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Shiurim by Rav Davidson in KBY.
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The levels,
the levels.
We are in שער הביטחון פרק ד'.
We went yesterday through the seven different areas that a person should have ביטחון
in,
and now we're going to go through them one by one in more detail
and clarify them and elaborate on them.
אתחיל לפרש את החלק הראשון.
We're going to start speaking about the way that a person's physical body has
ביטחון in that sense.
עניינים הנוגעים לגוף האדם,
חייו ומותו,
תזונתו,
הלבשתו,
דירתו,
בריאותו,
חוליו ומדותיו.
Being alive and being dead is a major major one.
I think we're going to start off with an intense one,
that's like throwing it right in there.
Some people are not scared of death at all.
They're just not scared of death.
They're living their lives.
Death isn't a part of something which comes to their mind.
They just—some people are very very scared of death.
They're scared of dying.
What—what's it going to be?
How's it going to happen?
They're constantly on edge,
nervous.
Some people don't even like to speak about death because they're so nervous about
the topic of death.
They don't want to talk about it.
תזונתו,
one's health from a—from an eating perspective.
הלבשתו,
one's clothing.
דירתו,
where a person lives.
בריאותו,
his health or being sick.
What's the attitude that a person should have in a healthy way?
הצורה הנכונה של ביטחון על השם בכל אחד מעניינים אלו,
שימסור את עצמו בעניינים אלו לידי הנהגה שהבורא גזר עליו,
ויבטח על האלוקים יתברך.
וידע כי לא יצאו לפועל אצלו מעניינים אלו,
רק אותם דברים שהבורא יודע מראש שהם נכונים לצורך ענייניו בעולם הזה ובעולם הבא.
I'm adding again and again because he said it earlier,
that assuming that you've done your part,
assuming that you've been responsible and you've been living a healthy lifestyle,
assuming you've done your part and you've been taking care of yourself physically and
that you've done the efforts that you need to have a home,
assuming you've done all of that,
the outcome is not up to you.
השתדלות בידי,
תוצאה בידי השם.
I put in my efforts,
what happens in the end is הקדוש ברוך הוא’ס will.
So in these areas,
of the physical areas,
you—you should be taking care of your health.
You should be ensuring that you have the physical needs that you have.
But ultimately what's going to happen is not necessarily up to you.
A person could do all the right things and live in a time or
an era where the situation is such that he won't get a good—good house,
he won't have the clothing that he needs,
he won't have enough sustenance from the food that he's eating,
he won't have because the time of war or because whatever it is that's
going on.
ידע כי לא יצאו לפועל אלא הדברים שהבורא ידע מראש שהם נכונים לצורך ענייניו
בעולם הזה ובעולם הבא.
There's a plan.
השם has a plan.
He's going to give you exactly what you need assuming you've done your השתדלות,
whatever comes out as a result is exactly what you need for your purpose.
You could say in a way,
you could say if I don't have it,
then I don't need it.
Which is not always what we think.
We think no,
but I need it,
I need a house.
Yeah,
but if I don't have it,
I don't need it.
But I do need a house.
Okay,
so put in efforts to have a house,
but if you don't have one,
then you don't need one right now.
What do you mean I don't need one?
I need one!
Okay,
but for your purposes in the world right now you don't need it.
So you'll go travel somewhere else and that's where השם needed you to be.
ואף אם לפי ראות עיניו נדמה לו שאין הם טובים עבורו.
Even if what—what seems to you is it's not right.
You would define your life a different way.
You would write the script differently.
You would have a different home,
you would have different clothing,
you would have different food,
you would have different health.
A person's unhealthy,
like that's not the way I would script my life.
I would have scripted my life in a healthy way.
So you say השם,
like you made a mistake.
This is not what's good for me.
ללא ספק הם טובים ביותר לאחריתו.
You're looking from a very limited perspective,
you only see what you see.
I heard a דבר תורה on Sunday.
There's a פסוק in איוב,
says something like אדם קצר ימים שבע רוגז.
