Daily Bitachon

The Root Cause of the Churban Welcome to Daily Bitachon. Today, we are discussing the Churban Beit Hamikdash (the destruction of the Holy Temple). While the Gemara provides many different reasons and causes for this tragedy, there is one famous cause mentioned by the Prophet Yeshaya ( Yeshayahu ) that, at first glance, seems remarkably minute. Speaking in the name of God, the prophet states: "Yaan כי נגש העם הזה ( Because this nation has approached Me ), befiv uvisfatav kibduni ( with their mouths and their lips they have honored Me ), but libo rishak mimeni ( their heart is far away from Me ), ותהי יראתם אותי מצות אנשים מלמדה ( and their fear of Me is just a commandment of men learned by rote )." The prophet concludes that because of this mechanical, rote behavior, the Beit Hamikdash was destroyed. At first glance, this is difficult to comprehend. It seems incredibly harsh to destroy the Holy Temple simply because people are performing mitzvot out of habit. Even if it is a flaw, it hardly seems like a crime—let alone one warranting such a severe punishment. Nobody killed, nobody stole; they were actively serving God, they just lacked heart. It was what we call "lip service"—mouths and lips moving, but no heart behind them. The Death of a Nation To understand this connection, we have to look at how the Kuzari describes the Churban Beit Hamikdash . He explains that the destruction of the Temple was, in a sense, the death of the Jewish nation. When the Beit Hamikdash was destroyed, we essentially lost our collective soul. The Kuzari compares our ongoing exile to a buried body that slowly decomposes over time until only dust is left—which is the exact stage we find ourselves in today. We are like "corpse dust." It is a remnant that still originates from a living body—it contains traces of DNA and RNA, meaning it isn't a mere rock or a plant—but it is the leftover remains of a human being. Ultimately, however, it can be reconstituted. When a person dies, medical records might list the cause of death as heart failure, kidney failure, liver failure, or brain failure. The vital organs simply shut down. But suppose the root cause of all that organ failure was Hepatitis B. If you ask the ICU doctors why the patient died, they will list the organs that failed. But if you want to know what actually killed him, you might find out that weeks prior, he was sitting at a fair and someone sneezed near a cherry, contaminating it. The man ate the cherry, caught the virus, and slowly deteriorated. If you say, "Come on, cherries don't kill people," it sounds extreme and far-fetched—unless you understand how microscopic bacteria and viruses work. The same principle applies to the death of a nation. The ultimate catalyst is rarely something open, obvious, or dramatic. The final outcome is clear, but Chazal (our Sages) wanted to unearth the microscopic root cause. For instance, the Gemara notes elsewhere that the land was lost because the people did not recite Birkat HaTorah (the blessing over the Torah) before studying. That seems like a minute detail. It wasn't the immediate cause of death, but it was the microscopic beginning. That initial lack of respect for the Torah was the contamination that eventually grew into total system failure. A Fruit Peel Without the Fruit What exactly is so deeply flawed about lip service that it could trigger such a catastrophic downfall? In Shaar Cheshbon HaNefesh , the Chovot HaLevavot provides a famous mashal (parable). He explains that a prayer without heart is like a fruit peel without the fruit, or a body without a soul. A body without a soul is a corpse; a fruit peel without the fruit is an empty facade. The Parable of the Empty Fruit Imagine a man who wants to honor the king. He prepares a lavish bowl filled with the most exotic fruits imaginable: out-of-season watermelons, mangoes, pineapples, dragon fruit, and lychees. The king is incredibly excited. But when he cuts into the watermelon, it's completely hollow. He cuts open the mango, and it's empty. They are nothing but empty shells without any substance. The Chovot HaLevavot says that this is exactly what happens when we pray without heart. It is a shell. Our bodies are there, our lips are moving, and our frames are swaying, but we are not actually there. We have checked out, we are thinking about something else, and our minds are somewhere else entirely. This hollow performance isn't limited to prayer; it shows up across a whole host of areas. The Beis Halevi and the Chovot HaLevavot both note that the same thing happens with bitachon (trust in God). You can easily sing songs about bitachon , but have absolutely nothing shifting inside your heart. God wants the heart— Rachmana liba ba'ei . An external shell without internal devotion is worthless. The Already-Ground Flour Rav Shlomo Wolbe explains this concept using a well-known Gemara. The Sages tell us that when the enemy breached the walls and destroyed the Temple, a heavenly echo ( Bat Kol ) rang out and said: Kimcha techina tachanta — "You have ground flour that was already ground." The voice was telling the invaders, "Do not think you are the ones who destroyed the Beit Hamikdash. It was already destroyed." What does it mean that it was already destroyed? It means the Beit Hamikdash had already become an empty shell. The Shechinah (Divine Presence) had already departed; the building was just an edifice without a soul. And why did the soul of the Temple leave? Because the Jewish people were living without heart and soul. The physical state of the Beit Hamikdash simply mirrored the spiritual state of the nation. Practical Takeaway Being involved in mitzvot without heart is a profound danger. The Chovot HaLevavot dedicated his entire masterpiece, Duties of the Heart , to this single premise: we cannot suffice with just doing things mechanically; we must put our hearts into them. As we approach Tisha B'Av, we will be focusing heavily on this topic. If we want to know how to heal the Churban , it is wonderful to say we want to be vigilant against heart attacks and organ failure. But real vigilance means making sure our "cherries" are clean before we eat them. We have to work on these microscopic, early root causes—beginning with moving past rote behaviors and bringing our hearts back to our service of God.

The Connection Between Shabbat and the Beit HaMikdash Welcome to Embrace Shabbat. It is Erev Shabbat Chazon—the Shabbat where we are meant to reflect on the Beit HaMikdash (Holy Temple) and its destruction. As we have mentioned in the past, the Gemara teaches: לא נחרבה ירושלים אלא בשביל שחללו את השבת "Jerusalem was destroyed only because of the desecration of Shabbat." There is a profound connection between the Beit HaMikdash and Chilul Shabbat (desecration of Shabbat). Conversely, there is an equally strong connection between honoring Shabbat and the ultimate rebuilding of the Beit HaMikdash. We see this clearly in Lecha Dodi , where we sing: מקדש מלך עיר מלוכה (Sanctuary of the King, royal city) קומי צאי מתוך ההפכה (Arise, leave from the midst of the upheaval) רב לך שבת בעמק הבכא (Too long have you dwelt in the valley of tears) In the very next stanza, we sing: Hit'orari, hit'orari, ki va orech ("Awake, awake, for your light has come"). In the middle of accepting Shabbat upon ourselves, we seemingly go off on a tangent about rebuilding the Beit HaMikdash. But it is not a tangent at all; accepting Shabbat is intrinsically linked to the rebuilding of the Temple. Parallels of Holiness On this Shabbat leading into Tisha B'Av, let us focus on these connections. Our Shabbat rituals directly mirror the service of the Beit HaMikdash: Shabbat Candles: Symbolize the Western Wall of the Menorah. Two Loaves (Challah): Mirror the Lechem HaPanim (Showbread). Kiddush Wine: Mirrors the Nisuch HaYayin (Wine Libations). Zemirot (Songs): Mirror the songs sung by the Levi'im. Washing in Warm Water: The custom to wash hands and feet before Shabbat corresponds to the Kohanim, who had to wash their hands and feet before serving. The Hierarchy of Kedusha (Holiness) The Beit HaMikdash is the place where the Shechinah (Divine Presence) rests, and Shabbat is the time where the Shechinah rests. In a way, Shabbat holds a unique level of holiness. Jewish tradition outlines three dimensions of Kedusha : Holy People ( Am Yisrael ) Holy Times ( Shabbat/Chagim ) Holy Places ( Beit HaMikdash ) We determine priority by what happens during a conflict. If Shabbat conflicts with saving a Jewish life, saving the life trumps Shabbat. If building the Beit HaMikdash conflicts with Shabbat, we pause the construction because Shabbat takes precedence. The human being is the greatest vessel for the Shechinah—a walking Sefer Torah. Next comes holy time, which is spiritual and non-physical ( Mekadesh Yisrael ve'hazmanim ). Finally, there are holy places and items. Every Shabbat, we step into a sanctuary of time. Just as entering the Beit HaMikdash gave a person a tangible feeling of the Divine, entering Shabbat is entering a holy zone. Great individuals throughout history could actually feel the Neshamah Yeteirah (additional soul) enter them without ever looking at a clock. Avoiding "False Testimony" in Retzei Generally, we do not speak directly about the destruction or the comfort of the Temple on Shabbat, except for the prayer of Retzei in Birkat Hamazon . However, the Pele Yoetz writes that one must be exceedingly careful during the Shabbat meals to remember the Churban (destruction). When we sit at our beautiful tables, we must ask: What about God's table? Note on the Nine Days: The reason we abstain from meat and wine during the Nine Days is not standard mourning (as regular mourners are permitted meat and wine). Rather, it is because God's table is empty of sacrifices and libations. (Some Sephardic customs extend this through the tenth of Av because the Temple continued to burn into that day). The Pele Yoetz warns us against offering "false testimony" ( me'id edut sheker be'atzmo ). In Retzei , we say: אף על פי שאכלנו ושתינו חורבן ביתך הגדול והקדוש לא שכחנו "Even though we have eaten and drunk, we have not forgotten the destruction of Your great and holy House." If we say these words without a single thought about the Beit HaMikdash, we are speaking falsely. The Three Elements of Greatness and Holiness To ensure our words are true, let us dedicate this Shabbat to saying Retzei with deeper kavanah (intention). Notice how the phrase Gadol v'Kadosh (Great and Holy) appears three times in our liturgy, representing the three dimensions of holiness: Holy Time: HaShabbat HaGadol VeHaKadosh hazeh (This great and holy Shabbat). Holy Place: Churban beitcha ha'gadol v'ha'kadosh (The destruction of Your great and holy House). Holy People: Shmecha ha'gadol v'ha'kadosh aleinu karata (Your great and holy Name You have called upon us). On Shabbat, we honor the holiness of time and people, but we bemoan the lack of the holy place, asking God: V'hareinu benechamas Tziyon ("And show us the consolation of Zion"). Turning Rest into Consolation The Tiferet Shlomo (on Parashat Noach) points out a beautiful linguistic connection. The word for rest, מנוחה ( Menucha ), contains the exact same letters as the word for comfort, נחמה ( Nechama ). Through the Menucha of Shabbat, we bring about the Nechama —the comfort of the rebuilt Beit HaMikdash. Why do we ask for the rebuilding of the Temple specifically during Retzei ? The Tiferet Shlomo explains that because we taste a microcosm of the Divine Presence on Shabbat, we are moved to say: "Hashem, we have tasted this lower level of Your rest; please grant us the ultimate, full-fledged rest of the Geulah (Redemption) and Olam HaBa (the World to Come)." As the sages promise: "He who mourns over Jerusalem will merit to see its comfort." Let us leverage this Shabbat Chazon to shift our focus, pray Retzei with true intention, and merit to see the Beit HaMikdash rebuilt.

Welcome to the Daily Dose of Bitachon. As we prepare for the month of Av— Erev Rosh Chodesh Av ( ערב ראש חודש אב )—we carry with us the concept we introduced back at the beginning of Tammuz: that each of the twelve months of the year corresponds to a unique spiritual force. Today, we will explore this deeply through the lens of the Sefer Yetzirah , an ancient Kabbalistic text attributed by many to Avraham Avinu, which outlines how the twenty-two letters of the Hebrew alphabet serve as the spiritual building blocks of reality. The division of these twenty-two letters is beautifully elegant. First, the Sefer Yetzirah points to the three "Mother" letters ( Imahot ): Aleph ( א ), Mem ( מ ), and Shin ( ש ). These represent the foundational elements of physical matter itself. Aleph stands for Avir (air), Mem stands for Mayim (water), and because the Aleph is already claimed, Shin stands for Esh (fire). Next are the seven "double" letters, known by the acronym Beged Kaporet ( בגד כפרת ): Bet, Gimmel, Dalet, Chaf, Peh, Reish, and Tav. In the Zohar, these are identified as the letters that can receive a dagesh (the internal emphasis dot). While our grammatical tradition generally does not place a dagesh in the letter Reish, Kabbalistically it is included. These seven double letters correspond to dimensions of time and space, such as the seven days of the week, the seven classical planets, and the seven spiritual gateways of the soul. Subtracting these ten letters—the three Mothers of matter and the seven Doubles of time—leaves us with the twelve "Simple" letters. These twelve remaining letters correspond directly to the twelve months of the year, creating a cosmic map where each month is animated by its own letter. Our Rabbis reveal an incredible connection here: these twelve simple letters correspond sequentially to the verses of Ashrei (Psalm 145), aligning the spiritual theme of each month with the corresponding verse. We begin with the letter Heh ( ה ), which corresponds to Nissan . The verse for Heh is Hadar kevod hodacha... ("the glory of your honor, and the words of your wonders, I will speak about"). As Rabbeinu Bachya notes in the name of Rabbeinu Chananel, this refers directly to the wonders of Yetziat Mitzrayim (the Exodus), the central theme of Nissan. Following this is the letter Vav ( ו ) for Iyar . The Vav represents Vav Hachibur —the connecting "and"—which serves as the bridge linking the physical redemption of Nissan to the spiritual giving of the Torah in Sivan. Sivan is represented by the letter Zayin ( ז ), corresponding to the verse Zecher rav tuvcha yabiu... ("they shall utter the memory of Your great goodness"). In Jewish tradition, "good" ( Tov ) refers directly to the Torah, as we say, "I have given you a good acquisition, do not forsake My Torah." Then we reach the chidush , the deep spiritual renewal of our current season. The letter Chet ( ח ) belongs to Tammuz , which matches the verse Chanun verachum Hashem... ("Gracious and merciful is Hashem, slow to anger and great in kindness"). This is immediately followed by the letter Tet ( ט ) for Av , matching the verse Tov Hashem lakol... ("Hashem is good to all, and His mercy is upon all His works"). At first glance, one would think that Tov Hashem lakol —expressing God's absolute goodness—is the very last verse you would associate with the painful month of Av. Yet, this is a profound mystery. The letter Tet has a numerical value of nine, rooting the solemn Nine Days of mourning right here in its essence. This teaches us that everything happening in Galut (exile) is ultimately for our own good, whether we can perceive it or not. This is why Midrash Eicha (Lamentations) begins with a "good word" or a positive note; because at the core of Av's darkness lies the ultimate truth of Tov Hashem lakol . There is an incredible warning and opportunity hidden in this sequence. If you take the letter of Tammuz, Chet ( ח ), and place it next to the letter of Av, Tet ( ט ), they spell the word Chet ( חטא - sin) . These two months are historically prone to spiritual stumbling and tragedy. However, the spiritual work of this time is to take that very vulnerability and turn it around into a source of holiness. Moving past the summer, the letter Yud ( י ) corresponds to Elul . Our Sages teach that the letter Yud symbolizes pure thought. While this world ( Olam Hazeh ) was created with the letter Heh, the World to Come ( Olam Haba ) was created with a Yud. Elul is the month of deep contemplation, planning, and mental preparation for the year to come. Tishrei is represented by the letter Lamed ( ל ), matching the verse Lehodia livnei ha'adam... ("To make known to the sons of man His mighty acts, and the glory of the majesty of His kingdom"). This theme of Malchut (Kingship) is the very spiritual essence of Rosh Hashanah and Yom Kippur. Next is Cheshvan , represented by the letter Nun ( נ ). Remarkably, there is no verse starting with the letter Nun in Ashrei. King David omitted the Nun from the psalm because Nun represents Nofel (falling), and he did not want to evoke the painful verse from Amos, "Fallen ( Nafla ), she shall not rise again, the virgin of Israel." This directly mirrors Cheshvan, a month with no holidays where we experience a spiritual "fall" or quiet period after the heights of Tishrei. But we are not left in the fall. Teves is represented by the letter Samech ( ס ), matching the verse Somech Hashem lechol hanoflim... ("Hashem supports all who fall"). The Samech of Teves immediately follows and lifts up the fallen Nun of Cheshvan. The letter Ayin ( ע ) belongs to Kislev , the month of Chanukah, representing holy sight and the miracles we hold on display ( See Imrei Noam on Chanuka). Shevat is represented by the letter Tzadi ( צ ), corresponding to Tzaddik Hashem bechol drachav... ("Righteous is Hashem in all His ways"). Because Shevat is the time of Tu B'Shevat when we eat of the new fruits of the trees, it embodies the verse, "The righteous ( Tzaddik ) eats to satisfy his soul." Finally, the letter Kuf ( ק ) corresponds to Adar , aligning with the verse Karov Hashem lechol kor'av... ("Hashem is close to all who call upon Him in truth"). This is the ultimate message of Purim and Megillat Esther—that even when God seems completely hidden, He is intimately close to those who call out to Him with sincerity. This brings us back to our focus today. As we enter the month of Av, our main goal is to attune ourselves to this spiritual rhythm. By recognizing the hidden goodness ( Tov ) buried within the heavy days ahead, we can find the strength to transform these moments of vulnerability into a deep, lasting closeness to Hashem. We will continue to build on this, B'ezrat Hashem . Have a beautiful and meaningful day!

Daily Bitachon: Framing Eicha and the Secrets of Ashrei As we get closer to Tisha B'Av, we want to share some insights on Megillat Eicha . The Concept of a Petichta (The Opening) Midrash Eicha starts with a section called Petichta deHakimei , which means "introductory teachings of the wise men." We find a similar concept in the Talmud ( Megillah 10b ), where a long list of Chachamim (scholars) introduce the Megillah using this exact term. What is the deeper meaning of an "opening"? The Or Gedalyahu (Purim, p. 86) explains that a Petichta acts like a mafteach (a key) . It is designed to unlock the inner secrets of the text so we don't lose the forest for the trees. It anchors us to the underlying message of the book. Beginning and Ending with Goodness In Sefer Kad HaKemach (Gezel, Unit 2), Rabbeinu Bechaye discusses the famous rabbinic dictum: לעולם יתחיל אדם בדבר טוב ויסיים בדבר טוב "A person should always begin and end with something good." He explains that "good" ( tov ) refers directly to God. We can see this as we say every day in the Amidah and Ashrei: " הטוב שמך ולך נאה להודות " (The Good is Your Name, and to You it is fitting to give thanks). " טוב ה׳ לכל " ( Tov Hashem lakol – God is good to all). A name represents the essence of a thing, meaning God's absolute essence is goodness. This is a foundational theme of the Nine Days—a topic we will delve into further. Rabbeinu Bechaye and the Nefesh HaChaim explain that the ultimate expression of God's name in this world is the Torah. When the verse says, " כי שם ה׳ אקרא " ("When I call out the name of Hashem"), it refers to the Torah, which is is the names of G-d and I must gibe greatness to his name this is the source for birkat hatorah, when we learn Torah, mention his name we give Him greatness by blessing him.. In fact, the Ramban writes in his introduction to Bereishit that the entire Torah is comprised of interwoven names of God. Therefore, every Petichta begins with a Torah verse because it contains fundamental holiness—the dvar tov (good thing) that reframes our perspective before we experience the grief of Eicha. Reframing Exile: The Daughter of Waves In the Midrash , Rabbi Abba bar Kahana quotes a verse from Yeshayahu: " צהלי קולך בת גלים " ("Raise your voice, daughter of the waves"). The Midrash explains that "daughter of the waves" (or "daughter of exiles") refers to the Jewish nation. We are the children of exiles: Avraham experienced exile and famine ( "Vayehi ra'av ba'aretz" ). Yitzchak experienced exile and famine, moving to Avimelech in Gerar. Yaakov fled his home to Padan Aram. The message here is not to despair . The pain of exile is not a historic coincidence; it was built into the blueprint of creation. Rav Wolbe noted that the very opening lines of the Torah— " והארץ היתה תהו ובהו וחשך על פני תהום " —allude to the four exiles: Tohu (Chaos): Babylonia (Bavel) Vohu (Void): Persia and Media (Paras u'Madai) Choshech (Darkness): Greece (Yavan) Tehom (The Depths): Rome/Edom (our current, seemingly endless exile) Immediately following this, the Torah states, "And the spirit of God hovered over the water," which refers to the spirit of Mashiach. Why Must We Suffer? If exile is built into creation, why is it necessary? The Maharal ( Netzach Yisrael , Ch. 15) explains that this world is not our true home . As the Mishnah in Pirkei Avot teaches, this world is merely an anteroom ( prozdor ) to the World to Come. The fact that we are constantly uprooted and persecuted is a reminder that we don't inherently belong in this physical domain; we belong in a higher, spiritual realm. Our painful exile is the difficult path toward ultimate greatness. We wear the title Bat Golim (Daughter of Exiles) with pride. It is a symbol of our cosmic displacement and a reminder that our true place is in the World to Come. We must not lose faith in the face of antisemitism or tragedy. It is painful, but it is a process built for our ultimate growth. The Father's Perspective: A Mashal from the Chasam Sofer In Berachot 3a , Rabbi Yose enters a ruin in Jerusalem to pray, and Eliyahu HaNavi waits for him outside. When Rabbi Yose finishes, Eliyahu asks him what he heard inside the ruin. Rabbi Yose responds that he heard a heavenly echo ( Bat Kol ) groaning like a dove, saying: "Woe to the children, that because of their sins I destroyed My house, burned My sanctuary, and exiled them among the nations." Eliyahu informs him that this occurs three times every single day. Furthermore, whenever the Jewish people enter a synagogue and declare " אמן יהא שמיה רבא " (Amen, may His great name be blessed), God shakes His head and says: "Fortunate is the King who is praised in His house! What is there for a Father who exiled His children? And woe to the children who were exiled from their Father's table." The Chasam Sofer makes a brilliant textual analysis here. Notice the phrasing: "Woe to the children" is stated, but when referring to God, it uses the milder phrase "What is there for a Father..." rather than "Woe to the Father." Why does God not groan for Himself in the same way? The Mashal (Parable) Imagine a man whose wife is in labor with their firstborn son. He is thrilled, anticipating the Brit Milah and the Pidyon Haben. Right now, his wife is screaming in agonizing pain. The husband feels her pain acutely, but he isn't despairing. Why? Because he can see the bigger picture. He visualizes the joy of the upcoming celebrations and the beautiful life ahead. We are currently experiencing Chevlei Mashiach —the birth pangs of the Messianic era. Like childbirth, the pain intensifies right before the ultimate joy. The Chasam Sofer explains that God is like that expectant father. He feels our pain, but He does not groan for Himself because He sees the staggering spiritual heights we are climbing. He sees the light we generate by pushing against the tide of exile. Stay tuned tomorrow as we discuss why the response of "Amen Yehei Shmei Raba" is so deeply moving to the Almighty.

The Root Cause of the Churban: Disgracing Torah Scholars To truly understand the events of the Churban Beis HaMikdash (destruction of the Temple), we must always look back to its root causes so we can fix them. The Gemara ( Maseches Shabbos 119b ) teaches: אמר רב יהודה לא חרבה ירושלים אלא בשביל שביזו בה תלמידי חכמים Rav Yehuda said: Jerusalem was only destroyed because they disgraced Torah scholars. Rav Yehuda brings a prooftext from Divrei HaYamim Bais (36:16) : : (טז) וַיִּהְיוּ מַלְעִיבִים בְּמַלְאֲכֵי הָאֱלֹקים וּבוֹזִים דְּבָרָיו וּמִתַּעְתְּעִים בִּנְבִאָיו עַד עֲלוֹת חֲמַת ה' בְּעַמּוֹ עַד לְאֵין מַרְפֵּא: "They constantly insulted the messengers of God and scorned His words and scoffed at His prophets until the wrath of Hashem rose up against His people beyond remedy." This refers specifically to how King Yehoyakim refused to humble himself before the prophet Yirmeyah (Jeremiah) and disgraced him instead. The Metzudos notes that the word מִתַּעְתְּעִים metateim (scoffed/stray) comes from the root to'eh (to stray). The people claimed that the prophets were the ones who had gone astray, saying: "We know what we're doing; they are the ones who are off." Halachic Severity and the Removal of Free Will The Rambam ( Hilchos Talmud Torah 6:11 ) codifies this not as mere inspiration ( mussar ), but as definitive halacha : It is a monumental sin to disgrace or hate talmidei chachamim (Torah scholars). He cites the Gemara in Shabbos that Jerusalem was destroyed for this reason. He links this to the verse in the Torah: "Im Bechukosai Timasu" ( "If you disgrace My statutes" ), explaining that this means Melamdei Chukasai Timasu —despising those who teach Torah. The Rambam warns: וכל המבזה את החכמים אין לו חלק לעולם הבא Whoever disgraces Torah scholars has no portion in the World to Come, and is included among those of whom it is said, "They disgraced the word of God." Furthermore, in Hilchos Teshuva (6:3) , the Rambam addresses the phrase ein marpei ("beyond remedy"). We know from the story of Pharaoh that a person can commit sins so severe that God removes their free will as a punishment. The Rambam explains that those who disgrace talmidei chachamim face this exact reality: God prevents them from having the ability to do teshuva (repentance). The Parable of the Traveling Doctor Why is this sin considered so severe that it leaves a person "beyond remedy"? The rabbis offer a powerful mashal (parable): A traveling doctor arrived in a town with a caravan full of specialized medical tools. A local man desperately wanted to heal his sick son but lacked the money to pay. Desperate, the man ambushed the doctor's caravan on the side of the road and stole his baggage. Sorting through the stolen goods, the man found a bag full of complex medical instruments. Seeing no material value in them, he threw them away. Later, the man brought his sick son to the doctor and begged, "Please, save my son!" The doctor replied, "I want to help you, but someone just stole all of my medical utensils. Without them, I cannot heal him." The Nimshal (The Lesson) The talmidei chachamim are the spiritual doctors of our generation. When people disgrace them, the public stops listening to them. By destroying the scholars' credibility, the people effectively "throw away the doctor's tools." When someone's soul becomes spiritually ill, the doctor no longer has the tools to heal them. The Rambam ( Hilchos Deos 2:1 ) expands on this spiritual illness. Just as a physically sick person might taste something bitter and think it is sweet, spiritually sick people desire paths that are harmful and hate the path of righteousness. As the prophet Yeshayahu warns: "Woe to those who say of good it is bad, and bad it is good... who make sweetness into bitterness." What is the cure? ילכו אצל חכמים שהן רופאי הנפשות They must go to the sages, who are the healers of the soul, and they will heal their illness by teaching them the correct path. Torah as the Only Antidote In Mesillat Yesharim (Chapter 5) , Ramchal references the famous Gemara in Kiddushin 30b : "I created the Evil Inclination (Yetzer Hara), and I created the Torah as its antidote." If God explicitly states that the Torah is the only antidote to this spiritual poison, it is impossible to overcome the yetzer hara by any other means. Ramchal compares this to a patient who ignores a specialist's prescription to try their own remedies; the patient will ultimately perish. God knows the exact molecular makeup of the poison He created, and He holds the only antidote. This aligns with the famous Midrash: "Would that they had deserted Me, but kept My Torah! For the light within it would have returned them to the proper path." The Slippery Slope of Lashon Hara How does a person decline to the point of treating scholars this way? The Rambam ( Hilchos Tum'at Tzara'at 16:10 ) outlines the psychological progression of lashon hara (evil speech): It begins with indulging in empty, frivolous nonsense ( sichah batelah ). This leads to speaking disparagingly of the righteous ( tzaddikim ). Once comfortable mocking the righteous, they begin speaking against the prophets. Ultimately, it leads to speaking against God Himself. Rabbeinu Yonah ( Sha'arei Teshuva, Sha'ar 2:11 ) quotes Mishlei (17:10-11) regarding one who refuses to humble himself before those who rebuke him. The verse states that an cruel angel ( malach achzari ) will be sent against him. The word malach simply means messenger. Rabbeinu Yonah explains that a talmid chacham is a messenger of God sent to give gentle mussar (correction). Middah k'neged middah (measure for measure), God says: "I sent you a gentle messenger to guide you, and you ignored him. Therefore, I will send you a harsh messenger (tragedy or judgment) that you will be unable to ignore." Conclusion: A Reminder for the Summer The Pele Yoetz asks why we rarely hear public sermons about the severity of disgracing scholars. He explains that rabbis often avoid the topic because they worry people will cynically think, "The rabbi just wants honor for himself, so he's delivering a speech about it." But the truth must be spoken. This issue is highly relevant, especially during the summer months when people sit around relaxing. Discussing rabbis—what they said, what they did—is often treated as light entertainment. It isn't just innocent fun; it is the yetzer hara targeting our spiritual defenses. Do rabbis make mistakes? Of course they do; everyone makes mistakes. But if you systematically disgrace a rabbi, what will happen when he isn't making a mistake, and you desperately need his guidance? Enjoy the summer, but be smart. Protect the spiritual doctors who hold the tools to heal us.

From Jealousy to Trust: Healing the Inner Self Through Bitachon I. The Internal Pulse: Sinat Chinam and the Tenth Commandment Yesterday, we discussed a profound shift in the spiritual anatomy of generations: while the generations of old may have stumbled in external actions while remaining internally pure, later generations present the inverse challenge—the external actions may appear intact, but the interior life is compromised. The Vilna Gaon illuminates this internal illness by connecting sinat chinam (baseless hatred) directly to a profound lack of bitachon (trust in Hashem). In his view, baseless hatred, jealousy, and animosity are not isolated character flaws; they are the direct symptoms of a fractured relationship with the Divine. To evaluate one's spiritual standing, a person must take their spiritual "pulse"—what we can call the "Anochi Pulse." How vibrant is your connection to "Anochi Hashem Elokecha" (I am the Lord your God)? The Vilna Gaon reveals that the ultimate diagnostic tool for the first commandment is actually the tenth: "Lo Tachmod" (Do not covet). If a person is truly anchored in the reality of Anochi , they cannot covet what belongs to another. The Vilna Gaon asserts that all sin stems from the trait of coveting, demonstrating how the final commandment encapsulates all ten. The Geography of the Soul: From Rosh Hashanah to Yom Kippur Parenthetically, this conceptual framework aligns perfectly with the Ten Days of Repentance ( Aseret Yemei Teshuva ), which correspond to the Ten Commandments: The First Day (Rosh Hashanah) corresponds to Anochi Hashem Elokecha —establishing Hashem's ultimate sovereignty. The Tenth Day (Yom Kippur) corresponds to Lo Tachmod —because coveting what belongs to another is the ultimate antithesis of the kapparah (atonement) of Yom Kippur, which demands absolute spiritual purity and self-containment. The Farmer and the Princess: The Ibn Ezra's Perspective The Ibn Ezra ( Shemot 20:14) addresses a famous psychological dilemma: How can the Torah command a person not to desire something beautiful or valuable that belongs to someone else? If I see it and I like it, how can I simply turn off my desire? He offers a powerful mashal (parable): A rational, simple farmer who sees a royal princess feels no practical desire to marry her. Why? Because he knows it is an absolute impossibility. To genuinely desire her would be as absurd as wishing he could grow wings and fly. The Ibn Ezra explains that a thinking person must apply this exact logic to reality: the spouse, the wealth, or the success that another person possesses is determined solely by Hashem. It is not a function of human wisdom or strategy. Therefore, another person's divinely decreed portion is even more removed from you than the princess is from the farmer. When one realizes that what they do not have is simply not intended for them by God, all sinat chinam dissolves, replaced by a profound reliance on the Creator. II. The Practical Antidote: Recording Hashgacha Pratis Recognizing Hashem's direct, divine intervention ( hashgacha pratis ) requires deliberate cultivation. We find a consistent, powerful historical directive emphasizing the practical tracking of these moments: The Gedolim's Directive (1984): On the 24th of Av, 5744 ( תשמ"ד ), Rav Moshe Feinstein and Rav Yaakov Kamenetzky signed a historic public letter addressed to the Jewish people worldwide. They emphasized the vital importance of instilling a visceral belief in Divine Providence—particularly within children. Their practical advice? Carry a small notebook or pamphlet and write down daily stories of hashgacha pratis . This simple discipline systematically dismantles the illusion of "coincidence," refutes the god of nature, and silences the ego's claim of "my power and the might of my hand." By fortifying this foundational trait, one strengthens the baseline for all 613 mitzvot, fulfilling the verse: "Tzaddik be'emunato yichyeh" (The righteous shall live by his faith). The Chasam Sofer's Landmark: In his Drasha HaShabbat Shuva , the Chasam Sofer outlines a sacred obligation for those entering their later years (reaching major landmarks like 60, 70, or 80). He advises pulling one's children and grandchildren around the table to recount the personal miracles experienced throughout a lifetime, passing down a legacy of lived emunah. Moshe Rabbeinu's Travel Diary: The Ohr HaChaim ( Bamidbar 32:2) provides a stunning insight into Parshat Masei , which is always read during this summer season. He notes that the meticulous recording of the journeys began as Moshe Rabbeinu's personal diary ( שתחיל משה לכתוב בפנקסו ). Moshe carried a pamphlet, documenting the miracles of each journey day by day. At the end of forty years, Hashem commanded that this personal journal be integrated eternally into the Torah. We are, in essence, reading Moshe's personal notebook of gratitude. III. Spark vs. Straw: Navigating the End of Days When confronting overwhelming external challenges, the Torah offers a profound framework for perspective. In Bereishit (37:1), Rashi describes Yaakov Avinu looking out at the vast, intimidating expansion of Esav's chieftains and wondering, How can I possibly manage or overcome all of this? Rashi provides the mashal of a blacksmith watching a massive caravan of camels arrive in the marketplace, completely overloaded with giant bundles of flax. The blacksmith wonders, Where will all this flax fit? A wise onlooker responds: "One single spark from your bellows can burn the entirety of it down." So too, Yaakov is the blacksmith. The Prophet Ovadiah ( Ovadyah 1:18) declares: "And the house of Yaakov shall be a fire, and the house of Yosef a flame, and the house of Esav for straw..." ( והיה בית יעקב אש ובית יוסף להבה ובית עשו לקש ) Rav Avraham Shor ( Shurot ) deepens this connection beautifully: קש (Straw): Represents Kina ק נאה (jealousy) and Sina ש נאה (hatred)—the exact interior traits defining Esav and the root of our current exile. אש (Fire): Represents א בינו ש בשמים ( Avinu Shebashamayim —Our Father in Heaven). Our entire job in the face of consuming negativity is to remember that we possess the fire of Avinu Shebashamayim . The Prophecy of Sotah The contemporary relevance of this message is explicitly mapped out at the conclusion of Tractate Sotah (9:15), describing the landscape of the generation preceding the arrival of Mashiach. The Mishna warns of a dramatic societal breakdown: truth will be hidden, audacity ( chutzpah ) will reach new heights, and those who fear sin or dedicate themselves to Torah scholarship will be utterly despised. Yet, after detailing each devastating step of this decline, the Mishna concludes with the exact same repeating refrain, which serves as our ultimate directive: "Upon whom can we rely? Only upon our Father in Heaven." ( על מי יש לנו להישען? על אבינו שבשמים ) Conclusion: The Healing of Av As everything around us appears to intensify, the spiritual task becomes singularly focused. The very name of the month we find ourselves in— אב (Av) —serves as an acronym for א מונה ו ב טחון ( Emunah and Bitachon ). The ultimate rectification for the historic and internal wounds of this season is to pivot away from the exhausting, jealous pursuit of what is not ours, and to lean entirely into the absolute reality of Avinu Shebashamayim . By taking our Lo Tachmod pulse and actively chronicling Hashem's daily intervention in our lives, we transform internal illness into absolute, unshakeable spiritual health.

