Daily Bitachon

1. Bereishit & Days of Divine Will From the Sefer Agra d'Kala (5a), we learn that if we rearrange the letters of the word Bereishit ( בראשית ), it reveals profound messages. One anagram spells: א לול י מי ר צון ת שובו ב תשובה ש למה ( Elul yemei ratzon, tshuvu bi'tshuva shleimah — "Elul is a time of Divine favor; return with complete repentance" ). (Note: The first letters spell אי"ר תב"ש , an anagram of Bereishit). 2. The Lion that Roars A verse in Amos (3:8) states: א ריה ש אג מ י ל א י ירא , ה ׳ א לוהים ד בר מ י ל א י נבא ( "A lion has roared; who will not fear? The Lord God has spoken; who will not prophesy?" ). Who is this lion that roars? The lion refers to the month of Av , whose astrological sign ( mazal ) is Leo (the lion). However, taking the word Aryeh ( אריה —lion) and rearranging its letters yields: א — Elul , ר — Rosh Hashanah , י — Yom Kippur , ה — Hoshana Rabbah . What appears to be a scary lion is actually a progression of auspicious days to turn our spiritual standing around. The Parable of the Father in Disguise (from Rav Shimshon Pinchas): A father dresses up on Purim wearing a scary lion's head over his body. Seeing the terrifying lion, his young child runs away in fear. Then, recognizing his father's clothes, the child grabs his father's legs and cries, "Father, save me from the lion!" The month of Av can look like a scary lion, but it is really our Father in disguise. From Elul through Hoshana Rabbah, we peel back the disguise to see our Loving Father underneath. 3. The Pure Maiden ( Betulah ) and the Luz Bone The Sfat Emet (Parshat Vayelech) notes that the mazal of Elul is Betulah (a maiden/virgin). The Spiritual Untouched Core: Just as a maiden remains untouched, every Jewish person possesses a core within the depths of their soul that was never corrupted by negative forces—a part dedicated purely to God. While it is often hard to access, Elul is the time when we can find and reconnect with this pure spot. The Luz Bone Connection: This concept mirrors the Luz bone in the human body. Our Sages teach that when mankind sinned by eating from the Tree of Knowledge, death was introduced to every part of the body nourished by food. However, God instituted a safety plan: the Luz bone receives its nourishment solely from the meal eaten on Motzei Shabbat ( Seuda Revi'it ). Because it was never nourished by sin, it never decomposes and serves as the seed from which the body resurrects during Techiyat HaMetim . The Spiritual Luz : In time, the Arizal explains that just as the Luz bone is an untainted point in the physical body, Yom Kippur is the Luz in time—the day that remains pure and allows us to rejuvenate. Yom Kippur acts as the spiritual counterpart to Tisha B'Av (which corresponds to the Gid HaNasheh ). In space, the Ramchal tells us in physical space is the Kotel HaMa'aravi (Western Wall), which can never be destroyed. 4. Reading Nafelah in a New Light In Amos (5:2), there is a difficult verse that is omitted from the Ashrei prayer due to its negative association: נ פלה לא תוסיף קום בתולת ישראל ( "She has fallen, she will no longer rise, the maiden of Israel" ). However, Rabbi Menachem Mendel of Shklov ( Sefer Tmunat HaOtiot , p. 290) notes that the Sages read this verse with a different cadence and hope: נפלה, לא תוסיף [ לנפול ] — קום, בתולת ישראל ! ( "She has fallen, but she will fall no more—arise, maiden (Betulah/Elul) of Israel!" ). You have fallen to the lowest point possible; now, during the month of Betulah (Elul), it is time to arise and transform everything. 5. Spiritual Heart Surgery & Divine Assistance In Devarim (30:6), the Torah promises: ו מל ה ׳ א לוה i ך א ת ל בבך ו את ל בב ז רעך ( "And the Lord your God will circumcise your heart, and the heart of your offspring..." ). The initials of א ת ל בבך ו את ל בב spell ELUL ( אלול ). How does Elul connect to circumcising the heart? Rabbeinu Yonah ( Shaarei Teshuvah , Gate 1) opens his classic work by stating that God actively helps those who attempt to return beyond their natural capabilities, instilling in them a spirit of purity to reach true love of God. Non-Invasive Heart Surgery: God offers spiritual heart surgery—removing spiritual blockages and placing "stents" in our hearts. However, this process begins with our initiative: first, "And you shall return to the Lord your God," and then "God will circumcise your heart." The Magnet Analogy: A man is asked to jump high into the air. On his own, he can only jump so high—but as soon as he leaps, a powerful magnet above lifts him the rest of the way. When we make the initial move, God pulls us up. I Am My Beloved's: This echoes the iconic Elul acronym from Song of Songs (6:3): א ני ל דודי ו דודי ל י ( Ani LeDodi VeDodi Li — "I am my beloved's, and my beloved is mine" ). The Pri Tzaddik (Rosh Chodesh Elul, #2) explains: If I take the first step toward God ( Ani LeDodi ), then God responds by drawing close and refining my heart ( VeDodi Li ). The Hole of a Needle: As the Midrash ( Shir HaShirim Rabbah ) states in God's Name: "My children, open up for Me an opening of repentance as small as the eye of a needle, and I will open for you gates wide enough for wagons to enter." The Chofetz Chaim ( Zechor L'Miriam , Ch. 18) reassures us that God never places demands upon us that exceed our capabilities; He simply asks us to do what we can. 6. Lulei — Do Not Delay In Tehillim (27:13), recited throughout the High Holiday season, it says: לולא האמנתי לראות בטוב ה׳ בארץ חיים ( "Had I not (Lulei) believed that I would see the goodness of God in the land of the living..." ). The word Lulei ( לולא / לולי ) read backward spells Elul ( אלול ). Psalm 27 contains allusions to the entire season: "The Lord is my light" — Rosh Hashanah ; "And my salvation" — Yom Kippur ; "He will hide me in His pavilion" — Sukkot . To experience all these revelations, we need the preparation of Elul ( Lulei ). Furthermore, the Siftei Kohen (Rabbi of Aleppo, ~400 years ago) notes on Bereishit 44:14 that the word Lulei connects to Yehuda's words to Yosef: לולי התמהמהנו ( "Had we not delayed..." ). The Message of Lulei : Don't delay! When Elul arrives, do not wait until Rosh Hashanah or Yom Kippur to begin your spiritual work—start immediately. The Escaped Prisoner: Rabbeinu Yonah ( Shaarei Teshuvah , Letter 2) notes that when a person delays Teshuvah , their accountability increases. It is like a prisoner whose cell door is unlocked: if he remains inside, it shows he is comfortable in his captivity. The 40-Day Journey The 40 days of favor—from Rosh Chodesh Elul through Yom Kippur—begin at the very start of Rosh Chodesh (starting 30 Av / 1 Elul). An allusion to these 40 days is found in the final letters of אני לדודי ודודי לי : אנ י (10) + לד ود י (10) + ודוד י (10) + ל י (10) = 40 days. May we all take full advantage of these holy days of Elul and draw closer to Hakadosh Baruch Hu .

As we approach Elul, we always read Parshat Re'eh beforehand. The mnemonic for this connection is ראה רש אלול אלף הגיע ( "See, Elul is on its way" ). In Parshat Re'eh, we read: בנים אתם לה' אלוקיכם ( "You are children of Hashem your God" ). It is no coincidence that we receive this message as we begin Elul. As we mentioned, the theme of the month of Av is that God is our Father. As Av ends, we reiterate that we are the children of Hashem, and therefore: לא תתגודדו ( "Do not divide yourselves" ). As we leave Av, we transition into a new expression of love: that of a husband and wife— אני לדודי ודודי לי ( "I am to my beloved, and my beloved is to me" ). We move from one loving relationship into another. Rav Wolbe writes that the ultimate goal of all mitzvot is love, as stated in the second paragraph of Kriat Shema : והיה אם שמוע תשמעו אל מצוותי אשר אנכי מצווה אתכם היום לאהבה את ה' אלוקיכם ( "If you will listen to My commandments that I command you today, to love Hashem your God..." ). The focal point of all mitzvot is to lead us to love. Conversely, every aveirah (sin) contains an element of hatred. Rav Wolbe quotes Rav Yerucham Levovitz, who explains that there is often a mixture of motives: an act of love can contain a degree of hatred, and within the heart, love and hate can coexist. For example, a parent loves their child, yet in a moment of frustration, discipline is applied. The verse states: חושך שבטו שונא בנו ( "He who spares the rod hates his son" ). We do not hate our children, but on a scale of 0 to 10—where 10 is ultimate love and 0 is complete hatred—we are not always at the ultimate expression of love. When a person commits a sin, they fall somewhere along this continuum. As we prepare for Elul, we must overcome the spiritual hurdles resulting from the destruction commemorated in Av. We pass through Av to rectify these flaws and prepare for the love of Elul and the end of Av. Rav Yerucham Levovitz explains in a sicha in his sefer Da'at Chochmah u-Mussar (as cited by Rav Wolbe) that the three cardinal sins represent ultimate hatred. On a scale of 0 to 10, when a sin reaches 10 (total hatred), spiritual survival is impossible—it creates a complete religious disconnect, which is why one must choose to die rather than commit them: Avodah Zarah (Idolatry): Represents total hatred and betrayal toward God by serving another deity. Shefichut Damim (Murder): Expresses hatred toward one's fellow man ( ben adam l'chaveiro ) as well as toward God. Gilluy Arayot (Forbidden Sexual Relations): While Rav Yerucham does not explicitly detail the nature of this hatred in his text, an explanation is offered based on the three spheres of human connection: man to God, man to his neighbor, and man to himself. Avodah Zarah severs the connection to God; Shefichut Damim severs the connection to others; and Gilluy Arayot causes a disconnect from oneself by degrading human dignity. As stated regarding the Sotah (the wayward woman), because her action mimicked animalistic behavior, her offering consisted of barley—the food of an animal. Gilluy Arayot demotes a person from their elevated human standing, causing self-destruction. This explains why individuals often experience self-loathing after such sins: the act itself is rooted in self-hatred. Rav Wolbe asks: How can the soul—described as a שלהבת יה ( "a flame of God" ), inflamed with divine love as depicted in Shir HaShirim —harbor a force of hatred that disconnects man from God? He brings a proof from the Gemara in Shabbat 105b, where Rabbi Yochanan ben Nuri states that one who tears their clothes, breaks utensils, or scatters money in anger should be viewed as an idolater. Today the yetzer hara tells a person to do one small thing, tomorrow another, until it eventually entices them to worship idols. Anger demonstrates that a person is currently controlled by the yetzer hara . This is why on Yom Kippur we confess: על חטא שחטאנו לפניך ביצר הרע ( "For the sin we committed before You through the yetzer hara" ). While all sins involve the evil inclination, this specific confession refers to moments when the yetzer hara gains total dominion over us, such as through bouts of anger. Rav Wolbe proves this from Tehillim 81:10: לא יהיה בך אל זר ולא תשתחוה לאל נכר ( "There shall not be a strange god within you, nor shall you bow to a foreign god" ). What is the "strange god" ( el zar ) that resides inside a person? It is the yetzer hara . The word zar denotes estrangement. A person can become estranged from others, from God, and from themselves. Estrangement ( zarut ) is the exact opposite of belovedness ( yedidut ). Rav Wolbe notes elsewhere that the word ידיד ( yedid ) is a contraction of יד יד ( hand to hand )—one hand reaching out and another reaching back. The counter-force to this connection is zarut , which causes separation. Elul centers on אני לדודי ודודי לי , but it is continually challenged by this force of estrangement. God is called ידיד נפש אב הרחמן ( "Beloved of the soul, Merciful Father" ). Yet, zarut creates a sense of disconnection. For example, difficulty in maintaining concentration ( kavanah ) during prayer often stems from a lack of felt connection. If we truly felt close to our Father, prayer would flow naturally; estrangement blocks that feeling. Self-estrangement occurs when a person loses clarity about their own spiritual standing and no longer truly knows themselves. Remedying this is the core task of Elul: Connection to God: Represented by אני לדודי ודודי לי ( "I am to my beloved and my beloved is to me" ). Connection to Others: Represented by the acronym of Elul found in איש לרעהו ומתנות לאביונים ( "...sending portions to one another and gifts to the poor" ). Connection to Self: Hinted at in the verse ומל ה' אלקיך את לבבך ואת לבב זרעך ( "And Hashem your God will circumcise your heart and the heart of your offspring" ), where the initial letters of א ת ל בבך ו את ל בב spell Elul . The "foreskin" ( orlah ) of the heart acts as a barrier that blocks inspiration and disconnects the mind from the heart. Though the mind understands, the heart remains covered, creating inner division. The job of Elul is to serve as a time of restored connection and love—realigning ourselves with God, with our fellow human beings, and with our inner selves. Having passed through the period of destruction, we overcome the negative forces of hatred and work to revive the sources of love and holy connection.

