanimtzaim baolam hazeh hameviim leto'elet olam haba*.
And the second is this world for the next world.
This world for this world,
you can divide into three sections.
דברים שיש בהם תועלת לגופו *dvarim sheyesh bahem to'elet legufo*.
There are some things that you do just because it's physically pleasurable or necessary.
There are some that you do for your פרנסה *parnassa*.
Not that your body necessarily benefits from it,
but you need it to support yourself,
to support your family,
to have possessions.
And the third is היחס הנכון לבני ביתו *hayachas hanachon livnei beito*,
for your wife,
for your family.
הדברים הנמצאים בעולם הזה מביאים תועלת לעולם הבא *hadvarim hanimtzaim baolam hazeh umeviim toelet
leolam haba* have two areas.
חובות המוטלות על לבבות ואיברים הנוגעים אליו לבד *chovot hamutlot al levavot veevarim hanogim
elav levad*.
There are those that are מעשה מצוות *maaseh mitzvot*,
practical things that you need to do,
putting on תפילין *tefillin*,
putting on ציצית *tzitzis*,
ואין הם מביאים הנאה או נזק למישהו אחר *veein hem meviim hanaah o nezek
lemishehu acher*.
And they have nothing to do with anyone else.
You shook your לולב *lulav*,
you put on your ציצית *tzitzis*,
nothing to do with anyone else.
החלק השני הם מוטלות על האיברים אשר אין הוא יכול לעשותם אלא בשותפות עם
מישהו אחר *hachelek hasheni hem mutlot al haevarim asher ein hu yachol laasotam ela
beshutfut im mishehu acher*.
It's to do with other people.
Giving צדקה *tzedakah*,
providing for others.
Some of them are actions,
some of them are thoughts.
So you have actions like giving צדקה *tzedakah*,
גמילות חסדים *gemilut chasadim*,
and some are within you but for other people,
like learning תורה *Torah* and benefiting כלל ישראל *Klal Yisrael* through the תורה *Torah*
that you've learned,
giving direction to other people.
You're not giving them something physical,
but you're helping them with your knowledge.
הדברים הנמצאים בעולם הבא נחלקים לשתי חלקים *hadvarim hanimtzaim baolam haba nechelakim leshtei chalakim*.
In the next world,
you're going to get reward for everything that you did that's fitting for you,
and there's also going to be reward that הקדוש ברוך הוא *Hakadosh Baruch Hu*
is going to add extra as a חסד *chesed*.
So we've just given an overview of what we're going to speak about,
but there are many,
many areas to discuss.
נמצא כי הדברים טעונים ביטחון על הבורא יתברך.
שבעה חלקים.
We already said seven different areas,
and a person has to give over himself to הקדוש ברוך הוא in all
of these seven areas.
The first area is what's happening to you physically.
Is there going to be a earthquake?
Is there going to be a car accident?
What's going to happen?
How's my pulse?
Is my heart beating properly?
What's going to happen?
I was talking this morning,
was it this morning?
To אלחנן כנרתי.
It was this morning,
right?
אלחנן כנרתי a week ago,
a week and a day ago,
everything in his family was normal,
everything was smooth,
everything was as it was supposed to be.
And then with no warning,
with no preparation,
his father collapsed and died.
And this morning he דאוונס as the חזן and he said קדיש.
I went to speak to him afterwards just to check in how he's doing.
הלואי I would have gone to the שבעה or to the funeral,
but I missed it.
So I went to speak to him this morning and he was just in
a state of shock,
and he said to me when חז״ל say that you should do תשובה one
day before you die because you never know when you're going to die,
it's really true.
His father was alive and well and everything was fine and then with no
preparation,
with no background,
with no warning,
just dropped down and died.
Person has no idea how fragile life is.
A person without ביטחון could freak out and say that happened,
it could happen to me too,
it could happen to anyone here.
So there's one area where you're just being responsible and you say okay let
me take care of my family,
let me make sure my family are well taken care of.
Where it's going to be a responsible response,
it's a good thing.