The Four Kingdoms and the Root of the Churban We are currently in the Three Weeks, reflecting on the Churban Beit HaMikdash (the destruction of the Holy Temple). To truly understand our work during this period, we must ask: What was the root cause of the Churban ? How did it happen? Most of us are familiar with the Four Galiyot (Exiles): Bavel (Babylonia) Madai (Medes/Persians) Yavan (Greece) Edom (The current, final exile) The Imagery of the Non-Kosher Animals In Midrash Rabbah (Vayikra 13:5), the Sages explain that the four animals possessing only one kosher sign correspond directly to these four empires: The Camel (Gamal): Represents Bavel . It chews its cud (internal sign) but does not have split hooves. The Rabbit (Arnevet): Represents Yavan . It is called gera because it "drags" ( garar ) another kingdom after it. The Badger (Shafan): Represents Madai . It similarly drags another kingdom. The Pig (Chazir): Represents Edom . והוא גרה לא יגר – "But he does not chew his cud." (Leviticus 11:7) The pig only has the external sign (split hooves) but lacks the internal sign. It is called Chazir because in the end, it will return ( lehachzir ) the kingdom to its rightful place by bringing Mashiach, as it says: "And saviors shall ascend Mount Zion to judge the mount of Esau, and the kingdom shall be Hashem's" (Ovadia 1:21). External vs. Internal Sins Why are the first three animals listed in one verse, while Edom is placed in a verse by itself? The Midrash explains: שקולה כנגד שלשתן — Edom weighs as much as the other three combined. This weight directly parallels the Three Cardinal Sins vs. the singular sin of the final exile: Empire Corresponding Cardinal Sin Historical Context / Manifestation Bavel Avodah Zarah (Idolatry) Bowing down to Nebuchadnezzar's statue. Yavan Giluy Arayot (Adultery/Immorality) The decree that a bride must first visit the Greek governor. Paras/Madai Shefichut Damim (Murder) Haman's decree lehashmid laharog (to destroy and kill). Edom Sinat Chinam (Baseless Hatred) Weighs against all three; characterizes our current exile. The Modern Geopolitical Parallel Historically and culturally, these traits persist: Bavel is rooted in the Middle East/Arab world, where the camel remains a cultural symbol. Edom is rooted in Western culture, heavily associated with the pig (e.g., dietary staples like bacon and ham). Interestingly, the pig represents the ultimate spiritual barrier in Eastern theology as well, where rumors even exist of military deterrents using pigskin. The Core Difference: The First Temple fell to the Babylonians (the camels), while the Second Temple fell to Rome/Western Culture (the pigs). The Verdict of the Gemara: Open vs. Hidden The Gemara ( Masechet Yoma ) records a profound insight from Rabbi Yochanan and Rabbi Elazar: The Early Generations (First Temple): Nitgala avonam, nitgala kitzam — Their sins were out in the open (idolatry, murder, immorality), so the end of their exile was openly revealed (70 years). The Later Generations (Second Temple): Lo nitgala avonam, lo nitgala kitzam — Their sins were hidden, so the end of their exile remains hidden. This is the distinction between Chitzoniyut (externals) and Pnimiyut (internals). A Medical Analogy: A person can have severe psoriasis. It looks terrible and is externally unappealing, but it isn't life-threatening. Another person can look perfectly healthy, doing push-ups and glowing on the outside, but suffers from a hidden, internal ailment that is fatal. The Vilna Gaon on the Power of Heart The Vilna Gaon (Gra) explains that the First Temple generation committed severe, open sins, תלו בטחונם בהשם — but they still relied on God. Their actions were terrible, but their hearts remained fundamentally connected through faith. They possessed Bitachon (trust in God). Conversely, the Second Temple generation looked structurally and behaviorally righteous on the outside—they learned Torah and performed deeds of kindness—but רחמנא ליבא בעי ( Hashem wants the heart ), and their hearts were corrupt. Bitachon: The Core of the Torah What do the kosher signs actually teach us? The Vilna Gaon notes: Chewing the Cud ( Ma'aleh Gera ): Represents Histapkut (contentment). It is the trait of being happy with what one has, constantly chewing and appreciating the same spark of life. Split Hooves: Represents a non-predatory nature. Kosher animals do not have claws to attack or tear others apart. Therefore, the ultimate sign of Kashrut is a sign of Emunah (faith). The Vilna Gaon writes in his commentary on Mishlei (22:19): עיקר נתינת התורה לישראל, כדי שישימו בטחונם בהשם "The primary reason the Torah was given to Israel was so that they would place their trust in Hashem." Bitachon is the Klal —the all-inclusive principle behind every single commandment. We eat kosher to remember God provides our food. We check for shatnez to remember God provides our clothing. The Ra'avad (quoted by Rav Yerucham Levovitz) notes that marital laws ( Taharat HaMishpacha ) remind a person that God granted them their spouse. The entire theme of the Torah is realizing that everything comes from God, and we must rely entirely on Him. The Ultimate Punchline Why was the Second Temple destroyed if the people were learning Torah and doing acts of kindness? It was destroyed because of Sinat Chinam (baseless hatred) and Mechoser Bitachon (a lack of trust in God). How are the two connected? כל השנאה והקנאה ממנו — All hatred and jealousy stem directly from a lack of Bitachon. If you truly realize that Hashem is in total control of the universe, and that no one can touch what is designated for you, you cannot harbor jealousy. If you lack Bitachon , you view others as obstacles to your success, which breeds hatred. The work of the Three Weeks is to shift from the external mask of righteousness to the internal reality of perfect trust in God, thereby curing the baseless hatred that keeps us in exile.

Overcoming Improper Humility: The Power of Our Generation Introduction: The Mandate of Yirmiyahu In the opening prophecy of Yirmiyahu (Jeremiah), God speaks to him and reveals his lifelong mission: "Before I formed you in the womb, I knew you; before you were born, I sanctified you." Yirmiyahu responds out of a sense of inadequacy: "Hashem, I do not know how to speak, for I am just a lad (ki naar anochi)." But Hashem immediately corrects him: "Do not say, 'I am a lad.' For wherever I send you, you shall go, and whatever I command you, you shall speak. Do not be afraid of them..." While the core of Yirmiyahu's book is the message he delivers to the Jewish people, this introductory dialogue is vital for us to read and internalize. Rabbi Adler explains that the first step to greatness is knowing who you are. By showing Yirmiyahu that he was appointed over nations to uproot, destroy, build, and plant, Hashem was uprooting his improper humility . He wanted him to realize his immense power to impact the entire world. Rabbi Yochanan of Lubavitch noted: How many great people fell simply because they never heard or accepted the message of "Don't say I am a lad"? You Are the Center of Your World In Mesillat Yesharim (Chapter 19), regarding the concept of mourning for Yerushalayim (Jerusalem), the Ramchal addresses a common internal barrier. A person might say to themselves: "Who am I? Am I important enough to pray for Yerushalayim? Will my prayers really cause the exiles to gather and salvation to sprout?" The answer is found in the Mishnah ( Sanhedrin 38a): Man was created alone so that every individual must say, "The world was created for me." In your specific world, you are the only one who can offer that unique prayer. Regardless of whether the prayer is immediately answered, the sheer pleasure it gives the Almighty to see His children asking after His home is invaluable. When a request cannot be granted for reasons beyond our understanding, Hashem is still deeply comforted by our effort. Conversely, the prophet Yeshayahu (59:16) laments a lack of this self-awareness: "God sees there is nobody out there... God is stunned that there is no one pushing (ein mafgia)." There is no one stepping up to help. As Pirkei Avot (2:16) reminds us: "It is not incumbent upon you to finish the task, but you are not a free man to desist from it entirely." The Source of Joy in Avodat Hashem The Baal Shem Tov Al HaTorah (Parashat Noach) explains that improper humility distances a person from serving Hashem. When an individual views themselves as low and insignificant, they cease to believe that their prayers or their Torah learning can impact the higher worlds, or that the angels themselves are sustained by their service. If a person truly believed in their spiritual impact, they would serve Hashem with immense joy and awe ( b'simcha u've'yira ). The root cause of failing to serve Hashem with happiness ( tachat asher lo avadta... b'simcha ) is the toxic belief that your actions don't accomplish anything. As all roads lead to the same destination, the Nefesh HaChaim (Sha'ar 1) reinterprets the famous Mishnah in Pirkei Avot , "Da mah l'ma'lah mimcha" (Know what is above you), to mean: Know that what is happening Up Above is directly dependent on you . The Mashal of the Control Tower: Imagine a man sitting in front of a high-tech nuclear control panel, looking at the buttons and whispering, "Who am I? I am nobody." The response to him is: You might be ordinary, but look at where you are sitting. You are at the control tower, and your smallest movement impacts the entire world. The Mashal of the Thief and the Screw: A thief tried breaking into a house but couldn't get through the doors or windows. He climbed onto the roof, but still found no entry. Unwilling to leave empty-handed, he noticed the tip of a large screw protruding from the roof. He decided to unscrew it. Suddenly, there was a massive crash inside. He didn't realize that single screw was holding up the grand chandelier. The Nimshal: In this world, we see what look like small, insignificant "screws"—a minor mitzvah, a short prayer. We think, what's the big deal if I turn it or leave it? We fail to realize what is connected to the other end in the upper worlds. This echoes the advice given by the Kaminetz Rosh Yeshiva, Rav Yitzchak Scheiner, to a Bar Mitzvah boy: "Before you are thirteen, you throw rocks at the ceiling like a child. After your Bar Mitzvah, your words and actions are blocks—some are blocks that build, and some are blocks that break. You must realize your power." The Premium Value of a Lowly Generation In She'elot U'teshuvot Yabia Omer (Vol. 4, Orach Chaim 13), Hacham Ovadia Yosef discusses whether it is proper to omit Tachanun (supplicatory prayers) for a siyum (completion of a Torah tractate) celebrated by working men or casual learners. One might argue that because they aren't elite scholars, and they may not retain everything in depth, the celebration shouldn't warrant skipping these prayers. Hacham Ovadia strongly rules that it absolutely does warrant it. We must lift the banner of Torah and accord tremendous respect to these individuals. Why? Because of the unique value of Torah study in our specific generation. He quotes Rav Chaim Vital, in the name of the AriZal, who revealed a profound spiritual principle: The greatness of a soul's impact does not depend entirely on the magnitude of the deed itself; it depends heavily on the generation in which it is performed. A small deed in a dark, spiritually challenging generation weighs as much as multiple major mitzvot in previous, spiritually pure generations. If that was true in Safed 400 years ago, imagine the value of our actions today. Supply, Demand, and Heavenly Assistance The Lev Eliyahu (quoting Rav Yisrael Salanter) notes that in a generation where negative forces are rampant, anyone who makes the effort to do teshuva (repentance) receives an extraordinary, disproportionate amount of siyata d'shmaya (Heavenly assistance), holiness, and purity. God always keeps the spiritual scales balanced. The Chofetz Chaim's Baker Mashal: Before World War I, a baker complained to the Chofetz Chaim that business was brutal because customers were picky, demanding, and full of complaints. After the war broke out, the baker reported that business was booming. Why? Because there was a shortage of bread. People happily grabbed whatever they could get. The Chofetz Chaim explained that the same applies to our service of Hashem. In the golden days of old, Heaven checked our service with a fine-tooth comb—how soft was it, how good did it smell? Today, during a spiritual famine, Heaven lovingly accepts anything we can offer. Standing Tall in the Darkness of the Three Weeks Rabbi Moshe Vachfogel ( Daas Torah , Parashat Shelach) writes a staggering thought: In our dark generation, as lowly as we may feel, we are considered tzaddikim gemurim (completely righteous). He questions: Is it a small thing for a young man to travel across oceans, leaving modern comforts, to sit and toil in a yeshiva? A student today who works tirelessly to comprehend the Torah of previous generations—even if he struggles to fully grasp it—may very well be greater in the eyes of Heaven than the historical author whose book he is holding. One groan, one sigh of spiritual yearning in our generation shatters the heavens. One reason for this superiority is motivation. In previous eras, a Torah scholar was met with immense societal respect and prestige. Today, a Ben Torah often faces misunderstanding, apathy, or outright insults from the outside world, yet he pushes forward anyway. Application to the Three Weeks This is the ultimate perspective we need during the Three Weeks of mourning for the Temple: We look at historical accounts of how previous generations wept for the Churban (destruction), and we feel like absolute zeros. We can barely squeeze out a tear. But consider the context: They lived through poverty, crusades, and pogroms. Their physical lives were miserable, making it easier to cry for a missing redemption. We, however, are sitting in the absolute lap of luxury in the middle of the summer. The fact that we willingly pull ourselves away from our comforts, even for a moment, to think about the Churban and feel a sense of loss— that is an unbelievably great achievement. Do not let the Yetzer Hara (evil inclination) use the words of the Sages— "When will my deeds reach the deeds of my forefathers?" —as a tactic to make you give up. In our generation, Emunah (faith) is our true greatness. As the verse says, "Lehagid baboker chasdecha, v'emunatecha baleilot" (To tell of Your kindness in the morning, and Your faithfulness in the nights). Previous generations lived in the "morning"—the light was on, and clarity was accessible. Our job is to survive and shine in the "night." By strengthening our Emunah in the darkness, we achieve ultimate greatness.

Shabbat: The Root of Exile and the Key to Redemption As we find ourselves in the Three Weeks, mourning the Churban Beit HaMikdash (Destruction of the Temple), we can find a profound connection between this period of exile and the holiness of Shabbat. The Gemara ( Masechet Shabbat 118b ) states a radical concept: If the Jewish people had fully kept the very first Shabbat, no nation would have ever been able to gain control over them. The Apparent Contradiction The Gemara derives this from the text in Shemot. Right after the Jewish people desecrated Shabbat by trying to collect the Manna ( Shemot 16:27 ), the Torah states, "Vayavo Amalek" —Amalek came and attacked ( Shemot 17:8 ). However, there is a textual problem. These two events do not happen right next to each other. In between the desecration of Shabbat and the arrival of Amalek, the Torah records the episode of Massah U-Merivah , where the people openly doubted God, asking: " היש ה' בקרבנו אם אין " ( "Is God among us or not?" ). We traditionally learn that Amalek attacks precisely when our faith wavers and we ask "Where is God?" If their lack of faith caused the attack, why does the Gemara blame it on the desecration of Shabbat? To use an analogy: If someone drinks Alka-Seltzer, then drinks cyanide, and dies—you cannot claim the Alka-Seltzer killed them. The cyanide did. Resolution: Shabbat Filters Our Emunah Rav Matityahu Salomon answers this using a passage from Yechezkel (20:12-13) . The prophet describes how God took the nation out of Egypt, gave them commandments, and they rebelled. Yechezkel highlights one specific sin: " ושבתותי חללו מאד " ( "And My Sabbaths they greatly desecrated" ), noting that this is why God initially wanted to destroy them in the desert. We usually associate the threat of destruction in the desert with the Sin of the Spies ( Meraglim ). Why does Yechezkel point to Shabbat? The Root and the Symptom: If not for the initial breakdown in Shmirat Shabbat (Shabbat observance), the Jewish people would never have developed doubts in their Emunah (faith). The only reason they asked "Is God among us?" at Massah U-Merivah, and the only reason they faltered during the Sin of the Spies, was because the spiritual shield of their Shabbat had been compromised. (Note: This identical insight was published 300 years ago by Rav Moshe Frankfurt in his Sefer Mincha Gedola). The Path to Geulah (Redemption) Just as Shabbat neglect is the root of exile, proper Shabbat observance is the fast track to the Geulah . The Gemara famously notes that if Israel keeps just two Shabbatot properly, they will be immediately redeemed. But how is it practically possible to get the entire global Jewish population to keep Shabbat perfectly all at once? 1. The Power of a Single Community Rav Matityahu Salomon ( Matnat Chaim, p. 205 ) quotes the Zohar Chadash (Parshat Noach) , which resolves this exact logistical question: If even one single synagogue or community sincerely returns to God and elevates their Shabbat together, the entire global exile will be gathered back in their merit. The responsibility doesn't fall on those who do not yet know the beauty of Shabbat; it falls on us—those who do know—to uplift our own observance. 2. The Anatomy of "Two Shabbats" The Sefer Apiryon (quoting Rav Teitelbaum , the Yismach Moshe , 1758–1841) takes this a step further. He explains that we technically only need to keep one Shabbat flawlessly—but a flawless Shabbat requires a specific framework: [Shabbat 1: The Source] ──> [6 Holy Weekdays] ──> [Shabbat 2: The Destination] To truly rest on the seventh day, the preceding six days of work must be infused with the holiness of the Shabbat that came before them. Therefore, to experience one perfectly integrated holy week, you naturally need to experience two Shabbatot —one to fuel the week, and one to conclude it. 3. Overriding the Laws of Nature A final, mind-boggling piece of this puzzle is found in Gemara Niddah 13b , which states that Mashiach cannot come until all destined souls ( Neshamot ) are born into the world. Tosafot poses a challenge: If keeping two Shabbatot can bring Mashiach instantly, what happens to the remaining unborn souls? Tosafot answers: The spiritual power of keeping two Shabbatot is so immense that God will alter the laws of nature. Much like the miraculous births in Egypt, mothers will instantly and safely give birth to multiple children at once, rapidly bringing all remaining souls into the world to clear the path for Mashiach. Conclusion Shabbat holds the ultimate spiritual leverage. When neglected, it weakens our foundational faith and leaves us vulnerable to exile. But when cherished and elevated—even by just one dedicated community—Shabbat possesses the supernatural power to alter reality, repair our Emunah , and bring the ultimate Geulah today.

The Three Weeks: Beginning with the End in Mind There is a well-known rule: סוף מעשה במחשבה תחילה (Sof ma'aseh b'machshava techilah) "The end of an action must first be conceived in thought." In other words: Begin with the end in mind. The Three Weeks culminate with Tisha B'Av. The specific text our Sages instituted for us to read on Tisha B'Av is Eicha (Lamentations). How does Eicha end? "Take us back, O Hashem, to Yourself, and we will return; renew our days as of old." (Eicha 5:21) These are the final words we recite. The Real Final Verse: A Deeper Reading Now, hold on. Someone might argue that this isn't actually the final verse of Eicha . The technical final verse is: "For even if You had utterly rejected us, You were only exceedingly angry with us." (Eicha 5:22) We normally repeat the previous verse ( Hashiveinu ) because we don't want to conclude on a negative note. However, the truth is that the absolute last verse is not actually negative. The Reishit Chochma ( Sha'ar HaTeshuva , Chapter 7) explains that the verse should be read like this: "If You were truly disgusted with us, You would have destroyed us completely in Your extreme anger. But we see that You did not destroy us completely." We are not wiped out; we are still here. We still have a remnant. Therefore, it is obvious that the purpose of the exile and the destruction was never to eliminate us, but rather to direct us to return to Him in teshuvah (repentance). Why then do we repeat the second-to-last verse ( Hashiveinu )? I saw once—though I don't recall the exact source—that the average person reading the literal text might misunderstand the final verse. They might mistakenly think it means God is genuinely and permanently disgusted with us. Therefore, we repeat Hashiveinu so nobody walks away with a mistaken impression of what Tisha B'Av is truly about. It is about Hashiveinu —returning. "Renew Our Days as of Old" The verse says: חדש ימינו כקדם ( Chadesh yameinu k'kedem ) — "Renew our days as of old." We want to go back to the old days. What does "the old days" mean? It means the era when Hashem dwelt among us in an open, revealed way. God still dwells with us today, but His presence is hidden. That is the core theme: We want to rejuvenate that old relationship. There is a fascinating Gemara in Masechet Berachot 3a that describes what happens when the Jewish people gather in Batei Knesiyot (synagogues) and Batei Midrashot (study halls) and declare: יהא שמיה רבא מברך ( Yehei Shmei Rabba Mevarach ) — "May His great Name be blessed..." The Gemara states that Hashem, so to speak, shakes His head back and forth and says: "Fortunate is the king whose children praise him in his house! What is there for a father whose children have been exiled from his table? And woe to the children who have left their father's table!" Hashem, as it were, bemoans the fact that we are not at His table, that we are scattered among the nations. Tur, Orach Chaim, Siman 56 ומה שאנו אומרין הקדיש בלשון תרגום And regarding that which we recite the Kaddish in the Aramaic language ( Lashon Targum ): יש אומרים מפני המלאכים שלא יתקנאו בנו שאנו משבחים שבח נאה כזה There are those who say it is on account of the angels, so that they should not become jealous of us because we are praising [Hashem] with such a beautiful praise. וגם שע"י זה הקב"ה נזכר לחורבן הבית וגלות ישראל And furthermore, because through this [praise], the Holy One, Blessed be He, recalls the destruction of the Temple and the exile of Israel, כדאיתא בפ"ק דברכות as it is brought down in the first chapter of Berachot (3a): בשעה שישראל עונין אמן יש"ר הקב"ה מנענע בראשו ואומר "At the hour when Israel responds, 'Amen, Yehei Shmei Rabba...', the Holy One, Blessed be He, shakes His head and says: אוי לבנים שגלו מעל שלחן אביהם 'Woe to the children who have been exiled from their Father's table, ומה לו לאב שככה מקלסין אותו בניו ורחקם מעל שלח נו and what is there for a Father whose children praise Him in this way, yet He has distanced them from His table?'" וכביכול שיש דאגה לפניו Thus, kavyachol (so to speak, as it were), there is distress and anguish before Him. ואם יבינו המלאכים זה יקטרגו עלינו And if the angels were to understand this, they would prosecute (bring accusations) against us [out of jealousy or judgment over our survival despite our failings]. ע"כ אומרים אותו בלשון שלא יבינו שאינן מכירין ארמית . Therefore, we recite it in a language they do not understand, as [the ministering angels] are not familiar with Aramaic. The Father-Child Connection Hashem "cries" for us daily. Think of a child who goes away to summer camp or to Israel; the child might be perfectly happy in their new environment and might not even miss home, but the parents back home are miserable. We have been in Galut (exile) for so many years that we have forgotten what it actually means to sit at our Father's table. The Zohar explains that we perform the mitzvah of sending away the mother bird ( Shiluach HaKen ) to arouse Hashem's mercy for His children. He hears the mother bird's cry and remembers His own children. Similarly, when a child says Kaddish for a deceased parent, they deeply miss that parent, and that act arouses Hashem's own "feelings." He sees an orphan reciting Kaddish , and it invokes— kavyachol (so to speak, since God does not possess human emotions)—that deep, intrinsic Father-son connection. Rav Nosson Wachtfogel, in his commentary on Tisha B'Av, notes the specific language used: the children were exiled from the Father's table. The table itself is still there. We still receive our sustenance from it; we are just no longer sitting directly at it. As we say in Birkat HaMazon : Shulchan aruch lakol —the table is set for everyone. We are still being fed from our Father's table. And that is the profound difficulty of life: We can have everything in the world, but our Father isn't openly there with us. That is what is missing. Avel vs. Aval : The Life of "But" The Hebrew letters for a mourner ( lo aleinu —may it not happen to us) are א-ב-ל ( Avel ). Often, when people are learning, they encounter this word and accidentally read it as אֲבָל ( Aval ), which means "but." There is an underlying homiletical truth here: The avel (mourner) lives a life defined by a "but." Lo aleinu , a person is at a beautiful wedding, but their father or mother is missing. The wedding is gorgeous, but the parent isn't there to see it. In semantics, there is a major difference between the words "and" and "but." If I say, "I like the cake, but it has blueberries in it," the "but" inherently detracts from or negates the first part of the sentence. If I say, "I like the cake, and blueberries are not my favorite," I am still holding onto the first statement while simply adding context. "And" adds; "but" subtracts. Our lives in exile are a life of "but." Everything can be fine—the wedding is beautiful— but we still break the glass to remember Jerusalem: "If I forget you, O Jerusalem, let my right hand forget its skill." (Tehillim 137:5) There is always something vital missing. The job of the Three Weeks is to start missing our Parent again and to realize just how much He loves us. Correcting the Mistake of the Spies This dynamic traces back to the mistake of the very first Tisha B'Av. In Devarim 1:27 , when reviewing the tragic episode of the Spies, Moshe reminds the nation of what they grumbled in their tents: "Because Hashem hated us, He brought us out of the land of Egypt [to destroy us]." This verse appears in Parshat Devarim , which we always read on the Shabbat immediately preceding Tisha B'Av, specifically to remind ourselves of this foundational error. Just a few verses later, the Torah states: "...and in the wilderness, where you saw how Hashem your God carried you, just as a man carries his son..." (Devarim 1:31) Yet the very next verse admonishes: "Yet in this matter, you do not believe..." (Devarim 1:32) What does it mean that they didn't believe? Rashi explains that they didn't believe in God's promise to bring them into Eretz Yisrael. But the Ohr HaChaim HaKadosh offers a alternative explanation: "You don't believe that God carried you like a father carries his son." That is what they failed to believe. Notably, the Hebrew month in which Tisha B'Av falls is called Av ( אָב ) —which literally means "Father." Our goal, beginning with these Three Weeks, is to re-internalize that reality. The Parable of the Father and Son The Ohr HaChaim connects this back to Shemot 17:7 , where the Jewish people questioned: "Is Hashem among us or not?" Rashi there provides a famous parable: A father is carrying his son on his shoulders during a journey. The son meets a passerby and asks, "Have you seen my father anywhere?" The father responds, "I have been carrying you on my shoulders the entire time, and you ask where I am?" The father sets the child down, and immediately a dog comes and bites him—which symbolizes the sudden attack of Amalek. Moshe continues to recount how God went before them on the road with a pillar of fire by night and a pillar of cloud by day. All of these expressions of care are still happening. We are still being led by the cloud and the pillar of fire; we just don't visually see it. Creating the Yemei Ratzon (Days of Favor) I will conclude with a powerful quote from the Be'er Mayim Chaim ( Parshat Bo , Chapter 10). He writes that a person must constantly tell themselves: "Nothing in this world happens on its own; everything is decreed by Heaven. As our Sages taught, a person does not even stub their toe below unless it was decreed from Above. So why is God doing this specific thing to me? Isn't God good to all, as it says: 'Hashem is good to all, and His mercies are over all His works' (Tehillim 145:9)? It must be that God is doing this precisely because He wants me to remember Him and return to Him in teshuvah." The Be'er Mayim Chaim continues that when a person internalizes this—realizing that God's challenges are merely reminders to connect—then (to quote his exact words): שש ושמח ( Sas v'same'ach ) — "He becomes happy and joyful," filled with immense awe and pride seeing how much God supervises him individually to bring about that reconnection, כחיבת אב על בנו ( k'chibat av al b'no ) — "like a father's deep endearment for his son." As the verse in Mishlei 3:12 states: "For whom Hashem loves He rebukes, even as a father the son in whom he delights." This insight is unbelievable: We are the ones who create the Yemei Ratzon (the Days of Favor). The upcoming month of Elul is known as a time of Ratzon (Divine favor). How do we activate that favor? When we recognize that Hashem is actively watching over us, and we realize that even His rebuke stems from love, we awaken our own ratzon (desire to connect). That alignment brings about genuine joy ( sas v'same'ach ), leading right into the uplifting holiday season of Tishrei. Ultimately, these three weeks are the days designated for us to focus on the enduring truth that God is still our Father , and to genuinely yearn to return to the days of old. That is the true theme of the Three Weeks.

The Deep Opportunities of the Three Weeks: Balancing Truth, Peace, and Teshuva The Scriptural Source of the Fasts We begin our discussion on Shiva Asar B'Tammuz (the 17th of Tammuz) by looking at its earliest source in Tanach. In Zechariah 8:19 , the prophet states: "Koh Amar Hashem: The fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth, will turn around to days of rejoicing, happiness, and moadim tovim (holidays). Therefore, love truth and peace ( V'ha'emet v'hashalom ehavu )." In Sephardic communities, this verse is traditionally used to formally announce the upcoming fasts of the 17th of Tammuz and the 10th of Tevet. According to Rashi , the four fasts mentioned correspond to the months of our exile: The Fourth Month: Tammuz ( Shiva Asar B'Tammuz ) The Fifth Month: Av ( Tisha B'Av ) The Seventh Month: Tishrei ( Tzom Gedalia ) The Tenth Month: Tevet ( Asara B'Tevet ) The Ultimate Balance: Emet (Truth) and Shalom (Peace) The Radak notes that the conclusion of the verse—"love truth and peace"—is actually the prerequisite. For these somber days to transform into holidays, we must cultivate both truth and peace. The Brisker Rav raises a powerful question: Seemingly, emet and shalom are contradictory. If a person stands strictly for absolute truth, conflict often follows. If a person pursues peace at all costs, they may compromise on the truth. How can they coexist? The answer lies in achieving a masterful, ultimate spiritual balance. We see this model exemplified by Pinchas. In Malachi 2:5 , the prophet refers to the covenant with the Kohanim: "My covenant was with him of life and peace ( chayim veshalom )." Referring to Pinchas. The Radak notes that Pinchas lived an exceptionally long life. But where do we see that he embodied peace? On the surface, his act of zealotry against Zimri seemed aggressive. Rav Shamshon Raphael Hirsch explains that by standing up for absolute truth ( emet ), Pinchas restored the fractured relationship between God and the Jewish people, thereby bringing ultimate, enduring peace ( shalom ). Sometimes, an act that appears disruptive is the very mechanism that establishes true peace. This is why he was uniquely granted the Beriti Shalom —the Divine "Peace Prize." Furthermore, verse 6 continues: "The Torah of truth was in his mouth, and he walked with Me in peace and uprightness." The Ibn Ezra explains that this blueprint defines Aharon HaKohen, Pinchas, and all future High Priests. Balancing unwavering truth with deep peace is the exact tool we need to transform the three weeks. The Spiritual Purpose of Fast Days What is the core purpose of these communal fasts? The Rambam ( Hilchot Ta'aniot 5:1) emphasizes that these fasts are an obligation for the entire nation, not just an act of extra piety. The Goal: To arouse the hearts ( lehitorer halevavot ) and open the pathways of repentance ( liftoach darkei teshuvah ). It is a time to remember that our current difficulties are rooted in the unresolved missteps of our history, giving us the opportunity to rectify them. A Hidden Hint: If you unscramble the Hebrew letters of the month Tammuz ( תמוז ) , they form the phrase Zemanei Teshuvah (times of repentance) are approaching. Early Sources for Mourning the Three Weeks While Zechariah introduces the fast days, other early sources point to a distinct status for the entire three-week period: Daniel 10:2-3: Daniel records that he fasted and abstained from meat and wine for "three full weeks." The Shibolei HaLeket (Siman 263) quotes Saadia Gaon , explaining that this is an early source for practicing physical customs of mourning throughout this entire period. Eicha 1:3: The verse states, "All her pursuers overtook her between the straits (bein hametzarim)." Rashi explains that "between the straits" refers to the literal bookends of the three weeks: the 17th of Tammuz and the 9th of Av. Overcoming Challenges: The 42 Travels The Sefer Avodat Yisrael (Parshat Masei) offers a beautiful, uplifting interpretation of this period. Accessibility of the King: The verse says "All her pursuers overtook her." On a deeper level, this means that anyone who "pursues" a connection with God can easily "attain" Him during these days. When a king is closed away in his palace, he is hard to reach. But when the king is out in the field, anyone can approach him. During the three weeks, the Divine presence is, so to speak, highly accessible to us if we call out. Mishlei 27:8 compares God during this time to a bird wandering from its nest—close, exposed, and reachable. The Vessel for the High Holidays: The Me'or Vashemesh (Parshat Pinchas) teaches that these three weeks form the necessary vessel ( kli ) to hold the intense spiritual lights of the upcoming High Holidays. Rav Wobe used to say "If you have a priceless, vintage wine but no glass, you cannot enjoy it." The High Holidays are the premium wine; the three weeks of introspection are the glass that holds it. The 42 Journeys: We always read Parshat Mattot-Masei during this time. If you take the 21 days of Bein HaMetzarim and count both their days and nights, they equal 42 . This corresponds to the 42 encampments of the Jewish people in the desert. Just as the nation experienced 42 travels globally, every individual goes through 42 personal life challenges and journeys. Experiencing the three weeks correctly allows us to elevate and sweeten those personal struggles. The Tzror Hamor (Bamidbar 33:1) adds that we review these desert travels specifically to plant a deep root of absolute trust ( bitachon ) in the future redemption . It reminds us that throughout history, despite the harsh terrains, Hashem watched over us closely. Even when the generation leaving Egypt was spiritually lacking, they were redeemed in the merit ( zechus ) of leadership like Moshe and Aharon. In our current, prolonged exile, Hashem continues to look over us and will send us the righteous leaders to redeem us. Practical Takeaways for the Fast The three weeks are fundamentally a period of tremendous spiritual opportunity, not just heavy mourning. They set the stage for the Sheva D'nechemta —the seven weeks of immense comfort that follow Tisha B'Av from Shabbat Nachamu until Rosh Hashanah. To tap into this energy, we must avoid the temptation on a fast day to just "make the day pass" by drowning ourselves in work until the final hours. Consider integrating these meaningful practices: Dedicate Introspective Time: Even in a busy office, close your door for 20 or 30 minutes to reflect on the meaning of the day and our relationship with our Creator. Recitng Tikkun Rachel : The Arizal suggests that even those who do not regularly recite Tikkun Chatzot throughout the year should make an effort during the three weeks to sit on the floor after midday ( chatzot hayom ) and recite Tikkun Rachel , mourning the destruction of the Temple. Note: The Kaf Hachayim (551:221-222) notes that this prayer is omitted on Friday afternoons, the day before Rosh Chodesh, Rosh Chodesh itself, and Tisha B'Av. The Shield of Mourning: Rav Chaim Palagi ) see Moed L'Kol chai 10:95 ) shares a profound spiritual rule regarding establishing a remembrance for the destruction ( Churban ): When a person willingly takes a small measure of sincere mourning for the Churban upon themselves, that act serves as a spiritual shield, protecting them from experiencing other personal reasons for grief. Take some time to study the specific halachot (laws) of the week of Tisha B'Av ( Shavua Shechal Bo ). Understanding the physical boundaries of these laws acts as a catalyst for genuine spiritual growth. Through sincere reflection, may we merit to see these days transform speedily from mourning into our ultimate joy.