When we look at time, we don't usually think of it as a creation—we assume time just is , and that God created people, places, and physical things within it. But time is a creation, too. Nothing exists unless God creates it. While it can be hard to fathom, God created time, and like any creation, time has different "flavors." Just as places and people have different flavors, so does time. In our context, when we say "flavors," we really mean levels of holiness. But there is a crucial distinction: vanilla, chocolate, and strawberry are different flavors of the exact same item—ice cream. When it comes to living creatures, an animal and a human aren't just two different "flavors" of the same thing; they are entirely different states of existence. As we know from the Kuzari's hierarchy, a Jewish person represents a distinct state of being. The same principle applies to holy places. The Beit Hamikdash was not just another physical location. Rav Wolbe, quoting the Ha'emek Davar , explained that when you walked into the Beit Hamikdash, you entered a completely different time zone and existence. As Rav Moshe Feinstein put it, walking into the Beit Hamikdash was like stepping into God's embassy—a place existing min ha'olam v'ad ha'olam (from this world to the next world). You were stepping directly into Olam Haba. Shabbat operates the exact same way. Shabbat is me'ein Olam Haba —a mini-experience of the World to Come. It isn't just a different flavor of time, like the difference between "Monday morning blues" and a Friday weekend mood. It is the difference between ice cream and pastrami—a completely different category of existence. Rav Matisyahu Salomon illustrates this with a story about the Chofetz Chaim. When the Chofetz Chaim completed writing the Mishnah Berurah , he hosted a large siyum . He invited a group of Talmidei Chachamim , and each day of the week, they celebrated a different volume, spending the day discussing its topics—Volume 1 on Sunday, Volume 2 on Monday, through Volume 6 on Friday. The guests assumed that after spending all week at his house, Shabbat would proceed as normal. Instead, the Chofetz Chaim called everyone together and announced, "We need to make another siyum ." Confused, they asked, "But there is no seventh volume of the Mishnah Berurah !" He replied that Shabbat had come to him and asked, "Why don't I get a siyum ?" Rav Matisyahu Salomon explains: because Shabbat is a higher dimension of time, from the perspective of Shabbat's realm, the siyum had not happened yet. It was an entirely different level of existence. This concept explains several other teachings: Sheva Brachot: The rabbis explain that on Shabbat, you don't necessarily require panim chadashot (new guests) at a Sheva Brachot meal. Why? Because Shabbat itself is so new and distinct that no one was truly there before—it is a whole new reality. Physical Being: The Chasam Sofer famously noted that while a medical test on people from different regions might show minor variance ("flavors"), the spiritual reality of a Jew who eats kosher food alters their physical baseline. The Nature of Food: Rabbi Grossman offered a parable of two cars that look identical, but one runs on regular gasoline and the other on diesel. Putting the wrong fuel into a car destroys the engine. Similarly, we consume unique spiritual food because we operate on a different plane of existence. The Beit Hamikdash had holy Korbanot for the same reason: higher states of existence require higher food. The Shift after Adam Harishon: Rav Moshe Shapiro noted that after the sin, Adam was told he would have to eat the grass of the field. Originally, bread grew on trees—meaning fully formed, ready-to-eat carbohydrates grew naturally like fruit. When Adam realized he was reduced to eating raw wheat from the ground like livestock, he lamented, "Am I and my donkey to eat from the same trough?" Eating the same food implied operating on the same plane of existence. Aseret Yemei Teshuva: Rav Moshe Shapiro also explained why we adopt additional stringencies like Pat Akum (refraining from non-Jewish baked bread) during the Ten Days of Repentance. By elevating what we eat, we demonstrate to Hashem that we are striving to exist on a higher, more elevated plane. This helps us answer a famous question about the days of the week. Midrashic sources teach that the days of the week are paired up (e.g., Sunday with Monday, Tuesday with Wednesday, Thursday with Friday), but Shabbat was left without a pair. Shabbat complained, and Hashem responded that the Jewish people would be her match. Why couldn't Shabbat simply pair up with Sunday or Tuesday? Because a match requires compatibility in existence—a giant cannot marry a regular human being because they belong to different categories. Sunday through Friday share the same mundane level of creation, but Shabbat belongs to a higher plane. The only fitting partner on that same elevated level of existence is the Jewish nation. This is the deeper meaning of Kiddashto Mikol Hazmanim —Hashem elevated Shabbat above all other times. As we enter Shabbat each week, let us appreciate and embrace the elevated state of existence we are privileged to step into.

Faith, Effort, and Overcoming Arrogance We promised you yesterday that we'd talk about the topic of pride and realizing Hashem is in charge—not just when it comes to money, but also when it comes to our strength and our wisdom. Physical Strength and Health Let's take strength first. A person exercises and loses weight. He thinks, "I lost the weight. I am healthy because I work out, take my medicine, and stay hydrated." What does that have to do with God? You might say, "Okay, God gave me the idea to exercise. Very nice." But it goes much deeper than that. Your exercise and efforts can backfire if Hashem doesn't make them succeed. You are not making it happen. Ultimately, your health is God's decree because you prayed well on Rosh Hashanah. Our physical efforts are just hishtadlut —a natural cover-up for the divine decree. Every action does not guarantee a reaction. A person could ride a bicycle for his health, hit a bump in the road, break his elbow, or worse. Cause and effect do not rule the world. Reb Moshe Feinstein noted that before the Surgeon General determined that smoking was dangerous, it did not make people sick in the same way. Why? Because illness comes when a person fails to protect their health according to the Torah's command in Mesillat Yesharim : Ushmartem me'od l'nafshoteichem ("Take extreme care of your lives"). When someone acts out of a duty to care for the body God gave them, their effort is fulfilled. Reb Yitzchak Kaduri lived to 102 while smoking because he was unaware of its modern medical diagnosis. You put in your effort, and Hashem causes the weight loss. Many people exercise and never lose weight, while others lose weight without exercising at all. You could work out, get dehydrated, spike your heart rate, and end up harming your health. You are not in charge of your health. Wisdom and Human Capability Next case: wisdom. Someone thinks, "I'm a smart guy. I prepare great classes because of my intellect." What do we say in the Musaf prayer ( Ochila La'El )? "The preparations of the heart belong to man, but the answer of the tongue is from Hashem." Man can organize his thoughts— ma'archei , like setting the Shulchan Aruch —but Hashem directs the words that leave his mouth. None of the words you speak come purely from your own power. Someone once asked: "Are you trying to tell me that when I dribble a basketball and shoot it through the rim, God is in my arm?" Absolutely. God is in your arm. In the piyut recited on the second day of Rosh Hashanah ( Shacharit ), written by Reb Yehuda HaLevi, we say v'hakoach miyadecha —the strength in your hand is from Him. The Chovot HaLevavot discusses this in Sha'ar HaBechina as "the secret of movement." Nothing moves on its own. The atoms, the molecules, the forces of motion—God is behind all of it. There is no "automatic pilot" in this world. The Aruch notes that the word automatos comes from Greek philosophy, which viewed the universe as running on self-sustaining mechanics. In reality, a living Pilot drives every detail. The Illusion of Control People often think, "Of course God can interfere—I could slip while shooting the ball, or tariffs could ruin my business." Reb Matisyahu Salomon shared a story about observing a businessman who prayed with intense kavanah (devotion), yet was known to be cutthroat in business. When asked about this contradiction, the man replied: "I know God can interfere. Ships can sink, or tariffs can rise. So I pray: 'God, I know what I'm doing in business—just don't interfere.'" That is entirely the wrong attitude. Everything that happens comes directly from Hashem: Koach miyadecha . The Tomer Devorah elaborates on this when explaining the thirteen attributes of mercy ( Mi Kel Kamocha ). Who is like God, who displays ultimate savlanut (patience)? Even when a person sins, God continues to pump life energy into that individual's limbs at that exact second. Consider this parable: A man lets his neighbor plug a party sound system into his home electrical outlet, requesting only that the music stop by 10:00 PM so his baby can sleep. Midnight arrives, the music is blasting, and the baby is crying. What does the homeowner do? He pulls the plug! Hashem does not pull the plug. He continues to sustain the breath and strength of a person even while they misapply those gifts. Our thoughts, speech, and ideas originate from God. Preparation is our hishtadlut , but the final outcome remains in His hands. A single slip of the tongue can alter a career; without divine protection, human effort quickly stumbles. From Tisha B'Av to Neilah Our High Holiday season serves as a direct rectification for the spiritual drop of Tisha B'Av. Tisha B'Av represents the concept of the Gid HaNasheh —the sinew of forgetting. What causes us to forget God? Arrogance in our wealth, strength, and wisdom. We rectify this by progressing through the Days of Awe until reaching Neilah on Yom Kippur. According to Shmuel in Masechet Yoma , the core essence of Neilah is encapsulated in these words: Ma anachnu? (What are we?) Ma chayenu? (What is our life?) Ma chasdenu? (What is our kindness?) Ma tzidkotenu? (What is our righteousness?) Ma kochenu? (What is our power?) Ma gevurotenu? (What is our strength?) "Behold, all the mighty men are as nothing before You." Rav Yerucham Levovitz once cited the story of a famous Jewish strongman who could bend steel bars. Targets of antisemitic hostility in Europe spiked his bed of nails with poison. A tiny prick infected him, and he rapidly deteriorated and passed away. Rav Yerucham remarked: Look at this powerful man—one microscopic point on his back, and he falls. The Transience of Human Fame Anshei Hashem —people of renown and wealth—pass away and are quickly forgotten: Hathaway Avenue (Deal, NJ): Named after William Hathaway, a prominent 19th-century hotel proprietor who purchased the land in 1854 and hosted Deal's incorporation gala in 1897. Today, few who drive down the street know his story. Carnegie Hall: Andrew Carnegie financed its construction in 1891. Decades later, public speaker Dale Carnagey intentionally changed the spelling of his last name to "Carnegie" as a marketing move to associate himself with Andrew's colossal wealth. Today, people routinely confuse the two. Historical Magnates: Prominent leaders, such as Ishaia Angel of Damascus or the Farhi family of Syria, held vast influence in their time. Yet across generations, earthly prominence fades into history. "The wise are as without knowledge, and the understanding as without intellect. For all our deeds are emptiness, and the days of our lives are vanity before You. The preeminence of man over beast is non-existent, for all is vanity." Conclusion This clarity is the goal of Neilah : replacing the self-reliance that leads to spiritual decline with the absolute awareness that everything originates from God. Rabbeinu Bachya notes on the command lo tira mehem ("do not fear them") that those who harbor genuine reverence for God feel no fear of man. Embracing this perspective during the Yamim Noraim restores our focus, clears away false pride, and anchors our ultimate connection to Hashem.