But where it's causing a person a sense of panic,
they're worried,
they're nervous,
they don't want to drive,
they don't want to let their kids drive,
they don't want to go somewhere,
you don't know what's going to happen.
Years and years and years ago there was a terrorist attack in London and
it was when I was already living here.
And four people were killed,
one of them was an Israeli who left Israel out of fear of terrorist
attacks.
They were too nervous of everything that was going on here and you know
there was a lot of bombings at that time in Israel,
there was suicide bombings at that time was happening.
And they were too nervous to live here so they moved to peaceful London.
Peaceful London it's very very rare that there's a terrorist attack in London,
extremely rare.
But פונקט they were killed in a terrorist attack.
You have no idea how it's going to happen,
where it's going to happen,
you can't live your life that way.
You can't live your life with this sense of physical nervousness about what's going
to happen,
when it's going to happen.
You take responsibility,
you're not reckless,
and you trust in הקדוש ברוך הוא that if the מלאך המות has your
name written on him,
it's going to be where it's going to be.
You don't have to take extra precautions or nervousness or worriedness.
I heard that when someone's afraid of something it's more likely to happen because
it's a lack of ביטחון in השם.
The גמרא in פסחים says regarding שדים that they דווקא attack those people who
are scared of them.
Maybe that's the thing,
maybe something else.
But it makes sense,
right?
Go and tell that to someone who's scared,
see if it has the correct effect or the reverse effect.
Telling someone who's scared of dogs,
you don't have to be scared of dogs.
I don't have to be scared of dogs?
There's a dog here!
They get more nervous when you tell them.
What,
why are you saying I shouldn't be scared of dogs?
Is there a reason to be scared?
Usually has the reverse effect.
It's calming for someone who's not nervous to hear,
why are you being scared?
Why are you nervous?
No need to be nervous about it,
it just makes things worse.
It's for someone who's calm,
it's calming,
for someone who's nervous,
it makes them more nervous.
But it could be helpful for someone who's worried what the right השקפה approach
is.
And you tell them no,
השקפה you can trust in השם.
השקפה you don't need to be worried about those things.
You should be worried about your יראת שמים,
improve that.
אשרי אדם מפחד תמיד.
About your יראת שמים you should be nervous,
just making sure that you're doing everything correctly.
But about worldly things,
that's point number one.
Where to have ביטחון in הקדוש ברוך הוא,
physical things that could happen to you.
That's area number,
category number one,
it's appropriate there.
Category number two,
כוללת הדברים הנוגעים להונו ואמצעי פרנסתו.
Not what's going to physically happen to you,
but what's going to happen to you financially.
Financially,
the stock market.
How's the stock market going to go?
It's going to go up,
it's going to go down,
should I invest,
shouldn't I invest?
What level of insurance or security do I have on my possessions?
More insurance,
more insurance,
more insurance in case something happens,
something else happens,
my money I need to make sure I'm well covered.
Also then,
you have to be responsible,
live your life within what's considered normal השתדלות in any given society,
and beyond that,
השלך יהבך על השם.
You trust in הקדוש ברוך הוא.
In the same way as with your body,
physical things that may happen,
you practice trust in השם,
so too financially.
That this doesn't mean to There's an obligation to work.
It's a מצוה to work.
Working is one should do with כונה לשם שמים.
השם will help you,
but you don't have to be nervous,
you don't have to be scared.
Have בטחון בהקדוש ברוך הוא that the money will come wherever the money comes
from.
That's category number two.
Some people might be very easy going about themselves,
but they're nervous financially how things are going to work out.
So on both those categories you trust in השם.
Category number three.
הדברים הנוגעים לאשתו,
בניו,
קרוביו,
אוהביו ואויביו.
How השם is going to relate to other people.
It's interesting,
I've seen some families where the parents give their children a healthy free rein
to make their own life decisions.
And they say,
we're supportive,
we're there for you,
but you know,
whatever you need to do,
you need to do.
You want to move country,
you want to do this profession,
whatever you need to do,
you do.
And the parents give their children the space to become who they need to
become.
And I've seen other parents where they're extremely restrictive on their kids because they're
nervous.