The Hidden Light of the Three Weeks Welcome to Daily Bitachon. Today, we are discussing the spiritual messages embedded within the Three Weeks, and how they directly connect to our Bitachon (trust in Hashem). We mentioned previously that the three weeks of mourning between the 17th of Tammuz and Tisha B'Av—which are about to begin this Thursday—correspond to the three-week period from Rosh Hashanah until Shmini Atzeret and Hoshana Rabba. Whether you count 21 or 22 days, these two periods mirror one another. As the Sefer Maharsha explains, hidden within these three weeks of mourning is the tremendous light of the High Holidays and the joyous season of Sukkot. The Meor V'shemesh explains that this is why every year, usually right after Shivah Asar B'Tammuz (as we will this year), we read Parshat Pinchas. Parshat Pinchas contains the Torah portions detailing the Korbanot (communal offerings) for all the major holidays: Pesach, Shavuot, Rosh Hashanah, and Sukkot. By reading about these offerings now, we arouse the spiritual power of the very holidays we are destined to create during these three weeks. The Concept of Transforming Darkness What is the underlying concept here? We can understand this through a teaching from Rabbeinu Yona. A verse in Tehillim (Psalms) states: "Make us happy ( Samcheinu ) corresponding to the days You afflicted us ( k'yemot initanu ), the years we saw evil ( ra'inu ra'ah )." As an aside, I once heard a beautiful explanation of this: We pray for joy matching the days of pain where we " saw evil." It means it wasn't really evil; it only appeared that way to our human eyes. In truth, everything Hashem does is entirely good. In the second gate of Sha'arei Teshuvah (Letter 5), Rabbeinu Yona writes that a person who truly relies on Hashem should place their hope in Him even in the most dire situations, recognizing that the darkness is actually the cause of the light ( כי החושך סיבת האורה ). He brings a proof-text from the Prophet Michah: "Do not rejoice over me, my enemy, for though I have fallen, I have risen; though I sit in darkness, Hashem is my light." On a simple level, this means: I fell, but now I am up; I was in the dark, but now I have light. However, Rabbeinu Yona quotes Midrash Tehillim (on Chapter 22) which takes it deeper: If I hadn't fallen, I never would have gotten up. If I hadn't sat in the dark, I never would have experienced the light. The light coming from darkness and the rising from a fall is not an afterthought. The fall is a prerequisite for the rise. As it says, "A righteous man falls seven times and rises." He actually needs those seven falls in order to achieve those seven ascents. The Secret of Jewish Hope The Ramchal (Rabbi Moshe Chaim Luzzatto), the famous author of the Mesillat Yesharim , writes in his book Ma'amar Hageulah that this concept is the very secret of Jewish Bitachon ( סוד ביטחון ישראל )—the foundation of our enduring hope for the complete and speedy redemption. To bring about this ultimate redemption, vast spiritual preparations and cosmic effects are constantly at play. Those who study Kabbalah understand how this dynamic works: when the Jewish people feel that God is hiding Himself and has forsaken them, that is precisely the time when Hashem is constructing immense spiritual treasure houses. Metaphorically speaking, these treasure houses are limitless in size and grandeur, filled to the brim with the most magnificent jewels and diamonds. When these storehouses are filled to a capacity beyond what the mouth can express, the ear can hear, or the heart can conceive, Hashem will open them. At that time, the Jewish people will delight in unbelievable pleasures that were forged through their hard work during dark, difficult days. This is the true meaning of Simcheinu k'yemot initanu —"Make us happy corresponding to the days of pain." Throughout this long exile, whenever we experienced a lack of light, that light was never lost. Low Light Means Saved Light This is a mind-boggling concept. Hashem takes the light and stores it away in a treasure house. Imagine you were supposed to receive a daily dose of light, but instead, you experienced total darkness. That light didn't vanish; it was saved for later. Therefore, the darker the darkness, the greater the ultimate light will be, because more light is being preserved. "Low light" simply means "saved light." Following this framework, what are the moments of greatest potential light? A Holocaust, an Inquisition, a pogrom. Those were incredibly dark days, but the light was not lost; it was being stored away. Ultimately, we will merit a world of complete tranquility and serenity, where no moaning remains. To add to this point (independent of the Ramchal), the verse says: "Light is planted for the righteous ( Or zarua latzadik ), and joy for the upright in heart." We are planting light right now. And when you plant light, incredible things grow. Reflecting the Divine Light Midrash Rabbah (Shemot 15:27) notes that the moon represents the light of the Jewish people. Just as the moon has no light of its own but receives and reflects the light of the sun, the Jewish people receive and reflect the light of Hashem. The Midrash connects this to the verses, "Or zarua latzadik..." and "Arise, shine, for your light has come." This is the deeper meaning of "Hachodesh hazeh lachem" —"This month shall be to you." We are like the moon; we wax and we wane, we diminish and we grow, but we always retain the capacity to reflect the Divine light. This is exactly what is happening during these Three Weeks. We have to experience a certain level of darkness to cultivate that future light. We must mourn the destruction of the Temple and truly internalize what we are lacking. By moving through these Three Weeks in a state of spiritual darkness, we are actively creating the light of the future Geulah (redemption). It is a wonder of wonders to view the upcoming Three Weeks, starting this Thursday with Shivah Asar B'Tammuz, through this lens. B'ezrat Hashem , we will continue with these vital lessons, but this is a powerful, foundational concept to carry with us.

Daily Dose of Bitachon: The Power of "Yesh Li Kol" Welcome to the Daily Dose of Bitachon. We are continuing the topic of the difference between the approach of Yaakov and the approach of Eisav. Yaakov's approach is "Yesh li kol" — I have everything . The opposite of this is "V'chol zeh einenu shoveh li" — all this is worthless to me . As we discussed, the negative theme of the month of Tammuz is "this is all worthless to me," and Yaakov Avinu is the polar opposite. Yaakov Avinu: The Father of Bitachon Seforim say that Yaakov Avinu represents the ultimate level of bitachon (trust in God) among the Avot. As it says in Tehillim: "Yaancha Hashem b'yom tzarah, yesgavecha shem Elohei Yaakov" (Hashem should answer you at a time of difficulty; you should be strengthened by the God of Yaakov). Yaakov Avinu is singled out because he went through intense challenges—with Eisav, Lavan, Dinah, and Yosef—and survived them all through his bitachon . He is the father of bitachon . He is also the archetype of one who is mistapek b'muat —happy with just a little bit. When you have true bitachon , you realize everything is from Hashem, so you can be genuinely happy with the smallest amount. Yaakov only asked Hashem for the essentials: beged lilvosh, lechem leechol (garments to wear, bread to eat). He stated, "Katonti mikol hachasadim" (I have been diminished by all the kindness You have given me). Yaakov Avinu views everything as an undeserved kindness, and that is precisely how he ends up having everything. When he responds to Eisav, he says, "Ki chanani Elokim" (God was gracious to me). The word chanan comes from the language of matnat chinam (a free gift). If you realize that everything is a gift and that you don't inherently deserve anything, then you feel like you have everything. Rav Shach's Insight: How to Have Everything I'd like to share a beautiful thought in the name of Rav Shach, who asks a powerful question on the Mishnah: "Eizehu ashre? Hasameach b'chelko" (Who is wealthy? The one who is happy with his lot). Rav Shach asks: How can anyone naturally be happy with their lot? The nature of a person is "yesh lo maneh, rotzeh matayim" —if you have a hundred, you want two hundred. He answers that the one who is sameach b'chelko is someone who views himself as owning absolutely nothing. If you have a hundred, you feel you need two hundred. But if you have zero, you need zero. How does a person achieve a state of having nothing? By realizing that everything belongs to HaKadosh Baruch Hu and is merely on loan. Once you realize you own nothing, you can appreciate everything as a gift. The Symbolism of the Kosher Animal The Vilna Gaon shares a fascinating thought regarding why a kosher animal must chew its cud. Chewing the cud symbolizes being happy with what one already has. To chew the cud means to ruminate. The kosher animal ruminates and ruminates on what it has already consumed; it is not constantly looking for what it lacks. It's like the concept taught by Rabbi Avigdor Miller: re-chewing and appreciating the apple, over and over again. It is the art of appreciating what you have, rather than looking for what you don't have. In contrast, non-kosher animals are predators. They are never satisfied and are always hunting for more. Tamim Tihyeh: Simplicity and Completeness The Torah states, "Lo nachash b'Yaakov" (There is no magic/serpent activity in Yaakov). As we mentioned yesterday, the nachash (snake) symbolizes Eisav. The snake is the voice that says, "I don't have anything; Chava, you don't have anything." The Torah forbids nichush (superstition and predicting the future through sorcery). Instead of acting like the nations who rely on these practices, we are commanded: "Tamim tihyeh im Hashem Elokecha" (Be whole/simple with Hashem your God). Our Sages note the connection: Yaakov is described as an "ish tam yoshev ohalim" (a wholesome man, dwelling in tents). He is the ultimate example of being tam —complete. Because he is complete, he doesn't need to look outside or try to predict the future. Tamim tihyeh means to walk simply with God, but it also means to be complete with God. If you know you have everything you need right now, you have no reason to look to future-tellers. Amalek, Haman, and the Power of "Li" The force of Haman is the force of Amalek. The Torah says of Amalek, "Asher karcha b'derech." While this means he cooled you down, karcha also comes from the word mikreh (coincidence). Amalek claims that everything is a coincidence. Similarly, by Haman, the Megillah uses the phrase "Asher karahu" (what happened to him). Haman viewed everything as random chance, not directed by God. If nothing is directed by God, you naturally fall into the trap of, "This is all worthless to me." As we mentioned yesterday, Haman said, "V'chol zeh einenu shoveh li." He completely missed the concept of "li" —the realization that God does everything specifically for me . We say in the morning blessings: "She'asah li kol tzarki" (Who has provided for me all my needs). God provides exactly what I need, directly to me. This is also the core message of Yetziat Mitzrayim (the Exodus): "Ba'avur zeh asah Hashem li" (Because of this, Hashem did for me when I left Egypt). God deals with us individually. Hashem speaks in the singular form: "Asher hotzeiticha" (I took you [singular] out of Egypt). The rasha (wicked person) in the Haggadah is a kofer b'ikar (denier of the foundation) because he rejects this concept. He says, "What is this service to you ?"—excluding himself. Therefore, we tell him: "Li v'lo lo" (For me, and not for him). You are not part of this mindset because you don't understand the li . The Connection Between Pesach and Tisha B'Av It is a well-known calendar fact that the first night of Pesach always falls out on the exact same night of the week as Tisha B'Av. This is one of the reasons we place a roasted egg on the Seder plate—it symbolizes mourning, connecting the joy of the Seder to the solemnity of Tisha B'Av. While the simple connection is that we lost on Tisha B'Av what we originally gained at Yetziat Mitzrayim, we can suggest a deeper connection based on yesterday's discussion: The spiritual struggle between Yaakov and Eisav's ministering angel took place on the night of Tisha B'Av. Furthermore, the commentaries point out that when Yaakov Avinu slept at Beit El and had his powerful dream of the ladder, that night was also Tisha B'Av. The Torah says he took twelve stones and placed them around his head, and they miraculously fused into one single rock because the stones quarreled, each wanting the tzaddik to rest his head on them. On Tisha B'Av, there is a custom to sleep with a stone under one's head instead of a pillow. Yaakov Avinu initiated this tikun (rectification). By bringing the separate stones representing the separate tribes together into one, he rectified the spiritual root of Tisha B'Av. Yaakov takes Tisha B'Av—the day associated with the vulnerability to Eisav—and elevates it back to a day of "Ba'avur zeh asah Hashem li." Conclusion To sum up our theme: The negative energy of the month of Tammuz is thinking like Eisav, Haman, and the snake—the mindset of constant lack and dissatisfaction. The counter-force to this is the approach of Yaakov Avinu. It is the understanding that we truly have everything, that God has graced us completely, and that we can "chew our cud," remain whole, and recognize that everything we have is exactly what we need.

The Theme of Tammuz: Haman's Mindset Welcome to Daily Bitachon. We are going to continue exploring a theme we spoke about previously: that the core theme of the month of Tammuz is "Vechol zeh einennu shoveh li" —"Yet all this is worth nothing to me." This famous quote from Haman reveals a dangerous mindset: despite having absolutely everything, because he was missing just one thing, he felt he had nothing. The Root of the Snake This attitude traces all the way back to the primordial snake. The Sages note that the source for Haman in the Torah is hinted at in the verse, "Hamin ha'etz" (from the tree), which sounds like "Haman ha'etz " (Haman on the tree). But the Rabbis also explain that Haman is spiritually rooted in the snake. In Bereishit 3:1, the snake asks Chavah: "Af ki amar Elokim lo tochlu mikol etz hagan…" "Did God really say you cannot eat from any tree of the garden?" Chavah replies that they can eat from the fruit of the trees, except for the one in the middle of the garden, which God commanded them not to touch. The snake's strategy was to shift her focus to the one restriction, essentially saying, "If you can't have this, you have nothing." Esav and the Snake Theme Haman descended from Amalek, who descended from Esav. Not surprisingly, Esav continues this exact same "snake" theme. We see a very interesting concept regarding this in Bereishit 25:27: "Vayigdlu hana'arim…" "And the lads grew up; and Esav was a cunning hunter, a man of the field; and Yaakov was a wholesome man, dwelling in tents." The Targum translates the words "Esav ish yode'a tzayid" (Esav was a hunter) as "Vehavah Esav gevar nachshirchan." He was a nachshirchan man. What does nachshirchan mean? Many commentaries read it as two words: nachash yarchan , which means "snake thighs." Some explain this simply to mean that when Esav was hunting, he would lie flat on his stomach and slither like a snake to catch his prey. However, the Shelah HaKadosh quotes a book called the Tziyuni , which offers a deeper insight: Esav actually had a literal image of a snake etched onto his thigh. He had a tattoo of a snake. The Wrestling Match This sheds new light on the wrestling match between Yaakov and Esav's guardian angel. The Torah states that the angel wanted to touch "kaf yerech Yaakov" —the socket of Yaakov's thigh. He wanted to infect the children of Yaakov with this snake-like approach to life. But concerning that encounter, we say, "Velo yachol lo" —he could not overcome him. Why not? As Bilam later declares: "Ki lo nachash b'Yaakov" "There is no sorcery in Yaakov." Homiletically, this can be read as: "There are no snakes in Yaakov." We do not subscribe to that snake-like perspective. Instead, Yaakov Avinu embodies the opposite approach: whatever Hashem gives me is good, and I am happy. (Parenthetically, we will see later that the wrestling match between Yaakov and the angel actually occurred on Tisha B'Av, meaning Tisha B'Av has a deep connection to this concept. Additionally, the Sefer Ahavat Shalom on Parshat Toldot notes that Yaakov was the one who rectified the sin of Adam HaRishon. As the Talmud in Bava Metzia states, Yaakov Avinu possessed the identical beauty of Adam HaRishon. Yaakov's face is engraved on the Kiseh HaKavod [Throne of Glory], representing the ultimate human paradigm. Therefore, he is the ultimate spiritual counterforce to Esav, who represents the snake.) Two Approaches to Life: Yesh Li Rav vs. Yesh Li Kol Where else do we see Esav embodying the mindset of the snake? In Bereishit 33:9, when Esav receives a massive gift from Yaakov, he initially declines it, saying, "Yesh li rav" —"I have a lot. Keep what is yours, my brother." But Yaakov insists, saying, "Veyesh li kol" — "I have everything." The Chofetz Chaim explains that these represent two fundamental approaches to life: Esav's approach ( Yesh li rav ): "I have a lot, but I could always use more." Yaakov's approach ( Yesh li kol ): "I have everything." How can a person claim to have everything ? The answer is that when you recognize that HaKadosh Baruch Hu provides exact hashgacha pratit (divine providence) tailored to your specific needs, you realize you already possess everything you require. We reference this every single day in Birkat HaMazon: "Harachaman hu yivarech otanu... kmo sheinitbarchu avoteinu, Avraham, Yitzchak, v'Yaakov—bakol, mikol, kol." What do these three words mean? Regarding Avraham , the verse says, "V'Hashem berach et Avraham bakol " (with everything). Regarding Yitzchak , it says he ate " mikol " (from everything). The ultimate culmination is Yaakov , who proclaimed, "Yesh li kol " (I have everything). We ask Hashem to bless us collectively with that exact same blessing of kol . Lavan's Attack on Kol We see this theme pop up again in the Haggadah on Pesach: "Tzei u'lmad mah bikeish Lavan haArami la'asot l'Yaakov Avinu..." While Pharaoh only decreed against the male children, Lavan "bikeish la'akor et hakol" —he sought to uproot everything. Chassidic masters (brought down by Rabbi Shor in his commentary on Pesach, Lekach V'Libuv ) explain this deeply: Lavan didn't just want to destroy Yaakov's physical property; he wanted to uproot the very concept of kol from Yaakov. He wanted to destroy Yaakov's peaceful, content approach to life. This is a major, fundamental debate on how to live. The Ultimate Synthesis: She'asah Li Kol Tzorki Listen to this unbelievable explanation that ties it all together. Every single morning, we recite one of our most important morning blessings: "She'asah li kol tzorki" —"Who has provided me with all my needs." This means that whether physically or spiritually, God has already given me every single tool necessary to fulfill my unique mission in life. Look closely at the wording: She'asah li ... kol tzorki. Li (for me) and kol (everything) are the two magical words. Now look back at Haman. What did he say? "Ve chol zeh einennu shoveh li ." Haman is the exact antithesis of kol and li . He rejects the blessing of She'asahi li kol tzorki . He looks at his life and says, "No, I do not have everything I need. I am missing that one thing (Mordechai bowing), so it's all worthless." That is the negative energy of Tammuz. That is the destructive force that led to the churban (destruction of the Temple). And that is exactly what we are trying to undo during this month: rebuilding our perspective to match Yaakov's, knowing that God has given us everything we need. As we wind down the month of Tammuz, put a little extra focus and intention into the blessing of She'asah li kol tzorki . The Final Clincher To wrap this all up: there are only two days a year when we do not recite the blessing of She'asah li kol tzorki , and they happen to be the two days we do not wash our hands fully in the morning: Tisha B'Av and Yom Kippur . The Kabbalists explain: On Tisha B'Av , the spiritual impurity ( tumah ) is so potent we cannot fully remove it. On Yom Kippur , the holiness ( kedusha ) is so intense we don't even need to remove it. Tisha B'Av is the day of Esav. On that day, Esav's energy temporarily takes over, so we omit She'asah li kol tzorki . But on Yom Kippur—the day of Yaakov Avinu—we cast the sa'ir (the goat representing Esav, the ish sa'ir ) off the cliff, and the Kohen Gadol enters the Holy of Holies. On that day, the reality of She'asah li kol tzorki is so utterly apparent and deeply felt that we don't even need to vocalize it. We have covered a massive theme with a lot of moving parts. Review these concepts, and hopefully, we will all merit to live on that elevated spiritual level of kol .

Welcome to Daily Bitachon. We are on our special Erev Shabbat series, but we are going to connect it to the month of Tammuz, as we have been doing this week. We have been talking about the different letter combinations that connect the 12 months of the year. There is another fascinating combination here, and to fully understand it, we need a little bit of mathematical background. If we take four distinct letters—let's say A, B, C, and D—and organize them into groups based on which letter comes first, each of the four letters gets a turn in the front. Then, the remaining letters are shuffled into every possible order behind it. You get six combinations per letter. For example: ABCD, ABDC, ACBD, ACDB, ADBC, and ADCB. Please don't try to repeat that too fast! If you do that for B, C, and D as well, it comes out to a total of 24 combinations. Four starting choices with six variations each equals a total of 24 different combinations. That is why when you have a combination lock with four unique numbers, you have to go through 24 different variations to figure it out, assuming you are using all four. But what happens when you have a duplicate letter, like AABC? In that case, to fix the double counting, we simply divide our baseline total by two. So, 24 total paths divided by the two identical letters equals 12 unique combinations. With that in mind, Hashem's holy name is spelled with a Yud, a Hei, a Vav, and a Hei. There are four letters, but there is a duplicate letter—the Hei. Therefore, there are exactly 12 possible combinations of Hashem's name. I won't go through them all here, although I will attach a complete chart to the transcript document. Instead, we will focus on just two of them: the combinations for Nissan and Tammuz. The Month of Nissan: A Straight Lens Each one of these 12 combinations has a corresponding pasuk (verse) where the first or last letters of the words spell out that specific order. The combination for Nissan is Yud, Hei, Vav, Hei—Hashem's name in its proper, direct order. For this, we have the pasuk from Divrei HaYamim Aleph 16:31: Yismechu hashamayim v'tagel ha'aretz ( י שמחו ה שמים ו תגל ה ארץ ), meaning "The heavens are happy and the land is joyful." The continuation of that verse reads: V'yomru vagoyim Hashem melech ( ויאמרו בגויים ה' מלך ), meaning "And they will say among the nations that Hashem is king." This represents the month of Nissan, a time of miracles where the entire world openly recognizes God as King. The Month of Tammuz: The Haman Outlook Tammuz is the exact opposite. Its letter combination is Hei, Vav, Hei, Yud, which is Hashem's name completely backwards. If Nissan is all about recognizing God openly in creation, Tammuz represents the ultimate concealment. The four words of the pasuk that spell out this backward combination do not come from the beginning of the words, but rather from the end of the words Haman says in Megillat Esther (5:3): V'chol zeh einenu shoveh li ( וכל ז ה איננ ו שו ה ל י ). The word zeh ends with a Hei, einenu ends with a Vav, shoveh ends with a Hei, and li ends with a Yud. This translates to: "All of this is worthless to me." Haman says this right after walking out of the palace. On that day, he is happy and has a glad heart ( sameach v'tov lev ). He has everything a person could physically desire. Rabbi Yehuda Adas notes that normally, a person needs highly refined middot (character traits) to experience true, lasting joy. But for an egoist like Haman to feel happy, he requires absolutely everything in the world to go his way. He must be the second-in-command to the king and have the entire world bowing down to him just to feel validated. But how long does his happiness last? The text says, U'chrot Haman et Mordechai b'sha'ar hamelech ( וכראות המן את מרדכי בשער המלך )—when Haman sees Mordechai at the king's gate and Mordechai refuses to bow or even move, Haman is ready to explode with rage. He controls himself, goes home to his family, and boasts to them about his vast wealth, his many children, and how the king elevated him above all the other nobles. He is literally listing his assets to rehabilitate his ego after the blow of one individual not bowing to him. He even boasts that he was the only guest invited to join the king and queen for a private party, and that he is invited again tomorrow. But then he drops the punchline: V'chol zeh einenu shoveh li —"Yet all of this is worthless to me every time I see Mordechai the Jew sitting at the king's gate." That toxic outlook can take a person who has the entire world and make them feel like they have absolutely nothing. The Root of the Snake Masechet Chullin 139b asks a famous question: Haman min haTorah m'nayyin? ("Where is Haman hinted at in the Torah?") The Gemara points to the verse after the first sin in Bereishit: Hamin ha'etz asher tzivitiha... ("Did you eat from the tree which I commanded you not to eat?"). The word Hamin (from the) is spelled identically to Haman. The rabbis explain that there is a deep spiritual connection between Haman and eating from the Etz HaDa'at (the Tree of Knowledge). Haman represents the primordial snake, the force of ultimate negativity. In fact, Haman stems from the nation of Amalek. The numerical value (gematria) of Amalek is 240, which is the exact same value as the Hebrew words ram (arrogant) and tzefa (a python or poisonous snake). Think about what the snake did in the Garden of Eden. The snake approached Chavah and asked, "Is it true that God said you cannot eat from any tree in the garden?" Chavah corrected him: "No, of course we can eat from all the trees, there is just one specific tree in the center of the garden that we cannot eat from." But to the snake—and to Haman—if you cannot have that one thing, then everything else you do have becomes completely meaningless. If you are restricted from one single tree, it is as if you can't eat anything at all. If one single man doesn't bow down to you, your entire empire is worth zero. That is the Haman outlook. It forces a person to focus entirely on what they lack, blinding them to the blessings they possess. That is the negative spiritual energy present in the month of Tammuz: the temptation to view our lives through this destructive lens. Shabbat: The Ultimate Alignment The ultimate antidote to this negative energy is Shabbat. This explains a beautiful custom we have in our Friday night Kiddush. Although they are two separate verses in the Torah, we connect the end of the creation story directly to the declaration of Shabbat: Vayhi erev vayhi voker yom hashishi and Vaychulu hashamayim v'ha'aretz . Why do we link them together? The Arizal explains that the first letters of these four consecutive words— Y om H ashishi V aychulu H ashamayim—spell out Hashem's holy name in its straight, proper order (Yud-Hei-Vav-Hei). Shabbat brings us back into alignment and corrects the spiritual damage caused by the snake. Shabbat is a day where we step away from the urge to control and instead view the world through the lens of "Hashem is King." It restores us to the perspective of Yismechu hashamayim v'tagel ha'aretz . That is the true lens of Shabbat. We see this same concept beautifully illustrated in Mizmor Shir L'Yom HaShabbat (Psalm 92), the song of the Sabbath day. It begins, Tov l'hodot l'Hashem —"It is good to praise Hashem." It then maps out the rhythm of faith: L'haggid baboker chasdecha —in the morning, when life is bright and clear, we easily see Hashem's kindness. V'emunatecha balaylot —but in the dark, difficult nights of life, we lean into pure faith. David HaMelech looks at creation and notes that it is profoundly deep, adding that a foolish person cannot understand what is truly happening. What does the fool miss? The fool sees the wicked temporarily prospering like grass and assumes they are winning. But as the psalm progresses, the perspective shifts: Tzaddik katamar yifrach —"The righteous will blossom like a palm tree." The psalm concludes that after the grand design becomes clear, the wicked are shattered and the righteous flourish, L'haggid ki yashar Hashem —"To declare that Hashem is upright." But the words Yashar Hashem can also be read literally as "Hashem's name is straight." When clarity arrives, we are finally looking at the world through the proper lens where His name is no longer scrambled or hidden in backward permutations. It is revealed in its perfect, straight order: Yud-Hei-Vav-Hei. We realize that even through the most confusing and difficult years, His plan was always inherently straight. Tzuri v'lo avlata bo —"He is my rock, and there is no injustice in Him." We pray to appreciate that all months are deeply rooted in this exact clarity. Straightening the Name Through Tzedakah Beyond Shabbat, another profound way to straighten Hashem's name in daily life is brought down by the Chida in his sefer Avodat HaKodesh ( Moreh B'Etzba , siman aleph, letter yud-bet). He teaches that when you give tzedakah (charity), you should mindfully intend to align the four letters Yud, Hei, Vav, Hei. How does the act of giving mirror the Name? The small coin that you pick up represents the small letter Yud . The five fingers of your hand grasping the coin represent the letter Hei (which has a numerical value of five). Stretching out your long arm to extend the charity represents the straight line of the letter Vav . Finally, when the poor man opens his hand to receive the money, his five fingers forming a container represent the final letter, Hei . Based on this, the Chida, in his sefer Nachal Kedumim (Parshat Shemot), offers a deeper explanation of Rashi's commentary on the words V'yikchu li terumah ("Take for Me an offering"). Rashi notes that li ("for Me") means lishmi ("for My name's sake"), which traditionally implies doing the mitzvah with pure, unselfish intentions ( lishma ). However, the Chida reveals a profound mystical layer: li lishmi indicates that when you give tzedakah, you should intentionally contemplate that you are actively rectifying Hashem's name and restoring the letters to their proper, harmonious order. He adds a fascinating insight regarding this process, explaining that this beautiful spiritual alignment only works seamlessly if the giver initiates the flow. This means you must start the sequence yourself by actively seeking out the poor person, picking up the coin, and leading with the Yud, which represents the coin itself. If, instead, the poor person must stick out his hand first, followed by his arm, before the giver finally reaches out with his fingers to hand over the coin, the entire structural order is flipped backward. This is why the highest form of tzedakah occurs when you proactively seek out opportunities to give, rather than waiting for someone to come looking for you. When we initiate giving, we keep the proper spiritual order perfectly aligned, whereas doing it the opposite way turns the intended order completely upside down.