Forgive me if it's not the exact words,
but that's the—that was the content of the—so a person is—has a short life
and he's full of frustration.
It's a פסוק in איוב.
So the קרן צבי,
the way he explains it is:
what's a reason why a person is שבע רוגז?
It's because he has a short life.
And he only sees things with a very limited perspective.
He doesn't see the full picture.
So when you take a split shot of any scene—you know sometimes when they
have a video of someone speaking and then they—they have like a—you can see
a picture before you press it and then you see the video,
you just see a picture of them.
Sometimes those pictures are really off.
Like they—they catch them in a very awkward moment.
It's not necessarily like a smile.
It could be that they catch them like—like this,
in the middle of the air,
but when you press it you see the person speaking normally,
but the way they just at that split second caught them in the picture—
It was a bit of an off picture.
So קצר ימים מלא רגז,
when a person because a person has a short span of life that he's
able to see the world through.
So he only sees specific things and limited things,
so that's why he's מלא רגז,
because he says 'this is the world?
This is what I see?
That doesn't look so great.
That's not what I was expecting.'
That's why in parentheses,
that's why it's so inappropriate to ask for a picture of a girl on
a שידוך resume.
Because when you meet someone and you see their חן,
you see their whole fullness of who they are and you get a sense
of like who they are in a deep way.
You see a picture then it's a snapshot of a person,
but you don't sense the חן from that person just from seeing a picture.
So it's doing a disservice.
So you might look at your life in a snapshot and you might say
like,
'this is not the way it should be.
This is not the way I would describe it,
I would define it.
It's not the way I would ask הקדוש ברוך הוא to script it.
This is a wrong way,
this is bad for me.'
But that's only because you're viewing in a very limited scope.
It does seem bad right now.
If that's the whole life and that's everything that there is,
that's everything that ever existed,
if there's no future and there's no next world,
there's nothing else,
then that seems like a bad life.
But לא ספק הם טובים,
but הקדוש ברוך הוא,
he sees a much broader perspective.
ארך ימים אשביעהו ואראהו בישועתי.
If you have a broader perspective,
ארך ימים as opposed to קצר ימים,
you have an ארך ימים,
then אשביעהו you'll feel satisfied,
because you'll say 'okay,
things that didn't make sense to me initially,
long-term they made a lot more sense.'
ואראהו בישועתי,
you'll see the ישועה of השם because you were looking at the full bigger
picture.
וידע כי הנהגת הבורא איתו בכל הדברים הללו היא שווה,
שאף שאין לאף נברא עצה לשנותם ולא כוח להנהיגם רק ברשות הבורא וכוח גזרתו
ודינו.
According to the חובות הלבבות,
no one can harm you if it's not the will of השם.
And therefore anything that's happening,
even if it's not the way that you would have planned it,
that's the will of השם.
Nothing else could happen without הקדוש ברוך הוא directing it that way,
only with his רשות,
only with his גזרה.
And therefore everything
that happened is exactly the way it needs to be.
כשם שחייו ומותו וחוליו ובריאותו אינם מסורים ביד ברואים,
כך גם לא מסורה בידם תזונתו כלכלתו הלבשתו ושאר ענייני גופו.
There is so much which is out of your control.
It's not in your control.
There's so much out of your control.
So too whether you're healthy,
whether you're not healthy,
how long you're going to live,
when you're going to die.
I had a close friend called Josh.
He was my friend in Camp Yavan,
he was my roommate in Camp Yavan.
I don't remember if we ever learned together,
but we would speak a lot.
And he was here for three years.
He went did a degree,
started working.
A בן תורה,
got married to a sister of someone who was with us in Camp Yavan,
and had a few kids.
One day his wife didn't wake up.
She was still alive but she was in a coma.
They called an ambulance.
Everyone was דאוונען.
24 hours,
she was no longer in this world.
Jenny was her name.
And they lived in חוץ לארץ,
but they came to ישראל for the לויה.