When the Torah warns us in Parshat Eikev about forgetting God due to arrogance, it pinpoints the exact root of that pride: accumulating great wealth and concluding, " כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיל הַזֶּה " ("My strength and the power of my hand made me this chayil "). What does chayil mean here? Ramban explains that chayil refers to war (as in Chaylei Tzahal , the Israel Defense Forces). Under this interpretation, the verse describes someone boasting, "My success in battle was achieved through my own strength." Instead, the Torah instructs us to remember: " כִּי ה' אֱלֹהֶיךָ הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל " ("It is Hashem your God who gives you the strength to achieve military victory"). Ramban notes that while Jewish soldiers are capable and powerful fighters, they must recognize that their strength originates from God to avoid falling into arrogance. This illustrates a vital principle: although we must put in our hishtadlut (practical effort)—and we may execute it skillfully enough to veil the underlying divine intervention—we must always remember that the success remains a miracle. A striking example of hishtadlut and victory comes from modern history: the famous raid on Entebbe. Operation Entebbe (Operation Yonatan) On the night of July 3–4, 1976, the IDF executed Operation Thunderbolt, a daring commando mission that rescued 102 hostages held at Entebbe International Airport in Uganda. The crisis began when an Air France flight from Tel Aviv to Paris was hijacked by Palestinian and German terrorists and diverted to Uganda. The hijackers separated the Israeli and Jewish passengers from the rest, holding over 100 captives while demanding the release of imprisoned militants. Idi Amin's Israeli Connection Uganda's dictator, Idi Amin, welcomed the hijackers and deployed Ugandan troops to assist them. Ironically, Amin had close historical ties to Israel: Military Training: In the 1960s, Amin underwent officer and paratrooper training in Israel under IDF instructors. Israeli Contacts: During the crisis, Israeli officials attempted to leverage Amin's personal friendship with retired IDF Colonel Baruch "Burka" Bar-Lev, who phoned Amin repeatedly to negotiate the release of the hostages. However, Amin used the situation for international posturing and refused to free the captives. The Mercedes-Benz Decoy Strategy Because Entebbe was over 2,500 miles (4,000 km) from Israel, surprise was critical to prevent guards and hijackers from killing the hostages before commandos could reach the terminal. The Scheme: Israeli intelligence knew Idi Amin frequently visited the airport in a black Mercedes-Benz 600 escorted by Land Rovers. The Execution: The assault team, led by Lt. Col. Yonatan Netanyahu (older brother of Benjamin Netanyahu), loaded a black Mercedes styled to mimic Amin's official vehicle into the lead C-130 transport plane. The Assault: Upon landing under cover of darkness, the commandos drove the Mercedes and Land Rovers directly toward the terminal. The ruse bought precious time, allowing the assault force to approach the building before Ugandan guards realized what was happening. The Outcome Hostages Rescued: 102 of 106 hostages were safely evacuated. Enemy Casualties: All seven hijackers and approximately 45 Ugandan soldiers were killed. Three hostages died in the crossfire during the raid, and a fourth (Dora Bloch) was later murdered in a Ugandan hospital on Amin's orders. IDF Losses: Lt. Col. Yonatan Netanyahu was the sole Israeli military fatality. Tactical Impact: Commandos destroyed several Ugandan MiG fighter jets on the tarmac to prevent pursuit during takeoff. This 53-minute ground raid remains one of the most famous special operations in modern military history. Despite the tragic loss of Yonatan Netanyahu, the operation was celebrated as a monumental victory. I recall a student arriving at my elementary school the following week wearing a T-shirt featuring Idi Amin saluting, captioned: Kol Hakavod leTzahal ("All respect to the Israeli Army"). While the IDF displayed extraordinary bravery, preparation, and skill, we must keep the ultimate source of success in mind: " כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל " ("For it is He who gives you the strength to achieve success"). Therefore, the ultimate praise belongs to God: Kol Hakavod laHashem . As the verse states, " לִכְבוֹדִי בְּרָאתִיו " ("I created it for My glory")—the world was created so that we might recognize and reflect God's honor. We say " בָּרוּךְ כְּבוֹד ה' מִמְּקוֹמוֹ " ("Blessed is the glory of Hashem from His place") and " בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד " ("Blessed be the name of His glorious kingdom forever and ever"). Ultimately, all honor for our achievements returns to Him. That is the first explanation of chayil . A second explanation defines chayil as the amassing of financial wealth. When someone builds a fortune, they often attribute it entirely to their own acumen, leading to pride. Notice what Targum Onkelos says on " כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל ": God does not merely give you physical energy to go to work; " הוּא יָהֵב לָךְ עֵצָה לְמִקְנֵי נִכְסִין "—He gives you the ideas and insight to acquire property. You might think your business success stems from your brilliant choice of strategy, brand, or market entry, but those insights originate with God. As the verse teaches: " רַבּוֹת מַחֲשָׁבוֹת בְּלֶב אִישׁ וַעֲצַת ה' הִיא תָקוּם " ("There are many thoughts in a man's heart, but it is Hashem's counsel that stands"). The good decisions that yield your success are ultimately God's ideas brought to fruition. It is human nature to point fingers at areas that do not apply to us directly. As a rabbi who neither runs a corporate enterprise nor serves as a frontline soldier, I could easily look at businessmen and warriors and say, "What is wrong with you? Don't you realize God gives you your strength and wealth?" It is easy to lecture others on spiritual flaws when we aren't tested in those same areas. (Brief pause due to an emergency call—returning to the topic now.) Why do we find it so easy to judge others when we have no skin in the game? There is a well-known parable about a man applying to join the Communist Party. The interviewer asks: "If you had two houses, would you give one to Mother Russia?" "Of course!" he replies. "If you had two cars, would you give one?" "Without hesitation!" "If you had two coats, would you give one?" "No way." "Why not?" asks the interviewer. "Because I actually have two coats!" In theory, loyalty is effortless. When an obligation touches our actual possessions or lifestyle, our perspective shifts. So it is easy for an observer to ask why soldiers or entrepreneurs do not attribute their success to God. However, self-examination requires looking deeper. The prophet Yirmiyahu identifies three distinct areas where people take self-righteous pride (a passage read on Tisha B'Av, a day centered on the consequences of forgetting God): " אַל יִתְהַלֵּל חָכָם בְּחָכְמָתוֹ וְאַל יִתְהַלֵּל הַגִּבּוֹר בִּגְבוּרָתוֹ אַל יִתְהַלֵּל עָשִׁיר בְּעָשְׁרוֹ " ("Let not the wise man glory in his wisdom, nor the mighty man in his might, nor the rich man in his riches"). Instead, " כִּי אִם בְּזֹאת יִתְהַלֵּל הַמִּתְהַלֵּל הַשְׂכֵּל וְיָדֹעַ אוֹתִי " ("Let him who glories glory in this: that he understands and knows Me"). What did we personally construct to earn that glory? Our Sages teach: " הַכֹּל בִּידֵי שָׁמַיִם חוּץ מִיִּרְאַת שָׁמַיִם " ("Everything is in the hands of Heaven except the fear of Heaven"). As the verse states, " מָה ה' אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה " ("What does Hashem your God ask of you, except to fear Him"). When you close a profitable deal, recover your health, or arrive at a brilliant insight in Torah study, that clarity originates from God. Does this mean we carry no moral accountability for our actions? Of course not. God provides human beings with energy and mental capacity, but our moral choices remain entirely ours. God grants us the physical ability to speak, but whether we choose to speak Lashon Hara (derogatory speech) or refrain from it is our own moral decision. God does not compel us to sin. To understand human temptation on a deeper level: prior to Adam's sin, evil was entirely external to humanity (represented by the serpent outside of man). After the sin, evil became internalized within the human psyche. When an internal voice prompts someone to speak Lashon Hara , that voice is not divine inspiration; it is the internalized influence of the serpent ( Yetzer Hara ). God created those opposing forces to preserve free choice. We cannot blame God for our wrongdoing—we chose to listen to the temptation rather than to God's command. Divine inspiration grants us the constructive ideas for success, strength, and financial breakthrough; moral choice determines whether we obey God's laws. These three arenas of pride are visible even in early childhood. I once walked with my first-grade grandson and asked him, "What makes a kid cool in school?" He listed three traits: Athletic ability: Being good at sports. Possessions: Having cool gear (like bringing the best basketball to the playground). Academics: Getting top marks on tests. Even in elementary school, the baseline metrics of social prestige mirror the biblical categories: Sports capability represents Gibbor (strength). Possessions represent Ashir (wealth). High test scores represent Chacham (wisdom). Every individual—whether a business executive, a rabbi, or a stay-at-home parent—must recognize that achievements in these areas stem from God. The central spiritual struggle is internalizing this truth to prevent arrogance. When it comes to finance, cause and effect do not always operate linearly. Effort invested in one area often yields results from an unexpected direction. Consider the well-known story of yeshiva students who spent a day soliciting donations and returned empty-handed. The next morning, the Rosh Yeshiva thanked them for their hard work. They protested, "Why are you thanking us? We brought in no money." The Rosh Yeshiva replied, "An anonymous donor just walked in and gave a massive contribution. That happened because of the effort you put in yesterday." Your dedicated effort ( hishtadlut ) triggers divine reward, though often through channels you never anticipated. This explains the Talmudic maxim: " יָגַעְתָּ וּמָצָאתָ תַּאֲמִין " ("If a person says, 'I have toiled and I have found,' believe him"). Why does the Sages' phrase use the word "found" ( matzata ) rather than "produced" or "earned"? Because even after rigorous toil, the ultimate success arrives like a metzia (a lost object found unexpectedly). There is no automatic, mechanical correlation between our input and the output—especially in financial matters. While we easily understand this dynamic in business, how does it apply to wisdom ( Chacham ) and physical strength ( Gibbor )? When someone studies a complex topic and masters it, or adheres to a workout regimen and gets fit, they naturally feel a direct cause-and-effect relationship. Next, we will explore the challenges of strength and wisdom, and how we can avoid arrogance when taking pride in those accomplishments.