The Two Orders of the Shvatim Welcome to Daily Bitachon. We've been talking about the different months of the year, their symbolism, their connections, and their depth. Today, we're going to discuss the twelve tribes ( Shvatim ) that correspond to the twelve months of the year. The Sefarim tell us that there are two basic approaches to the order of the Shvatim . The first is their birth order : Reuven, Shimon, Levi, Yehuda, Dan, Naftali, Gad, Asher, Yissachar, Zevulun, Yosef, and Binyamin. The second is the order of their encampment . Yaakov Avinu set this order around his bed, which eventually became the layout for how the tribes camped around the Mishkan and the order of the Korbanot (offerings) of the Nessi'im (princes): East: Yehuda, Yissachar, and Zevulun camped together. South: Reuven, Shimon, and Gad. West: Ephraim, Menashe, and Binyamin. North: Dan, Asher, and Naftali. (Note: Levi is not among these twelve because Levi did not carry Yaakov Avinu's bier, nor did they camp with the twelve tribes; they had their own dedicated unit directly around the Mishkan). The Demotion and Latent Power of Tammuz and Av In the original birth order approach, Reuven and Shimon received Nissan and Iyar, which are choice months. However, because Reuven acted impetuously—though, on his high spiritual level, Chazal say "whoever says Reuven sinned is mistaken"—he was removed from that choice position. Shimon was similarly involved in the incident at Shechem and later the story of Zimri. Furthermore, descendants of Reuven were involved in the rebellion of Korach. Because of these lapses, they were, so to say, demoted. Based on the new list of the encampment, Yehuda became the first. Nachshon Ben Aminadav of Yehuda brought the first offering, making Yehuda number one. Reuven was moved to number five, and Shimon to number six. Consequently, Reuven was given the month of Tammuz , and Shimon was given the month of Av . Does that mean Tammuz and Av are bad months? Of course not. Reuven and Shimon were not bad tribes. They merely experienced a temporary lapse. These months are not inherently malicious timeframes; rather, they represent righteous entities that fell but possess the latent power to rise again. Consider their history: Reuven: The prince of Reuven, Elitzur Ben Shedeiur, was a neighbor of Korach and was drawn into the rebellion. Yet, his day of dedication for the Mishkan is still celebrated as a communal holiday. Shimon: Shimon's leader was Zimri, also known as Shelumiel Ben Zurishaddai, who famously sinned with the Midianite princess. According to the Arizal and the Rema Mipano, Zimri later reincarnated as Rabbi Akiva —the man who transformed the spiritual landscape of the Jewish people and famously laughed when seeing the ruins of the Beit HaMikdash because he understood the ultimate consolation. Here we have two tribes that took a momentary dip. Rabbi Akiva is the ultimate source of Torah Sheba'al Peh (the Oral Torah). While we won't go into all the deep connections between Rabbi Akiva and Zimri, one profound rectifying connection stands out: Zimri died while engaging in sensual pleasure involving his skin. Rabbi Akiva died a martyr's death with the Romans scraping his skin with steel combs. The rectification matched the crime. When watching Rabbi Akiva suffer, a bystander wouldn't know his cosmic history, his Gilgul (reincarnation). That is what Gilgulim are all about—we return to this world until we reach perfection. Therefore, Tammuz and Av will also reach perfection. These are inherently great times; there was simply a temporary lapse, and there will be a rebirth and rejuvenation. The Twelve Senses of the Soul The Sefer Bnei Yissachar , in his essays on Tammuz and Av, shares a fascinating concept from the Sefer Yetzirah (an ancient book of Kabbalah). Every month corresponds to one of twelve specific spiritual or physical senses. Here is how the calendar aligns with the tribes and their spiritual faculties: Month Tribe (Encampment Order) Sense / Faculty Spiritual Meaning & Connection Nissan Yehuda Speech We use our mouths to tell the story of Yetziat Mitzrayim (the Exodus). Iyar Yissachar Thought Deep contemplation and introspection during Sefirat HaOmer . Sivan Zevulun Motion / Walking Continual spiritual progress and alignment after Matan Torah . Tammuz Reuven Sight The spies saw the land through a warped lens. Reuven stems from Re'u beni ("See, my son"). Av Shimon Hearing The people accepted the Lashon Hara (evil tongue) of the spies. Shimon stems from Shema ("to listen/hear"). Elul Gad Action A time dedicated to action and doing Teshuvah (repentance). Tishrei Ephraim Intimacy Represents our deep, marital-like connection with HaKadosh Baruch Hu. Heshvan Menashe Smell The most purely spiritual sense indicating the high level we reached after the Yamim Noraim and Succot Kislev Binyamin Sleep / Dreaming Navigating the darkness of the winter. Tevet Dan Anger / Temper Overcoming and rectifying the anger associated with the month of Esav. Shevat Asher Taste / Eating Cultivating holy eating, celebrated on Tu B'Shevat as we taste the fruits. Adar Naftali Laughter Transforming sorrow into ultimate joy on Purim. The Summertime Rectification Now for our clincher. Notice how perfectly this aligns: the months of Tammuz and Av represent seeing and hearing . We know that the 40 days of the spies began on the eve of Rosh Chodesh Tammuz—the month of sight . They looked at the Land of Israel through a warped lens. They returned in the month of Av—the month of hearing —and made the nation weep by causing them to listen to a false, negative report. This is why summertime presents us with a golden opportunity to fix these flaws. Summer is a natural time for testing our sight , due to the inappropriate things that may be out there, and a test for hearing/speech , because people gather together and the temptation for Lashon Hara increases. We are given this time of year specifically to repair these faculties. Wonder of wonders, look at how this is mirrored in the three prophetic readings ( Haftarot ) of rebuke that we read during the Three Weeks on Shabbat: Divrei Yirmiyahu ("The words of Yirmiyahu") — Rectifying Speech . Shimu Devar Hashem ("Hear the word of Hashem") — Rectifying Hearing . Chazon Yeshaya ("The vision of Yeshaya") — Rectifying Sight . Each Shabbat of these three weeks is perfectly designed to repair these exact faculties. It is truly a wonder to see how all these complex pieces of Torah fit together.

The Built-In Energy of Time Welcome to Daily Bitachon. We're continuing with what we started yesterday: appreciating and understanding the fascinating concept of days and times. There are certain times that are more prone to specific events, and it's not a coincidence—it is built into the very fabric of time. The Ben Ish Chai, in Parshat Devarim, shares an incredible insight in the name of a Mekubal (kabbalist) named Rav Beit Ayin (or Bat Ayin ). He explains that the twelve months of the year correspond to the twelve letters of Hashem's name, Alef-Dalet-Nun-Yod ( א-ד-נ-י ), when written in what is called the miluy (the spelled-out form). Understanding Miluy (Spelling Out the Letters) What does miluy mean? Let's use English as an example. If I want to say "ABC": A is the letter A, but it is spelled A-Y . B is the letter B, but it is spelled B-E-E . When you use the miluy of a Hebrew letter, you spell out the letter itself. If you take the name א-ד-נ-י and spell out each letter, it looks like this: Alef ( א ) is spelled: Alef, Lamed, Peh ( א-ל-ף ) — 3 letters Dalet ( ד ) is spelled: Dalet, Lamed, Tav ( ד-ל-ת ) — 3 letters Nun ( נ ) is spelled: Nun, Vav, Nun ( נ-ו-ן ) — 3 letters Yod ( י ) is spelled: Yod, Vav, Dalet ( י-ו-ד ) — 3 letters Total them up, and you get exactly twelve letters . These twelve letters correspond to the twelve months of the year. Month Hebrew Root Letter Sequential Letter of the 12 Nisan Aleph Aleph Iyar Lamed Sivan Peh Tammuz Dalet Dalet Av Lamed Elul Taf Tishrei Nun Nun Cheshvan Vav Kislev Nun Tevet Yud Yud Shvat Vav Adar Dalet Tammuz and Av: The Months of the Dal (The Poor) When you map these letters to the months, it works out like this: Nissan, Iyar, Sivan connects to Alef, Lamed, Peh ( א-ל-ף ) Tammuz, Av, Elul connects to Dalet, Lamed, Tav ( ד-ל-ת ) The Ben Ish Chai points out that if you put the first two letters of this second group together— Dalet and Lamed (Tammuz and Av)—it spells the word dal ( דל ), which means someone who is poor or lowly. He uses this to brilliantly explain a verse in Tehillim (41:2): אַשְׁרֵי מַשְׂכִּיל אֶל דָּל בְּיוֹם רָעָה יְמַלְּטֵהוּ ה ' "Fortunate is the one who uses intellect toward the impoverished; on a bad day, Hashem will save him." The Ben Ish Chai explains: "Fortunate is the one who uses his intellect toward the impoverished" refers to the low, difficult months of Tammuz and Av . How do we do that? By channeling our intellect ( sechel ) into Torah and ma'asim tovim (good deeds). Through this, "on a bad day, Hashem will save him" —Hashem will save us during the challenging days of these months. What Does it Mean to be a Maskil ? Connect to Torah: Use your mind simply as a vehicle to learn Torah. Understand the Poor: Maskil el dal means to truly understand what a poor person needs. When you give tzedakah , don't just hand over money; look into their situation carefully. The Story of Reb Chaim of Brisk A man came to Reb Chaim before Pesach with a halachic question: "Can a person fulfill the obligation of the Four Cups using milk instead of wine?" Reb Chaim, who routinely distributed large sums of holiday financial aid, immediately handed this man a massive sum of money. Afterward, his gabbai (assistant) asked, "Why did you give him so much money? Wine doesn't cost that much." Reb Chaim replied, "If he is asking if he can use milk for the Four Cups, it means he doesn't have money for wine. But it also means he is planning on eating a dairy meal, because he can't afford meat for Yom Tov! We have to give him enough for the wine and for a proper meat holiday meal." That is what it means to be a maskil el dal . During these difficult months, when we keep our eyes and ears open to the needs of the poor and use our minds for Torah, we completely turn these months around. From Lowliness to Redemption Moving into the next month, Elul (which corresponds to the letter Tav ), we begin saying Selichot . We say to Hashem: כְּדַלִּים וּכְרָשִׁים דָּפַקְנוּ דְּלָתֶיךָ "Like the impoverished and destitute, we knock on Your doors." We are coming out of the negativity and challenges of Tammuz and Av—the dal —and knocking on Hashem's door in Elul. This is the month that was originally supposed to be dominated by Esav, but Yaakov Avinu grabbed it back. Yesterday, we mentioned that Tevet and Shevat are also months associated with Esav. How do they fit into this secret? Tevet corresponds to the letter Yod ( י ). Shevat corresponds to the letter Vav ( ו ). If you take the Dalet and Lamed ( ד-ל ) from Tammuz and Av, and combine them with the Yod and Vav ( י-ו ) from Tevet and Shevat, it spells the word "Dalyo" ( דליו ). This references a passuk in Parshat Balak (Bamidbar 24:7) from the blessings of Bilaam, right after Mah Tovu : יִזַּל מַיִם מִדָּלְיָו "Water shall flow from his pails..." The Bnei Yissaschar explains that Dalyo represents the impoverished hand. Even from these spiritually "impoverished" and difficult months, there will eventually flow water and beracha (blessing) in the future. Further, the Pesikta Zutrata comments on this verse: "Water will flow from his pails (midalyav)—from the impoverished among Israel (min ha-dalim she-be-Yisrael)." This matches the famous Talmudic statement, "Be careful with the children of the ignorant, for Torah will go forth from them." Rabbeinu Bachya adds that the continuation of the verse, "and his seed shall be by many waters," means we will constantly grow, just as we pray daily, Matzmiach Keren Yeshuah (Who causes the horn of salvation to flourish). Great things will grow directly out of these seemingly negative months. Finally, the Sefer Paneach Raza points out a beautiful gematria: the word midalyav ( מדליו ) has the exact same numerical value (90) as melech ( מלך - king). It is specifically from these impoverished months and difficult times that the King, Moshiach, will be produced! Conclusion It is truly a wonder of wonders how these great Rabbis uncovered these deep secrets embedded within the calendar. It should tremendously strengthen our emunah (faith) to see that absolutely nothing in time is haphazard or coincidental.

Welcome to Daily Bitachon Welcome to Daily Bitachon. Having completed Sha'ar Habechina , we are now going to switch to a more timely topic. We find ourselves in the month of Tammuz , which brings the fast of the 17th of Tammuz, followed by the month of Av and its respective fast. I would like to spend some time understanding the deeper dimensions of these months. Personally, seeing how perfectly planned and intricate the events of Jewish history are always provides a powerful chizuk in emunah , which naturally leads to deeper bitachon . To fully appreciate this, we need some background. We are not in a rush, so we will take our time to truly understand it. This framework is based largely on the teachings of the Ben Ish Chai (in Parashat Devarim ), where he discusses these concepts at length. The Three Dimensions of Conflict: Place, Person, and Time First, the Ben Ish Chai notes that the twelve months of the year are fundamentally broken down into four sets of three, aligned with the solar cycle—what we know as the four seasons. Secondly, we know that from the womb, there was a perpetual struggle between Yaakov and Esav . They fought over everything in existence, categorized by the classic framework of Place, Person, and Time . These are the three core dimensions of our existence: a person lives in a place and moves through time . Place: They struggled over the land of Eretz Yisrael . Person: They struggled over who would hold the status of the Bechorah (the birthright). Time: They struggled over who would control the different seasons of the year. The Summer Cycle: Grabbing the Heel Looking at the summer cycle, Yaakov claimed the spring months of Nissan, Iyar, and Sivan —the three months of Chodesh Ha'aviv . This is a beautiful, spiritually rich period: Nissan contains Pesach, Iyar holds the bulk of Sefirat Ha'omer, and Sivan brings Matan Torah. Yaakov Avinu fought for these three wonderful months and claimed them as his own. Then, the intense heat of the summer begins—a period of strict, intense judgment. This is where Esav takes over. This aligns with the fact that Esav calculates by the sun, and the sun is at its strongest during this time. Esav was originally slated to receive Tammuz, Av, and Elul . However, the Torah emphasizes that Yaakov grabbed Esav's heel at birth, earning him the name Yaakov (from Ekev , meaning heel). This teaches us that each of these three-month cycles has a "heel," or a tail end. Yaakov pulled the heel of this summer cycle—the month of Elul —back into his own domain. This converted what would have been an equal three-and-three split into an unequal four-month to two-month split in favor of Yaakov. The Winter Cycle: Venahapoch Hu We see the exact same pattern repeat during the winter months. Tishrei, Cheshvan, and Kislev belong to Yaakov. Tishrei is the month of the High Holidays. Cheshvan, though it contains no holidays, serves as the time to review and process the spiritual gains of the Chagim . Finally, Kislev brings the light of Chanukah. The next three months— Tevet, Shevat, and Adar —should have belonged to Esav. Tevet contains the fast of Asara B'Tevet . Shevat shares a root with the word Shevet , which means a whipping stick or a staff of judgment, signifying that Shevat also carries an element of strict justice. Adar was also supposed to belong to Esav, but once again, Yaakov grabbed the heel of the cycle and pulled Adar back. This is the deeper secret behind the phrase Venahapoch hu —it was completely turned around. Ultimately, this leaves Esav with only four distinct months of intense judgment throughout the year: Tammuz, Av, Tevet, and Shevat . The Spiritual Mechanics of Heat and Cold It is fascinating to see how something as everyday as the twelve months and the changing seasons trace back to the foundational conflict between Yaakov and Esav. Furthermore, the winter and summer concepts relate directly to the ideas of severe cold and severe heat. What do hot and cold have to do with our spiritual lives? It might sound intense, but our tradition teaches that while Gehenom is made of fire—which is what most people know—there is also a Gehenom of snow. There is a realm of extreme heat (like the Sahara Desert) and a realm of extreme cold (like the North Pole). Both are incredibly difficult environments for life. These two extremes correspond to the two primary ways we stumble: Intense Heat: This represents the burning pursuit of desires and lust. Intense Cold: This represents a state of freezing, spiritual paralysis, and laziness. In the winter months, our primary challenge is to overcome the "cold" of laziness and not simply stay in bed. In the summer months, our challenge is to control the "heat" and not follow our desires. The Gehenom of fire is the consequence of chasing unbridled passion, while the Gehenom of snow is for frozen apathy. Esav is constantly trying to entrap us in these two areas. As Rashi notes, when Esav walked in to receive a blessing from his father Yitzchak, Yitzchak saw Gehenom open up behind him. Esav is the one who ultimately aligns with Gehenom , while Yaakov and his children inherit Gan Eden and Olam HaBa . Historical Precision as a Source of Chizuk These spiritual dynamics repeat themselves every single year. As we overcome the specific trials of the summer and winter, we emerge clean. The calendar is not random or haphazard. Tammuz and Av are months of strict judgment because they are Esav's remaining summer months of intense, severe heat. It is no coincidence that this was the exact time of year the Beit HaMikdash was destroyed by fire. The historical convergence is remarkable. The First Beit HaMikdash , the Second Beit HaMikdash , the Spanish Inquisition, and the outbreaks of both World War I and World War II all heavily converged around this specific window of the year. Rav Eliyahu Lopian once beautifully remarked that if the enemy only realized that the Jewish people actually derive a chizuk in emunah from the fact that these tragic events repeatedly happen at the exact same calendar window, they would have intentionally chosen a different time to attack us! Recognizing that everything is so precisely designed and orchestrated by Hakadosh Baruch Hu is profoundly comforting. It serves to strengthen our emunah and bitachon , giving us the tools to navigate and elevate these challenging times of the year.

Daily Bitachon: The Power of Daily Contemplation Welcome to Daily Bitachon. We spoke in the previous class on the three approaches to strengthening our emuna (faith): Seeing God through Torah Seeing God through creation Seeing miracles like that of Yetziat Mitzrayim (the Exodus from Egypt) Today, we're going to talk about the need to do this every single day. 1. Remembering Ma'amad Har Sinai (The Standing at Mount Sinai) When it comes to remembering Ma'amad Har Sinai , it says in Devarim 4:9 : רק השמר לך ושמר נפשך מאד "Beware," פן תשכח את הדברים אשר ראו עיניך "lest you forget the things you saw with your eyes," ופן יסורו מלבבך כל ימי חייך "and should never leave your heart all the days of your life," והודעתם לבניך ולבני בניך "and tell your children and grandchildren." What are we talking about? יום אשר עמדת לפני ה' אלקיך בחורב —The day you stood in front of Hashem at Har Chorev (which is Har Sinai) when He gave you the Ten Commandments. You see over here, the Ramban in his count of the mitzvot says you have to remember Har Sinai every single day. The Rambam in his Iggeret Teiman says the same thing: We have to remember Har Sinai every single day. 2. Finding God in Creation When it comes to finding God in creation, Devarim 4:39 states: וידעת היום והשבת אל לבבך כי ה' הוא האלהים בשמים ממעל ועל הארץ מתחת אין עוד "Know today and place on your heart that Hashem is God in the heavens above and the land below, there's no one but Him." As we quoted, Rabbeinu Yonah ( Sha'arei Teshuva , the third gate, letter 17) says this is the source that we must delve into the greatness of God and be maskil —to contemplate God in creation. Rabbeinu Bachya , commenting on this same pasuk in Devarim 4:39, also tells us it's a mitzvat asseh (positive commandment) from the Torah. What's the command? Lada'at oto (to know Him) ve-lachdor al achduto (and to delve into His oneness), ולא לסמוך על הקבלה בלבד —don't just rely on tradition. You have to look into His actions and His creations. Why does it say levavecha (your heart) with two beits ? As we know, the two beits refer to the yetzer tov (good inclination) and the yetzer hara (evil inclination). What does that mean? It means you have a yetzer hara inside of you that is going to pull you away and question your emuna . You have to engage in that internal battle and convince the darker side, so to say, that there is a God. Now, what's interesting is that Rabbeinu Yonah and Rabbeinu Bachya both count this as a mitzvah . What about the Rambam ? Rav Yeruchem Fishel Perla , in his commentary on the Rav Saadia Gaon (Mitzvah 3), says the Rambam holds like that as well. Of course this is a mitzvah ! He just doesn't count it from this specific pasuk because, as we mentioned, the Rambam considers that part of the general mitzvah of Ve-ahavta et Hashem Elokecha ("And you shall love Hashem your God"). I don't have to tell you to look into God in creation; I have to tell you to love Him, and looking into creation is the way to love Him. Included in the mitzvah to love God is obviously to contemplate creation and Torah in order to come to that love. On that pasuk , the Ohr HaChaim HaKadosh says Ve-yadata hayom means she-be-chol yom —every single day. Every single day you have to contemplate God. 3. Remembering Yetziat Mitzrayim Yetziat Mitzrayim. Obviously, we know this is required every day because it says in Devarim 16:3 : למען תזכור את יום צאתך מארץ מצרים כל ימי חייך "Remember the day you got out of Egypt all the days of your life." So every single day you have to remember Har Sinai, every single day you have to find God in creation, and every single day you have to remember Yetziat Mitzrayim. These three pillars have to be done every single day. Keeping It Fresh: "Hot Off the Press" If we look at the pasuk of Ve-ahavta (Perek 6, Pasuk 5-6), it says: ואהבת את ה' אלקיך בכל לבבך... והיו הדברים האלה אשר אנכי מצוך היום על לבבך . "And you shall love Hashem your God with all your heart... And these words that I command you today should be on your heart." Rashi explains that through having the words of the Torah on your heart, you recognize God and connect to Him. And regarding the phrase "that I command you today," Rashi says it shouldn't be viewed like an old decree or an old letter that you don't care to look at. It should be brand new—like hot-off-the-press news that everyone runs to read, not yesterday's newspaper. Every single day when you read Kriyat Shema , it should be fresh and new. How do you do that? Well, if every single day you contemplate God in creation and contemplate Him in your Torah, you find a fresh, new excitement about Hashem. You say, "Wow, I didn't realize that wonder of creation before... I didn't realize that wonder in the Torah... I didn't fully appreciate Yetziat Mitzrayim until now." That is the daily aspect. The Warning of Yeshayahu Any time we talk about a daily obligation, this is God's concept of daily. How far does it go? Look at Yeshayahu (Perek 5, Pasuk 11-13) : "Woe to those who rise early in the morning to pursue liquor, who stay up late at night while wine inflames them. There are harp and lyre and drum and flute and wine at their drinking parties, but they would not contemplate the deed of Hashem and would not look at His handiwork. Therefore My people is being exiled because of ignorance, its honored ones dying of starvation, its multitude parched from thirst." Why is that? What kind of punishment is going into exile just because you get up late or party? Rashi asks: What does it mean that they didn't look into God's handiwork? Rashi explains: לא קלסו שחרית יוצר אור ולא ערבית המערב ערבים They did not say Birchot Kriyat Shema (the blessings of Shema) in the morning and at night. That is the daily contemplation that we need, and the lack of it brought the Churban (destruction). It's unbelievable. The Sefer Barak Hashachar (Habata- Reiya) comments that this is why the pasuk uses a double language: פועל השם לא יביטו ומעשה ידיו לא ראו ( "They look not at the deed of Hashem, nor see the work of His hands" ). One is for the morning, and one is for the evening. Yabbitu (look carefully): Relates to po'al Hashem (the deeds of Hashem), which means Hashem's Hashgacha (divine providence). That requires deeper contemplation. Ra'u (see): Relates to ma'aseh yadav (His handiwork). That is obvious; what He did in creation should be readily seen. The Secret to Human Nature: Finding the Right Thrill The Chatam Sofer points out that this is actually reflected in a pasuk we read right before the month of Elul ( Devarim 11:26-28 ): ראה אנכי נותן לפניכם היום ברכה וקללה "See, I am placing in front of you today a blessing and a curse." As we know, we pray to end the year and its curses, and begin the new year and its blessings. What does the blessing come for? It comes if you listen to the mitzvot אשר אנכי מצוה אתכם היום —the mitzvot that I command you today , meaning they are fresh and exciting to you. And what does the curse come from? If you don't listen to the mitzvot that I commanded you today , and you stray to follow other gods. The Chatam Sofer asks a powerful question: why? If I do everything right, but the words of Torah just aren't fresh in my eyes, I get cursed? And why does the pasuk immediately connect a lack of freshness to straying after strange gods? He answers based on human nature: We inherently crave things that are new and exciting. Torah is only exciting to you if it feels like the day you received it at Har Sinai; only then do you get excited by it and enjoy it. But if you don't enjoy the Chidushim (new insights) of Torah, or the Chidush in the Beriya (creation), or the Chidush of Yetziat Mitzrayim, then what's going to happen? You're going to look for other types of Chidushim —other types of new and exciting thrills. Everyone needs a thrill! If you don't get your thrill and excitement in the newness and freshness of Torah, you're going to look for it somewhere else. You're going to look for the next new religion, the new "ism," or whatever else it may be. Therefore, the ultimate key to our success is our dedicated, daily contemplation in all three of these areas: Torah, Creation, and Yetziat Mitzrayim.

Introduction to the Fundamentals of Emunah Welcome to our daily Bitachon class. As a continuation of our topic on Sha'ar HaBechinah (The Gate of Reflection), we are now going to discuss the fundamentals of Emunah —the ways in which we attain a clear recognition of God. To begin, there are three fundamental paths through which we recognize God. The first—in no specific order—is through creation, which we explored during our six months studying Sha'ar HaBechinah . The Chovot HaLevavot teaches us that the most direct and simplest way to understand God's Yichud (His oneness and exclusivity) is by delving into creation. This is why Sha'ar HaBechinah is placed as the second gate of the book. The first gate, Sha'ar HaYichud , is highly philosophical and is not commonly learned today; the Chovot HaLevavot itself suggests that we focus our attention on Bechinah instead. The second path through which we find God is through His Torah. God revealed His will and His desires for the world through the Torah. Recognizing His will allows us to fulfill the dictate of Vehallachta Bedrachav —to walk in His ways, which are the ways of the Torah. The third path is through His involvement in the world. We can look at this dimension through various lenses: Hashgacha Pratit (Divine providence), Sechar VeOnesh (reward and punishment), or open miracles. Whether hidden or revealed, seeing God's hand guiding the world is a powerful way to recognize Him. Our goal going forward is to build a structured understanding of how we observe God within these dimensions. The Two Tracks of Recognition In Darkei HaAvodah , Rav Meir Tzvi Bergman explains that there are actually two fundamental tracks for attaining recognition of God and coming to serve Him. The first track is Yetziat Mitzrayim (the Exodus from Egypt), which represents the very first statement God made to us as a nation: אנוכי השם אלוקיך אשר הוצאתיך מארץ מצרים "I am Hashem your God who took you out of the land of Egypt." The second track consists of Torah and Beriah (creation). For simplicity's sake, we can categorize these as Track 1 ( Yetziat Mitzrayim , which is God's direct revelation to us), Track 2-A (delving into the Torah), and Track 2-B (delving into creation). Rav Bergman points to the Rambam in Sefer HaMitzvot (Positive Commandment #3). When the Rambam defines what it means to fulfill the commandment to love God, he explains that we must contemplate and understand His commandments, His words, and His actions. How does this intellectual understanding lead to love? Once you internalize the concept of Hashem Echad and truly recognize God ( Nassigehu ), you naturally experience a profound, ultimate pleasure from that realization ( נהנה בהשגתו בתכלית הנאה ). Love is always dependent on connection; you enjoy a person's presence and yearn to be close to them. Similarly, when we perceive the greatness of God in creation or in the Torah, it sparks a deep connection and a yearning to be close to Him. The Structure of Our Daily Prayers To anchor this with a practical, daily takeaway, we can look at our prayers. The central moment where we focus on Hashem Echad is, of course, the Kriat Shema . The Kriat Shema consists of three paragraphs ( parshiot ). The first two ( V'ahavta and Ve-hayah im shamoa ) focus heavily on loving Hashem, which, as we established, comes through studying His Torah and creation. The third paragraph ( Vayomer ) concludes with the remembrance of the Exodus: אנוכי השם אלוקיכם אשר הוצאתי אתכם מארץ מצרים "I am Hashem your God who took you out of the land of Egypt." Thus, our daily Kriat Shema explicitly encapsulates all three of these foundational points. Furthermore, if we pay close attention to the blessings surrounding the Shema ( Birkot Kriat Shema ), we see this exact structure beautifully highlighted: Before Shema (Creation): The first blessing is Yotzer Or V'choshekh , which praises God for the natural world and concludes with Yotzer HaMe'orot (Creator of the luminaries). This corresponds to looking into creation. Before Shema (Torah): The second blessing is Ahavat Olam , which details God's love for us. The entire blessing revolves around the fact that He chose us and taught us the Torah ( וקרבתנו מלכנו לשמך הגדול ). In it, we ask Hashem for the ability to understand His Torah. After Shema ( Yetziat Mitzrayim ): After declaring Hashem Elokeichem Emet , we transition into V'yatziv Venachon , where we recount the Exodus, sing Mi Chamocha , and recall Az Yashir right before transitioning into the Amidah . Conclusion As Rav Wolbe writes, the single best way to strengthen our philosophical ideals is to focus on them during prayer, because the text of our liturgy contains the secrets to everything. Every single day, from Barechu until the Amidah , our prayers guide us through a deliberate spiritual sequence: we contemplate God in creation, we contemplate God in the Torah, and then—having reached a clear recognition through those two avenues—we declare Hashem Echad . From there, we move through the Shema , invoke the reality of Yetziat Mitzrayim , and emerge with a clear, fortified Emunah . Only then are we truly ready to stand before Him and pray. As we transition away from Sha'ar HaBechinah , this is the fundamental takeaway we must carry with us: strengthening our Emunah is a dynamic process that relies on all three of these powerful avenues.

Welcome to Daily Bitachon. We are now winding down Sha'ar HaBechina [The Gate of Reflection], looking at how we realize Hashem created the world, commit to serving Him, and ultimately learn to rely on Him. But never forget that the little bit we see with our physical eyes is just a fraction of reality; there is a much larger picture out there. The Zohar tells us about the existence of entirely different spiritual worlds. We have God's Kissei HaKavod —the Throne of Glory, so to speak—where we perceive His absolute control over the cosmos. Then we have the world of the angels, Olam HaMalachim , where the various holy hosts reside. Among them are angels who do nothing but constantly declare, " Kadosh, Kadosh, Kadosh ." The Zohar explains that from sunrise to sunset, they are continuously saying " Kadosh ," and from the moment the sun sets until it rises again, they say " Baruch kevod... " There are massive angelic forces up there constantly praising Hashem's Name! Yet, as great and powerful as these angels are, the Gemara in Tractate Chullin (91b) drops that unbelievable line: אין מלאכי השרת אוֹמְרִים שִׁירָה לְמַעְלָה עַד שֶׁיֹּאמְרוּ יִשְׂרָאֵל לְמַטָּה "The ministering angels do not sing praise above until Israel sings below on earth." The angels cannot say Kedushah above until we, the Jewish people, initiate it down here. Think back to our mashal [parable] of the king: with all of his vast empire, the king right now is focused entirely on this one sweet bird. We are Hashem's children, and our voices are sweet to Him. As the verse says, " Hashmi'eni et kolech "—"Let Me hear your voice." If God is literally waiting to hear our voices before listening to the angels, and He has the boundless ability to feed all of those massive heavenly hosts, shouldn't we realize that we can completely rely on Him? The beauty of it is that this exact lesson is built right into our daily prayers. Everything is inside our tefillah . Rav Shlomo Wolbe once said that all the core fundamentals of Judaism are hidden right in our Siddur; we just have to open our eyes and find them. Take a look at how it flows. We start off the blessings before the morning Shema with the words: " Yotzer or u'vorei choshech "—"Who fashions light and creates darkness." We begin by talking about the physical universe and the orbital luminaries. But then, right in the middle of discussing the sun and the moon, we suddenly switch gears. We begin describing God as the Borei Kedoshim —the Fashioner of holy ministering servants. We launch into a breathtaking description of what these angels do: they stand at the summit of the universe and proclaim with awe, together loudly, the words of the living God and King of the universe. We describe them as beloved, flawless, mighty, and holy. They perform the will of their Maker with dread and reverence. They open their mouths in holiness, purity, and song, and they bless, praise, glorify, sanctify, revere, and declare the kingship of Hashem, the great, mighty, and awesome King. The prayer goes on to describe how they accept upon themselves the yoke of heavenly sovereignty from one another, granting permission to each other to sanctify the One who formed them. With tranquility, with clear articulation, and with sweetness, they all proclaim His holiness as one, saying with awe: " Kadosh, Kadosh, Kadosh... " Then the Ofanim and the Chayot HaKodesh respond with a thunderous noise: " Baruch kevod Hashem mi'mekomo "—"Blessed is the glory of Hashem from His place." Then, right after this intense depiction of the angelic choir, the Siddur switches gears back to the physical universe, concluding the blessing with: " Baruch Ata Hashem, yotzer ha'me'orot "—"Blessed are You Hashem, Creator of the luminaries." Did you ever notice that question? What in the world are angels doing right in the middle of a discussion about the sun, the moon, and the stars? It's a classic question. I was once told an answer in the name of Rabbi Eliyahu Lopian (which he passed on to Rav Wolbe): Hashem is telling us, "Let's learn from the angels." Look at how the angels proclaim God's kingship, and let's emulate them. In fact, there is a custom brought down by the Ben Ish Chai in the name of the great Ashkenazi Kabbalist, Rabbi Nathan Shapira of Krakow. He notes that before we step back and take our three steps forward for the Amidah , we give a slight nod of greeting to those around us. Why? To show signs of peace and friendship to each other, just like the angels do before they praise God. We want to act angelic as we approach prayer. We even hold our feet tightly together during the Amidah to emulate them. Before you emulate the angels, you have to see what they are about. They accept God's kingdom with love and harmony among themselves. That means we have to get along and be unified before we declare Shema Yisrael Hashem Elokeinu Hashem Echad . But there is a second answer to our question, based on the teachings of the Chafetz Chaim. When you talk about the creation of the world—about the sun and the moon—you might think that's the entire story. You look out with your physical eyes and think, "Okay, this is the extent of God's power." And then, if you look at this physical world and see havoc, chaos, and a world running completely wild, you panic and ask, "How can I rely on Him to fix this?" So the Siddur tells us to take a step back. Hold on. You see the sun and the moon? That is not the whole story. The reality is vastly greater. There are layers of angels up there praising God, who see the inner gears of the universe. And for all their immense greatness, they can't utter a single sound until we respond down here. Are you actually worried that the King can't take care of you? Look at how holy and significant we are. All of creation needs sustenance, and God sustains the angels too. The only difference is that we eat physical food and they eat spiritual food. But make no mistake: angels need nourishment. They don't just live on thin air. Nothing exists independently on its own strength except for God. The Tomer Devorah discusses this at length. Every time we do a mitzvah , we create a holy angel. If a person commits an aveira [sin], chas v'shalom , they create a destructive angel. Those angels require spiritual energy to survive. What do they "eat"? They live on the energy of our actions. And what did we eat when we were elevated? We ate the food of angels! How do we know this? King David writes in Tehillim (78:25): " Lechem abirim achal ish "—"Man ate the bread of the mighty ones." Tractate Yoma (75b) explicitly explains that this means the Jewish people literally ate the food of the ministering angels—the Manna—while traveling through the desert. In the wilderness, Hashem treated us exactly like He treats the angels. We didn't need coarse, physical food; we survived on pure spiritual light. Rabbi Eliyahu de Vidas writes in his classic work, Reshit Chochma ( Sha'ar HaKedushah , Chapter 15), that even today, there are elite talmidei chachamim [Torah scholars] who can live primarily on spiritual energy. He explains that this is why certain sages could go two or three days without eating a single thing—because the mazon haTorah (the spiritual nourishment of the Torah itself) kept them physically full. That is how Rabbi Shimon bar Yochai and his son survived in the cave for thirteen years. This brings us right back to the incredible historical account recorded by Rabbi Yisrael of Shklov in his introduction to Pe'at HaShulchan . He describes his master, the Vilna Gaon, and how radically little he ate. The Gaon ate only two tiny meals a day, taking a piece of dry bread no larger than a kezayit [the size of an olive], dipping it in water, and consuming it. That was it! And yet, Rabbi Yisrael records that the Gaon remained physically strong, resilient, and robust. Where did that physical strength come from? It came from the literal application of the verse: "Man does not live by bread alone, but by all that comes from the mouth of Hashem." The Torah itself became his physical fuel. Great tzaddikim tapped directly into that spiritual nourishment, which proves that God can sustain a person in the most wondrous, supernatural ways whenever He wills it. When you think about these concepts—about the sheer scale of God's power and His intimate love for us—how can you not place your ultimate trust in Him? With this profound realization, we officially conclude Sha'ar HaBechina and read the final, beautiful words of the Chovos HaLevavos : והאלהים ישימנו מאנשי עבודתו "May God place us among those who serve Him," המכירים עניני טובתו ברחמיו ובחסדיו אמן "who recognize the matters of His goodness, through His mercy and His kindness. Amen." נשלם השער השני — The second gate is now complete. אל אדני אקרא ויענני — "To Hashem I shall call out, and He will answer me." We see from here that when a person truly identifies God within creation, they are fully prepared to call out and be answered. That recognition is the ultimate runway for our daily Amidah . Now that we have journeyed through Sha'ar HaBechina , stop for a moment, absorb the greatness, and make that prayer. Mabruk and a massive Mazal Tov to all of us on completing this incredible journey of over 100 classes!