They don't let their kids travel to certain places because they're nervous.
They don't let their kids do certain things because they're nervous.
They won't let their children,
like,
live in another country.
You have to be close to us.
And they restrict their children.
הלכתית the children don't need to listen to their parents,
but most kids,
they don't want to go against the will of their parents.
It's not what they would prefer to do,
but בסדר,
the parents,
important the parents,
they'll do it.
From a parent's perspective,
they feel we're doing what's best for our children.
I remember once there was a mother who didn't let her son go on
buses in Israel.
So she said,
this was a time when there were bus bombings.
So she didn't let him go on any buses ever.
He wasn't allowed to go on a bus.
Only if he could get a ride he could go,
otherwise he wasn't allowed to leave ישיבה.
So he said,
Mom,
everyone in the ישיבה,
all of my friends,
they all go on buses.
You're the only one who says I can't go.
So she says to him,
You mean all the other parents don't love their kids,
and I'm the only one who loves you?
So you should be thankful,
you know how much your mother loves you.
I mean,
what do you say to that?
So he wasn't able to leave,
he wasn't allowed to leave campus unless his uncle could pick him up and
go somewhere.
So from her perspective,
it was I love my child,
I'm caring for my child.
From the child's perspective,
it was unnecessarily restrictive and a lack of faith in השם or a lack
of just faith things are going to be okay.
But she was very,
very nervous and very anxious,
and she was worried,
worried,
worried what would happen.
There was another family who said to their kids,
you can do,
we trust you,
you can do whatever you want.
If you think we'll be nervous about it,
then tell us afterwards.
But they gave their,
and the kids didn't do anything too crazy,
you know?
But they did go to גוש קטיף for שבת at the time.
They did go to ישובים for שבת.
Some people would say,
oh,
it's dangerous.
Some parents,
they say,
we trust the ישיבה.
If the ישיבה is taking you to a place which is in the middle
of nowhere,
with Arab towns all around,
and no protection,
and it's just in the wilderness,
and the ישיבה,
we trust the ישיבה that they probably know what they're doing.
They're probably doing it with אישורים and they've got permission and they have people
accompanying with guns,
and we trust them.
But don't go to a place like that by yourself.
If it's going with the ישיבה,
they've probably worked it out to make sure they're only going in safe areas,
and they've checked that it's a safe time,
and they've got the proper protection they need.
Okay,
if it's with the ישיבה it's okay,
to go by yourself to do something like that,
then no.
That kind of makes sense.
You don't know where you're going to go.
Recently someone told me they went on a טיול,
and they got lost on the טיול,
and they ended up in an area which was considered a dangerous area,
and then they got out of it,
ברוך השם.
But like,
you don't want to get lost in places which you don't know where you're
walking.
That,
there's a reason to be nervous sometimes,
within reason.
Some people they are petrified.
You can imagine like every Jewish mother who has a son in Lebanon,
she can't function,
she can't think,
what's going to be,
how's my son doing?
So they prefer not to think about it,
prefer just to carry on with life like normal,
not thinking because if they're going to think about it too much,
they're going to get nervous,
it's going to shut them down.
Have בטחון בהקדוש ברוך הוא how other people are doing.
חלק הרביעי.
So that's the first three areas where in all of those three areas you
place your trust in השם.
Fourth area,
now we're talking more about your responsibility towards הקדוש ברוך הוא.
החובות המוטלות על הלבבות ועל האיברים שהתועלת והנזק שלהם נוגעים אליו לבדו.
Here we're talking about your obligations to הקדוש ברוך הוא.
Your love of השם,
your כונה in דאוונינג,
as well as your practical מצות,
your putting on your תפילין,
all the מצות,
the practical מצות that you do.
you have to be involved in your פרנסה that we spoke about.
Maybe that's in category 2,
maybe in category 4.
Also there you place your trust in הקדוש ברוך הוא.
And here you have to be careful.
What does it mean trust in השם?
Does that mean that you don't have to put in the full effort because
you trust in הקדוש ברוך הוא it's going to work out?
No.