Remembering and Forgetting: Disease, Cause, and Cure We continue with the topic of remembering and forgetting vis-à-vis Tisha B'Av and Rosh Hashanah. Now, we have to ask ourselves: how do I know if I am forgetting God? I might look like I am doing fine. If forgetting God is the disease, how do I diagnose it? The Beit HaLevi explains that the symptom of forgetting God is fear . If you are afraid, it means you have forgotten God. He brings a pasuk in Yeshayahu: "Mi at vatirei..." ("Who are you that you should fear...")—and then it says that you forgot Hashem. Hashem is not on your mind. What does that mean? This connects back to a warning in the Torah: "Lo tira" —when you go out to war, do not be afraid. Rabbeinu Yonah notes that this applies not only when going to war, but to any challenging situation that comes your way. Do not be afraid. You might ask: How can you expect me not to be afraid? That feels impossible. What does the Torah say right after that instruction? Remember what Hashem did at Yetzias Mitzrayim (the Exodus from Egypt). To give a mashal (parable): Imagine a man walking down a dangerous road. I remember during COVID walking down Ocean Parkway when a group of motorcyclists and bicyclists came by during a "defund the police" rally. There I was, wearing my kippah , walking down Ocean Parkway, and I got scared. Now, hold on. Imagine I were inside a large tank wearing a bulletproof vest, with a cannon in front of me. Would I be afraid? Of course not. So why would someone in that situation be afraid? Only because they forgot they were inside a tank! If you remember you are in a tank, you are not afraid. We all have a tank. That tank is Hakadosh Baruch Hu protecting us: השם צלך על יד ימינך ( "Hashem is your shade at your right hand." ) כי אתה השם מחסי ( "For You, Hashem, are my refuge, my protection." ) As we say in Zichronot : "L'chol hachosim bo" —to all those who find refuge in Him. We have a place of refuge. Think of historical figures or despots—like Noriega in Panama—who ran into an embassy for protection because, by international law, enemies couldn't touch them there. An embassy is a refuge. God is our refuge. But when I forget that I am inside that refuge, I become afraid. Thus, the symptom of the disease of forgetting God is fear. The Causes: Arrogance and Desire The next thing we need to understand is the cause of the disease. There are two causes: Arrogance ( Ga'avah ) Desire ( Ta'avah ) It is interesting to note that right after Tisha B'Av, in Parashat Va'etchanan , the Torah discusses forgetting God due to desire . In Parashat Ekev , it discusses forgetting God due to arrogance . What does it mean to forget God due to desire? The Torah warns that you will enter a land full of wealth—houses you didn't build, vineyards you didn't plant, and so on. You will become steeped in physical desire, and as a result, you will forget God. That is what the Sforno explains. The first mention of forgetting God in Parashat Va'etchanan is rooted in desire ( Ta'avah ). We see this same concept connected to the Churban Beit HaMikdash (Destruction of the Temple). Why did the Churban happen? The verse indicates that people were drinking wine, listening to music, and ואל פועל השם לא הביטו —they did not pay attention to the handiwork of God. If you ignore the handiwork of God and focus solely on self-indulgence, it causes you to forget Him. The Chida notes that this means they did not bless Him; Berachot are the cure for forgetting God, as we will see. So now we have three parts: The Symptom: Fear. The Causes: Arrogance and Desire. The Cure: Birkat HaMazon , Berachot , and keeping God on your mind. Regarding cause number one ( Ta'avah ): וישמן ישורון ויבעט ( "Yeshurun grew fat and kicked" ). When a person is full, they become totally self-absorbed and forget God. The Gemara says that a lion roars only when it is full. We all know that when you are running on empty—when you are hungry—you become humble. That is why we fast on Yom Kippur. Fasting brings humility. If you enter a day with a full stomach, you are not humble; but by the end of the fast, at Neilah , you are humble because you haven't eaten. The second cause—arrogance—is also very interesting to analyze. In Parashat Ekev , the scenario is different: you didn't enter a place with pre-built houses; you built the houses yourself. This refers to the second generation entering Eretz Yisrael . Interestingly, in modern America, the dynamic is often flipped: The First Generation came with nothing, worked hard, and built themselves up. Their main challenge is arrogance ( "I am a self-made man; I built this wealth" —like a Holocaust survivor who becomes a billionaire). The Second Generation is born into wealth. They didn't make a dollar themselves, so their main challenge is usually not arrogance, but desire . Because they don't have to struggle, they grow up with fancy houses, luxury cars, and expensive vacations. They are born into wealth and can easily become spoiled. Regardless, arrogance is born from success: "I made my money; I made my life." The Torah warns: ורם לבבך —your heart will become haughty from success— ושכחת —and you will forget. Arrogance and desire are the two root causes of this spiritual disease. The Antidote: Berachot The antidote provided by the Torah is: ואכלת ושבעת וברכת — "You shall eat, be satisfied, and bless." Otherwise, pen —lest you go down the path of forgetting God. The Meshech Chochmah raises a fascinating question on this verse ( V'achalta v'savata u'verachta ). The Gemara points out a contrast in halachah : For food , the biblical obligation ( d'Oraita ) to make a blessing comes after eating. For Torah study , the biblical obligation to make a blessing comes before learning. Why are they flipped? Why don't we biblically recite a beracha before eating or after learning? The Meshech Chochmah answers that the purpose of making a beracha after eating is not merely to say thank you. If it were only about expressing gratitude, as the Gemara implies, you ought to thank God even more when you are hungry and about to eat! If someone passes you a glass of water when you are dying of thirst, you say thank you right away—not just after you finish drinking. Instead, the beracha comes after eating because that is when you have just consumed physical food. After eating, a person becomes full, satisfied, and susceptible to arrogance and indulge in desire. Therefore, Birkat HaMazon acts as an immediate antidote administered after exposure to the risk. Think of it like a poison and its antidote: if someone is exposed to a poison, they must take the antidote immediately afterward, or the poison will kill them. The potential poison of desire and arrogance after a meal receives its immediate antidote through the post-meal beracha . When it comes to studying Torah, the dynamic is reversed. Before you start learning, you are not yet connected; you might approach the study with the wrong motivations or mindset. Therefore, you make a beracha beforehand to set the right intention. This explains why the Churban came about: על שלא ברכו בתורה תחילה —because they did not make a beracha over the Torah first . They lacked the right intentions. They failed to realize that learning is meant to connect them directly to God, and as a result, the Shechinah departed. The beracha must precede learning to anchor the experience. After learning, you are already connected and focused, so a biblical beracha afterwards isn't required in the same way. (Of course, Rabbinically, we now recite blessings both before eating and after learning as well). To summarize: With eating , the vulnerability to Ga'avah and Ta'avah occurs afterwards , when you are full. With learning , the vulnerability to wrong intentions occurs beforehand . Thus, Berachot serve as the system designed to cure the disease of forgetting by forcing us to remember. Conclusion: The 100 Blessings Finally, it is known that there are 98 curses listed in the Tochecha read before Rosh Hashanah. In truth, there are 100, because the text also includes unwritten misfortunes, accounting for two more. Our Sages teach that these 100 curses correspond to the 100 blessings ( Me'ah Berachot ) we are meant to recite every day. Within these 100 daily blessings, 98 are Rabbinic and 2 are Biblical ( Birkat HaMazon and Birkat HaTorah , according to many opinions). What protects us from the 100 curses are the 100 blessings: 98 Rabbinic blessings offset the 98 explicit curses, while the 2 primary Biblical mitzvot of blessing offset the 2 hidden curses. The antidote to the disease of forgetting—which brought about the curses—is the daily discipline of Berachot . A similar concept appears regarding Sheva Berachot : Seven blessings recited twice a day (at two meals) over seven days equals 49 x 2 = 98 blessings . Add the two initial blessings at the wedding itself ( Chatan v'Kallah ), and you reach 100 blessings . Those 100 Berachot shield the new couple, welcoming them into a beautiful world of continually remembering God. In summary: we have identified the disease (forgetting God), the symptom (fear), the causes (arrogance and desire), and the ultimate cure ( Berachot and mindfulness).