No prayers on Shabbat Welcome to our daily Bitachon special Erev Shabbat discussion on Shabbat . Today's question is why on Shabbat we have a shorter Amidah than during the weekdays. During the weekdays we have a full nineteen Brachot and on Shabbat we have seven Brachot made up of the first three that we always say the last three that we always say and there's only one Bracha in the middle Mekadesh Hashabbat . So there's basically two answers. One is that you can't make your own request on Shabbat hence we have a shorter Amidah . The second reason given is that praying in Amidah takes a lot of effort. It takes a lot of energy. Chassidim HaRishonim would pray an hour before prayer an hour after prayer and it takes a lot of Kochot and Shabbat we want to make life a little easier for you and therefore we have a shorter Amidah . That's one of the reasons given. But let's go back to the first reason. You can't make requests for your own needs on Shabbat and the question is why not? Why shouldn't you make requests for yourself on Shabbat ? One reason is because by making your own requests you realize what you don't need and what you don't have and that's going to make you sad so therefore we don't pray. So one of the answers is that on Shabbat Melachtcha is like it's finished. What is there to request? That you don't have any problems. Everything's done as it says ke'ilu melachtcha asuya like Hashem worked six days and rested on the seventh we too work six days and rest on the seventh. Now how can you possibly do that? Melachtcha asuya that's it finished done there's nothing to think about? How can we reach that level there's nothing to think about? And the answer is that on Shabbat we're supposed to reach the understanding that Hashem is controlling and running the world totally. When a person is in a car and someone else is driving them they don't say you know you have to make a right you have to make a left well maybe he doesn't know where he's going he has Waze he knows where he's going you sit in the back and you're going on an hour ride what do you do you put your chair back and you rest you fall asleep there's nothing to take care of. So although you might have a million things on your mind but you know someone else is taking care of you and therefore you just relax and that's what goes on in Shabbat when you have to do this and that and all the other things that's true but on Shabbat you're supposed to imagine that someone else is taking care. You need a dress you need a suit what if I told you you have your own personal shopper? They fly to Paris for you they get you a dress they measure it they tailor it so you're making a wedding in a week you don't have a dress don't worry about it you have someone that's going to buy it for you and they'll fit you and everything will work that is the feeling of Shabbat everything is done so I don't have to ask for anything I don't have to pray for anything I have everything. Now the one question is so hold on but there is one request where we go through קדשנו במצותיך תן חלקנו בתורתך טהר לבנו לעבדך we're asking Hashem for all kind of requests. Purify my heart make me holy through mitzvot I thought everything's done why do I have to ask for anything? And the answer is everything is done in the physical world everything's done there's nothing else to do Hashem will take care of everything. But when it comes to ruchniyut when it comes to spirituality there we say הכל בידי שמים חוץ מיראת שמים everything in the hands of God but the fear of God that God doesn't take care of that that's our job. Of course you can pray for Hashem to help you that's okay but that job is not finished that job is just beginning on Shabbat when it's a day that's a more spiritual day. Now there is a further concept of why we I'm sorry that in these requests we're really asking for in a way gashmiyut as well because if we're having a headache on Shabbat how can I pray how can I learn? So when we ask for our requests on Shabbat we really are asking in a way for our own needs. We say רצה והחליצנו שלא תהא צרה ויגון ביום מנוחתנו we shouldn't have any problems any heartache on the day of our resting. Hold on I thought you're not allowed to ask anything? I'm not asking for anything I'm asking that I should have peace of mind. If I have a headache if I have worry I can't have peace of mind. So on Shabbat our requests are only regarding spirituality. We want to be able to spend time connecting with Hashem all of our work is done. We just like I asked to use the Mashal person should imagine he sold his business on Friday. Friday for a hundred million dollars. Nothing to think about, I sold it already. And then Sunday morning, I buy it back. That's the feeling of Shabbat , and therefore there is nothing to pray for. Everything's fine, we don't have to pray for. And the only thing I do pray for is to get.

Welcome to the Daily Bitachon: Erev Shabbat Edition The Shulchan Aruch tells us in Siman Reish-Samech (260) that one should cut their nails on Friday afternoon. Simply speaking, cutting one's nails on Friday afternoon is Kevod Shabbat —it is showing respect for Shabbat. The Be'er Heitev , one of the commentaries on the side of the Shulchan Aruch , invokes the Gemara ( Niddah 17a) which tells us that one should not leave fingernails on the floor when they are cut. One should either burn them or bury them, but definitely not leave them out. What is the reason behind this? Why are fingernails dangerous? He tells us that before the sin of Adam HaRishon (the first man), man was cloaked in a clothing similar to a fingernail. That means his body and soul shone through this thin, translucent fingernail material. After man sinned, he was coated with the physical flesh that we have today. The Ben Ish Chai ( Parashat Bereshit ) says that originally it was Kotnot Or ( כותנות אור ) with an Alef —clothing of light—and it switched to Kotnot Or ( כותנות עור ) with an Ayin —clothing of skin and flesh. When Shabbat comes, we will see that Shabbat is all about going back to the state of man before the sin; the job of Shabbat is to lift us up above the sin. So, on Friday afternoon, we cut our nails to beautify them. We are going into Shabbat when our clothing is meant to be the cloth of nails—that is what it was supposed to be. The Transcendence of Shabbat and the Reality of Motzei Shabbat Then, on Motzei Shabbat , we look at our candle and we look at our fingernails. Why do we have a candle on Motzei Shabbat ? It is because God created fire on Motzei Shabbat . Why did God create fire on Motzei Shabbat ? What about Friday night? The answer is that when Adam sinned, there was a change in the light that God had created. Originally, God created a light which we call Or HaGanuz —the hidden light. It was a light through which you could see from one end of the world to the other. Because Adam sinned, God said that light was too dangerous to use because people could misuse it, so He hid that light away for the future. Today, we no longer have that light. When did that light disappear? On Motzei Shabbat . Out of respect for Shabbat, that original light stayed from Friday afternoon at twelve o'clock (when Adam was created) until Motzei Shabbat . So, it was lit for thirty-six hours. Motzei Shabbat is all about the consequences of the sin of Adam taking hold. We have that candle to remind us that we would not have needed artificial fire if not for the sin of Adam. We look at our fingernails to remind us that we should have been totally coated in that translucent material. Similarly, a woman is traditionally not supposed to drink from the Havdalah cup. Why not? Because there is an opinion that the Etz HaDa'at (the Tree of Knowledge) was a grapevine. Therefore, when Havdalah arrives, we do not want to remind anyone that Chavah (Eve) took from the grape when she was not supposed to, which could arouse a prosecution—a Kitrug . The Be'er Heitev explains that the Gemara says if a pregnant lady steps on discarded fingernails, it is dangerous for her pregnancy. Why? The answer he gives is that discarded nails remind us of the sin of Adam and Chavah. Originally, there was no such thing as a fingernail that you cut and discarded; your whole body was coated in it. These clippings remind us of the original sin, and the punishment of Chavah was difficulty in childbirth. We do not want an arousal of that sin, and therefore, a pregnant lady touching discarded fingernails becomes dangerous. The Power of Friday Afternoon Preparations Coming back to our main story, which is the positivity of Shabbat: Shabbat is all about bringing us back to Adam before the sin. The Sefer Chemdat Yamim tells us that the Erev Shabbat Friday afternoon preparation has the ability to atone for the sin that happened on that day. We also see this in a pasuk in Shemot 16:5: וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר־יָבִיאוּ וְהָיָה מִשְׁנֶה עַל אֲשֶׁר־יִלְקְטוּ יוֹם יוֹם "And it shall come to pass on the sixth day that they shall prepare what they bring in, and it shall be twice as much as they gather daily." This refers to the Manna. They prepared on Friday, and they received a double portion. He tells us that the word Mishneh ( מִשְׁנֶה )—which means double, like shani —has the exact same letters as Neshamah ( נְשָׁמָה ). This hints to us that the preparation of Erev Shabbat causes us to be cleansed from the sin of Adam HaRishon , which brings down upon us the Neshamah Yeteirah (the extra soul) that we lost. The Neshamah Yeteirah symbolizes the level of man before his sin. Similarly, we say in the Shabbat prayers: Yismach Moshe be-matnat chelko ( יִשְׂמַח מֹשֶׁה בְּמַתְּנַת חֶלְקוֹ )—Moshe is happy with his portion. What does that mean? This might be a little complicated, and you might have to listen to this class twice! The commentators say that when we stood at Har Sinai, the negativity of the original sin disappeared. Adam HaRishon's sin was corrected, everything went back to the way it was meant to be, and we received two crowns on our heads. Those two crowns represent the same spiritual power as our extra Neshamah —the correction of Adam's sin. However, when we sinned with the Golden Calf, we lost those crowns. Who received them instead? Moshe Rabbeinu. And that is why his face shone. Every Shabbat, Moshe is kind enough— Yismach Moshe is very happy with his given portion—to give us back those crowns. Because on Shabbat, in a spiritual way, we return to the state of Adam before the sin, so we get our crowns back. Right after the end of Parashat Ki Tissa (which talks about Moshe Rabbeinu's face shining), the next Parashat , Vayakhel , starts immediately with Shabbat. The Ba'al HaTurim notes this connection because the Gemara says that a person's face looks different on Shabbat than it does during the week. We have a shining face on Shabbat because we are returning to that original Kotnot Or —the clothing of light. The Hidden Light and "Extra Credit" For some real extra credit: that light, as we said, is the light of the Or HaGanuz (the hidden light). That hidden light is symbolized by the Torah she-Ba'al Peh (the Oral Torah) that we toil over. Where did God hide the light? He hid the light in Torah she-Ba'al Peh —in the Mishnayot and the Gemara . That is why the word Neshamah ( נְשָׁמָה ) shares the exact same letters as Mishnah ( מִשְׁנָה ). The Mishnayot bring back that Neshamah Yeteirah ; they bring back that lost light. Again, that's extra credit—we're going a little into information overload here! The Bottom Line What is the practical takeaway from all of this? Through man's sin, he lost what he lost. But on Erev Shabbat, through our physical and spiritual preparations for Shabbat, we receive it all back once again. Then on Motzei Shabbat , we are reminded of what we lose until next week. Our nails—both cutting them on Friday and looking at them on Saturday night—are strongly connected to this profound message. But the main message is that Shabbat, which is what we are constantly working toward, lifts us up far above the sin of Adam HaRishon . The Chemdat Yamim further says that when man was originally placed in Gan Eden , he was given a positive commandment: l'ovdah ( לְעָבְדָהּ )—to serve it, and a negative commandment: u'lshomrah ( וּלְשָׁמְרָהּ )—to guard it. That is exactly why on Shabbat we have the positive commandment of Zachor (Remember) and the negative commandment of Shamor (Guard). He further notes that the beautiful clothing we wear on Shabbat is to remind us of those original spiritual garments. We see from so many different areas that Shabbat is designed to fix the sin of Adam HaRishon . I apologize if there was a bit too much Kabbalah and a lot of information at once, but I came across this recently and I just needed to share it with someone!

Welcome to Daily Bitachon. We are now in Sha'ar HaBechina [The Gate of Reflection], in our final chapter. We are continuing with the lesson the Chafetz Chaim taught us, which builds on what the Chovos HaLevavos told us: our understanding of God in this world is extremely limited. Because of this limited understanding, it can look like the world is haphazard, out of control, or like chas v'shalom [God forbid] God is unable to fix what needs fixing—all because we focus on a minor rebellion in this small corner of creation. The truth is, every single day in our tefillah [prayer], we give over this exact message: Hashem is constantly sustaining a massive universe. The angels recognize this completely, but down here, we don't. We are limited to what God has revealed to us in this physical world, which is primarily His middot [attributes]. We understand the three intellectual faculties of the mind: chochma (wisdom), bina (understanding), and da'at (knowledge). God revealed those three areas of intellect, and He also revealed seven emotional middot : gedula (greatness/lovingkindness), gevura (strength/restraint), tiferet (glory/harmony), netzach (eternity/victory), hod (splendor), yesod (foundation/all-encompassing), and malchut (kingship/kingdom). God revealed these traits to us, and they correspond to the seven great tzaddikim [righteous pillars] who each perfected one of them. As we've mentioned before, Avraham symbolizes chesed (kindness); Yitzchak is gevura (strength); Yaakov Avinu is tiferet (glory/harmony between kindness and strength); Moshe symbolizes netzach (eternity); Aharon symbolizes hod (splendor/shining); Yosef HaTzaddik is yesod (the foundation, which also connects to the phrase " ki chol " from the verse, as they share the same numerical value); and malchut is David HaMelech. These are the divine traits we can actually grasp down here. We read about them and say them every single day. Look inside Vayivarech David : "And David blessed Hashem in the presence of the entire congregation. David said, 'Blessed are You, Hashem, the God of Israel, our forefather, from this world to the world to come.'" Parenthetically, notice how he explicitly mentions "from this world to the world to come"—the two worlds created by the two letters of His Name, just like we discussed in the last class. The verse continues: "Yours, Hashem, is the greatness (1), the strength (2), the splendor (3), the triumph (4), the glory (5), even everything in the heaven and the earth (6). Yours, Hashem, is the kingdom (7), and the sovereignty over every leader." So now it is clear: in this world, God revealed these seven middot to us. The verse continues: " Wealth and honor come from You, and You rule everything. " Right at this point in the davening, there is a beautiful custom to give three coins to charity. Why? Because at the exact moment we achieve total clarity in God's absolute control over the world's wealth, we give tzedakah to show we realize, "This isn't coming out of my pocket. It's Yours, God. You own it all." The prayer continues: " In Your hand is power and strength, and it is in Your hand to make anyone great or strong. And now, our God, we thank You and praise Your splendorous name. " They blessed His glorious Name, which is exalted above all blessings and praise. Then we take the next step: " It is You alone, Hashem, You have made the heaven and the most exalted heaven, and all their legions, the earth and everything upon it, the seas and everything in them, and You give them all life. " What does it mean, " You give them all life " ( v'Ata mechayeh et kulam )? The Chafetz Chaim points out, quoting the Zohar , that the text doesn't say God gave life in the past ( hecheyata ), but rather mechayeh —He is continuously giving life at this very microsecond. We've discussed this concept before from Rav Moshe Cordovero's Tomer Devorah . In the first divine trait of " Mi El Kamocha " [Who is a God like You], he writes that the world doesn't just keep existing today because it existed yesterday. It exists at this exact moment only because God is actively pumping vital energy into creation. The mashal for this is a large, inflatable bounce house that kids play in. It stays upright and full only because an air pump is running continuously. If you pull the plug, all the air is released instantly and it collapses. This world requires constant, active energizing. We don't see that with our physical eyes, and we don't naturally realize it. But the angels above? They see it clearly. The angels see exactly what is going on. They see that Hashem is constantly energizing everything, and that nothing moves without Him. The Tomer Devorah says that even when you bend your finger, that motion is being directly channeled by God's energy. Because they see this reality, the verse says: " U'tzva ha'shamayim Lecha mishtachavim "—"And the heavenly legions bow to You." They understand what we fail to grasp. They know that among the thousands upon thousands of angelic hosts, no angel has ever had a day without "dinner." Do you know how massive these angels are? The Gemara in Chullin (91b) tells us that the angel Gavriel measures an unimaginable size: two thousand parsa . If we translate that, we are talking about an entity that is thousands of miles high. Other angels are even larger, spanning what we would call light-years across the cosmos. Yet, God has absolutely no problem sustaining and fueling these gigantic spiritual entities. The Chafetz Chaim looks at this and asks: How can we—whom he compares to a tiny, insignificant onion peel—worry about where our parnasa [livelihood] is going to come from? Imagine the foolishness of that anxiety! We continue along the same daily prayer track: " It is You, Hashem, the God who selected Avram, brought him out of Ur Kasdim, and made his name Avraham. " The text walks us right through the foundational history of the Jewish people—the bitter times in Egypt, the miraculous Exodus, and the splitting of the Sea ( Kriat Yam Suf ). Then we break into Shirat HaYam [the Song of the Sea], the ecstatic song of praise beginning with " Az Yashir ." As Rashi notes in Tractate Berachos , all of this historical and cosmic imagery is designed to build our awe and get us ready to stand before the King in the Shemoneh Esrei [the standing prayer]. We need this exact reminder every single morning. Imagine if we prayed with this level of kavana [intention] each day. Imagine how it would transform our lives. They gave us this incredible introduction for a reason. Tomorrow, we will continue with a similar lesson on this exact concept—focusing on how great God is, how vast the universe is, and how small we truly are.

Welcome to our Daily Bitachon series. We are at the end of Sha'ar HaBechina [The Gate of Reflection], where the author tells us a beautiful mashal [parable] to show the greatness of Hashem. He compares us to a child who was raised in a jail cell and has no concept of the king who runs an entire empire; the child thinks the whole world is just that jail cell. And that is us in this world. We only have a small glimpse of what the real picture is and what God can truly do, living here on this small little planet. The Chovos HaLevavos tells us to develop this mashal . And we will do just that, based on the Chafetz Chaim in his sefer Shemiras HaLashon (Volume 1, in the section called Sha'ar HaTvuna , Chapter 10). He gives the following mashal to explain how we can rely on Hashem even when we are living in an era where we don't clearly see Hashem's control—where it looks like the world is running wild. It's fascinating how he uses this mashal to build our Bitachon [trust], because ultimately, as we've said, our understanding of the world is what leads us to serve Him, which ultimately brings us to Bitachon . And here we go: There was a king who had total global control. He was a superpower, and he ruled his kingdom beautifully. He had more than enough food and sustenance to provide for his entire kingdom, for all of his generals, and for everyone under his rule in a highly respectable way. Yet, as can happen on a small, isolated island with a tiny group of people, a few servants decided to stage a minor rebellion out of pure arrogance. The king heard about it. Okay, his men would handle it, no problem. Right after the news reached the king, he went for a walk in his vineyard, not feeling threatened by this rebellion at all. While walking, he heard a beautiful bird chirping. It looked nice, it sounded beautiful, and he told one of his servants, "I'd like to have that bird in my palace so we can listen to its beautiful singing." And so they did; they put the bird in a cage and brought it to the king's palace, where it sang in a beautiful, sweet tone. One foolish man saw the bird and said, "You poor bird, I feel so bad for you. You know, you're going into the king's palace because you have a beautiful voice, but you're really going to suffer there because you won't have any food." The bird asked, "Why not?" The man replied, "Because I heard that there are people rebelling against the king!" Another, smarter servant overheard this and said, "What a fool! Our king rules the entire world. He has endless treasure houses. Taking care of this bird is a joke to him. And he loves the chirping of this bird! Do you really think he can't manage to find a few morsels of grain every day to sustain this bird just because there are a few rebels in some far-off little town?" That is the mashal . For the nimshal [the lesson], the Chafetz Chaim says that this analogy doesn't even compare one-in-a-million to what is really going on. God created this physical world, but He also created the upper worlds. The spiritual realm consists of many worlds. There are four basic spiritual worlds: our world is called Olam HaAsiya [the World of Action], and above it are the worlds of Yetzira , Beriah , and Atzilut . We aren't kabbalists to go into exactly what all these levels mean. But the point he is making is that when we see a "rebellion" happening down here in this tiny physical world, we are viewing everything through limited, physical eyes. We don't see what is truly going on; we have no idea of the full scope of the universe. And we are like that little bird—that tiny, teeny bird—worrying, "How is the king going to take care of me?" Who is the bird? The bird is us, the Jewish people, whose voices God loves to hear. As the verse says, " Yonati bechagvei hasela "—"My dove in the clefts of the rock." He wants to take care of us! Yet, we worry because we see rebellions going on, because there is Hamas, because there is Iraq, Iran, Lebanon, and Hezbollah. We worry because we see a few rebels. Do you know what our King can do? The Chafetz Chaim says we should be more shocked at our own anxious attitude than at the attitude of that foolish servant telling the bird that the king can't feed him. That is huge. He says that all we need to do, every single day, is think about this. When we think about this, it will strengthen our Bitachon . And again, this is exactly what Sha'ar HaBechina is all about—seeing God's power and understanding how He is completely unlimited, and using that clarity to reach Bitachon . I will not stop stressing this point: You cannot jump to Sha'ar HaBitachon without going through Sha'ar HaBechina . You must first appreciate who God is, and then you can rely on Him. And even then, you can't just jump straight to relying on Him; you have to first commit yourself to serving Him. Your first reaction to God's greatness isn't supposed to be, "Wow, look how strong God is, look what I can get from Him!" No. It should be, "Look how strong God is—what do I have to do to reciprocate?" And how do we reciprocate? How will we find the tools and abilities to do so? That is where Bitachon comes in: rely on Him, and He will take care of you. The absolute fundamental of Bitachon is that Hashem takes care of His servants . You need to be a servant first. This is the path of Sha'ar HaBechina . That is what the author is telling us. We have a clear track. When you get to the end of this gate, you have to realize what the next step is, but never forget the foundation. As we say, you constantly have to go over this foundation again and again, every single day. He notes that this is the deeper meaning of the verse in Yeshayahu (26:4): " Ki b'Y-H Hashem tzur olamim ." Chazal [the Sages] tell us that God created the worlds with two letters of His Name: a Yud , which created Olam HaBa [the World to Come], and a Heh , which created Olam HaZeh [this world]. What does this verse say? Once we know that Hashem created both worlds and that He is a tzur —a rock, meaning He is completely reliable, the rock in whom we find refuge ( tzur achasayu bo )—the verse commands us: " Bitchu v'Hashem adei ad "—"Trust in Hashem forever and ever." What does "always and forever" mean? The Chafetz Chaim explains that "always" means even in our times, when it looks like a massive rebellion is going on. Rely on Him always! Why? Because you know how powerful He is: " Ki b'Y-H Hashem tzur olamim "—because God is the Rock of worlds , plural. Let's repeat this verse one more time: Bitchu v'Hashem adei ad . Rely on Hashem forever and ever. Why? Because Hashem is the Rock of the worlds. He is the Rock, meaning He is reliable—the ultimate Rock of Gibraltar. He is reliable, and He is the Creator of all the worlds. Regardless of what it looks like is happening downstairs, it is only a drop in the bucket. And from this, to quote the Chafetz Chaim: " Nuchel lehavin et godel habitachon she-yesh l'adam livtoach b'Hakadosh Baruch Hu "—"Through this, we can understand the immense scale of trust that a person must place in the Holy One, blessed be He."

Welcome to our daily Bitachon series. We're winding down Sha'ar HaBechina [The Gate of Reflection]. And the author tells us a very important thing that we have to know. He says that when you read this sefer and you get inspired or aroused by anything you read, you must realize that what you're reading is only a drop in the bucket of what is really going on. Even if you take that drop in the bucket from the sefer , and you work and work and work until you reach the absolute maximum of your ability to understand—even if you become a Rabbi Avigdor Miller—all of that is still only a minute example of God's abilities and His knowledge. The only things we see in this world are what is necessary for man to use in his service to Hashem. But what God truly has and knows, we have no idea. God just showed a little bit to us—exactly what we need. It's like a mashal [parable]: Imagine you have a Gadol HaDor [great Torah leader], okay? Let's say Rav Chaim Kanievsky, who knows Kol HaTorah Kula —he knows the entire Torah inside and out. He happens to walk into a second-grade classroom to give a shiur [lecture] because the regular rebbe was out, and Rav Chaim felt bad seeing the kids sitting there alone. He walks in and says, "Let me tell you about Parashat Lech Lecha ." He talks about Abraham and Sarah, and he adds a few extra insights that the kids have never heard before. The kids say, "Wow, this rabbi is unbelievable!" But someone tells them: "What you got is just a tiny revelation of what you could fathom. He gave you a little bit more than your regular teacher, but you can't even grasp the depth of what he truly knows." And even that mashal still does not do justice to what we perceive in this world vis-à-vis what is really going on. The author gives a beautiful, beautiful mashal to bring this point home. He says we are comparable to a child who was born in a jail cell. In those days, jails were underground pits. For whatever reason, the child's father had a life sentence; he had to be in jail, there was no way out, and because the rules couldn't be broken, it wasn't even up to the king. So, the kid was going to be there for life. But the king felt bad, so he told the jail keepers, "Listen, take care of this boy. Give him everything he needs." The boy was just a baby when he was born there, and they took care of him top-of-the-line. As he gets older, he knows absolutely nothing about the world outside the pit. Every morning, he receives breakfast from a messenger sent by the king. Every single day the messenger comes, bringing him candles, food, drink, and clothing. The boy asks him, "Who are you?" The messenger replies, "I am a servant of the king. And everything in this pit, including the pit itself and everything inside of it, is from the king. Therefore, you should thank him and praise him." The kid says, "Wow, 100 percent, I agree." So what praise does the boy offer? He says, "I praise the owner of this pit, who took me as his servant and singled me out with all the goodness he did, because he is paying attention to me and cares about me." It sounds like a nice praise, right? But the messenger says, "Don't say that, that is almost sinful! This pit is not all the king owns. He has multiples upon multiples of this pit. You can't even imagine the size of his kingdom! You are not the only one he takes care of; his servants are endless. And what you receive is just a drop in the bucket compared to all the goodness he does for the whole world. Do you think he is only looking at you? He has hashgacha [divine providence] over everything." The lad says, "I really don't understand what you're talking about. But what I do understand is that the king is much greater than I thought he was." So the messenger tells him, "Say the following instead: I praise the great king, for there is no end to his kingdom and no end to his goodness and kindness. I am a nobody among his many soldiers, and he still looks after me. What I see of his power is only a fraction of what he can really do. " Now the boy understood what he hadn't understood until then. He appreciated the king even more, and he began to have a much higher level of respect and awe for him. He also developed a greater appreciation for the goodness that came to him, because he finally realized how great the king is and how small he himself is. Suddenly, everything he received became so much more meaningful. The author continues and says: "And now, my brother, pay close attention to the mashal I just gave you. Look at the globe and see how much there is, how far the world goes, and what lies beyond our galaxies." He tells us to pay close attention to this lesson, and we will continue with this mashal and expand on everything we can learn from it in our upcoming sessions.

Here is a lightly edited version of the transcript that polishes the grammar and improves readability while keeping the original context, structure, and conversational flow completely intact: Welcome to Daily Bitachon and our Sha'ar HaBechina . We are discussing the factors that interfere with or ruin our contemplation of what God does for us. The Chovot HaLevavot starts by telling us to look back at the beginning of the book, which discusses three initial interferences: namely, that we get used to everything, we always desire more, and we allow the things in our lives that don't go right to interfere. And now for reason number four—an additional reason that applies specifically to Bechina —and that is a person's arrogance when it comes to the benefits of God. A person often thinks, "I am deserving of this and more." In the author's words: יחשוב הכסיל הפתי כי הוא ראוי להן וליותר להן ( "The foolish fool thinks that he is worthy of them and of more than them" ). Because of this, he does not contemplate what God gave him, and he doesn't feel a need to praise and thank Hashem. As it says in the pasuk in Mishlei 16:5: תועבת ה' כל גבה לב ( "Every proud heart is an abomination to the Lord" ); it's an abomination to God when anyone is arrogant. This is a very eye-opening concept. Who doesn't have a little arrogance? The text is telling us that we feel this way because we think, "Do you know who I am? I deserve so much more." I still remember an advertisement for an expensive watch, and at the bottom, it said, "You deserve it." That is the feeling of many people today. "I deserve this; I worked hard." People use that term all the time: "You deserve it." Rav Wolbe writes about this topic in his Alei Shur (Volume 2, page 278), where he gives two reasons why we lack hakarat hatov (gratitude). Number one is hamuskal harishon , which we could translate as an axiom—something that is accepted as self-evident, a premise, or prior knowledge. There is no exact English term to translate this type of basic assumption. For example, it's like saying hamuskal harishon dictates that a person who was raised in the lap of luxury is spoiled. That's a muskal rishon , even though it might not always be that way. Rav Wolbe says that our hamuskal harishon is to understand שהכל מובן מאליו בעולם —that everything in the world is self-understood. It means we believe things are simply supposed to be there. Of course there's supposed to be a sun, a moon, and mountains. What's the question? It's just obvious. And everything is deserved. This happens because a person is born without intelligence; as they grow and become intelligent, everything seems self-understood and feels like it has to be that way. A person thinks he has to be healthy, and he has to be full and complete in his bodily functions. This is similar to what we said at the beginning of the Chovot HaLevavot's Sha'ar HaBechina —that a person gets used to everything—but Rav Wolbe is adding a little nuance here. It's not just that a person is used to it, but because he is used to it, he feels entitled . Because he is raised by parents when he is young, he thinks that is just the way it's supposed to be. You're supposed to have parents to take care of everything you need and desire. So he thinks, "Why should I thank my mother? That's what she's supposed to be doing." Furthermore, a person is born with a fundamental ego to see himself as the center of the world, believing everything was made for him. Therefore, whatever people do for him is deserved. Why should he thank anybody? He is the center of the world. Now, this is an interesting concept, because in a way, it is true. The whole world is there to serve you. That is a Gemara : Bishvili Nivra HaOlam ( "For my sake the world was created" ). But what does it mean that it was made for you? It was made to be a tool for you to serve Hashem, not because you are the center of the universe. Rav Wolbe says you need a lot of hard work to wean yourself off this original axiom and to teach yourself that nothing is self-understood. You are not entitled to anything, and everything you receive is considered a chessed ve'tovah (a kindness and a favor). That is the job of hakarat hatov . It doesn't make a difference if it's benefits you receive from God or benefits you receive from people; it is our job to constantly train ourselves that everything—literally everything—is a benefit and a kindness to us. Life itself is not self-understood. As it says in Eicha : מה יתאונן אדם חי ( "Why should a living man complain?" ). The Gemara in Kiddushin 80b expounds on this: מה יתאונן על מדותיו ( "How could you complain about God's ways?" ), וכי גבר על חטאו ( "Has he overcome his sins?" ), דייו חיים שנתתי לו ( "It is enough that I gave him life" ). Rashi explains: what are you complaining about regarding what's going on with you? Everything is a chessed . The very fact that you're alive is a chessed . Rabbi Miller brings a beautiful mashal (parable) about this. Imagine a man in a concentration camp standing in a long line, and he is on the wrong line. Someone comes over to him and says, "I can save you." For argument's sake, let's say it's Schindler. Schindler is there and says, "Listen, Yankel, I can save you, but there are a few conditions." Yankel says, "Go ahead, what are they?" "Well, first of all, you're never really going to own your own house. You're going to live in an apartment." "Okay, I'll take that." "You're going to have a wife that's difficult. It's going to be a difficult marriage; she's not going to be that easy." "I'll take that." "Some of your children are going to have challenges and will not be that easy to raise." "I'll take that." "Are you sure? You might never be able to go on a trip to Florida." "I'll take that." "You might also never be able to go away for the summer." "I'll take that." Why? Because he is giving him life. But now, here we are, used to having homes, nice spouses, good children, and vacations. Therefore, we are not happy unless we get all of those things. And when we do get those things, we think, "What do you mean? Of course I should live in a house. Shouldn't I get married? Shouldn't I have children? Of course." This is what is termed in our modern world as a sense of entitlement, which means a stable, pervasive belief that one inherently deserves special treatment, unique privileges, or an exempt status from standard rules, without any obligation to earn or reciprocate those benefits. Now, everyone has a bit of that. Of course, there is a spectrum, and it can come to a point where it becomes a clinical description. But overcoming this is our job. Rav Friedlander, in his book Sifrei Sifsei Chaim - Chinuch (page 70), says: "I remember when I was in the house of my rabbi and teacher, Rav Eliyahu Eliezer Dessler. It was a hot day, and his wife, the Rebbetzin, brought him a glass of cold water. Wow, did he say thank you! With a large smile on his face, he made a big, full statement, really thanking her for that glass of water as if she had done the biggest favor in the world for him. It was not taken as self-understood." Entitlement is the source of a lot of complaints in marriages. You hear, "My wife doesn't make dinner when I come home." Well, who said she has to? "What do you mean? That's what all wives do." Not necessarily so. There is a famous Gemara about an Amora whose wife used to make his life very difficult. When he asked for oatmeal, she brought him cold cereal; when he asked for cold cereal, she brought him oatmeal. His son was watching this and said, "Dad, why don't you just ask for oatmeal when you want cold cereal, and ask for cold cereal when you want oatmeal?" The father replied, "You shouldn't teach yourself how to lie." Yet, this same rabbi was later seen at a wedding wrapping up some cookies to bring home to his wife. Someone said to him, "Your wife? She's the most difficult woman in the world!" His answer was, "It's enough that she takes care of my children and saves me from sin." Those are the two fundamentals of marriage. Does that mean it's supposed to be an automatic entitlement to have a wife? Of course you should say thank you. There is a deal when you get married—there's a ketubah —and the basic responsibilities of marriage are just that. Everything else after that is gravy. We are going to see that this is exactly how the world was built. There is a chessed of Hakadosh Baruch Hu. Olam chessed yibaneh —the world is built on kindness. It wasn't that Hashem had to create a world. He wasn't forced to create a world, and He had nothing to gain from creating it. He is perfect; He doesn't need us, and He has everything already. So what was the point of creating a world? To do chessed . To do kindness. To give to us, and to give us existence. That is the shoresh —the root—of everything.