In the same way it's by פרנסה we said that you need maximum effort.
And once you've put in your maximum effort then you can place your trust
in השם.
So too with your religious obligations.
You have to put in your effort.
You can't say,
"Oh I tried learning this סוגיא but I didn't understand it so if השם
wants me to understand I'll understand and if not not." You can't do that.
You have to put in maximum effort to understand.
You can't say,
"Oh I tried giving צדקה but I didn't really I didn't find the person
so never mind I won't give." You can't do that.
You have to put in maximum effort to do מצוות.
Once you've put in,
in the same way as פרנסה it's clear to you that you put in
maximum effort and then once you've done all your part you say "השם I've
done my part You do Your part".
So too in your religious obligations.
You put in your maximum effort to be successful and once you've done your
part you could say "השם if it works out good if not not." But
you can't use בטחון in השם as an excuse not to put in effort
in פרנסה and not to put in effort in religious obligations.
You have to put in your maximum effort in both.
והחלק השישי.
That was the,
that was the רביעי.
והחלק החמישי.
מזכירה?
Thank you.
כולל את החובות המוטלות על האיברים שתועלת והנזק שלהם נוגעים גם לאחרים.
מצוות that you have in respect to other people like צדקה,
there also you have to have בטחון in השם.
What does it mean to have בטחון in השם?
I'm going to give a portion I need to give to צדקה.
Oh.
Is that a right or wrong thing to do?
What do you say?
הצלת נפשות.
הצלת נפשות,
but it's definitely making Torah learning more focused.
בטחון in השם regarding צדקה is also an interesting question.
I am giving,
if one says that they're giving 10% of their money to צדקה and there're
going to be times where they're going to feel nervous to do that.
How can I do it?
What about me?
What about my own money?
Maybe I'm giving and I'm not taking care of myself?
Am I going to get the money back?
בטחון in השם.
Giving advice to someone.
Am I giving the right advice?
Am I giving the wrong advice?
Maybe it's better not to give advice?
Maybe I should maybe I shouldn't?
People get nervous.
You do the best you can do with wisdom.
If you know you don't know what you're talking about don't make up things.
But if what you know you know and you're trying to share in a
good way then share.
You should have בטחון in הקדוש ברוך הוא when you're coming to help other
people.
You do the best you can do,
you're putting in your maximum השתדלות,
השם will take care of the rest.
So there's two extremes.
There's one extreme where a person is nervous they won't do a good job
and therefore he's paralyzed.
There's one extreme where a person gets overly involved where he says like "It's
not me no one's going to do it I have to be involved".
In both ends you can have a healthy balance.
I'm going to be involved I'm going to do my best I trust in
הקדוש ברוך הוא that it will work out.
והחלק השישי.
Now we've moved on to a more spiritual area.
What's going to be afterlife?
What's going to be in the next world?
That's not your business.
As long as in this world you're doing what you need to do you
trust in הקדוש ברוך הוא that He's going to do what He needs to
do.
You don't have to be thinking about it or worried about it.
You just focus on your responsibilities,
השם will focus on His.
You shouldn't really be thinking about the next world unless it helps you here
in this world.
If thinking about the next world of what could go wrong there or what
could go right there helps you here in this world that you do your
job better then it's helpful for you here.
But if it's making you nervous to think about what's going to be in
the next world then it's not productive,
it's not healthy,
it's not helpful.
You have בטחון in הקדוש ברוך הוא.
You can trust in הקדוש ברוך הוא that you'll get reward in the next
world you don't have to worry.
I remember once when I was young,
I mean שנה א,
I was reading the דרך השם and he has a whole piece there about
this world,
שכר,
different types of שכר,
what you get שכר for,
and I remember getting very like worked up about it.
How it works,
why it works that way,
trying to understand it.
And then at some point he said,
"השם has a דין,
it's all calculated,
everything is according to its חשבון," and I remember being really relieved.
Okay,
השם's got it worked out.
I don't understand exactly how it works,
there's many factors and calculations,
but השם is just,
השם is fair,
השם is loving.