Tisha B'Av, Rosh Hashanah, and the Power of Remembering According to the Zohar, one of the central themes of Tisha B'Av is forgetting God . Where do we see this? It says that when Yaakov Avinu had his wrestling match with Esav's angel, it took place on Tisha B'Av—the time when Esav was granted the power to impact Yaakov and bring about the Galut (exile). As we know, Esav's angel displaced Yaakov's sciatic nerve, the Gid Hanasheh . That is the simple explanation. The Deeper Meaning of Gid Hanasheh The Zohar expands on this by asking: what does Nasheh actually mean? Simply put, nasheh means to be dislocated, as the root nash means "to move." However, the Zohar points out , nasha means to forget, making the Gid Hanasheh the sinew of forgetting . Its spiritual essence causes a person to forget God. We see the word נשה meaning to forget when Yosef said, "Ki nashani" —"For God has caused me to forget ." As we know, the human body has 365 sinews, which correspond to the 365 solar days of the year and the 365 negative commandments ( mitzvot lo ta'aseh ). Each day has a matching component in man, in time, and in the Torah: In man: The physical Gid Hanasheh . In mitzvot: The prohibition against eating the Gid Hanasheh . In time: The fast of Tisha B'Av. Furthermore, the words "Et Gid" ( ) contain a hidden hint to all the dark fast days of the Churban (destruction): Et ( ): Refers to Tisha Av ( ). Gimmel ( ): The 3rd day of Tishrei— Tzom Gedalia . Yud ( ): The 10th of Tevet— Asara B'Tevet . Dalet ( ): The fast of the 4th month (Tammuz)— Shiva Asar B'Tammuz ( Tzom Harevii ). Another connection between Yaakov and the Churban on Tisha B'Av is the custom to place a stone under one's pillow on Tisha B'Av night. This stems from Yaakov Avinu placing stones around his head when he slept. Some teachings suggest that Yaakov's dream also occurred on Tisha B'Av; that is why he saw the spiritual guardians of the nations ascending and descending, and why he became terrified when he saw Edom (Esav) ascending without coming down. Regardless, we see that the primary force of Tisha B'Av is the force of forgetting . Rosh Hashanah: The Remedy of Zikaron The way we fight back against this spiritual forgetfulness is through Rosh Hashanah. Rosh Hashanah is Yom Hazikaron —the Day of Remembrance. Simply speaking, we often explain this as the day when God remembers us, which is true. However, Rav Moshe Feinstein offers a deeper insight: "remembrance" in this context means God remembering our memory of Him . The secret to our success on Rosh Hashanah is our active remembrance of God. The more we keep God in our thoughts, the more He remembers us—as we say in the Retzei Vhachaletzanu addition to Birkat HaMAzo on Shabbat : if we do not forget the Beit Hamikdash , God will not forget us. Our act of not forgetting Him and His act of not forgetting us are intrinsically linked. Of course, God never literally forgets us. When it appears He has forgotten, it is merely hester panim (the hiding of His Face). In truth, God is always watching us— metzitz min hacharakim (peeking through the lattices). In the haftarah of Parshat Shoftim, the Jewish people claim, "God has forgotten me and forsaken me." God responds: "Can a mother forget her nursing child?" Hashem adds that even if a human mother could somehow forget her child, "I will never forget you." What Does It Mean to Forget? "Forgetting" in a spiritual sense does not mean complete amnesia—like forgetting a computer password. It means that something is no longer at the forefront of your mind . If someone asks you today, "Did you think about your eighth-grade rebbi today?" You would say, "No." Did you forget who he is? No, but he was "forgotten" in the sense that he was not on your mind. Similarly, when the prophet asks if a mother could forget her child, it doesn't mean she forgot his name; it means she became distracted and left him behind. He wasn't on her mind at that moment. Conversely, Zikaron (remembrance) means actively bringing something to mind and setting it into action. The word Zachar (male/remember) is connected to action—males represent active givers, whereas females represent recipients. Therefore, to "remember" God means to actively keep Him on the front burner of our minds. When we do this, we, so to speak, put ourselves at the forefront of His mind in an active, dynamic way. Standing Before the "Spiritual MRI" The Zichronos —the section of Mussaf where we declare that God remembers all actions—is the most critical part of our Rosh Hashanah prayers. Malchuyot: Acknowledges Hashem's sovereignty—a fundamental pillar of emunah (faith) as we crown Him King. Shofrot: Recalls the revelation at Har Sinai. Zichronos: The part most personal to us, as we read how God reviews every individual's life—who will live, who will die, which countries will experience war or peace. When you internalize that God is examining your every deed, thought, and mission, it is terrifying. Rav Wolbe compares Zichronos to passing through an MRI machine. It doesn't scan for physical ailments, but for spiritual ones. What will the test results be? Usually, when you take a medical test, you get the results in a few days. But the results of this spiritual MRI do not come immediately. You only find out the results as the year unfolds: Will you buy that new house? What will happen with your health, concerns, and challenges? Since no one is handed their results on the spot, a person could theoretically sit on pins and needles all year worrying. So how do we protect ourselves? The "Life Jacket" of Ein Od Milvado Rav Wolbe notes that right in the middle of the Zichronos prayers, the Torah gives us a spiritual life jacket to keep us from drowning in fear: (Fortunate is the person who does not forget You, the human who draws strength from You.) By actively remembering God and keeping Him on our minds, we create a shield of protection. This is the essence of "Ein Od Milvado" —the ultimate realization that there is nothing in existence other than God. Rav Matisyahu Salomon quotes a powerful idea regarding this concept, citing a famous story about the Brisker Rav (a descendant of the Nefesh HaChaim ). While escaping the Nazis on a train in wartime Europe without papers, the Brisker Rav instructed his children: "Just focus entirely on the concept of Ein Od Milvado. Think only of God." As a Nazi officer approached them, the Rav briefly had a momentary lapse in focus, caught himself, and re-centered his mind on Ein Od Milvado . The Nazi turned around and walked away. Rav Matisyahu Salomon points out: If someone told you that a month from now you'd be trapped on a train surrounded by Nazis, what would you do? You would spend every single day practicing Ein Od Milvado ! There is a similar story about the Beis HaLevi (also a descendant of the Nefesh HaChaim ). The Russian authorities had blockaded a town to search warehouses for contraband goods—which many local Jews traded in out of financial necessity. One merchant, terrified because his warehouse was full of illegal goods, ran to the Beis HaLevi after Shacharit . The Beis HaLevi told him: "We are going to sit right here and study the concepts of Ein Od Milvado in the Nefesh HaChaim until it is crystal clear to you." They spent the entire morning engrossed in this study. By lunchtime, the inspectors reached the merchant's warehouse and marked an 'X' on the door before leaving for lunch. When two different inspectors came by after lunch, one saw the 'X' and said, "We already checked this one," and walked past. The man was saved. Bringing Remembrance Into Action Rav Matisyahu Salomon explains that Rosh Hashanah is our personal Ein Od Milvado moment. We need Hashem on our minds the entire day, and the entire month of Elul is designed to prepare us for this focus. We even bring this mindfulness into our Rosh Hashanah festive meals through the Simanim (symbolic foods). The Meiri asks: Why do we recite the Yehi Ratzon requests in the middle of the meal rather than before it? He explains that the prayers were recited as people ate. Why? Because we don't want to forget God even while eating! When we eat pomegranate salad, we recite Yirbu Mitzvotenu K'Rimon to connect the food back to God. When we eat the head of a lamb, we recall Akeidat Yitzchak . Every step of the way—even during a physical meal—is about keeping Hashem at the forefront of our minds. Rav Wolbe teaches that we must maximize every single second of Rosh Hashanah. While it takes effort, keeping God in our thoughts is the ultimate antidote to the spiritual forgetfulness of Tisha B'Av, realigning our lives and ushering in a sweet, blessed new year.

The Message of Tu B'Av: Discovering Hashem's Love Welcome to Daily Bitachon . I apologize for not sharing this class prior to Tu B'Av , but its message remains timeless regardless. Our Rabbis teach us that the month of Av is not merely called Av —it is known as Menachem Av . Some communities announce, "Rosh Chodesh Menachem Av" , Sephardim similarly refer to the month of Elul as Elul Rachamim (the month of mercy). Two Halves of One Month The Chatam Sofer offers a profound insight regarding the month of Av. He explains that Menachem Av does not describe the entire month as a single unit, but rather highlights its two distinct halves: The First Half ( Av ): Associated with hardship and judgment. The Second Half ( Menachem ): Beginning on the 15th of Av ( Tu B'Av ), a new period of comfort ( nechama ) begins. Our Sages note that the word AV ( ) can stand for A rur (cursed) and B aruch (blessed): While we typically say on Rosh Hashanah, "May the year and its curses end; may the new year and its blessings begin," in a spiritual sense, this transition actually initiates on Tu B'Av. Just as the sap takes 45 days to rise up the tree—starting on Tu B'Shevat and bursting into new buds by Rosh Chodesh Nisan —so too does the spiritual energy for the High Holidays begin rising on Tu B'Av. The Miracle in the Desert Why is Tu B'Av celebrated as a holiday? Historically, it was the day the generation of the desert stopped dying. For 39 years following the decree of the Spies ( Meraglim ), every Tisha B'Av, those reaching the age of 60 would dig their own graves, lie in them, and approximately of the population would pass away. However, in the final year: On the 9th of Av , the people entered their graves as usual. The next morning, everyone woke up alive . Suspecting they had miscalculated the Hebrew calendar, they returned to their graves each night. On the 15th of Av , seeing the full moon, they realized the calendar was correct and the decree had officially ended. How Did the Sentence End Early? According to Tosafot (and as noted by Rav Wolbe), the people had assumed the 40-year decree began after the sin of the Spies. However, Hashem, in His immense mercy, counted "time served": He included the year they had already spent in the desert prior to the Spies. He linked the sin of the Golden Calf ( Chet HaEigel ) with the sin of the Spies—connecting the beginning and end of the Three Weeks. And based on the Golden calf , that happened a year before the spies the jail sentence began a year earlier The people entered their graves expecting the final wave of death, unaware that Hashem had mercifully shortened their sentence. When they arose alive on Tu B'Av, they realized: Hashem is not out to get us; Hashem is protecting and loving us. Although the miracle occurred on the 9th of Av, it was only on the 15th of Av—when they recognized Hashem's mercy—that it became a true holiday. Misinterpreting Hashem's Love Through History A recurring theme in Jewish history is the tendency to misinterpret Hashem's actions as hostility rather than love: Event Human Misinterpretation The Inner Reality Adam & Chava Believed the serpent's claim that Hashem withheld the fruit out of jealousy. Hashem instructed them for their ultimate benefit and protection. The Spies Believed Hashem brought them to the desert out of hatred ( "Because of Hashem's hatred for us..." ). Hashem brought them out of Egypt to give them the Holy Land. Destruction of the Temple When the enemies saw the Cherubim (angels) embracing during the destruction, the Jews feared Hashem was exposing them to mockery. According to the Parshat Derachim and the Chida ( Nachal Kedumim ), the embrace was Hashem's final parting hug before a long exile. The key to ending the "curses" of the year is changing our perspective: realizing that what seemed like harsh judgment was actually an expression of Hashem's divine care. The Power of the 15th Rebbe Yerucham Levovitz explains that when we bless the new moon, we do not focus on astronomical mechanics; we focus on what the moon symbolizes—the Jewish nation waxing and waning. Major Jewish holidays occur on the 15th of the month ( Pesach, Sukkot, Tu BiShvat, Tu B'Av ) because the full moon represents the moment when the month's spiritual influence ( Mazal ) reaches its peak maturity and strength. Moving Forward to the High Holidays Starting from Tu B'Av, it is time to prepare our hearts for the High Holidays. Key Takeaway: Realize that Hashem is a loving Father who seeks our best interest. By fixing the ancient misconception that Hashem's intentions are negative, we correct our spiritual course—moving from Rosh Hashanah to Sukkot ( Zman Simchatenu ), and ultimately to Shemini Atzeret , where we stand in joyful closeness with God.