Welcome to our daily Bitachon. We are winding down our Sha'ar HaBechina , Chapter 6. The Chovot HaLevavot discusses the concept of being careful of things that ruin what you've reached. In Sha'ar Yichud HaMa'aseh , Perek Heh, in the gate of being focused on your deeds, he says a powerful line. Every area of goodness has a certain negative force that could ruin it. That means whether it's an apple that will have a worm, or a good quality that will have something that could ruin it—that's just the way the world is made. And whoever realizes and understands the forces of negativity that ruin things will be careful to stay away. But if you only know the goodness, you won't be able to be careful of the problems. And he quotes one of the pious people that told a student, "You must first learn about the evil to stay away, and then you could do good," which is actually a pasuk: Sur me'ra va'asei tov (Turn away from evil and do good). And he quotes an interesting pasuk: "Niru lachem nir," plow your fields, "ve'al tizre'u el kotzim" (and do not sow among thorns). It's a pasuk in Yirmeyahu, chapter 4, pasuk 3. And what does that mean exactly? And what's the relevance to our story about being careful and staying away from negative forces? The sefer Leket Sichot Musar from Rav Yitzchak Isaac Sher on page 397 tells us that when you want to plant a field and you want things to grow well, the first thing you need to do is plow your field and uproot all of the thorns and weeds that are there, take them out, and clean it up. And then you'll start planting, and you know what's going to come out is going to come out good. He says just like the land, so too it is with a human being and his perfection. First, you have to get the land ready. You have to purify your heart, clean things out, and then we could start planting and do good things, because otherwise we'll be growing thorns. Rav Yechezkel Levenstein quotes this in many of his writings and in his Musar classes. But he also has a book that was put together of letters that he wrote to people. And in Letter 102, he's writing to a rabbi that is now in a position of teaching. And he tells him this rule: everything in this world has good and bad mixed into it. He quotes our Chovot HaLevavot and he says there's a tremendous danger when a person takes on a position of leadership. Why? Because a person feels, "Hey, I'm leading a community. Look at the beautiful sermon I gave, look at the beautiful speech I gave." And now what happens when he gets up and gives a sermon and speech? He's basically pouring his emotions out to everybody else, giving rebuke to everyone else, but he's left behind. And sometimes he'll make the mistake of saying, "Wow, if I am giving everybody Musar, that's enough, I don't need to learn my own Musar." And therefore he says, no, don't make that mistake. First, it says about Moshe Rabbeinu: Zacha (he purified himself), then Zikka et ha'rabim (he made others pure). So there you go, a rabbi has a force that can ruin him. And in Letter 109, he explains the pasuk in Yirmeyahu 9:22 that says: "Al yithallel chacham be'chachmato, gibbor bi'gvurato, ashir be'ashro" (The wise, the powerful, and the wealthy should not pride themselves in their wisdom, their power, and their wealth). Why not? Because who knows if with that wisdom, that wonderful apple doesn't come with worms? Who knows if that wonderful strawberry doesn't have worms? And so on. You have those gifts and those qualities—don't be proud of them, because they themselves can bring to some ruination. It is like saying to a person, don't be proud of all the meat you have in your freezer, because when there's a blackout, it's going to create a stench. That's the way it is. Everything can be ruined if you don't take care of it. He quotes another pasuk: Be'rov chachma rov ka'as (With much wisdom comes much anger). And he says you could put your whole life into things and they can get... It says it's possible that a bird lays an egg, and then another animal comes and destroys it. Things are fragile. And therefore, as we're ending our Sha'ar HaBechina , we are learning this important concept. And it's not just the Chovot HaLevavot ; the Mesillat Yesharim bases his sefer on a braita: Torah brings to zehirut (watchfulness). Zehirut brings you to zerizut (alacrity). From there you come to having your actions clean ( nekiyut ). From there you reach the level of perishut (abstinence), separating yourself from this world. From there you come to purity ( taharah ), to piousness ( chasidut ), to humility ( anavah ), to fear of sin ( yirat chet ), to holiness ( kedusha ), and ultimately to ruach ha'kodesh (the Divine Spirit). A ladder of greatness. And he says, "I am going to tell you step by step everything that you need to do, how to get it, and how to stay away from what's going to ruin it." That's the opening introduction of the Mesillat Yesharim . And throughout the book, he points this out. He says in Chapter 1 that we came to this world to connect to God. How? By staying away from the interferences and the things that cause us to lose that connection. And every level that he goes through, he goes through what could ruin it—again and again, for every single level I mentioned, except when he finally gets to the level of kedusha . Once you've graduated from kedusha , then you're ready for ruach ha'kodesh . That's it. Every single step of the way there's something, but once you have ruach ha'kodesh , you're good to go.

Welcome to Daily Bitachon in our Shaar Habechina series. We are now about to start our final chapter of Shaar Habechina —the gate of contemplation of God's ways—chapter six. Chapter six opens up with the words: אך מפסידי הבחינה והדברים התלויים בה — What are the things that are going to ruin or make you lose this quality of contemplation? This is fascinating. The rabbis of old knew a fundamental rule: you can work incredibly hard to acquire something, but you can lose it just as easily. The source for this concept is actually a pasuk in the Torah that we say almost every day. We recite Kriyas Shma every single day, and in the second parasha , we end with the words: למען ירבו ימיכם וימי בניכם על האדמה אשר נשבע ה' לאבותיכם לתת להם כימי השמים על הארץ (דברים יא:כא) Now, the very next pasuk —which we don't read as part of Kriyas Shma , since the three parshiyos are compiled from different places in the Torah—says in Pasuk Chaf-Bet : כי אם שמור תשמרון את כל המצוה הזאת . You have to especially guard this mitzvah, or actually, these mitzvos that I command you. The Midrash is bothered by this. The beginning of the parasha already said vehaya shamor tishmerun —"you will listen." So if we already listened, what does the end mean by saying we must "guard"? Normally, we associate guarding with prohibitions, like Shemiras Shabbos (refraining from doing wrong). So why add this extra shamor tishmerun ? The Yalkut Shimoni explains that just as a person must be careful with their money so they don't lose it, so too a person must be careful with their Torah and their avodah (service of Hashem) so they don't lose it. You have to search for it, as the pasuk says: im tevakshena kakesef —search for religion and yiras shamayim like you would for money. Just like it is hard to acquire wealth, it is hard to acquire Torah. Now, you might think, "Well, if that's the case, silver doesn't destroy easily. You put it in a silver chest and it lasts. Isn't Torah the same way?" No. The pasuk says: לא יערכנה זהב וזכוכית —it cannot be compared to gold and expensive glass. Torah is compared to both gold and glass. Why glass? Because just as glass is easily broken, you can easily lose your divrei Torah and your hard work. It is as difficult to acquire as gold, but as easy to lose as glass. Glass breaks. I don't know if you have this problem, but stemware breaks. The silver cup I received from my wife when we got engaged over 40 years ago is still standing tall. None of the glassware we got when we married is still standing. We have spent six months—over a hundred classes, actually—on Shaar Habechina . This is class 102. You might say, "Okay, I'm good. I spent six months, a lesson a day, and I finished Shaar Habechina . I'm ready to move on." No, you cannot move on until you know what can cause you to lose it. This is a very important rule that many people don't know. How do I know they don't know it? Because the Chovos HaLevavos tells us so in Shaar Avodas Elokim (The Gate of Service of God). There, he lists nine levels of people on a scale of zero to ten. Level nine consists of people who have intentions lishma —meaning they are doing things for the absolute right reasons. Why, then, did they not reach total greatness? שלא נשמרו ממפסידי העבודות They were not careful to stay away from the things that ruin your avodat Hashem . Decay entered, and they didn't realize what was happening. They forgot to add the preservatives, and therefore the food rotted. He compares this to a pasuk in Kohelet (10:1): זבובי מות יבאיש יביע שמן רוקח יקר מחכמה מכבוד סכלות מעט "Dead flies make the perfumer's ointment smell and ferment; so too, a little folly or silliness outweighs wisdom and honor." Just as a beautiful jar of perfume can be ruined by a single fly, a little bit of silliness or carelessness can ruin your avodat Hashem . He quotes one of the pious men who told his students: "Even though you have purified yourselves from sins, I am still afraid of the greatest sin of all, the one that causes total ruination." And what is that? Gavhut and ga'avah —arrogance and haughtiness. As the pasuk in Mishlei (16:5) tells us: To'avat Hashem kol gva lev —"An abomination to God is everyone who is arrogant." If you do everything right, but arrogance enters, it can ruin it all. The Sefer Ne'ot Desha on Chumash (by the author of the Avnei Nezer ) discusses Pharaoh's dreams in Parashat Mikeitz , where the small, thin cows swallowed up the fat cows. Of course, the simple message is that the years of famine would swallow up the years of plenty. But he brings down that it also refers to the trait of arrogance. Arrogance can completely swallow up your spiritual plenty. You might have worked, learned, become a great teacher, a great orator, and authored books—wow, that is a lot of fat cows! But then the trait of arrogance comes in, and the very things that made you great can bring you down. You have to be careful of that. You need to know the great qualities, but you also need to know what can cause their ruination. And that is exactly what we are going to do, be'ezrat Hashem , this week. Thank you, and sorry for going over time.

The Wisdom of Abundance: Physical and Spiritual Necessity Welcome to our daily Bitachon Shaar Bechinah series. This is a very important lesson from the Chovot Halevavot , teaching us about the wisdom of God: whatever we need for our survival can be found in abundance, and whatever is a luxury is less available. Again, this is from the wisdom of God. If the world were haphazard, you wouldn't see this pattern. This design is one of the greatest signs of God's creation. The Hierarchy of Physical Needs Air: Air is breathable, and you cannot survive without it for even a moment. Therefore, God made it so that air is everywhere; there is no place where you cannot get it. Imagine if you had to buy air in bottles—you would constantly be running out. Water: Water is next on the list. While not as immediate as air, dehydration is still a serious issue. Therefore, water is everywhere. It covers the oceans, and while you sometimes have to pay for it—in the old days to a water carrier, or today for a bottle of Poland Spring—it is highly available. Food: You can last longer without food than you can without water. Consequently, food is available, but it is a little harder to get; you have to work harder for it. Clothing: You can survive without clothing for a quite long time. It is important, so our sources for clothing (like wool) are readily available, but it requires effort. Luxuries: When it comes to expensive jewelry, gold, silver, and luxury goods, these are commodities we don't actually need. The only reason luxury goods have any value is because humanity collectively agreed to it. Inherently, a diamond has no real value—it is not like a medicine. It's just that everyone said, "Hey, diamonds look nice." Because it has no inherent value, it is not abundant. In fact, if it were abundant, it would lose all its value because everyone would have it. God created luxury goods to be less available precisely because they are not necessary. Look at how God turns the wheels of creation! The author of the Chovot Halevavot expresses his sheer amazement at this larger picture of divine wisdom, exclaiming: ישתבח הבורא החכם החומל המרחם על עבדיו אשר עינו עליהם לטובה בכל מה שהם בו תקנתם אין אלוה מבלעדיו "Praised is the Creator, the wise, compassionate, and merciful One, Who watches over His servants for good, providing everything necessary for their well-being. There is none besides Him." He then quotes a pasuk (verse) from Yonah, where God corrects the prophet: "You, Yonah, cared about a transient plant that you didn't work for or develop, which was here today and gone tomorrow. Should I then not have compassion on Nineveh, the great city?" God is saying: I care about creation; I care about the world. As David HaMelech (King David) says: טוב ה׳ לכל ורחמיו על כל מעשיו ( "Hashem is good to all, and His mercy is upon all His works" ). The Spiritual Parallel: Emuna is Our Air The Alter (Elder) of Kelm takes this principle a step further. If this rule is true in the physical world—that whatever you need most is most available—surely it applies to the spiritual world as well. Whatever my neshama (soul) needs most must be the most accessible. For example, the mitzvah of sending away a mother bird ( Shiluch HaKen ) is obviously not as vital for daily spiritual survival, otherwise it would be more accessible. Of course, all mitzvot are necessary, but that one is not a daily requirement. Mitzvot that are more vital are easily available. If I need tzitzit , I can make them easily, just like clothing. But what is the absolute spiritual necessity? What is our spiritual air? Our air is emuna (faith). As the verse says, צדיק באמונתו יחיה ( "The righteous person lives by his faith" ). We live on this air. Therefore, Hashem gives us opportunities at every single step to strengthen our emuna —whether it is by looking at creation, recognizing God's hashgacha (divine providence), or engaging with His Torah. The opportunities for emuna are endless. The Element of Choice There is only one difference between physical air and the "air" of emuna . Because God cares about us so much, He did not want to leave physical breathing up to our conscious choice; if we had to actively decide to breathe, we might forget one day and die. When it comes to emuna , however, God made it highly accessible, but it requires our attention. If you don't think about it and pay attention to it, you won't see it. We can easily ignore miracles if we choose not to contemplate them. Recognizing the Signs Consider the examples we have spoken about recently: The Survival of the Jewish People: The Jewish people exist to this day simply because Hashem made a promise to Avraham Avinu, and that promise is being fulfilled right now. Eretz Yisrael: God promised that the Land of Israel belongs to us forever. What other being could make a promise like that and sustain it, if not the Creator? Job writes in the pasuk : מבשרי אחזה אלוה ( "From my flesh I see God" , Iyov 19:26). God made it so that you can see Him right from your own body, placing the opportunity for awareness right in front of you. Because remembering Yetzias Mitzrayim (the Exodus from Egypt) is so critical, God surrounds us with it every single day through Tefillin , Tzitzit , and the Mezuzah . This shows the wonder of our caring, preparing God. Ultimately, this principle goes both ways: How do you know something is important? By how much of it exists. The fact that Yetzias Mitzrayim and emuna are emphasized so heavily throughout the Torah—and that we recite Kriyas Shema twice a day—proves just how vital they truly are. Working on our Emuna and Bitachon is our greatest necessity, and that is exactly what we are here doing.

Welcome to our daily Bitachon. We are in Sha'ar HaBechinah , talking about the tremendous wisdom behind the running of the economy. Rabbi Dov Ber Weissmandl, the famous Rosh Yeshiva of Nitra, was deeply involved in trying to save as many Jews as he could from the Holocaust. His full story is detailed in a book called The Unheeded Cry —a heartbreaking and tragic account of how he tried, yet was not as successful as he could have been. He shares a beautiful source for this very concept that the world runs on money. In Bereishit (Chapter 2, Verses 8 to 11), the Torah describes how Hashem established Gan Eden in the center of the world, detailing its many different plants, flowers, and rivers. One of these rivers is called Pishon, and the Torah describes its location by noting: אשר שם הזהב — "where the gold is located." We are in the very middle of the creation of the universe; why are we introducing the location of gold? In his sefer Torat Chemed , on the drasha for Brit Milah, Reb Michael Ber explains that one of the vital components Hashem established during the six days of creation was אשר שם הזהב —the presence of gold. He taught that after everything God created, the world simply cannot run without currency; God designed the world so that money makes all the wheels turn. What is so poignant is that Reb Michael Ber lived this exact reality. When World War II broke out in September 1939, he was safely in England. Astonishingly, he chose to volunteer to return to Nazi-allied Slovakia to stand with his people and help orchestrate rescue efforts from the inside. Through the Bratislava Working Group, he successfully arranged to pay a $50,000 bribe to an SS official, which miraculously halted deportations from Slovakia for nearly two years, from late 1942 to the autumn of 1944. As we know, these communities were among the last to be targeted, and what pained him most were those final months when so many lives were lost that might have been saved, including the vast majority of Hungarian Jewry. He had also conceptualized the "Europa Plan"—a negotiation to halt all Nazi deportations across Europe in exchange for $2 million—but tragically, due to a lack of international funding, the plan never materialized. Yet, from his story, we see that money is capable of stopping a war. Money can accomplish fascinating things. While the Chovot HaLevavot views this entire dynamic as the direct hand of God, the secular world of economics uses a different phrase. In 1776, the Scottish philosopher Adam Smith coined a term in his book The Wealth of Nations called "the invisible hand" of the economy. This theory essentially posits that uncoordinated individual actions naturally lead to an efficient and socially beneficial outcome. This system operates on a few basic forces: The first is the price signal . Price serves as the ultimate communication system of the economy. If a severe frost destroys orange groves in Florida, oranges become scarce and the price automatically goes up. No one needs to send an email to every consumer asking them to buy fewer oranges; the price signal handles it automatically. People buy less, naturally conserving the scarce supply. Then there is the profit aspect . When a product's price rises, it signals to others that there is money to be made. If everyone suddenly wants electric scooters, scooter prices spike. Seeing those high profits, new companies rush into the market to build scooters. Once multiple companies enter a market to chase those profits, they have to compete for your business. To win you over, they are forced to do two things: lower their prices and improve their quality. Thus, the self-interested pursuit of profit accidentally results in better, cheaper products for the consumer. In their description of the wonders of the invisible hand, economists do admit to certain blind spots, which they call "market failures." This happens with "public goods" like streetlights, national defense, or lighthouses. It is difficult to charge individuals directly to use them, so because there is no clear profit motive, the free market won't build them on its own. So, who creates the streetlights and traffic lights? The answer lies in the previous concept we discussed: God implanted the instinct within us to establish governments to handle these very tasks. The secular concept of the invisible hand is simply not enough, because the truth is, the hand isn't an accident. The invisible hand is actually God's hand, quietly managing all of these blind spots as well. Another problem with this secular theory is monopolies. If one company crushes all competition, the invisible hand stops working. Without competition, they can raise prices and lower quality without penalty. But again, we have government oversight to regulate this—which is another mechanism that Hashem's hidden hand built into the social framework. Hashem did a masterful job of hiding Himself within creation and nature, allowing secular thinkers to view it as a blind "hidden hand," where millions of people freely trade based on their own needs and skills, accidentally creating a complex, highly efficient society that no single human mastermind could ever plan from the top down. But that conclusion is a mistake. There is one single Mastermind planning everything from the top down, and that is Hakadosh Baruch Hu. Secular philosophy sees the system, but they feel compelled to invent alternative names for it. Instead of acknowledging that God sustains the cosmos, they call it the force of gravity. Instead of recognizing that God runs the economy, they call it the invisible hand. It is a brilliant system: individual self-interest leads to competition, which leads to efficient resource allocation, which ultimately leads to public benefit. It sounds perfect. But Hakadosh Baruch Hu is the one entirely behind it. Our job, through the lens of the Chovot HaLevavot , is to look past the labels and see these divine attributes actively at work.

Welcome to Daily Bitachon. We are back in Sha'ar HaBechinah of Chovot HaLevavot , where Rabbeinu Bachya continues to discuss the wonders and signs of wisdom in creation, specifically focusing on the human psyche. His next point is the universal human agreement to an economy based on money and currency, rather than a world of simple barter. He explains that God implanted the desire to work for money within us as an act of pure compassion. Why? That hunger for money is a great gift because it serves as the ultimate catalyst that drives people to work and fulfill their needs. The true wonder is that we passionately pursue money even though currency itself does nothing directly for us; it does not satisfy our hunger, quench our thirst, or cure our physical ailments. Yet, we all desire it for what it can bring us. Another wonder within this system is the deliberate disparity—the fact that some people possess a great deal of wealth while others have very little. While people often look at this inequality with frustration and wonder why we shouldn't have a system like communism where everything is equal, Rabbeinu Bachya explains that if everyone possessed the exact same amount, nobody would work hard. Instead, we have an aspiration for wealth, and because most do not inherently possess it, we are driven by a constant yearning to acquire it. He states: זה מן המחשבה המעולה אשר בחכמה עליונה — "This is among the most sublime thoughts within the Supreme Wisdom." It is the brilliant design of an economy that drives us forward. Everything in existence is propelled by this financial engine, and the entire world moves in sync with it. Think about the simple act of walking into a restaurant, sitting down, and ordering a bowl of spaghetti with tomato sauce. What did it actually take to bring that meal to your table? It required wheat to be grown, harvested, milled, and manufactured into noodles. It required those noodles to be transported on a truck that needed gasoline, traveling on a road that had to be paved, to a store or restaurant that had to inventory it. Consider the tomatoes sourced from elsewhere, and the sheer volume of global infrastructure involved—all delivered to you for $12 or $20. On the surface, does that logistically make any sense for just $20? It only works because it makes the world go round through an intertwined need for money. A businessman might fly all the way to China to manufacture goods just to fund his own life, but he doesn't realize that he is actually serving the globe. He is supplying shoes for the world; he is working for humanity. When you truly contemplate this, it is mind-boggling how every facet of society revolves around currency. A house is built because the laborers need money to buy their coffee in the morning and their food at night. That is the sole reason they are out there working through the extreme heat and bitter cold—to receive a salary at the end of the week. Money is the ultimate carrot on a stick, the quintessential metaphor for motivation. The beauty of the carrot and the stick is that as the horse walks forward, the dangling carrot moves with him. He may never fully capture it, but the pursuit keeps him moving forward and taking care of the work. This concept is given added depth by Rabbeinu Yosef ibn Shushan—one of the early Spanish Rishonim of the 1300s—in his commentary on Pirkei Avot (Chapter 4, Mishna 1) regarding the dictum, "Who is rich? He who rejoices in his lot" ( איזהו עשיר השמח בחלקו ). He explains that all physical desires have a natural end. If a person is driven by hunger to eat, they will eventually become full, and the desire subsides. The single physical desire that has absolutely no boundary or end is the desire for money. He notes that this was designed with tremendous divine wisdom. Because there are an unlimited number of people with an infinite number of needs—ranging from food and livestock to clothing and housing—and because it is impossible for a single human being to provide everything for themselves, God implanted this drive into the human heart. One person cannot simultaneously be the farmer, the shepherd, the craftsman, and the doctor. Therefore, as the Gemara states in Masechet Pesachim (54b), God decreed על המטבע שיצא —that coinage must be introduced into the world. This legal tender allows people to seamlessly buy from one another and hire one another. Because the world's collective needs are unending, man's desire for money was created to be equally unending, ensuring the world keeps rolling and moving forward. Parenthetically, this does not mean we should be consumed by the chase. Those of us who understand this divine psychological mechanism should step back and realize exactly what is happening. This entire drive was engineered simply to keep the global machinery functioning. The man traveling to China is exhausting himself to provide shoes for people he will never meet. Once we recognize that this boundless desire is just a tool to maintain civilization, we can internalize the true meaning of איזהו עשיר השמח בחלקו . We can choose to step back from the endless pursuit, find genuine contentment in our lot, and become truly wealthy.

Welcome to Daily Dose of Bitachon. We are back on a regular schedule of Shaar HaBechinah , appreciating Hashem's wisdom in creation. As of late, Rabbeinu Bahya has been discussing concepts that are not specific in nature—looking at a frog or a plant—but rather focusing on the human psyche. Now, he says it is worthwhile to contemplate the fact that people agree and their hearts unite, despite having vastly different character traits, to appoint one man over themselves and accept upon themselves to serve him. They listen to his voice, obeying what he commands them to do and not to do. At first glance, we might look at this negatively. Kings, dictators—we prefer democracy. But the Chovot HaLevavot is going to show us the immense benefits of having a leader. You could apply this to democracy as well, where having a president serves a similar, though less severe, function. Let's look at the points he is making: First of all, people have very different personalities, desires, and values, yet they all agree to unite and subjugate themselves to one human leader. This did not just happen by accident. We have to thank Hashem for putting this instinct into us to seek law and order, and for giving us the understanding that the only way to achieve it is through unified leadership. It requires being unselfish and recognizing that if we don't all unite under one person, we will have chaos. Hashem implanted these intuitions within us, which is a miracle in itself. Just like a spider intuitively knows how to spin a web, humans possess intuitive instincts necessary for our survival. We understand that we need a unifying authority because, otherwise, society won't function, so we willingly trade a degree of personal autonomy for the sake of this social system. Furthermore, ויראים אותו —we fear him; והוא שומר אותם —and he takes care of them; וחומל עליהם —and has compassion toward them; ודן בצדק ביניהם —and judges them properly; ומנהיגם על מה שיש בו תקנת כולם —and he leads them in a way that benefits the masses, so they won't fall into a system of ruination and the enemy won't be able to overcome them. Again, Hashem put this into us so that we respect and fear the leader. Sometimes that fear comes from his army, and sometimes it comes from a natural place of שום תשים עליך מלך ( "You shall surely set a king over you" )— שתהא אימתו עליך , that his awe should be upon you, which is a Torah concept. This is a fundamental human instinct: a person naturally wants to feel looked after by someone stronger than themselves. We want to be relieved of the constant burden of self-protection. We want to know that someone else is taking care of the police force and the infrastructure. While a leader might occasionally do things we dislike—and in extreme situations, like the dictatorships and horrors we watch in places like Iran or Venezuela, it is far worse—at the end of the day, people accept leadership because they gain vital stability from it. He continues: if everyone were only out for themselves and focused purely on their own defense, they could never agree to build a tower or a protective wall. Therefore, their lives would be left in a state of hefker (abandonment). Hashem programmed us to prefer order, even if it is strict, over a state of total lawlessness. We see this with children as well; children thrive on structure and order. What we observe in children reflects how human beings are hardwired from the start. He continues even further: if this leader keeps the laws of the Torah and leads with true justice, the benefit is even greater. He quotes a pasuk in Mishlei (20:28): חסד ואמת יצרו מלך וסעד בחסד כסאו — "Kindness and truth protect the king, and he sustains his throne through acts of kindness." Lastly, he quotes a Mishna in Pirkei Avot, familiar to all: הוי מתפלל בשלומה של מלכות שאלמלא מוראה איש את רעהו חיים בלעו — "Pray for the peace of the government, for if not for the fear of it, a man would swallow his fellow alive." This is a very real concept. Many Siddurim include a special prayer for the government, and people recite it to this day, even living under a president. The Pele Yoetz writes that it is a Mitzvah based on this Mishna to pray for the success of the sovereign. He notes that one should be careful to answer Amen after this blessing or Mishebeirach , thereby fulfilling the Mitzvah. Rav Chaim Volozhin explains the historical context: Who said this Mishna? It was Rabbi Hanina, the Deputy High Priest, who lived through the destruction of the Second Beis HaMikdash at the hands of the Romans, who caused us so much heartache. Yet, even then, the Tanna taught us to pray for the welfare of the government. How much more so should we appreciate it when we live under a benevolent government, recognizing the absolute necessity of an established legal system. The Midrash Shmuel adds an insight in the name of Rav Moshe Alshakar regarding the phrase "swallow his fellow alive." He notes that in the animal and aquatic kingdoms, a large fish swallows a small fish; it doesn't usually destroy a fish of its own size. Human beings, however, if left without a governing authority, would swallow their own peers alive. Furthermore, normally one chews food first, but here, they would swallow them whole. That is how desperately we need governance. Once again, we see the wisdom of creation: contemplate how deeply Hashem embedded this psychological need and understanding within humanity to appoint a leader for our own preservation.

Welcome to our daily bitachon. One of the fundamentals of bitachon is to realize that you have a loving father in heaven that you could rely on. Reshit Chochma in Shaar HaAhava, seventh chapter, said that one of the ways that we know that God loves us is because he gave us the Torah. That's one of the biggest signs of his love for us and as Shavuot is coming, we have to think about that as well. And as it says in Devarim, כי שאל נא לימים ראשונים you're going to ask from the days of old, did anything ever happen like this? השמע עם קול אלוהים did anyone ever hear of a nation that God spoke to them? And he quotes the Zohar as saying that through Matan Torah, Hashem showed תוקף אהבתו יתברך לנו his tremendous powerful love for us like a father loves his dear son. And that's what it says in Pirkei Avot, chavivin Yisrael, dear are the Jewish people, שנתן להם כלי חמדה שבו נברא עולם we received the dear utensil through which the world was created. God used the Torah to create the world, that's his machinery, and he gave that to us. And he tells us that one of the ways to remember this is in your daily prayers that the Anshei Knesset Hagedolah, the men of the Great Assembly, established in our daily prayers. ahavat olam ahavtanu, an everlasting love you loved us, Hashem Elokeinu, Hashem our God, chemla gedola viteira you had compassion on us. And what does that compassion referring to? It's referring to the fact that he gave us the Torah. Pay attention to that. That's the way we say how do I know that Hashem loves me? From the fact that he gave us the Torah. Look at the words that it says in that beracha. Avinu, our father, ba'avur shimcha hagadol because of your great name that is attached to us. בעבור אבותינו שבטחו בך because of our fathers that rely on you and read through line by line. Avinu av harachaman, our father, our merciful father, rachem aleinu have mercy on us. And now although we're in galut, nagila venismecha bishuatcha we rejoice and be happy in your salvation. What do you mean your salvation? That God's with us in this difficulty. So when we get saved, he gets saved. ובנו בחרת מכל עם ולשון he chose us from all the nations. He's a poel yeshuot, he's constantly creating salvations we don't know about it. וקרבתנו מלכנו לשמך הגדול you brought us close to your great name, that's after the whole long story of love. And what does that mean, says the Arizal? It means you brought us to Har Sinai to give us the Torah. The Torah is shmo hagadol, the Torah is God's great name. The source for birkat hatorah is כי שם השם אקרא when I announce the name of God, havu godel Lelokeinu, give him greatness. So when you're mentioning the name of God, when you learn Torah, give him greatness and bless him. Whenever we learn Torah, the Torah is God's names, whatever that means. That means this is the essence of what we know of God. A name is what you know of somebody. The Torah is God's names, that's what we know about him is the Torah and he gave us that knowledge. And he says we continue our prayers, this is every day, after we say Kriat Shema. goaleinu goel avoteinu your savior, our redeemer, the redeemer of our fathers, till the words ga'al Yisrael he says הכל מורה על אהבת הקדוש ברוך הוא לנו . This all shows how much Hashem loves us. The miracles that he made for us, taking out of Mitzrayim, hitting the firstborn, splitting the sea. If you read these words of our prayer, not out of rote he says, for sure your heart will be aroused to a tremendous love and desire for Hakadosh Baruch Hu and want to cleave to him and pray to him. And this is an important point as a famous story that they once asked Rav David Feinstein or Moshe, I'm sorry Rav Reuven Feinstein, Rav Moshe Feinstein's son should live a long life, how did you know that your father loved you? Your father was a great rabbi, posek hador, busy with everybody. How did you know that he loved you? And he said two things that I remember that stand out. Number one was whenever we had guests over Shabbat, the greatest of people that they could be, my seat was never moved, I always sat next to my father. Number two is my father would get up early in the morning to. So when I got up I could put on those warm pants and feel warm on a cold day. That's how I knew my father loved me. So that means a child has to sometimes look for little things. Of course it's obvious your father loves you, but you want to look for the little signs, the little indicators. And that's the same thing with God. How do I know my father loves me? Well, one of the main ways we know that he loves you is he gave you the Torah. And he doesn't just give you in the past but every single day we say noten haTorah, he's giving us the Torah. So if anybody here is listening to this class, what's really happening is they're hearing words of Torah that God gave them. Every day the Torah that we hear, whether we learn or hear from others, is a gift of God. So let us think of these important lessons as we get to Shavuot, and realize that this giving of the Torah is a fatherly love. We say every single day hashivenu avinu letoratecha, bring us back our father to your Torah, vekarevenu malkenu la'avodatecha, and bring us close our king to your service. We refer to God as our father and as our king. When it comes to Torah, hashivenu avinu letoratecha, the fact that we have a Torah is an expression of God's fatherly love to us. Our service to him, that indicates the slave-servant relationship, there God is a king. But God is our father when it comes to Torah, and one of the responsibilities a father has to a son is to teach him Torah, and that's what God does. So let's appreciate that love expression that we're getting this Shavuot, like a father loves a son and gives him.