And we were there in הר המנוחות.
It was very difficult,
you know,
from a family,
everything functioning totally normally,
within 24 hours suddenly to lose a wife,
to lose a mother.
And the rabbi he gave a דרשה,
a הספד,
Rabbi Roberts was his name.
He gave a הספד.
And he said that it was very emotional.
He said that when אברהם came to give a הספד for שרה,
so he gave a הספד for שרה and the תורה tells us that she
was מאה שנה שבע שנים ועשרים שנה,
127.
And חז"ל דרשן,
why did it emphasize that she was 127?
So he said that the שטן,
he tried to make אברהם אבינו think that her death came as a result
of the עקידה.
And that's why there's a small ק in the word ויבכו,
ויבכה,
לבכתה.
In the תורה there's a small ק.
And חז"ל say that he didn't cry too much.
He was only crying a bit,
that's why it's a small ק.
So they say what does it mean he's only crying a bit?
It says that the שטן's goal was that if he couldn't stop אברהם אבינו
from doing the עקידת יצחק,
at least afterwards by seeing שרה die and linking that back to doing the
עקידה,
he would say 'if I would have known that the עקידה would cause שרה's
death,
I never would have done the עקידה.'
And if that was the goal the שטן had in order to make him
regret,
it's already happened but at least if he feels regret then he won't get
the same level of the reward for it.
But אברהם אבינו he knew that הקדוש ברוך הוא gives an amount of time
to every individual and if they needed to die then they'll die then and
it won't be because of a מצוה that I did that's the reason why
she died.
So the שטן was unsuccessful and he purposely only cried less in order to
show that he's crying the normal amount that a person cries over a wife's
death but not extra sense of crying as a sense of regret.
And then this Rabbi Roberts said שרה אמנו was 127 when she died and
Jenny was 27 when she died.
And what's difficult about it is the technical difficulties of what's going to be
with the kids but what's even harder about it is the השקפה question like
how could it be?
How could הקדוש ברוך הוא do this?
How could it be a צדקת,
a mother,
a wife doing everything correctly that she's taken before her time?
So he said what אברהם אבינו taught us was that it wasn't before her
time.
הקדוש ברוך הוא initially gave her 27 years and she lived them to the
max.
שבע שנים שבע שנה עשרים שנה every day,
every day was used in עבודת השם.
So it's difficult if you think it's a mistake.
It's not difficult if you recognize that that was the exact allotted time.
That's in השם's hand.
It can't be that a person will die a day before his intention says
the חובות הלבבות.
So even to us it seems like it's wrong and it shouldn't be this
way,
it's not part of השם's plan.
Why is this happening?
Is it a punishment?
What did they do wrong?
That's a mistaken concept.
From a בטחון perspective,
if they went because of a car accident,
if they went because of a coma,
they went why wherever they went but that was exactly the time that was
allotted to them by הקדוש ברוך הוא.
Afterwards Josh came to visit כרמיאל and he came just to get חיזוק to
ארץ ישראל.
He went to דאווען at the כותל,
he came to the ישיבה to speak to the רבנים and he said to
me,
these were his words,
he said to me,
you know,
if it would have been any other way that she would have died then
he would have had who to blame or who to accuse or who to
but he said but here,
like,
everything was perfect,
everything was fine and she went into a coma,
like,
it was clearly יד השם,
like,
there was nothing else going on.
There was no one being מתרשל,
no one who was being,
like,
slack,
slacking off and not doing anything wrong.
It wasn't because of any decision that anyone made.
There's nothing else external happened.
הקדוש ברוך הוא,
like it says by חנוך ואיננו,
she just wasn't there anymore.
That's the way that he viewed it and that gave him a sense of
calmness to know that this was all part of הקדוש ברוך הוא's plan.
ברוך השם since he's got remarried also to sister of someone from כרמיאל,
no a cousin but it was set up by someone in כרמיאל,
a cousin of someone in כרמיאל and they she had kids,
he had kids,
they had kids together recently made a wedding of the oldest girl from the
first marriage,
ברוך השם.