How exactly it works I'm not sure,
but if there needs to be punishment it's coming from a good place,
it's coming for a תיקון,
it's coming for כפרה.
There's going to be reward there'll be reward.
I don't understand exactly how it's working but I trust in Him that He
knows what He's doing.
I felt relieved,
I remember.
Just totally irrelevant just to tell you where I was when that happened.
It was בין הזמנים and a friend of mine from ישיבה we decided to
cycle around the כנרת.
It was a fun thing to do.
So we took a bus to תל אביב to get a bus from there
to טבריה and we missed...
The bus.
And there was only a bus every three hours.
And we wanted to get the nine o'clock bus to get there to go
to sleep at a normal hour so that we could then stay the night
and then do the cycling early in the morning.
But the next bus was midnight.
So we were three hours in the תחנה מרכזית.
It's not a good place to be.
So we went to look for the שול.
And as we came to the שול,
the גבאי,
I don't know who it was,
he was just locking it because they'd finished מעריב and he was locking the
שול.
And we said can we sit here to learn?
So he said I need to lock it.
I said please,
I don't want to be hanging around in תחנה מרכזית in תל אביב for
three hours.
He said okay fine,
you know,
here's the key.
He gave us the key.
He said lock it when you've finished and just leave the key.
He showed us a place to leave the key.
So we were,
so we locked ourselves in the תחנה מרכזית שול in תל אביב.
And I sat there and I wanted to read דרך השם for a long
time and I didn't find time in ישיבה,
there's no time in ישיבה.
And I made a בין הזמנים project.
So I sat in the תחנה מרכזית,
locked in the תחנה מרכזית שול of תל אביב.
That's where I was reading this piece.
And that was where it was.
Just had to tell that story.
The next morning we did it.
We were very,
very tired,
but we did it nonetheless and we cycled the whole way around the כנרת
and we got back in time for מעריב,
not for מנחה.
We דאווענד מנחה on the way.
חלק השביעי,
the last one,
כולל את השכר העולם הבא שהבורא יתברך נותן לבחירה בתור חסד.
So there's one area of knowing that השם is just like I figured out
in the תחנה מרכזית in תל אביב and it's all fair and He knows
exactly what He's doing.
And there's another area where He loves you even beyond that measure and He's
coming towards you even beyond,
like that famous,
I'm sure everyone's heard this idea that רש״י says that when יוסף was being
taken down to מצרים,
then the caravan that was taking him was sweet smelling.
And רש״י says that in order to show הקדוש ברוך הוא's love to take
him down,
to make a nice smell for the צדיק on the way.
So רב חיים שמואלביץ asked big deal,
he's been hated by his brothers,
he's been sold as a slave,
he's about to enter the most difficult period in his life,
and the fact that there's nice בשמים there,
thank you.
השם,
if You're going to come towards me,
there's many other ways I could request You come towards me.
That's not the way I would have requested it.
I'd rather foul smelling things and go back to my father than sweet smelling
things and go to be sold as a slave in Egypt.
That's the question that רב חיים שמואלביץ asked in שיחות מוסר.
And he says sometimes הקדוש ברוך הוא has a plan and His plan is
His plan.
But along the way He wants to show you that He's with you and
that He loves you.
So there'll be some silver lining in the cloud where yes,
things are bad in general,
but something sweet along the way.
At least it's a nice smelling if I have to be taken down,
at least this is the way it has to be,
something sweet.
And that's הקדוש ברוך הוא's wink from שמים,
where He's showing you this has to happen,
there's a reason,
but I'm with you.
So the seventh point is trusting in הקדוש ברוך הוא that not only when
it goes dark and everything in your life goes bad that you say הקדוש
ברוך הוא this is part of Your plan,
I accept it with faith and love,
but to know that there's even an extra measure of חסד and there's an
extra wink that הקדוש ברוך הוא gives from שמים and there's going to be
an extra portion that הקדוש ברוך הוא is going to come towards you.
So that was the beginning of chapter four where we're saying there are many,
many areas in your life and it's our obligation to notice and trust in
הקדוש ברוך הוא in all of those areas.
יישר כוח.