Daily Bitachon: Sha'ar Habechina — Lesson 96 Welcome to our daily dose of Bitachon. We are continuing in Sha'ar Habechina . Yesterday, we spoke about contemplating the ultimate benefit God gave us: the Torah, and the open miracles He performed to strengthen our emunah in that Torah—miracles like the Splitting of the Sea and Ma'amad Har Sinai . Now, this raises a seemingly obvious challenge: we don't see those types of open miracles today. To address this, the Chovot HaLevavot makes an unbelievable statement. He writes that if a person in our times wants to see something akin to the Splitting of the Sea or Ma'amad Har Sinai , they only need to look with a "true eye" at our very existence among the nations. Look at the fact that we have survived in exile from the time of the destruction of the Temple until this very day. We are surviving amongst them—and not just surviving, but thriving. We thrive even though we fundamentally disagree with them internally and externally, and even though they are well aware of it. More than that, we are quite often more successful than those around us in our financial status, or we find ourselves in a better, more protected situation even during wartime. Look at the difference between their middle class and our middle class; we just seem to be doing better. It is a miracle—not just that we are doing well, but that we even exist at all after waves of persecution, pogroms, expulsions, inquisitions, and the Holocaust. Yet, here we are today. This is the literal fulfillment of Hashem's eternal promise to us in Leviticus : " וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם לֹא מְאַסְתִּים וְלֹא גְעַלְתִּים לְכַלֹּתָם לְהָפֵר בְּרִיתִי אִתָּם " (And yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break My covenant with them). It is interesting to note that we read this pasuk every single year in Parashat Bechukotai , just two weeks before the holiday of Shavuot. We read it then so that "the year and its curses may come to an end." And the final words of comfort in those curses guarantee that, after everything is said and done, we will survive. As Ezra HaSofer later declared: we are slaves, but even in our slavery, God has not forsaken us. Similarly, in Tehillim 124, it says: "Lulai Hashem shehaya lanu yomar na Yisrael" —if not for Hashem being on our side, how could Israel ever have survived the galut ? The rest of that mizmor paints the exact same picture. The Verdict of History The Kuzari , in his second ma'amar (letter 33), notes that if any other nation were to be dispersed across the globe the way we were, their total assimilation would be guaranteed. He points out that we have seen this happen throughout history. We watched it happen to the Romans, and to Amon and Moav, which were once massive world powers. Aram was a great power; so were Peleshet, Kasdim, Madai, Paras, and Yavan. These were the empires of the world! He notes that so many others like them have simply vanished from the face of the earth—whether it's the ancient empires or the Aztecs—leaving nothing behind. Yet, here we are. The Elder of Kelm, in his sefer on emunah (page 99), writes: Who would ever believe that a nation so completely separated from all other nations could survive like this? Where do they even get their parnassa (livelihood) from as they are being bounced around from country to country? He suggests that if you were to stand there at the time of the Churban Beit HaMikdash (the Destruction of the Temple), watching the Jewish people being pulled down to Babylonia in shackles, or later dragged off to Rome, you would think there was absolutely no way this nation would ever be a nation again. You would never imagine that not only would they survive, but they would be respected, they would be close to kingdoms, and they would eventually even be accused of controlling the world! Who could have envisioned such a reality? It is nothing short of a miracle. The Hidden, Ongoing Miracle While the Chovot HaLevavot gently frames this as something "similar" to an open miracle, Rabbi Yaakov Emden goes a step further. In the introduction to his Siddur , he writes: "Chai Hashem" —I swear by the Living God—that when I look at the survival of the Jewish nation from the time of the Churban , it is in my eyes "yoter mikal hanissim vehamofetim she'asu b'Mitzrayim" —even greater than all the miracles and wonders performed in Egypt! Rav Yechezkel Levenstein, in his sefer Torah VeDa'at , analyzes the exact wording of the Chovot HaLevavot : "Veyivakesh adam bazman hazeh lirot..." (If a person seeks to see it in this time...). He points out that the author adds the words "yabit be'ein ha'emet" —one must look with the eye of truth. Why? Because this miracle is hidden. If you want to, you can try to explain our survival away with politics, economics, or sociology. It becomes an open miracle only for the person who is actively looking for the truth. Rav Chatzkel explains that this is just like the phrase we say in Hallel , "Lemakeh melachim gedolim... ki le'olam chasdo" (To Him Who smote great kings, for His kindness is everlasting). That reality is ongoing right now; it is just happening behind the scenes. Mark Twain's Witness We can beautifully conclude this idea with the famous 1899 essay, Concerning the Jews , written by Mark Twain. He captured this exact concept from a historical perspective, writing: "The Egyptian, the Babylonian, and the Persian rose, filled the planet with sound and splendor, then faded to dream-stuff and passed away; the Greek and the Roman followed, and made a vast noise, and they are gone; other peoples have sprung up and held their torch high for a time, but it burned out, and they sit in twilight now, or have vanished. The Jew saw them all, beat them all, and is now what he always was, exhibiting no decadence, no infirmities of age, no weakening of his parts, no slowing of his energies, no dulling of his alert and aggressive mind. All things are mortal but the Jew; all other forces pass, but he remains. What is the secret of his immortality?" These are incredibly powerful words coming from a Gentile writer—someone who possessed that very "discerning eye" the Chovot HaLevavot spoke about, recognizing the living miracle of the Jewish people.

Welcome to Daily Bitachon in our Shaar Habechina series. We are now going to share a miracle with you because Hashem's hidden miracles are the same as his open miracles, and hashgacha pratis is one of those concepts. We're doing Shaar Habechina for 94 lessons. This is lesson number 95. And coincidentally, the next topic that the Chovot HaLevavot says we're supposed to contemplate, and I say the words coincidentally obviously in jest, the greatest benefit that God gave us is the Torah. And on top of that, he gave us ways to demonstrate the validity of our traditions of the Torah. Now, what are the odds that on the week of Shavuot, when I was contemplating should I continue talking about Shaar Habechina or maybe I should switch to a more timely topic like Shavuot? And this is what showed up as our next lesson. So here we go. Hashem showed miracles. He changed nature. He showed us wonders so that we will rely and believe in him. It says, וירא ישראל את היד הגדולה at Kriat Yam Suf, he saw his great hand אשר עשה ה' במצרים and because of that miracle וייראו העם את ה ' we feared him ויאמינו בה' ובמשה עבדו . So not only do we say thank you for what God gave us, but we say thank you and recognize that he gave us miracles to strengthen that belief. Furthermore, and this refers to Matan Torah, ata horeta ladaat, you showed us to know כי ה' הוא האלהים that Hashem is the God, ein od milvado, there's no one but him. Famous ein od milvado, where we have bumper stickers and there's none but him. We can give classes on that as a separate topic, and we have. But when did God show that? When he gave us the Torah, he opened up all the heavens and he opened up to the depths of the ground, and he said there's... we saw there was nothing else but him. We saw there was nothing else but him. So God gave us that great benefit that he showed us with our senses ein od milvado. Another pasuk, מן השמים השמיעך את קולו , you heard his voice from the heavens. And he showed you his great fire, and you heard his words from the fire. So the part of Shavuot, or the main part of Shavuot, is not just that we received the Torah, because we didn't receive the whole Torah, it was the ten commandments. It's we call Maamad Har Sinai. That's the great event, that event of being given the Torah, because that not only did we get the Torah, but with the Torah came the emunah that we realized that it's true. Rav Chatzkel Levenstein in his sefer Torah veDaat talks about this Chovot HaLevavot, that without the Torah we would also not be able to have the whole Shaar Habechina. We'd not be able to recognize godliness just with our sechel and just with our intellect and contemplating creation. With the Torah and Har Sinai, everything now became emunah b'chush, we could sense everything. So that emunah that we got with the Torah and Har Sinai enabled us to see God in all creation. As it says in Devarim, פנים בפנים דבר ה' עמכם בהר , he spoke to you face to face at the mountain. And he quotes Ramban that says Maamad Har Sinai annulled all of our doubts in emunah because everything became clear. And that's why, according to Ramban, one of the ten things you have to remember every single day is Maamad Har Sinai. Rav Wolbe used to say how it's important to use our imagination to create our emunah. And he said Rav Chatzkel Levenstein was known for that. When it was the night of Az Yashir of Shvii shel Pesach, he was once seen with buckets of water on both sides walking through like he was walking through the ocean. And Rav Wolbe said he once overheard him talking about Har Sinai, imagining the thunder and the light, and he says, 'Ooh, the bombs are loud like the ones that we heard in Shanghai.' He was living through Har Sinai and making it real to him and causing him emunah. And this is an important principle that the Ramban talks about, how we have to know that a father doesn't lie to his son. And the fact that generation after generation we talk about Har Sinai, that's the biggest proof. And was Har Sinai just wasn't an event with one person standing there? It wasn't one person alone like all other religions started with one man with no witnesses. There was 600,000 people there. You can't make up a hoax with 600,000 people claiming that 600,000 people saw it. Imagine someone says that there was a UFO, unidentified flying object, that landed in Yankee Stadium when there was a full crowd during the World Series. You can't say that because there's too many people to deny it. There's thousands of people in the crowd. You can't make a claim that 600,000 people saw an event. I want to say me and my friend were at the river when we saw the Loch Ness monster. When I was a kid that was a thing that we spoke about. I don't know if anyone here knows about it. It's about somewhere in Scotland where they saw this monster head coming out of a river. And there was a picture that was taken of it and that became roots for this monster that was in this river. And it was revealed later on there was a hoax made with a toy submarine and some wood paste or whatever else it may be. Modern technology they searched this river and didn't find any possible DNA or any signs of anything like it. It was a hoax. Now if 600,000 people said that they saw this monster, that would give it a little bit more credibility. So Hakadosh Baruch Hu gave us not just the Torah, but he gave us miracles, and not just miracles, but 600,000 witnesses so that we could know that it's true. As we said, one of the fundamentals is that we believe that God spoke to Moshe Rabbeinu, that's one of the Yud Gimmel Ikarim. And he was the Navi and the greatest Navi and we saw that again at Har Sinai. So you have to thank Hashem, A for what he gave us and B for the built-in emuna that comes with it. And as we said, you're supposed to work on that every day, but especially as we come to Shavuot this is something definitely to have on our minds.

Welcome to our daily Bitachon. Today is Erev Shavuot and we will begin with something we normally don't do: a brief halachic discussion. The Halachic Discussion: Meat on Shabbat vs. Yom Tov Does one have to eat meat on Shabbat? According to both Chacham Ovadia Yosef and Chacham Ben Zion Abba Shaul, it is not halachically required. If you enjoy meat, eating it is a wonderful fulfillment of Oneg Shabbat (Shabbat pleasure). However, if you simply do not like meat and it is not your cup of tea, you can certainly have a wonderful fish meal instead. Of course, the meal must still be respectful—like a wedding. You shouldn't just put tuna fish and crackers on the table. It should be elegantly set up. Just as a wedding features high-quality salmon, you can choose to serve fine dishes other than meat at your "Shabbat Queen's" wedding feast. It all depends on your personal enjoyment. If you are a meat eater who enjoys a steak on Thursday night, don't suddenly decide to go vegan on Shabbat. But if you are someone who avoids meat all week for dietary or health reasons, Shabbat is no different. When it comes to Yom Tov (the holidays), however, the rule is reversed. On Yom Tov, eating meat and drinking wine is an obligation. The Torah states, "V'samachta bechagecha" (You shall rejoice in your festival), and Chazal teach: אין שמחה אלא בבשר ויין "There is no joy without meat and wine." The Rambam writes in Sefer HaMitzvot (Aseh 54) that rejoicing with meat and wine is a positive commandment from the Torah. To fulfill this joy, women should receive clothing or gifts that make them happy, children should be given sweets, and men are meant to have meat and wine. The Shavuot Challenge This brings us to a common challenge on Shavuot: Isn't Shavuot supposed to be a dairy holiday? The tradition to eat dairy does not mean your entire meal must be dairy, nor does it mean you can forget the mitzvah of eating meat. Ideally, one should eat meat both night and day on Yom Tov. If that is too difficult, the daytime meal is the more critical time for meat. How do you balance both dairy and meat? You must eat your dairy foods first. For example, you can have a dairy Kiddush or light meal in the morning when you return from Shul, and then eat your meat meal for lunch. Alternatively, you can eat a dairy lunch and then have a meat meal later in the afternoon before Mincha. The Spiritual Essence: Two Types of Joy Now, let's transition into our usual focus on Bitachon and the spiritual essence of the day. There are sources that suggest we do have a requirement of simcha (joy) on Shabbat. The Sifrei (Bamidbar 10:10), commenting on the verse "Uveyom Simchatchem" ("On the day of your gladness"), states that this phrase directly refers to Shabbat. The Baal HaTurim even finds a gematria (numerical hint) showing that the word Simchatchem ( שמחתכם ) has the exact same numerical value as Gam Beyom Hashabbat ( גם ביום השבת - "also on the day of Shabbat"). Furthermore, the Shibbolei HaLeket (Chapter 82) notes that we recite "Yismchu Bemalchutcha" ("They shall rejoice in Your kingship") in the Shabbat prayers based on this very concept. On the other hand, Tosafot (Moed Katan 23b) states that there is actually no formal requirement of simcha on Shabbat. The proof is that if someone, Heaven forbid, is in mourning, Shabbat counts as part of the Shiva mourning period, whereas a holiday puts mourning on hold. This is because you are not halachically obligated to actively rejoice on Shabbat; you are only forbidden from being visibly sad. So, how do we reconcile this? Is Shabbat a day of simcha or not? The Acharonim (later commentators) explain that there are two distinct types of joy: Yom Tov (External Joy): This requires outward actions of joy. You must actively do things that bring happiness, namely eating meat and drinking wine. Shabbat (Internal Joy): Shabbat is called Yom Simchatchem , meaning the day itself is inherently joyful. You do not need to perform external actions to force it; rather, the happiness resides naturally in your heart. Because Shabbat is a deeply spiritual day, its joy is internal. We say in the prayers, "V'yismechu b'cha Yisrael" —we rejoice in You . Our happiness on Shabbat is a direct connection to God. Practical Takeaway Rav Wolbe used to say that Shabbat is a day of pnimiyut —an internal world. Therefore, it requires no external performance. The joy of Shabbat is found in serenity, calm, and menuchat hanefesh (peace of mind). It is the quiet happiness of connecting deeply with Hakadosh Baruch Hu. The practical takeaway is that every single Shabbat, we should walk around feeling that this is our internal day of happiness. This week, we are blessed to experience Shabbat and Yom Tov coinciding. We have both of these beautiful concepts merging into one day—the outward celebration of the festival and the deep, serene intimacy of Shabbat. Have a Chag Sameach and a Shabbat Shalom!

Welcome to our daily Bitachon Shaar HaBechina series, the Chovot HaLevavot teaches us how God can bring about great outcomes through small, seemingly insignificant causes. Many years ago, I read an article based on the book Presidential Courage: Brave Leaders and How They Changed America by Michael Beschloss , a critically acclaimed 2007 non-fiction book exploring pivotal moments when U.S. presidents took high-stakes risks for the nation's benefit. The narrative highlights leaders who defied public opinion, risked their careers, or faced threats of assassination to do what they believed was right. It reveals the behind-the-scenes story of how, on May 14, 1948, President Harry S. Truman signed a single word— "Approved"—making the United States the first nation to recognize the new State of Israel, just eleven minutes after its birth. The Roots of a Connection The story truly begins in Independence, Missouri. Long before Harry Truman was President, young Harry served as a "Shabbos goy" for his Jewish neighbors. Growing up, he was a student of the Bible and was particularly captivated by Cyrus the Great, the Persian king who ended the Babylonian captivity and allowed the Jews to return to Jerusalem. During World War I, Truman served in the army where he met Eddie Jacobson. They became lifelong friends, and after the war, they opened a men's clothing store together in Kansas City. When the business failed during the Depression, their paths diverged—Truman entered politics and Jacobson became a traveling salesman—but their bond remained unbreakable. A Political Tug-of-War In 1947, President Truman was caught in a political tug-of-war. On one side was the State Department, led by General George Marshall, who argued that recognizing a Jewish state would jeopardize Middle Eastern oil and alienate the Arab world. Marshall warned that if the State of Israel were attacked, the U.S. would be forced to intervene with troops it didn't have. On the other side were the Zionists. Frustrated by the intense lobbying, Truman grew resentful, eventually banning Zionist leaders from the Oval Office and writing in his diary that they were selfish and lacked a sense of proportion. The Meeting that Changed History In March 1948, someone remembered Eddie Jacobson's old friendship with the President. Jacobson secured a meeting, but when he mentioned Jerusalem, Truman exploded in anger. Tears welled in Jacobson's eyes. Pointing to a statue of Andrew Jackson on Truman's desk, he said, "Harry, you have a hero. I also have a hero. My hero is Chaim Weizmann. He is a very sick man, yet he traveled thousands of miles just to see you." The room went silent. Truman turned away for a moment, then looked back and said, "You win. I will see him." "I am Cyrus" The meeting was held in secret. Truman promised Weizmann that he would support statehood, even as the State Department pushed for a "trusteeship" instead. When the State Department acted without Truman's knowledge and announced to the UN that the U.S. would not support a state, Truman was livid. He wrote in his diary, "I am now in the position of a liar and a double-crosser. How can I ever face Weizmann again?" Despite the embarrassment and the political risk, Truman fought his own administration for the next two months. On May 14, as British forces withdrew, Truman ignored the fallout and approved the recognition of Israel. Years later, when Jacobson introduced Truman to Jewish activists as "the man who helped create the State of Israel," the former President corrected him with a grin: "What do you mean 'helped create'? I am Cyrus! I am Cyrus!" The Divine Perspective It is remarkable to see how Hashem orchestrated the existence of the State of Israel—which, regardless of one's political views, serves as a major global center for Torah. This was not merely a calculated geopolitical move. It was the result of a Missouri Baptist's memory of a Persian king and a shared business failure in a Kansas City haberdashery. When Eddie Jacobson passed away in 1955, Truman wept openly, saying he had lost a brother. As a final "cherry on top," when Chaim Weizmann visited the White House, he presented Truman with a Sefer Torah. To this day, that Torah remains in the Truman Museum—a lasting testament to how Hakadosh Baruch Hu brings His will to fruition through the smallest of threads.

Welcome to Daily Bitachon. Today, we are continuing our exploration of the concept of seeds, specifically through the lens of the Chovot HaLevavot (Duties of the Heart). The author uses the phrase yishtabach hachacham hachonen —"Praised is the wise and gracious One"—who brought about "great events from the smallest and weakest of causes" ( ha-mesabev le-hawayot ha-devarim ha-gedolim min ha-ktana ve-hachalusha she-be-sibot ). To support this, he quotes the verse in Shmuel I (2:3), ve-lo nitkenu alilot : "And by Him, causes are set up." Defining "Alilot" The word alilot literally means "causes." We see this reflected in Rabbeinu Bachya's commentary on Shemot (10:2), where Hashem says, et asher hit'allalti —referring to the plagues in Egypt. While Rashi interprets this as "I made a laughingstock" of Egypt, Rabbeinu Bachya explains that hit'allalti stems from the word illa , meaning the primary cause behind everything. As we say in the daily proclamation based on the Zohar, God is Ilat ha-Ilot ve-Sibat ha-Sibot —the Cause of all causes and the Reason behind all reasons. This theme is echoed in the Sephardic Ne'ila prayer, El Nora Alila : "God who is awesome in His causes, provide for us forgiveness at the time of the closing of the gates." The Intermediary Causes In Shaar HaBitachon (The Gate of Trust), the Chovot HaLevavot explains that everything unfolds in two stages: The Divine Decree: The initial decision by the Creator. Intermediary Causes: These are the vehicles that carry out the decree. They may be near or far, hidden or revealed, but they all rush to fulfill the Creator's will. He gives the example of drawing water from a well. The closest cause is the pail. The pail is attached to a rope, which is attached to a pulley, which is pulled by an animal, led by a shepherd, who answers to a boss. If you were the water, you might think the pail is the one acting upon you. In reality, the pail is merely the final link in a long chain of command starting with the boss. We often focus on the "closest cause"—like pleading with a meter maid to avoid a ticket—but she is simply an intermediary for a supervisor, who answers to a department, which follows laws set by Congress. The Megaleh Amukot explains that Chana meant we shouldn't say God is "high up" and removed from the world; rather, He is the El De'ot —the God of knowledge who supervises every intricate detail. A Historical "Wrong Turn" To understand how God brings about massive shifts through tiny events, we can look at the trigger for World War I: the assassination of Archduke Franz Ferdinand in Sarajevo on June 28, 1914. The "great event" was a global catastrophe: 20 million deaths and the collapse of four empires (German, Austro-Hungarian, Ottoman, and Russian). But the "small cause" was a series of improbable coincidences: Earlier that day, a bomb bounced off the Archduke's car, failing to kill him. The Archduke made an impulsive decision to visit the men injured by that bomb in the hospital. Because the regular route was closed for investigation, his chauffeur took a wrong turn . Realizing the mistake, the driver pulled to a halt directly in front of a diner where one of the original assassins happened to be standing. Without even aiming, the assassin fired two shots. Once Austria declared war on Serbia (July 28, 1914), the gears of the Great Power alliances began to turn: Russia mobilized its massive army to scare Austria into backing down. Germany saw Russian mobilization as a threat and declared war on Russia. France , being Russia's ally, was now pulled in. Germany declared war on France and launched an invasion through neutral Belgium . Britain had a treaty to protect Belgium. When German boots touched Belgian soil, Britain declared war on Germany. . The Spiritual Lesson What brought about World War I? From a human perspective, it was one wrong turn. From a Torah perspective, it was Hakadosh Baruch Hu using a minute event to fulfill a massive decree. This is the "wisdom of the seeds." Just as a massive tree is hidden within a tiny seed, the great salvations we pray for are planted in the small, seemingly insignificant events of our daily lives. This is why we pray every day, et tzemach David avdecha mehera tatzmiach —"Let the sprout of David Your servant sprout speedily." God is Zoreia Tzedakot (He plants acts of righteousness) and Matzmiach Yeshuot (He causes salvations to sprout). Everything we experience today—the small turns, the "coincidences," and the minor causes—are the seeds of a much greater Divine plan.

Welcome to our daily Bitachon series in Sha'ar Habechina . Today, the Chovos Halevavos introduces us to another wonder of the world: the concept of seeds. He explains that one single seed can bring about thousands of plants and contains an endless amount of resources. Enormous trees originate from one tiny seed. Regarding this, the Chovos Halevavos writes a powerful line: "Yishtabach HeChacham HeChonen" —Praised is the wise and gracious One, "hamisavev lihavyas hadevarim hagedolim" —who brings about great outcomes, "min haktana vehachalasha shebasibos" —from the smallest and weakest of causes. This mirrors the words of Chana in Shmuel Aleph (2:3): "V'lo nitkenu alilot" —to Him, all causes are set up. The Science of the Seed Let's first discuss the specific concept of seeds before moving to the broader point of praising the Creator. A seed is not merely "dead" matter; it is essentially a living organism in a state of suspended animation. It contains a miniature plant called an embryo and enough fuel, known as endosperm, to jumpstart its life. Some seeds can remain "asleep" for decades or even centuries, waiting for the perfect combination of temperature, moisture, and light to wake up. This is a proven fact. The Arava Institute, an Israeli-based institute for environmental studies, successfully grew a date palm from a 2,000-year-old seed found during the excavations of Masada. They named the tree "Methuselah," after the oldest human being in history. This project was featured in the journal Science in 2008 and is listed in the Guinness Book of World Records. The "software" inside that seed remained intact and functional for two millennia without a power source. It is like a USB drive waiting to be plugged in—but even more advanced, because it contains its own energy. A Living Soul Seeds are not passive objects; they "feel" their environment. They possess specialized proteins that act as sensors to measure soil temperature and moisture levels. They won't sprout if it is too cold (which would kill the seedling) or too dry. In our tradition, we recognize four levels of existence: Domem: Inanimate Tzomeach: Growing Chai: Alive Medaber: Speaking Plants possess a Nefesh Hatzomachat —a growing soul. They are alive; the seed is simply sleeping until the right moment. When it begins to grow, it starts a process called imbibition . It absorbs water with such intensity that it creates massive internal pressure—strong enough to crack its hard outer shell, split through rocks, and lift heavy soil. It is a tiny, silent explosion of life. The Miracle of Information The Chovos Halevavos notes that these tiny specks produce giant trees. Consider the Giant Sequoia, one of the largest living things on earth, weighing millions of pounds. Its journey begins with a seed no larger than a flake of oatmeal. The information required to build a 300-foot tree—including the vascular system to pump water against gravity and the chemistry to create wood—is all packed into a speck of biological matter that weighs less than a grain of salt. Furthermore, seeds possess "transportation technology." Maple seeds are shaped like helicopters to autorotate away from the parent tree's shade. Dandelion seeds utilize parachute structures to create an aerodynamic vortex to stay aloft. Engineers actually copy these designs for modern efficiency. The Wisdom of Design All of this stems from the pasuk in Bereishis (1:11) where Hashem says: "Tadshe ha'aretz deshe" —the land should give forth grass and trees that produce seeds and fruit. Rabbi Avigdor Miller was famous for his fascination with seeds. He noted that while the fruit is bright and sweet to attract you to eat it, the seeds are often bitter so that you will spit them out, allowing them to be planted for the next generation. Consider the watermelon: its seeds are coated with a natural grease to make them slippery so they shoot out of your mouth into the soil rather than being crushed by your teeth. In his book The Universe Testifies , Rabbi Miller discusses the peach pit. The pit is cement-hard so that no animal can harm the seed inside. How does it ever grow? Specific microorganisms in the soil excrete a unique solvent—the only thing that can dissolve the "glue" holding the two halves of the pit together—releasing the seed at exactly the right time. Conclusion Rabbi Miller compared planting a seed to watching a toy car grow into a full-sized SUV. Because we see this every day, we often lose our sense of wonder. But the transition from a dry speck to a towering oak is a "miracle of miracles" produced by the smallest of causes. Rabbi Miller famously carried seeds in his pocket at all times as a reminder. He didn't need a microscope or a telescope to see the Creator; he saw Him in the everyday seed, and that realization sparked his entire service of Hashem.

Welcome to Daily Bitachon, our special Erev Shabbat series. Today, we are exploring the depth behind Retzei , the addition to Birkat Hamazon so vital that if we forget it on Friday night or Shabbat day (excluding Seuda Shlishit ), we must repeat the entire Grace After Meals. Let's walk through it word by word: The Essence of Rest Retzei Vehachalitzenu: "May it please You, Hashem our God, and strengthen us through Your commandments, specifically the commandment of the seventh day." HaShabbat HaGadol VeHaKadosh HaZeh: "This great and holy Shabbat." Keep those two words— Great ( Gadol ) and Holy ( Kadosh ) —in mind, as they are the recurring theme of this prayer. Ki Yom Zeh Gadol VeKadosh Lefanecha: "For this day is great and holy before You." We ask God for three things: Nishbot Bo: Let us rest. Nanuach Bo: Let us be content. Venit'aneg Bo: Let us find joy. How do we achieve this? Not through physical hobbies like tennis or lounging by the pool, but Kemitzvat Chukei Retzonecha —as ordained by Your will. God defines true Menucha (rest) through the observance of the thirty-nine Melachot . The Ultimate Consolation We then transition to a heartfelt request: Ve'al Tehi Tzara VeYagon... "May there be no distress or grief on our day of rest." Suddenly, we pivot to Jerusalem: VeHareinu BeNechamat Tziyon... "Show us the consolation of Zion speedily in our days." Why the shift to the Beit Hamikdash ? Because God is the Ba'al Nechamot , the Master of Consolation. The ultimate comfort is seeing the Temple rebuilt. We say: Vegam She'achalnu Veshatinu... "Even though we have eaten and drunk, we have not forgotten the destruction of Your Great and Holy house ( Beit'cha HaGadol VeHaKadosh )." The Four Dimensions of Greatness and Holiness Notice the pattern. We have now seen "Great and Holy" applied to: Shabbat (Holy Time) The Beit Hamikdash (Holy Place) Then we plead: "Do not forget us forever... for You are a Great and Holy King ( El Melech Gadol VeKadosh )." 3. God (The Source of Holiness) 4. The Jewish People (The Holy Nation) Finally, on holidays or Rosh Chodesh that falls on Shabbat, we add: V'shimcha HaGadol VeHaKadosh Aleinu Karata —"Your Great and Holy Name is called upon us." The Sanctuary in Time Shabbat and the Beit Hamikdash are intrinsically linked; Shabbat is effectively a "Temple in time." We see this in Lecha Dodi , where we pivot from greeting the Shabbat Queen to praying for Jerusalem ( Mikdash Melech Ir Melucha ). We do the same in Hashkivenu on Friday night. The parallels are everywhere: The Candles mirror the Menorah. The Two Loaves mirror the Lechem Hapanim (Showbread). The Wine mirrors the libations. The Zemirot mirror the songs of the Levites. Activating the Connection Holiness ( Kedusha ) means separation and uplifting. On Shabbat, we are no longer tied to the mundane. As the Iyun Tefillah explains, while "the holy ones" who praise God " וקדושים בכל יום יהללוך סלה "are often cited as angels, Abudarham explains they are also the Jewish people who separate themselves from worldly matters. When you embrace this holiness, you achieve greatness ( Gedulah ). Every Shabbat is an opportunity to enter this "sanctuary in time" and elevate ourselves. And as the Pele Yoetz says, bad enough that we don't think about the Beis HaMikdash while we eat. When we're saying the words even though we're eating, we didn't forget about the Beis HaMikdash . At least when you're saying that line, think about the Beis HaMikdash . And the truth is, Retzei is put in between the requests about Rachem and Boneh Yerushalayim . We're sticking this Shabbat prayer in the middle of building Jerusalem, because that's what you're supposed to be thinking about on Shabbat . And when we remember God, God remembers us. We tell God, we didn't forget about You. Don't forget about us. You want your name to be remembered by people of power. When I was looking for my house that I currently live in, I asked a real estate agent and she put my name down and I didn't get a call from her. Obviously, I wasn't on the top of the list. I was walking into an event and she was walking out and she says, "Oh, I think I have an idea for you." I wasn't on her mind and then when I was, she took care of me. You're walking out of shul and you meet the Shadhan . "Oh, I have a good idea for your daughter." You weren't on their mind. Of course God knows everything, but there's a concept of Zichronot . יעלה ויבא ויגיע ויפקד ויזכר זכרוננו . On Rosh Hashanah we talk about Zichronot . In order to activate God, that's called Zichronot . We have to activate our connection to Him. And that's what's supposed to be happening every Shabbat . The time of connection, the time that we activate our feelings for the Beis HaMikdash and we plead with God. We're not forgetting about You and Your house. You're not sitting at Your table surrounded by Your family. I'm sitting at my table surrounded by my family. I think of God that's, so to say, all alone. Like the Gemara in Berachot 3a says that God says, "Woe to a father that his children have been exiled from his table." God is all alone. He's a father without His children around His table. And that's what we think about on Shabbat .