ולמרות שברורה לאדם האמונה כי ענייניו מסורים לגזירת הבורא יתברך וכי מה שהבורא בוחר
עבורו היא הבחירה הטובה ביותר.
Now the truth is that we know,
we know intellectually at least,
someone who's learned שער בטחון knows that everything is השם's doing and everything הקדוש
ברוך הוא is choosing for us in the best way possible.
Like the משל,
like the משל that חז"ל say where there's a father and there's a child
and the child doesn't know which field to pick and the father says,
"You can take any field you want but I'm advising you to take this
field,
it's the best one." So too הקדוש ברוך הוא is saying to us,
like,
live your life and I'll show you the best way to live it and
הקדוש ברוך הוא doesn't give us the choice.
There's certain things that are out of our choice.
בכל זאת הוא חייב לעסוק באמצעים שיביאו לו תועלת ולבחור מבין האמצעים את אלה
שלפי ראות עיניו הם הטובים ביותר.
Our responsibility is to do the best as if השם's not taking care of
us.
As if.
As if I need to be most responsible for myself as if.
But obviously within the rules of השם,
not allowed to break the הלכה,
but as if הקדוש ברוך הוא's not taking care of me maximum effort.
If there's a war I'm sending soldiers.
If there's פרנסה I'm going out to work.
If there's health I'm going to the doctor.
As if השם's not doing anything miraculous.
He's not.
He's expecting me to do my part until the max,
like that famous story which I'm not going to tell because it's way too
long,
but you know that famous story of the whoever gets to top of the
tower first will be זוכה and then a person climbs floor floor floor floor
and then eventually,
like,
it's impossible and,
like,
the person's already on floor 39,
40,
42,
48 and he has to get to 100 and,
like,
everyone's given up by now,
it's like impossible and then the guy on floor 48,
like,
he doesn't have כח for,
like,
one more floor.
How's he going to do another 50 floors?
But he continues and he's like crawling and gets to floor 50 and there's
an elevator there.
There's an elevator and he goes from 50 up to 100 and they say,
"Like,
why did you keep going?
Why didn't you give up?
You knew you couldn't do 50." He said,
"If they if they said that this is the task then even if it
does" Doesn't make sense to me that I can do it,
but if they said that the task,
it must be possible to do.
So I'll do from my end the maximum that I can do and then
I'll rely on הקדוש ברוך הוא to do the rest.
And so if you said you can climb,
whoever gets to floor 100,
it must be that it's possible.
I don't know how it's possible.
To me,
it seemed like it's not possible,
but I figured it must be possible,
so I kept going.
As long as I could keep going,
I kept going.
And then I arrived,
there was an elevator,
it took me the rest.
So says חובות הלבבות,
really הקדוש ברוך הוא's going to do it for you.
But השם is the elevator on floor 50.
Once He's seen that you've put in all of your effort and He sees
that you're taking responsibility for yourself,
השם helps those who help themselves.
If He sees that you're putting in all your effort to do the maximum
השתדלות,
then you can only do so much,
right?
You can't get to infinity.
So you do your finite what you're able to do,
from there הקדוש ברוך הוא will pick up the rest.
They say about the נשיאים that it was inappropriate what they did,
but it's like משל to the נשיאים,
the נשיאים said,
"Everyone donate whatever you want to donate and whatever you can't make up,
then I'll fill in." So there it was inappropriate because they should have volunteered
first to do it.
But that same concept is what הקדוש ברוך הוא does to us.
He says,
"You put in the maximum effort,
you pick up everything that you can pick up,
whatever you can't pick up,
then I'll take care of." It's not on the topic,
but it's been almost over a week that I haven't quoted the stories of
רב משה,
so I just one story that was nice.
There was a friend of his from when he was in ישיבה when he
was young called Rabbi Miller,
who became later on the משגיח of Gateshead.
And Rabbi Miller came fundraising to Toronto.