Unanswered Prayers and the Treasury of Jewish Tears The Message of Parashat Va'etchanan We are continuing with the theme we started yesterday—a central message from Parashat Va'etchanan. Moshe Rabbeinu prayed to enter Eretz Yisrael and was not answered. This gives us chizuk (encouragement): when we pray and feel we are not being answered, it does not mean our prayer was wasted. We are no different than Moshe Rabbeinu. Rav Aryeh Levin and the Widowed Woman Rabbi Feuer brings down a beautiful story about Rav Aryeh Levin, a man of rare compassion and sensitivity. Once, a distraught, recently widowed woman came to him, crying uncontrollably. All his efforts to console her were to no avail. Finally, the widow said she would accept consolation if he could answer one question: "Please tell me: what happened to all my tears? I prayed and prayed for my late husband. I recited chapter after chapter of Tehillim and shed thousands upon thousands of tears. My very soul flowed into those tears. Where are they? Were they all wasted?" Gently, Rav Aryeh Levin replied: "After 120 years, when you leave this world and ascend to the Heavenly Tribunal, you will see how meaningful and precious your tears were. You will discover that Hashem Himself gathered them, counted every single teardrop, and treasured it like a precious gem. There is a beautiful line that Sephardim say in Selichot: העבר חטאתי אלהי ישועתי וגם את דמעתי שימה בנאדך ('Forgive my sins, God of my salvation, and place my tears in Your flask.') This based on a pasuk in Tehillim(56:9) נֹדִי סָפַרְתָּה אָתָּה שִׂימָה דִמְעָתִי בְנֹאדֶךָ הֲלֹא בְּסִפְרָתֶךָ : "You Yourself have counted my wanderings; place my tears into Your flask—are they not recorded in Your book?" The Gemara comments on this pasuk : "Whoever sheds tears over [the passing of] a virtuous person, the Holy One, Blessed be He, counts them and stores them in His treasure house, as it is stated: 'You Yourself have counted my wanderings; place my tears in Your flask, are they not in Your book?'" (Shabbat 105b) God has a flask where He places every Jewish tear. You will discover that whenever a harsh decree loomed over the Jewish people, one of your tears came and washed the evil away, making it null and void. Even a single sincere tear is a source of salvation." Hearing this, the woman burst into a fresh flow of tears—no longer tears of sorrow and grief, but tears of courage and hope. The "Tefillah Bank" and the Power of Unanswered Prayer The Sefer Chasidim teaches that prayers that go unanswered enter a "tefillah bank." We often view an unanswered prayer as if it were thrown in the garbage, but it is actually deposited in a celestial bank to be used later. It may even work for you in ways you don't yet see. The Chazon Ish and the Returned Generation Rav Yitzchak Scheiner zt"l (Rosh Yeshiva of Kamenetz Yerushalayim) spoke in the Deal Shul on Tisha B'Av many years ago, following Rav Matisyahu Salomon zt"l . Rav Matisyahu had spoken about the remarkable spiritual renewal of the Jewish people that we are witnessing today. Rav Scheiner shared how those words struck a personal chord, recalling his own journey from public school to becoming the Kamenetz Rosh Yeshiva. He shared the following story: In 1950, the Chazon Ish asked Rav Galinsky to keep an eye on a young bochur who had left his non-religious kibbutz to learn at the Ponevezh Yeshiva in Bnei Brak. Rav Galinsky noticed this was not an isolated case; there was a steady stream of young men returning to Yiddishkeit. Rav Galinsky asked the Chazon Ish: "Why do you suppose so many children are coming back to Yiddishkeit today, leaving behind the lifestyle of their non-committed parents?" The Chazon Ish answered: "The generation that left Yiddishkeit came from religious parents. Those parents saw what was happening to their children and—for whatever reason—could not stop them. They cried lonely, bitter tears. They prayed and they fasted, but it was too late to stem the tide. However, Hashem does not forget a Jewish tear. If those sincere tears did not save their own children, they were preserved to help their grandchildren and great-grandchildren. That is why these children are returning today—because Hashem never forgets a tear." A Personal Reflection: The Legacy of a Teardrop I will share something on a personal note as well. Many years ago, in the early 1980s, I met a great Rabbi—Chacham Abraham Raful (the uncle of Chacham Yosef Raful shlit"a from Ateret Torah). He was in his 90s at the time. When he heard my last name was Sutton, he asked, "Are you related to Abraham Sutton?" That was my great-grandfather. When I said yes, he told me a story he had witnessed firsthand: "Your great-grandfather lived in Syria, but he would travel to Yerushalayim on occasion. One morning in shul, I noticed he was weeping bitterly during his tefillah. Thinking he had a terrible personal problem, I asked him, 'Mr. Sutton, how can I help you? What's wrong?' He answered, 'Nothing is wrong. But every morning when I recite Birkat HaTorah and reach the words וצאצאנו וצאצאי צאצאנו ( 'our children and the descendants of our children' ), I think to myself: My children I know, and I can guide them to the best of my ability. But my grandchildren and great-grandchildren—what can I do for them? All I can do is cry for them. So that is what I do every morning during Birkot HaShachar.'" Chacham Abraham Raful concluded: "If he has religious grandchildren and great-grandchildren today, it is from those tears." I am living proof—a product of tears shed decades ago that are still working today. And while there were tears that seemingly didn't work immediately for certain family members, in the end, even those who experienced a temporary lapse returned. The spiritual gene was awakened by those prayers. Understanding the Full Impact of Tefillah The Steipler ( Chayei Olam , ch. 28) explains that the question "Why wasn't my prayer answered?" comes from a flawed perspective. We have no idea what would have happened without our prayers. How can we say a prayer wasn't answered when it may have prevented a far worse outcome? The Midrash notes that prayer sometimes accomplishes half: When a decree was issued that all of Aharon HaKohen's children should pass away, his and Moshe's prayers saved two of his four sons. While losing two sons was a horrific tragedy, the prayer mitigated a harsh decree and saved the remaining two. Tears with a Delayed Reaction: The 100-Year Siyum Sometimes, tears have a delayed reaction even for the very person they were meant for. (Jewish Observer, Dec. '98, p. 47) A man once made a Siyum Mishnayos on Shas for his father's yahrzeit , marking the 100th anniversary of his father's arrival in America. He retold the trials his family faced and how the "Goldene Medina" (America) had eroded their Yiddishkeit. He was the youngest of nine children, and his eight older siblings had already severed their connection to Yiddishkeit. His father's last hope was him—Mordechai. On his 16th birthday, Mordechai built up the courage to confront his father before davening : "Papa, I'm not going to Yeshiva College. I'm not going to lay tefillin anymore. I'm not going to shul on Shabbos. I want to be just like my brothers, sisters, and friends." The author recalled: "I raised my hands expecting a slap, but my father stopped and began to plead: 'Motke, du bist die letzte—you're the last one. My last hope. Don't say that. Don't mean it.' I was shocked to hear my father beg. 'Papa, please,' I said. 'I don't want to learn to be a rabbi. I just want to be like everyone else.' 'So don't be a rabbi!' he cried. 'Just stay a good Jew—put on tefillin, keep kosher, keep Shabbos. Don't become like the others. It's enough that I raised eight—I don't need nine! Motke, it's enough already!' My father burst into tears. I hugged him and cried too: 'Papa, please don't cry. It makes no sense to me to be frum, but I'll try.'" For 16-year-old Mordechai, those tears were soon forgotten as he eventually drifted away like his siblings. Decades later, however, the tears returned to him. When his own son wrote to him from Jerusalem saying he had enrolled in Yeshiva Ohr Somayach, Mordechai booked a flight to Israel to talk him out of his "foolishness." But as he prepared to leave, the memory of his father's tears came rushing back—and his heart changed. At the Siyum , he concluded: "On this centennial of my father's arrival in America and on his yahrzeit, I want to say: 'America, you beat us Jews bad, but you didn't win.' And to my father: 'Papa, you were beaten badly, but you didn't lose.' "

Daily Bitachon: The Power of Unanswered Prayer Welcome to Daily Bitachon . We are continuing our series on the topic of Nechama (comfort), as we enter the Seven Weeks of Nechama . We didn't have much time to cover Parashat Va'etchanan in detail, but it contains a critical message: Moshe Rabbeinu offered 515 prayers —the numerical value ( gematria ) of the word Va'etchanan ( ואתחנן ). After these 515 prayers, Hashem tells Moshe: "Rav lach" — "That is enough, do not speak to Me anymore on this matter." Our Sages tell us that had Moshe prayed just one more time , his prayer would have been answered. At first glance, this sounds like a depressing note on which to begin the season of comfort: Moshe Rabbeinu prays incessantly, yet he isn't answered! The Mystery of 515 What is the significance of the number 515? 1. The Connection to Every Tefilla The Megalleh Amukot points out that the standard gematria of the word tefilla ( תפלה ) is 515 . This means that every single prayer we recite connects back to this concept of Moshe Rabbeinu praying and not receiving the answer he sought. Furthermore, the Megalleh Amukot explains that this is why we recite Psalm 90 ( Tefilla L'Moshe ) on Shabbat, ending with: יראה אל עבדיך פעלך "Let Your work be shown to Your servants..." Moshe is pleading to see Hashem's handiwork by being granted entry into Eretz Yisrael . 2. The Mathematical Breakdown ( Pnei Yehoshua ) The Pnei Yehoshua ( Berachot 32a) offers a fascinating calculation: If you count the days from Tu B'Av until the 7th of Adar (the day Moshe Rabbeinu passed away), using the standard calendar alternating between full and short months: Av: 16 days Elul: 29 days Tishrei: 30 days Cheshvan: 29 days Kislev: 30 days Tevet: 29 days Shevat: 30 days Adar: 7 days Total: 200 days 200 days 3 daily prayers = 600 prayers. Subtract the 28 Shabbatot during this period (where personal petitions are not made): . On his final day, after 515 prayers, Hashem told Moshe to stop before he could recite the 516th prayer. Moshe began praying on Tu B'Av—the day of turnaround and joy—and prayed continuously until his final hours, only to be stopped just one prayer short of his goal. Why Did Hashem Stop Him? The Sefer Chasidim (ch. 612), quoting Rabbeinu Saadia Gaon, notes that one reason a prayer might not be answered is due to a final decree ( gzar din ). But why would Hashem issue a decree that prevents such sincere prayer from being accepted? The Or HaChaim HaKadosh explains that entering the Land was ultimately not for Moshe's (or the Jewish people's) true benefit : Anything Moshe Rabbeinu built was eternal because his spiritual attribute was Netzach (eternity). Had Moshe entered Eretz Yisrael and built the Beit HaMikdash , it could never have been destroyed. Consequently, when Israel sinned in the future, Hashem would not have been able to vent His wrath on wood and stone; the destruction would have fallen entirely upon the Jewish people themselves. By not entering the Land, Moshe effectively took a hit for the Jewish nation. As Moshe later reflects: וגם בי התאנף ה' בגללכם "Hashem was also angry with me on your account." Moshe realized that his prayer was held back for the ultimate protection and salvation of Am Yisrael . This realization is itself a profound level of nechama (comfort). Sometimes we pray relentlessly for something, but Hashem withholds it because He knows it is not ultimately good for us. A Second Calculation: High Holidays to Shemini Atzeret The Sefer HaToda'ah offers an alternate tradition: Moshe offered these prayers from Rosh Hashanah through the morning of Shemini Atzeret —the window of cosmic judgment. 21 days 24 hours = 504 hours. Add the 12 hours of the eve of Shemini Atzeret = 516 total units/prayers. Hashem stopped Moshe in that final 516th hour—the exact moment the decree was being sealed and handed down—to prevent the decree from being annulled, because the outcome was necessary for the greater good. The Lesson of Nechama: No Prayer is Wasted Why do we read Parashat Va'etchanan every year during these seven weeks of comfort? The Pri Tzadik explains that reading this portion gives us strength during this period. We often ask ourselves week after week: "Where is the comfort? Why aren't our prayers bringing the immediate redemption we long for?" The Torah reassures us: Do not feel defeated if your personal prayers seem unanswered. No prayer is ever wasted. כל המתאבל על ירושלים זוכה ורואה בנחמתה "Whoever mourns for Jerusalem merits to see her joy." The Steipler Gaon writes in Chayei Olam (ch. 28) that even if years or decades pass and you feel your prayers haven't worked, never give up . Every single prayer accomplishes something vital. He quotes a Midrash illustrating that some prayers are answered after 3 days, some after 30 years, and some even after 100 years. We cannot see the divine timetable, but every word of tefilla builds something lasting. If Moshe Rabbeinu—the greatest leader who ever lived—had prayers that were withheld for a higher, hidden good, we shouldn't lose heart when our own prayers seem to go unanswered. Trust that Hashem hears every word, and every prayer accomplishes its purpose in its proper time. We will continue more on this topic tomorrow, B'ezrat Hashem.