Welcome to our daily dose of Bitachon in our Shaar Bitachon series. Chovot haLevavot describes different things to contemplate. One of the greatest things he says, which is the crowning gift of man to living creatures and to growing things, is the rain coming at the right time. And he quotes a Pasuk in Yirmiyahu that the prophet is chastising the Jewish people and he says, "Can idols bring about rain?" Now this is something to really think about. One of those things we just take for granted: it's raining. And as we've said in the past, we've been raised with "rain, rain, go away." Let's look into appreciating the rain. So we start off with most of the world's evaporation happens over the oceans, because that's where most of the rain comes from, not from freshwater lakes. Oceans, as we know, are salty and toxic to most land plants. If the salt rose with the water, the rain would destroy the earth rather than nourish it. The wonder is that the process of evaporation acts as a massive natural desalination plant. It separates the pure H2O molecules from the salt and impurities, ensuring that every drop that falls from the sky is fresh, life-giving water. But that's still not enough. Water vapor in the air doesn't just turn into liquid on its own. It needs a platform to grab onto. And these are the microscopic bits of dust, sea salt, or even bacteria floating in the atmosphere. These tiny seeds that Hashem provides causes that it grabs onto something and creates this cloud. And with that, the vapor gives birth to the raindrop. Another challenge: rain clouds are usually thousands of feet in the air. If a raindrop just fell through a vacuum, gravity would cause it to accelerate to such a high speed it would hit the ground like a bullet, destroying the crops and harming animals. It'd be like hail coming down. But because of the density of our atmosphere and the aerodynamic shape of a raindrop, the drop comes through in a nice 15 to 20 mile an hour speed, and it falls gently enough to water a delicate flower without crushing it. Another important factor: plants need nitrogen to grow. But they don't breathe nitrogen that makes up 75% of our air. They can only take it in through their roots in a liquid form. When lightning strikes, the intense heat breaks apart the nitrogen molecules in the air and they then bond with oxygen and dissolve into the falling raindrops. So rain isn't just water, it's pre-mixed liquid fertilizer that feeds the plant at the exact moment they're being hydrated, similar to vitamin water or any other type of energy drink. Now further, the Chovot haLevavot stresses the words that the rain comes in the right time, the term Yoreh u'Malkosh, early rain and late rain. Rain patterns are dictated by massive global currents and the tilt of the earth. If the rain came at the wrong temperature or the wrong month, it would rot the seeds in the ground or ruin a harvest before it's picked. And this is another wonder of rain coming at the right time. The Radak on Tehillim chapter 147 points out that this chapter starts off that it's nice to praise God. Boneh Yerushalayim Hashem, God is building Jerusalem, Nidchei Yisrael yekanes, bringing in the exiles. And then we switch to Enu l'Hashem b'todah, let us sing to God songs of praise. Hamachaseh shamayim b'avim, Hamachin la'aretz matar. God covers the heavens with clouds and gets the rain ready for the ground. What's going on over here? We're talking about ingathering of exiles and suddenly we turn to the rain? It's actually the Gemara in Masechet Taanit that tells us, sorry, it's a Pasuk in Michah chapter 5 Pasuk 6 that the Radak quotes: והיה שארית יעקב בקרב עמים רבים , the leftovers of Yaakov amongst the nations will be k'tal me'et Hashem, similar to dew, k'revivim alei esev, and like rain. So the comparison between rain and the ingathering... and the exiles. On both of them it says אשר לא יקוה לאיש , you can't hope to people. People don't bring rain and people don't bring in the exiles. The rain symbolizes that direct connection that God has in a supernatural way to creation. With all the predictors of the weather, they're never right. Rain is something that is specifically God-controlled. The Sforno says that specifically on rain we have to be thankful because these are the constants in the world, but they're really wondrous. There's a beautiful Tzror Hamor, Vayikra 26:19, written by Rav Avraham Saba, 1440 to 1510, one of the exiles from Spain and fled Portugal in the 1490s. He tells us on אם בחקתי תלכו ונתתי גשמיכם בעתם , I will give rain at the right time. That's the keyword: the right time. And he says our mitzvot bring rain because rain is something that is directly connected to what we do. And he says גאוננו ותפארתנו ועוזנו ביד שובינו , what was our glory and our greatness and our power when we were taken captive? He's talking about the Inquisition. That we had the power to bring rain at its time when we prayed and it was well known that they accepted us into their lands because they knew that we had the power to bring rain. He tells a story of Rav Chasdai Crescas, 1340 to 1410, with the King of Aragon, who was which is part of modern day Spain, where this Rav Chasdai Crescas lived. He was the leader of Spanish Jewry. And the Jewish community was physically expelled from the safety of the city walls and barred from returning. The ultimatum was clear. Unless the Jews through their prayer could end the drought and bring water, they would be left exposed to the elements, starvation and so on. And Rav Chasdai gathered everyone in prayer and he opened his drasha with the following words, lanu hamayim, the water is ours, referring to a discussion in Bereishit 26:20 with the argument between the shepherds of Gerar and Yitzchak's shepherds. And the point is lanu hamayim, the water belongs to us. We have the power to bring rain. And sure enough it rained. The power of rain is something directly connected to our tefillot and it is because ultimately Hashem is the one behind the rain. And that's another important thing to concentrate on.

Daily Bitachon: Shaar Habechina Welcome to Daily Bitachon. We are currently studying Shaar Habechina (The Gate of Reflection). Today, we explore a powerful principle of bitachon : the importance of contemplating the "end" of an event. Often, we experience difficulties in the moment and look at them with wonderment or frustration. Things happen against our will that leave us distraught, yet in the end, we are overjoyed. Conversely, things we initially celebrate sometimes turn out to be detrimental. Lessons from the Unexpected The Chovot Halevavot shares stories of divine intervention disguised as misfortune: The Fallen Wall: A traveler lay down to sleep next to a wall. A dog came by and soiled him, waking him up in a mess. Frustrated, he went to a nearby river to clean himself, distancing himself from his group. Moments later, the wall collapsed, killing everyone else. His "misfortune" was his salvation. The Overslept Traveler: A man stepped away from his camp at night to use the bathroom and fell asleep nearby. He woke up horrified to find he had overslept, only to realize that bandits had wiped out the entire camp while he slept safely in the brush. The Vision of Rav Chatzkel Levenstein In Ohr Yechezkel Michtavim (Letter 309), Rav Chatzkel Levenstein offers a beautiful insight based on this principle. He asks us to imagine standing by as Yosef HaTzaddik was sold to the Ishmaelites. You would be overcome with worry, unable to sleep at the sight of such a horrific act. In reality, you would be watching a coronation—it just needed time to develop. The opposite is also true. Imagine watching Yaakov Avinu entering Pharaoh's royal chariots to see Yosef. It looks like the "top of the world," but in truth, it was the beginning of 210 years of Galut (exile). Rav Chatzkel applies this to his own life. He was once forced out of the Kletsk Yeshiva. Naturally, he was upset. However, that transition led him to the Mirrer Yeshiva , which eventually escaped to Shanghai and Kobe, Japan, saving his life during the war. He cites Tehillim 37 : " שמר תם וראה ישר כי אחרית לאיש שלום " "Guard your simplicity and look at things straight, for there is a happy ending for the man of peace." The lesson is simple: It isn't over until it's over—and because Hashem is in control, all's well that ends well. If you are in a struggle right now, hope for that happy ending. The Shadow and the Hidden Miracle The Chasam Sofer (in his Shabbat Shuva Drasha of year 1838) notes that the Purim story follows this pattern. Vashti is killed, Haman rises, and Esther is taken forcibly. None of it "looks" good. Yet, the killing of Vashti was a miracle on the scale of the Splitting of the Sea; we just didn't recognize it yet. He explains that it is the responsibility of every person, as they age, to look back and connect the dots of their life to see how Hashem orchestrated one cause after another. This is the meaning of the verses in Tehillim 71 : "I will come with the mighty acts of Hashem... I will mention Your righteousness... You have taught me from my youth, and until today I tell of Your wonders. Even unto old age... do not forsake me, until I tell of Your strength to the next generation." A Modern Reflection My father recently celebrated his 80th birthday. He shared a story from his youth that changed his life's trajectory. He had been accepted to Columbia University but deferred for a year to study in Israel. Due to a war skirmish at the time, his father insisted he stay home. When he called Columbia to reclaim his spot, they told him it was gone. Devastated and lost, he consulted his rabbi, who told him to go to Yeshiva University. There, he was exposed to the depth of Gemara learning by the elder Mirrer rabbis. He became enamored with Torah, moved to Monsey, and raised a family dedicated to serious learning. What felt like a "terrible" missed opportunity at Columbia was actually the catalyst for his entire spiritual legacy. If we look back at our own lives with open eyes, we will find endless miracles hidden within our greatest frustrations.

Daily Dose of Bitachon: The Secret of Movement Welcome to Daily Dose of Bitachon . We are currently in our Shaar Bechina series. The next concept we are called to contemplate is movement . Interestingly, movement ( in the internal sense as will be explained) is not something truly perceived by our physical senses alone. Rabbeinu Bachya shares a powerful insight: Without movement, nothing in the world could exist. The Spirituality of Motion One philosopher noted that most natural events result from motion. Modern science echoes what the sages understood long ago: everything is composed of atoms, neutrons, and protons, and they are in constant flux. Rabbeinu Bachya explains that if you break everything down, it is all spirituality. The Chovos HaLevavos teaches that when you grasp the spiritual nature of movement, you realize it is one of the wonders of God, born of His great compassion. Every move you make is connected to God's will. He controls the smallest and the largest, the hidden and the revealed. The only thing God left to you is your freedom of choice ; every other movement in your body is decided by Him. When you internalize this, you will: Think deeply about every move you make. Remember your constant connection to Him, as He is, so to speak, "inside" of you. Feel a sense of awe and fear of Heaven, knowing He is driving your very existence. Surrender to His judgment and desire His decrees. By living with this awareness, you find favor in His eyes and achieve a "happy ending," as the verse says: " הבוטח בה' חסד יסובבנו " — The one who relies on Hashem is surrounded by kindness. The Mover and the Moved This fundamental idea is supported across our sacred literature: The Ramban ( Drashos Toras Hashem Temimah ) and the Ba'al HaAkeidah (Gate 16) both state that nothing can move without a "Mover." The Rambam ( Yesodei HaTorah 1:5) explains that when we see the world spinning at all times, we must realize nothing spins without a "Spinner." That Mani'a (Mover) is HaKadosh Baruch Hu Himself. Rav Wolbe ( Da'as Shlomo- Yemei Ratzon ) notes that this is why we call God Chai Ha'Olamim —the Life of all Worlds ( Yishtabach prayer). He is pumping energy into everything. From the vast galaxies to the microscopic atom, there isn't a moment of stillness. Even a stone is a "miniature world" of atomic movement. He quotes Rav Yerucham Levovitz who says that without God's energy, man is like a "picture on a wall" without life. While superficial observers see the world as a self-sustaining machine, we must look deeper to see the Chai Ha'Olamim . The "Automobile" Delusion Modern technology can now take a 50-year-old wedding photo and turn it into a movie where your grandparents smile and wave. It's unbelievable, yet that is exactly what God does constantly: We are the pictures, and God is the energy creating the movie. The Kuzari (Rabbi Yehuda Halevi) wrote a beautiful piyut for Rosh Hashanah that asks: "Who prepared you? Who gave you understanding? And by whose power do you move?" The Yalkut Shimoni (Mishlei 15) contrasts this with the "fools" or heretics who claim the world is abtumtos . The Arukh explains this is Greek for a system that moves on its own without an external driver. Rabbi Eliyahu Tzion Sofer (Hanukah) notes that abtumtos is a transliteration of automatos —automatic. This "automatic" worldview—the idea that the world is an "automobile" moving on its own—stems from Aristotle. The Ramban (Vayikra 16:8) explains that Aristotle denied anything he couldn't sense, arrogantly believing that if he couldn't prove it in a laboratory, it didn't exist. This closed-system worldview misses the higher intelligence entirely. Conclusion: Making Hashem King And that's what the Chovot Halevavot starts off with. This secret of movement is something that's not tangible. And because they wrote this rule that if I don't see it it's not there, if I can't prove it in a laboratory it doesn't exist, this closed-system worldview misses the possibility of a higher intelligence, so they have a built-in system that God can't be there because I can't sense God, spirit can't be there because I can't sense spirit. They wrote their own rulebook. According to their view ,knowledge is built entirely from the bottom up; data enters through my senses and then the mind organizes them and creates ideas. This is a powerful concept and it's interesting that Rav Wolbe writes about this on Rosh Hashanah because he says that's one of the jobs on Rosh Hashanah . And the song of Rabbi Yehuda Halevi , the Kuzari is also a Rosh Hashanah song. Because when you want to make Hashem into king which we actually do, says the Midrash in Yalkut Shimoni every single day we make God into king, and it all comes from Rosh Hashanah but that's our job every day when we say Hashem ekhad to realize there's a force that's inside of me that's driving me, there's nothing else but Him and therefore I give myself over to His will and I rely on him . So it's unbelievable as we say many a time, without sha'ar habechinah you don't have sha'ar habitachon . Sorry for going overtime but this is a very deep concept that could not be squeezed.

Welcome back to our daily dose of Bitachon: Sha'ar HaBechina . Today, we explore a fundamental kindness of the Creator that we often take for granted: the psychological barrier God placed between the animal kingdom and humanity. The Divine Shield: Fear and Dread The Chovos HaLevovos explains that one of the greatest gifts to mankind is the instinctual fear animals have of us. This is rooted in the blessing given to Noach: "And your fear and your dread shall be upon every beast of the earth, and upon every bird of the heavens, and upon all that creeps on the ground, and upon all the fish of the sea." ( Bereishis 9:2 ) This isn't just a physical advantage; it is a spiritual reality. The Midrash ( Bereishis Rabba 94 ) makes a staggering observation: A one-day-old living infant does not need to be guarded against mice, because even a tiny baby carries the "image of God" ( Tzelem Elokim ). However, Og, King of Bashan —a literal giant—must be guarded once he is dead. Without the soul and the Tzelem Elokim , the fear vanishes, and the animal sees only "meat." The Source of Our Control The Midrash Shmuel (on Pirkei Avos 3:14 ) explains that the "endearment" of man is known not just to us, but to the animals. The Tzelem Elokim: Animals recognize the Divine spark. Lashon Chiyus: Rashi notes that v'chitcham (your dread) is related to chiyus (vitality). Your very life-force radiates a dominance that keeps the wild at bay. Secular Explanations vs. Emuna Science attempts to explain this through evolutionary biology, suggesting that animals that weren't afraid were simply killed off. But as we see, even creatures that have had little to no contact with humans—like a squirrel on a college campus or a bird in the park—will flee the moment you look at them. Rav Chatzkel Levenstein teaches that this is a "sensual proof." You don't need a lab to see God's Hashgacha Pratis (Divine Providence). You only need to walk down the street. When a squirrel—which is faster, more agile, and possesses sharp claws—runs away from you, ask yourself: "Why is he running?" Physically, he could win the fight. Spiritually, he is commanded to retreat. The Exception: The Persistent Fly If God instilled fear in all creatures, why is the fly so bold? You swat it, and two seconds later, it's back on your forehead. The Gemara ( Berachos 61a ) compares the Yetzer Hara (the Evil Inclination) to a fly. Just as the fly is never discouraged, the Yetzer Hara never gives up. God engineered the fly with three specific traits to teach us this lesson: Short-term Amnesia: Its tiny brain forgets the danger of your hand within seconds. Attraction: Human warmth and scent are irresistible to it. Slow-Motion Vision: With compound eyes, the fly sees your "lightning-fast" swat as if you are moving through molasses. The Takeaway The animal kingdom serves as a mirror. The fear they show us should strengthen our Emuna —reminding us that God is actively guarding us. Simultaneously, the persistent fly serves as a warning: our internal battles require the same relentless energy to overcome the Yetzer Hara, which, like the fly, is always looking for a way back in. Next time you see a bird take flight or a fly buzz your ear, don't just see nature—see the Hashgacha .

Daily Bitachon: Erev Shabbat Edition Welcome to Daily Bitachon, our Erev Shabbat edition. There is an interesting nuance in how the Torah describes Shabbat in Parashat Mishpatim (23:12) versus Parashat Vayakhel (35:2) . In Mishpatim , it says: "Six days you shall do your work ( ta'aseh ma'asecha), and on the seventh day you shall rest ( tishbot )... so that your ox and your donkey may rest." In Vayakhel , it says: "Six days work shall be done ( te'aseh melacha), and on the seventh day it shall be holy for you ( lachem kodesh ), a Sabbath of complete rest to Hashem ( Shabbat Shabbaton l'Hashem )." The Nuance of "Doing" vs. "Being Done" The first distinction is the verb. In the first verse, it says ta'aseh — you shall work. In the second, it says te'aseh —the work shall be done . The Pesikta Zutrata (a Midrash on Shemot 35:2) explains that when the Jewish people do the will of God ( osim retzono shel Makom ), their work is done by others. However, when we are not fully aligned with His will, we must perform the labor ourselves. The Two Types of Shabbat The Meshech Chochma (Shemot 31:16) offers a beautiful diyuk (insight) here. He notes that for the person working manually during the week, the Torah says tishbot —simply "take a break." Why? To give the cow and donkey a rest. There is no mention of "holiness" ( kodesh ) here; this is a physical break from a grueling week. In contrast, in Vayakhel , where the work "is done for you," the Torah describes the day as Kodesh and l'Hashem . This is a different level of Shabbat entirely. A person who experiences this Shabbat is oseh retzono shel Makom , and consequently, their worldly needs are facilitated by others. Bitachon: The "Magic Trick" What is the secret behind "doing the will of God"? Gemara Berachot 35b discusses the individual whose work is performed by others, citing the verse: "Strangers shall stand and feed your flocks." Rav Wolbe , based on Tosafot and the Maharsha , explains that osim retzono shel Makom refers to a person on a high level of Bitachon (trust in God). Shabbat is the "Bitachon charger." By refraining from work, we testify that Hashem created the world and sustains it. The more we treat Shabbat as Kodesh l'Hashem , the more Bitachon we absorb. When you truly internalize that Hashem takes care of your needs, you reach the level where "your work is done for you." Group A: Takes a day off because they are exhausted from working hard all week. Group B: Enters a holy day because they haven't been consumed by labor; their Bitachon allowed them to focus more on Avodat Hashem . Connection to the Parsha: Sefirat Haomer To connect this to our weekly Parsha, the Torah says: "And you shall count for yourselves... seven complete weeks ( sheva Shabbatot temimot )." "Complete" ( temimot ) implies being spiritually whole. The Midrash connects this completeness to being osim retzono shel Makom . Why is this linked to the Omer? Sefirat Haomer consists of seven sets of seven, mirroring the cycles of Shmita and Yovel —the ultimate expressions of Bitachon during the harvest season. This time of year is specifically designated to strengthen our trust in Hashem. By realizing that He is the one managing our success, we become osim retzono shel Makom , and we merit the blessing of te'aseh —that our work shall be done for us. Shabbat Shalom!

Daily Bitachon: Pesach and the Revelation of "Banim" Welcome to Daily Bitachon. We continue with our thoughts on Pesach. We mentioned yesterday that the fundamental takeaways of the Seder night are Emunah (belief), Hakarat Hatov (gratitude), and ultimately Avdut —realizing "I am a servant of Hashem." If I have gratitude, I feel the need to reciprocate and rely on Him. The Great Takeaway: "Beni Bechori Yisrael" There is another vital point brought out by Rabbi Avigdor Miller (quoted by Rabbi Yosi Sa'ida in the name of Mr. Sam Gindi). He suggests that a central takeaway of the Seder is Beni Bechori Yisrael : The Jewish people are the children of God. Now, I was initially bothered when I heard that because it feels like a chiddush (a novelty). It isn't explicitly written in the Torah as one of the primary "goals" of Yetziat Mitzrayim . However, as a takeaway for our lives, where do we see this? I thought of two points: 1. The Witness of the Sea First, we say in our nightly prayers ( Ga'al Yisrael ) that when Hashem crossed the sea for the Jewish people: הַמַּעֲבִיר בָּנָיו בֵּין גִּזְרֵי יַם סוּף "He took His children through the splittings of the Red Sea." And then: רָאוּ בָנִים אֶת גְּבוּרָתוֹ "The children saw His strength." There is something about Kriat Yam Suf (the splitting of the sea)—which is the finale of the Exodus—that reveals us as Hashem's children. In the Emunah Kol Zot prayer, we say there is nothing like God, and then: Ve'anachnu Yisrael amo ("And we, Israel, are His nation"). I once heard from Rav Moshe Shapiro that Emunah is not just believing God is King of the world, but believing we are His nation. We must believe in that identity. 2. The Father vs. The Messenger Another way God is revealed as a Father is pointed out by Rav Shmuel Birnbaum in his Haggadah. He discusses the phrase Ani velo shaliach ("I and not a messenger"). He explains that when a father truly loves his child, he doesn't want to care for them through an intermediary. It's not just about the child "being taken care of"—the father wants to be the one doing the caring. Think of a mother who waited ten years for a child; she isn't interested in a wet nurse or a nanny. She wants to care for that child herself because of her motherly love. So, too, God Himself wanted to take us out because we are His children. The Father Who Carries Us We see this again in Devarim (1:31): וּבַמִּדְבָּר אֲשֶׁר רָאִיתָ אֲשֶׁר נְשָׂאֲךָ ה' אֱלֹקֶיךָ כַּאֲשֶׁר יִשָּׂא אִישׁ אֶת בְּנוֹ "And in the wilderness... where you saw how the Lord your God carried you, as a man carries his son." Rashi gives the famous mashal (parable) of a father carrying his child on his shoulders to protect him from attackers. The pasuk continues there by saying, "And in this matter, you do not believe"—meaning, you don't truly believe that we are Hashem's beloved children. The Kedushat Levi says almost the exact same thing: at Yetziat Mitzrayim , it was revealed we are His children because a father goes personally into the redemption. The Night of Blessings It is interesting to note that the night of Pesach is the same night Yitzchak Avinu gave the brachot (blessings) to Yaakov. This is the ultimate Birkat Habanim (Blessing of the Children). It is brought down that the most apropos time of the year to bless your children is the night of Pesach. In those blessings, Yitzchak uses the word beni ("my son") eight times. The Or Gedalyahu explains that just as David Hamelech used the word beni eight times to try and pull his son Avshalom out of the seven levels of Gehinnom, Yitzchak Avinu (thinking he was talking to Esav) wanted to lift his children up from the lowest levels. Why? Because a child is always a child. This is the message of the Arba Banim (Four Sons). Even the Rasha (the wicked son) is at the table. Regardless of what we do, we remain Banim la-Makom (Children of the Omnipresent). From Children to Brothers If we are children, that status comes with a requirement of brotherhood. The Pele Yoetz quotes the pasuk in Malachi (2:10): הֲלוֹא אָב אֶחָד לְכֻלָּנוּ... מַדּוּעַ נִבְגַּד אִישׁ בְּאָחִיו ? "Have we not all one Father? ... Why then do we deal treacherously every man against his brother?" The Tanya (Chapter 32) says that because our souls are connected to one Father, we are Achim Mamash —literal brothers. Only our bodies are separate. The Maharal tells us the Jewish people are like one big body, and God is the soul of all of them. This was the first step of Moshe Rabbeinu's journey. Vayar besivlotam —he saw their sufferings. He saw them as brothers in need. He carried the trait of brotherhood passed down from Shimon and Levi ( Achim heim ). Viewing everyone as a brother is the true key to redemption. As the Maggid of Dubno and Hafetz Haim both famously : When two brothers love each other, the Father is happy and provides for the home. When they fight, the Father hides His face. If we want our Father in Heaven to treat us like His children, we must treat each other like brothers. A Final Appeal And again, our final push: Baruch Hashem, there were people who responded yesterday to my heartfelt plea on behalf of Lev Chana Lev Zechariah , collecting for clothing cards for families in our community. How to give: Zelle: RabbiSutton@gmail.com Pledge: Email me at RabbiSutton@gmail.com Link: Click the link attached to this chat or email : https://www.rayze.it/levchanazm/ Please give generously. Thank you very much, and Tizku L'mitzvot. Thank you, and may we all merit to see the brotherhood in one another.

Daily Bitachon: The Lens of Gratitude Welcome to Daily Bitachon. With only three days remaining until Pesach, our focus naturally shifts toward the holiday. However, we are not moving away from our fundamental topic, Sha'ar HaBechinah (The Gate of Reflection). From Reflection to Service Sha'ar HaBechinah is about recognizing God within creation. But what is the purpose of that recognition? It isn't just to sit back and be fascinated by the world. According to the Chovos HaLevavos , the true outcome of recognizing God's handiwork is Hakarat HaTov —gratitude. When I realize that God placed my nose in the middle of my face specifically so I can smell and enjoy my food, I recognize that He did this for me . As the Sages say, "Bishvili nivra ha'olam" —the world was created for me. When I internalize how much God has done for me, the natural reaction is a desire to reciprocate. This leads us directly to the next gate, Sha'ar Avodat HaElohim (The Gate of Serving God), and subsequently to Sha'ar HaBitachon (The Gate of Trust). If I am a servant of God, I must rely on Him. This progression is the essence of the Seder night: Emunah: Recognizing God in the world. Hakarat HaTov: Feeling gratitude for His kindness. Avodah: Dedicating ourselves to serving Him. Bitachon: Relying on Him as His servants. The Heart of the Haggadah: Bikkurim I saw a fascinating thought from Rav Shmuel Birnbaum regarding the structure of the Seder. As a refresher, the core of our Haggadah (which I explore through 30 lessons in the Bitachon Haggadah ) centers on four verses from the section of Bikkurim (First Fruits). In the times of the Temple, a farmer would bring his first fruits to God as a thank you. But we don't just say "thanks for the crop"; we recount our history starting from "Arami Oveid Avi." This is the shortest version of the Exodus story that exists. Rather than recounting every detail from Miketz through Bo , the Torah gives it to us in four verses. When you reach the section of Arami Oveid Avi in the Haggadah, wake up. Why do we use the Bikkurim text as our backdrop? Because the entire theme of Bikkurim is Hakarat HaTov. We are meant to view the entire night through the lens of gratitude. The Warning of Lavan Why do we start with Lavan? Rav Shmuel Birnbaum offers an unbelievable insight in his commentary (with Hakarat HaTov to Rabbi Press from the Mir Yeshiva for publishing it). Lavan was a kefui tovah —a person who denies the good done for him. Before Yaakov arrived, Lavan was poor and had only daughters. After Yaakov came, Lavan became wealthy and had sons. Lavan even admitted, "God blessed me because of you," yet he refused to feel beholden.{ letters of Lavan ( ל-ב-ן ) are the same as Naval ( נ-ב-ל ), which means an ingrate.} When someone does you a favor, you have two options: Recognize it, be grateful, and reciprocate. Find faults in the person so you don't have to feel obligated to them. This is often why people choose atheism. Recognizing God means recognizing everything He has done for us, which makes us beholden to Him. To avoid that responsibility and those boundaries, people find excuses to deny Him. The Haggadah starts with Lavan as a warning: if you don't cultivate gratitude tonight, you risk becoming an ingrate. A Personal Opportunity This theme of gratitude—for God and for people—is why we see Moshe Rabbeinu refusing to strike the Nile or the dust during the plagues; he had Hakarat HaTov because they had once protected him. In that spirit, I have a personal pitch. In previous years, I've raised money for Lev Chana , an organization that provides clothing cards for families in need. This year, I didn't push it as hard, and we are currently far short of our goal. While Bitachon is essential, we must also do our hishtadlut (effort). If you benefit from this class every day, I ask you to practice Hakarat HaTov by helping me reach the finish line for these families. How to give: Zelle: RabbiSutton@gmail.com Pledge: Email me at RabbiSutton@gmail.com Link: Click the link attached to this chat or email : https://www.rayze.it/levchanazm/ Please give generously. Thank you very much, and Tizku L'mitzvot.

Welcome to Daily Bitachon: Erev Shabbat HaGadol Welcome to our Erev Shabbat series. Today is EREV Shabbat HaGadol , and we will explore its connection to Bitachon (trust in God) based on a beautiful insight from the Meshech Chochma (Devarim 10:20). The Universal vs. The Unique Shabbat The Meshech Chochma notes that, theoretically, Shabbat should apply to all of humanity. Since God created the world in six days and rested on the seventh, every nation should seemingly have a connection to that rest. Yet, only the Jewish people received the commandment of Shabbat. Why? Because keeping Shabbat requires a specific level of Bitachon —a reliance on God that is unique to the Jewish people. To truly rest, you must know with certainty that your parnassah (livelihood) is set by God. The Meshech Chochma points out that in Jeremiah (17:7), right after the prophet discusses Bitachon — "Blessed is the man who trusts in Hashem" —he immediately speaks about Shabbat. A person who trusts in Hashem welcomes Shabbat because they view weekday labor as a "tax" or a necessity to cover miracles (as discussed in Chovot HaLevavot ). The servant of Hashem is happy to stop working because they believe they will lose nothing by taking the day off. The Power of Yetziat Mitzrayim This level of trust was forged during Yetziat Mitzrayim (the Exodus). We witnessed Hashgacha Pratit (Divine Providence) firsthand—such as when a glass of water remained water for a Jew but turned to blood for an Egyptian. This direct experience gave us the power to keep Shabbat. The Midrash Rabbah on the verse "The blessing of Hashem brings wealth" explains that this refers specifically to Shabbat. Other nations aren't commanded to keep Shabbat because, without the historical experience of the Exodus and the resulting Bitachon , it would be an impossible burden. God does not give a mitzvah that a person is incapable of fulfilling. The Desert and the Manna This explains why Shabbat was given to us at Marah , even before the revelation at Sinai. When we followed God into a desolate wilderness without asking, "How will we survive?", we demonstrated the "kindness of our youth" ( Chesed Ne'urayich ). By following Him into the desert, we proved we were ready for Shabbat. This is why Shabbat and the Manna were introduced together. The Manna was the ultimate exercise in Bitachon : "My cupboard is empty today, but I know there will be enough tomorrow." Only those with that level of trust ( Ba'alei Bitachon ) can truly keep Shabbat. The Connection to Shabbat HaGadol On the 10th of Nissan in Egypt—which fell on a Shabbat—the Jewish people faced a tremendous test of faith. They were commanded to take a sheep (an Egyptian deity) and tie it to their bedposts. When asked by their neighbors what they were doing, they boldly proclaimed their intent to slaughter it and that the Egyptian firstborns would soon die. It took immense Emunah (faith) to make such a proclamation openly. This act of reliance is the core of Shabbat HaGadol. We celebrate it as "The Great Shabbat" (rather than just the 10th of Nissan) because it marks the moment we showed we were ready to keep Shabbat by displaying our absolute Bitachon . Cleaving to Hashem The Meshech Chochma writes this immediately following his essay on the mitzvah of "U'vo Tidbak" (To Him you shall cleave). He explains that "cleaving" to God is the mitzvah of Bitachon . When you rely on Hashem, He is always on your mind, and you are constantly connected to Him. He poignantly notes that in his own generation, spiritual levels dropped because people worried too much about the future and how to support their families, leading them to turn away from Torah study. He attributed the challenges of European Jewry to a lack of Bitachon . This Shabbat is a wonderful opportunity to strengthen our own Bitachon. Just as our ancestors did on that first Shabbat HaGadol in Egypt, let us reaffirm our reliance on Hashem, knowing that He provides for all our needs. Have a wonderful day and a Shabbat HaGadol Shalom!

Welcome to Daily Bitachon. In our Sha'ar Habechina series, the Chovot HaLevavot says the next thing that we should appreciate in our development is we are a year old or so, we're able to see, we're able to hear, and we're infants. But Hashem puts us for chen and chesed and mercy in the eyes of our parents. That raising us should not be too difficult and they start caring for us more than they care for themselves when it comes to eating and drinking and all the hard work, the bathing, the diapering, all becomes easy. And they do everything they can to protect us. Now how does that happen? Now of course God makes everything happen, but what's the natural explanation for this phenomena? Where does this maternal love stem from? It's a combination of biological, neurological and emotional factors designed by Hashem to ensure infant survival. It's driven by a hormone called oxytocin, which is released during pregnancy and breastfeeding, and supported by brain changes that enhance empathy and nurturing. So this is wonder of wonders. Mothers care about their children, they might not be the biggest baalei middot, they didn't learn Mesilat Yesharim, and yet they're waking up in the middle of the night to take care of their children, because a hormone is released that enhances empathy and nurturing. Wonders of wonders. And a lot of other hormones are shifting, estrogen, prolactin, and they all influence the maternal feelings. The maternal brain undergoes structural changes that prioritize the baby's safety. The vagus nerve is also involved, creating feelings of warmth and dedication. Once upon a time I spoke about the vagus nerve, which is something that's activated when you take deep breaths and you just suddenly calm down. Deep breath, calm down, that's coming from this vagus nerve that runs down your neck. But what does God do? The mother doesn't have time to breathe. That's a saying, I don't have time to breathe. They don't have time to breathe. So God gets this nerve stimulated and creating that feeling of warmth and dedication and calm while the mother is raising her children during those early years. And studies are showing now that gut bacteria can also play a role in influencing maternal nurturing behavior. Studies are still very early in this, but as we spoke about previously, you have what's called gut bacteria that are not part of you, and they help modulate the oxytocin. These bacteria also help communicate between the brain and the vagus nerve. Studies show when these specific bacteria are missing, the oxytocin levels drop and maternal behaviors diminish. So it's fascinating what's going on to bring about this wonder that God put into the mother to care about her children. The next stage is now the child becomes a teenager. Teenagers are difficult, their brains are not developed yet, and yet we don't get disgusted with them, we tolerate them with all their difficulty, and more than that, תגדל הדאגה לו בלבם . We worry about them, we care about them. Another wonder is that children's brains don't develop intellectually until they're older. And this is also a phenomena, that as the body grows, the physical body grows, so too does the intellect also develop, which is very interesting. I mean why what does your intellect and your understanding and your language have to do with the size of your pinky? But somehow everything grows emotionally and physically at the same time. Now why did God make it that way that children don't understand? You know, so what, okay they're small, but why couldn't their brain start working immediately? He says because if they would realize how limited they are, how they can't do anything, how everyone's taking care of them, they would die from de'aga ve'yagon, which literally means anxiety and depression. They would die from anxiety and depression. So therefore, God made that they don't understand. Another wonder. Next wonder, babies cry. God put into babies to cry and there's tremendous benefits from it. And he goes to the doctors of his time that say that the crying causes certain parts of the brain to develop properly. Modern science tells us the reason why we need crying. First of all, communication and safety. It's the primary way that babies call for help, allowing them to express their needs such as hunger, pain, or discomfort. Physical development, the act of crying stimulates the heart and lungs and improves circulation and aids in establishing proper breathing. So crying is actually a breathing therapy. Like when people are in the hospital they have this this gizmo, you blow into it and there's a little ball in there and it goes up. I don't know what it's called, breathalyzer, whatever it may be called, I don't know, but God put that into children that they're constantly developing their lungs. It also helps for emotional regulation. It helps babies release tension and manage emotions, helping them transition from distress to a calmer state. And finally, it causes a bonding and caregiver response. Crying triggers nurturing responses from caregivers, which strengthens the attachment and trust. Children need to get the message that when I cry, there's someone there that cares about me. I live in a world where people care for me. And that comes about by having needs that are fulfilled. So God put into the child a being constantly conditioned, I cry, someone comes and soothes and cares for me. I'm in a world that's a safe world. He's being trained in that important lesson from a young age. And all these wonders and wonders and wonders that Hashem put into creation that we're supposed to be recognizing. So next time you hear a baby cry, don't just say what a baby's cry. There's good reasons why they cry.