So he came,
not to ask for money initially,
but he came just to visit his friend.
His friend,
there was his friend,
he came to visit רב משה,
his friend.
So they were שמוזינג,
so רב משה asked him,
so the Rabbi from Gateshead,
he said like,
"Oh,
what are you here for?" "I'm fundraising." "Oh,
how much do you need?" Told him the amount.
He said,
"Okay,
do the fundraising you can do and then come back to me at the
end and whatever you didn't make up,
I'll do the rest." He said,
"Okay,
thank you very much." He never came back.
He earned enough.
He did his fundraising and the amount that he wanted to get to he
got to,
so he didn't come back.
רב משה was so amazed by that.
He was like,
"Wow,
like I told him that I'll fill in the rest,
so he could have stopped halfway,
he didn't have to put in so much effort,
and he knew he would get to the same amount." But he put in
the maximum effort and he achieved his goal,
and that was it.
He wasn't looking for favors,
he wasn't looking for favors.
He didn't come back and he always praised him to the family.
He always praised Rabbi Miller.
He's a I don't know what term he used,
but he's a great guy.
I don't know what term he used,
but he's a great guy.
That's exactly the משל over here.
הקדוש ברוך הוא says to us,
"You put in your maximum effort,
I'll pick up the tab." And if you can do it all yourself,
there's no נהמא דכיסופא,
you can feel a sense of healthy pride that you did it all yourself.
But הקדוש ברוך הוא says,
"Don't worry,
if this doesn't work out,
I'll fill in the gap." ולמשל חיי האדם,
אף על פי שקצוב מספר ימיו תלויים בגזירת הבורא יתברך.
How long you're going to live is determined by הקדוש ברוך הוא.
בכל זאת על האדם לעשות מצדו מה שבידו לשמור חייו.
You still have an obligation to eat,
to drink,
to dress properly,
to have a healthy lifestyle.
ולא יניח זאת להקדוש ברוך הוא.
You can't leave that to הקדוש ברוך הוא.
And don't say,
"If השם wants me to live I'll live and if not I'll die and
I'm not going to eat and I'm not going to..." you can't do that.
You can't say that.
That's not the way that הקדוש ברוך הוא made the system.
השם made it in a way that you have to put in your maximum
effort.
וכן אין לאדם להכניס את עצמו לסכנות.
You can't do something dangerous and say,
"If השם wants me to live I'll live,
if not,
not." You can't do that.
If something is a necessity and it has danger,
you're allowed to do it because it's...
for example,
if going to a war at a time of war,
you know it's dangerous,
השם will take care of us.
No,
you have to go,
you have to protect yourself.
Oh,
but it's dangerous.
Okay,
it's dangerous,
but that's the necessary danger one has to put themselves into in this situation.
But to go and do something unnecessarily dangerous,
like driving through a red light to get there quicker,
you can't do that.
"If השם wants me to live I'll live," you can't do that.
It's not a necessary danger.
So a necessary danger you can do,
an unnecessary danger you can't do and just say,
"I trust in השם." אז יישאר בחיים גם אם אכניס את עצמי לסכנה.
You can't say that.
You can't drink things that are unhealthy or poisonous and say...
you can't go into a fight with a lion,
the example that he gives here.
You can't do extreme sports and say,
"If השם wants me to live,
I'll live." או יעשה דברים דומים שחייו אינם בטוחים.
You can't do...
חז"ל,
the תורה already told us that:
לא תנסו את השם אלקיכם.
Don't test השם.
Don't test Him.
כי אדם מעמיד את עצמו בסכנה אין לו מנוס מאחת משתי האפשרויות,
which we'll see next time.
השם guarantees to take care of you as long as you're following the rules.
The rules are that you're being responsible.
If you're not following the rules,
then הקדוש ברוך הוא is not going to guarantee to support you.
What are the one of two options that are going to happen?
What are those one of two options that are going to happen?
בעזרת השם we'll see them either tomorrow or on Sunday.
יישר כוח.