Welcome to Daily Bitachon The Gemara ( Berachot 31a ) tells us that the prophets always conclude their prophecies with words of praise and comfort; every book in Tanach ends on a positive note. This raises a famous question: If every book ends positively, why does Megillat Eicha end on such a dark note? כִּי אִם מָאֹס מְאַסְתָּנוּ, קָצַפְתָּ עָלֵינוּ עַד מְאֹד "For have You utterly rejected us? You have been extremely angry with us!" That certainly doesn't sound like a happy ending! (Note: While we customarily repeat the previous verse, "Hashiveinu," that is not how Yirmiyahu actually concluded the text.) Why would Yirmiyahu write an ending like that? Didn't he know the rule? Reading Eicha Through a New Lens The Reishit Chochma ( Sha'ar Ha'ahava, Perek 7 ) answers that we are actually misreading the pasuk. It isn't a statement of absolute rejection— it is a question : "Could it really be that You have utterly despised us? If You were truly angry enough to destroy us, You would have obliterated us completely by now!" The very fact that we are still around, enduring through exile and destruction, proves that Hashem is not out to destroy us. Rather, He is rousing us to do Teshuva . That is the ultimate goal: הֲשִׁיבֵנוּ ה' אֵלֶיךָ וְנָשׁוּבָה ( "Bring us back to You, Hashem, and we shall return" ). This aligns with Yeshayahu's prophecy: כִּי לֹא לְעוֹלָם אָרִיב, וְלֹא לָנֶצַח אֶקְצוֹף — "I will not contend forever, nor will I be angry for eternity." Hashem's anger is temporary, intended only to awaken our hearts. The Seven Weeks of Comfort ( Sheva D'nechemta ) This insight is crucial as we enter Shabbat Nachamu , ushering in the seven weeks of comfort. Many people are familiar with the "Three Weeks" of mourning, but fewer realize that they are followed by seven haftarahs of comfort ( Sheva D'nechemta ), corresponding to the three weeks of rebuke ( Tlata D'puranuta ). Rav Wolbe zt"l used to point out Hashem's incredible love for us: He gives us more than double the amount of comfort compared to the weeks of suffering! What Does Nechama Really Mean? We usually translate Nechama as "comfort" or "consolation." But to understand its true definition, we look to its first appearance in the Torah ( Bereishit 6:6 ): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם בָּאָרֶץ "And Hashem repented/changed His mind that He had made man on the earth." Rashi explains that Nechama means a change of mind or perspective —recalculating one's approach. As Rashi notes: " וְכֵן כָּל לְשׁוֹן נִיחוּם שֶׁבַּמִּקְרָא " —this is the definition of Nechama throughout all of Tanach. Nechama means learning to view a situation through a completely different lens. Understanding the "Love Tap" There is a touching story about the Belzer Rebbe , who lost a child. Despite his tragic loss, he stayed remarkably strong. One of his friends asked him how he was able to maintain his fortitude. The Rebbe replied: "If a person is walking down the street and suddenly gets slapped on the back, he turns around ready to fight. But if he turns around and sees that it was his loving father giving him an affectionate pat, his entire reaction changes." When we realize that everything comes directly from Hakadosh Baruch Hu , we recognize that even the hardest moments are a "love tap" from our Father. That shift in perspective is Nechama . Masterclass in Perspective: Nachum & Rabbi Akiva 1. Nachum Ish Gamzu The master of this perspective shift was Nachum Ish Gamzu , whose very name shares the root of Nechama . On every single occurrence in his life, he declared: גַּם זוּ לְטוֹבָה ( "This too is for the best" ). He possessed the unique ability to reframe any situation and find the latent good within it. 2. Rabbi Akiva His prime student, Rabbi Akiva , famously taught: כָּל דְּעָבֵיד רַחֲמָנָא לְטָב עָבֵיד ( "Whatever the Merciful One does, He does for the good" ). When Rabbi Akiva traveled to a town and was refused entry, he was forced to sleep alone in the forest. One by one, his candle blew out, his rooster was eaten, and his donkey was killed. Yet, at every step, he maintained that it was for the good. The happy ending? Bandits attacked the town that very night; had he been in town, or had his candle or animals given away his position, he would have been captured. 3. Rabbi Akiva at the Temple Mount The famous Gemara at the end of Masechet Makkot relates that Rabbi Akiva and his colleagues walked past the destroyed Har HaBayit (Temple Mount) and saw a fox emerging from the site of the Holy of Holies. The Sages wept, but Rabbi Akiva laughed. The Sages asked: "Why are you laughing?" Rabbi Akiva responded: "Why are you crying?" They said: "A place so holy now has foxes walking through it—how can we not cry?" Rabbi Akiva explained: "Now that I see the prophecies of destruction fulfilled in full detail, I know with absolute certainty that the prophecies of ultimate redemption will be fulfilled as well!" On two separate occasions where Rabbi Akiva reframed a tragedy into hope, the Sages responded: עֲקִיבָא נִחַמְתָּנוּ, עֲקִיבָא נִחַמְתָּנוּ "Akiva, you have comforted us! Akiva, you have comforted us!" He didn't change the physical reality—he changed their perspective. Re-evaluating the Fall In Amos (5:2) , a verse states: נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל (Superficially translated as: "The maiden of Israel has fallen and will never rise again.") However, the Gemara ( Berachot 4b ) offers an entirely different way to read the verse: "She has fallen, and she cannot fall any further—therefore, Rise, O Maiden of Israel!" The Iyor Devash explains this with a simple parable: If you trip while near a chair, you fall onto the chair. If you trip near a couch, you fall onto the couch. But once you hit the solid ground, you cannot fall any lower . The only option left is to get up! This is why we sit on the floor on Tisha B'Av: It symbolizes that we have hit rock bottom. From the floor, there is nowhere left to go but up. From the Floor to Rosh Hashanah Once we hit the bottom, we rise to the Betulah (the maiden)—which represents the Mazal of the upcoming month of Elul, a time of deep love between Hashem and the Jewish people. The Sefer Imrei Pinchas notes that sitting on the floor on Tisha B'Av is actually an Eit Ratzon (an auspicious time of favor), as it begins our spiritual construction toward Rosh Hashanah and Yom Kippur. The Ben Ish Chai ( Benayahu, Berachot 4b ) quotes the Zohar: When Israel falls so low that they cannot get up on their own, Hashem Himself steps in: בַּיּוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִיד הַנֹּפֶלֶת ( "On that day, I will raise up the fallen Tabernacle of David" ). This explains why Dovid HaMelech omitted the letter Nun (which stands for Nofel / falling) from the Ashrei prayer—so we would never think that a fall is permanent. Even though the very next verse provides comfort— סוֹמֵךְ ה' לְכָל הַנֹּפְלִים ( "Hashem supports all who fall" )—the Nun was omitted so nobody would misinterpret it and fall into despair ( Ma'ari Kair, Shemot 10:1 ). Hope Above All Else Avoiding despair is so critical that the Beit Yosef ( OC 554:24 ) records an ancient custom established by the early Sages ( Zekenim HaRishonim ): Women would wash their hair on Tisha B'Av after Chatzot (midday). This custom was based on the Yerushalmi's teaching that Mashiach is born on Tisha B'Av afternoon. Why introduce this practice on a fast day? כְּדֵי שֶׁלֹּא תִּתְיָאֲשׁוּ מִן הַגְּאֻלָּה "So that they should not give up hope in the Redemption!" The Sages specifically instituted this for women of that era who could not read the prophetic texts, ensuring they would not walk away from Tisha B'Av in despair. Although we do not follow this practice today, it highlights a profound principle: We must never leave Tisha B'Av on a down note. We Won the War: The Lesson of Gid HaNasheh The Zohar (cited in Melefet Sappirim ) hints that the four fast days are embedded in the commandment of Gid HaNasheh (the forbidden sciatic nerve): עַל כֵּן לֹא יֹאכְלוּ בְנֵי יִשְׂרָאֵל אֶת גִּיד הַנָּשֶׁה "Therefore the Children of Israel shall not eat the displaced sinew..." This prohibition stems from the nocturnal wrestling match between Yaakov Avinu and the Angel of Esav. Why does the Torah require us to remember this struggle for all eternity? The Sefer HaChinuch ( Mitzvah 3 ) explains: This mitzvah is a perpetual guarantee to the Jewish people. Even though we suffer through terrible hardships and persecutions at the hands of the nations, we are guaranteed that we will never be destroyed. We will endure forever, and the Redeemer will come. The angel ( Sar shel Esav ) tried to uproot Yaakov, injuring his thigh. Yet, as the Torah tells us, the sun rose and healed Yaakov. So too, no matter how much our enemies pain us, the sun of redemption will shine and heal us. When we reflect on our history, what should our ultimate takeaway be? We won the war. We struggled, we wrestled, but we survived—and we will prevail. Looking Forward This process culminates on Yom Kippur, when we take the Se'ir (representing Esav, the Ish Se'ir ) and push away the Se'ir La'Azazel . We emerge from these days stronger, purified, and resilient. When we comfort a mourner, we say: תְּנָחֲמוּ מִן הַשָּׁמַיִם, תִּרְאוּ בְּנֶחָמַת צִיּוֹן "May you be comforted from Heaven, and may you behold the consolation of Zion." This is not merely a wish for sadness to fade—it is a prayer for a new perspective . B'ezrat Hashem , as we move through these seven weeks of comfort, may the prophecies of נַחֲמוּ נַחֲמוּ עַמִּי ( "Comfort, comfort My people" ) penetrate our hearts and transform the way we view our lives and our future!

Welcome to Daily Bitachon Today we have a double dose! Dose One: Shabbat in general. Dose Two: Shabbat Nachamu and the concept of Nechama (comfort). The Antics of the Antagonists This discussion is based on Midrash Eicha (Introduction, Letter 17) , where Rabbi Abbahu quotes a verse from Tehillim (69:13): יָשִׂיחוּ בִי יֹשְׁבֵי שָׁעַר "Those who sit by the gate talk about me..." Who is this referring to? It refers to the Goyim sitting in their theaters and circuses— וּנְגִינוֹת שׁוֹתֵי שֵׁכָר —making up drinking songs. As they sit around as drunks, they begin to mock, ridicule, and make fun of the Jewish people. The Midrash outlines a specific list of these taunts, every single one of them targeting our observance of Shabbat . The Four Taunts of Shabbat 1. The Carob Consumption First, they say: "We must be cautious with our spending so we don't end up eating carobs like the Jews!" They ridiculed how generously Jews spend money for Shabbat, foolishly believing it would impoverish us and force us to subsist on carobs. The Reality: Who gets the last laugh? We keep Shabbat, we remain successful, and as for those drunkards—nobody even knows what happened to them. 2. The Shabbat Garment Next comes a two-fold complaint. Someone asks his friend: "What is considered a long time to suffer?" Answer: "The time it takes to launder a Jew's Shabbat cloak." Why did they consider this a long time? Because they claimed Jews were so impoverished that they wore the same garment all week and only washed it on Erev Shabbat . Naturally, a garment worn all week takes significant time and effort to scrub clean. Alternatively, the Midrash uses the words כַּמָּה שָׁנִים אַתְּ בָּעֵי מְחֵי , which can be understood as: "How long do you want to live?" ( Meche coming from Chayut / life). Answer: "As long as a Jew's Shabbat cloak lasts!" Meaning, since Jews only wear their Shabbat clothes once a week, those clothes last a very long time. Historical Note: Both taunts target our respect for Shabbat through our special clothing. Throughout history, there were times of intense poverty. It is told that Rav Shach Zt"l used to own only one shirt. On Erev Shabbat , he would wash it, sit on the roof in his undershirt and tzitzit learning Torah while it dried, and then put it on for Shabbat. Today, baruch Hashem, we have dedicated Shabbat clothing that lasts long enough to eventually be passed down as weekday wear. Regardless of their taunts, here we are, continuing to honor Shabbat L'chvod Shabbat . 3. The Broken Beds & Baldness Next, they brought a Mumus into the theater with a shaven head. (A "Mumus" is explained by some as a mime or clown, and by others as a mummy.) They would ask the crowd: "Why is this mime's head shaven?" They would answer: "These are the Shabbat-observing Jews! They toil all week for Shabbat, but because they squander all their money on Shabbat expenses, they become so poor they have no wood left to cook with. So, they break apart their wooden beds for firewood! Because they have no beds, they sleep on the dirt ground. Sleeping in the dust makes their hair fall out—and that's why baldness is a Jewish trait!" 4. The Price of Oil Building on that absurdity, the nations added a final taunt: "Now that the Jews sleep on the ground and are covered in dust, they have to constantly smear themselves with oil to wash away the bad odor. Because of their high demand for oil, the price of the commodity has skyrocketed—and that's why oil is so expensive!" History Repeats Itself Nothing has changed in thousands of years! Blame the Jews for the price of gas. Blame the Jews for the price of oil. According to them, Jews consume all the oil to clean themselves because they burned their beds for Shabbat! It's a classic conspiracy theory—pure fake news with zero basis in reality. Meanwhile, back in the real world: We are celebrating Shabbat. We aren't burning our beds. We aren't sleeping on the floor. Gas prices may be high, but that has to do with Iran and the Strait of Hormuz—not us! They will continue to scapegoat us, mock us, and blame us. But in the end, we get the last laugh . וַתִּשְׂחַק לְיוֹם אַחֲרוֹן "She laughs at the final day." (Mishlei 31:25) They can taunt our Shabbat all they like, but they will be the ones weeping when we reach יּוֹם שֶׁכֻּלּוֹ שַׁבָּת ( Yom Shekulo Shabbat )—the eternal Shabbat of Olam Haba .

The Core Mindset of Tisha B'Av: The Pain of Disconnect Welcome to Daily Bitachon . As we approach Tisha B'Av, we must identify our fundamental mindset. We often get caught up in the minute details of an event and lose sight of its core theme—or, as the saying goes, lose sight of the forest for the trees . Consider Rosh Hashanah: if you ask people for its central theme, they might say it's the Day of Judgment, the New Year, or the start of the Aseret Yemei Teshuva (Ten Days of Repentance). However, the Ramchal distills it into just two words: Yom Malkeinu — the day of our King . Judgment and Teshuva naturally flow out of that primary reality: Hashem is our King. The same principle applies to Tisha B'Av. What Is the Ultimate Focal Point? Is it mourning the Churban (destruction of the Temple)? Yes. Is it focusing on the sins that caused it, like Lashon Hara and Sinat Chinam (baseless hatred)? Of course. Is it stirring our emotions about the historical tragedies of the Jewish nation, including the Holocaust? That definitely helps. But what lies beneath it all? What is the core theme? Rav Nosson Wachtfogel zt"l explains that our focus during these days is rooted in a famous Gemara in Masechet Berachot (3a). The Gemara relates that Rabbi Yossi once entered a ruined building in Yerushalayim to pray. On his way out, he met Eliyahu HaNavi, who asked him, "Did you hear anything in there?" Rabbi Yossi responded that he heard a Heavenly Voice crying out: "Woe to the Father who exiled His children, and woe to the children who were exiled from their Father's table!" Eliyahu HaNavi revealed that this Voice does not cry out just once; it cries out three times every single day when the Jewish people recite Kaddish . From here we see that the focal point of Tisha B'Av is mourning the disconnect from our Father in Heaven . Understanding the Disconnect Our Father is alive, and we are alive—yet there is a functional separation between us. Mourning this is no different than mourning the loss of a relative. Fundamentally, death is a separation of the body from the soul. Similarly, the Beis HaMikdash became disconnected from the Shechina (Divine Presence). The physical destruction of the Beis HaMikdash was merely an external symptom of an internal, spiritual disconnect. As the Midrash notes, a Heavenly Echo mocked the ancient conquerors: "You ground pre-ground flour." The building was already hollow; it was a body without a soul because the connection had already been severed. The phrase "exiled from their Father's table" perfectly describes our current reality: When the Beis HaMikdash stood: We sat directly at our Father's table in His revealed presence. Today: We still receive care packages from Him—He sustains, feeds, and protects us—but we can no longer see Him directly. Hashem created the human framework of parents and children as a tangible model so we could comprehend our relationship with Him. The ultimate Father is Avinu SheBaShamayim . While fathers miss their children deeply, children going off to camp don't always miss their parents with the same intensity. Why Is Kaddish in Aramaic? This brings us back to the Gemara: why do we recite Kaddish in Aramaic? We noted that Hashem moans over our distance when He hears us say Kaddish . When a son recites Kaddish for a physical parent, it serves as a stark reminder to Hashem of the grander, broken Father-Son connection— if only His children mourned the cosmic disconnect between themselves and their Ultimate Father with the same intensity. This emotional weight is precisely why Kaddish is in Aramaic. As Tosafot explains, the ministering angels do not understand Aramaic. We intentionally use this language because if the angels understood the depth of Hashem's grief over His exiled children, they would attempt to block the prayer just to spare Him the pain. Furthermore, the angels are jealous of our unique status; they must wait for the Jewish people to praise Hashem first because we are His children . Awakened Mercy: The Father-Child Connection We find another instance where Hashem's mercy is aroused by a parent-child disconnect in Masechet Chullin (139a). Regarding the mitzvah of Shilluach HaKan (sending away the mother bird), the Torah states: "If a bird's nest happens to be before you..." You might have thought you were required to search mountains and valleys for a nest, but the verse teaches that it applies only if you happen upon it. Rav Yair Chaim Bacharach ( Chavot Yair , Responsum 67) deduces that if you stumble upon a nest, you are obligated to send away the mother bird, even if you do not want the eggs. Why? He explains based on the Zohar: the rationale behind this mitzvah is to invoke Divine mercy on the mother bird, which in turn awakens Divine mercy for the Jewish people in exile. Whenever Hashem sees a parent bemoaning a child—or a child bemoaning a parent—it triggers a powerful awakening of Heavenly compassion. As the Tanna DeBei Eliyahu Rabbah (Ch. 31) states—quoted by Rabbi Chaim Palachi in Mo'ed L'Chol Chai (15): "Hashem sits and waits for Klal Yisrael even more than a father waits for his son or a wife for her husband, hoping they will do Teshuva so that He may redeem them and rebuild the Beis HaMikdash for them." Rabbi Chaim Palachi adds: "Every time I read this passage, my eyes flow with tears. How is it possible that the King of Glory, the Eternal God, sits and waits for us to return to Him just so He can bestow upon us every good in the world—yet each person continues following the stubbornness of their heart, with no one taking it to heart to say, 'Come, let us return to Hashem'?" The Tree Draped in White A beautiful story told by Rabbi Baruch Chait/Rabbi Paysach Spiro illustrates this bond: A young man had a bitter falling out with his father. Fueled by anger and rebellion, he packed his bags, walked out of his parents' house, and went off to live life on his own terms. Years passed, and things went downhill. He hit rock bottom—broke, exhausted, lonely, and filled with deep regret for how he had treated his family. He desperately wanted to come home, but he was overwhelmed by shame and fear, assuming his parents had disowned him. Unable to bring himself to call or walk up to the front door, he wrote a letter: "Dear Mom and Dad, I know I broke your hearts and I have no right to ask to come back. But I am taking the train home next week, and the tracks run right along the back of our property. If you can ever find it in your hearts to forgive me and let me come home, please tie a white cloth on the old tree next to the tracks. If the train passes and I see a white sheet, I will get off at the station and come home. But if the tree is bare, I will stay on the train and never bother you again." The day arrived, and the young man boarded the train. As it approached his hometown, his heart pounded so fast with anxiety that he couldn't bring himself to look out the window. He turned to the stranger next to him and whispered, "Sir, our house is coming up around the next bend on the left. Can you please look out the window and tell me if there is a white sheet hanging on the tree by the tracks?" The train rounded the bend. The stranger looked out, gasped, and put a hand on the boy's shoulder: "Son, look for yourself." The boy opened his eyes. There wasn't just one sheet on the tree— every single branch was draped in white. White towels, sheets, and tablecloths hung from the clothesline, draped over the roof of the barn, and tied along the fence. His parents hadn't just put up a signal; they wanted to make sure there was no possible way he could miss the message: They were waiting for him, they loved him, and he was welcome home. This is precisely how Hashem feels toward us. Let us keep that close to our hearts this Tisha B'Av.

Daily Bitachon: Erev Tisha B'Av Message Welcome to Daily Bitachon for our Erev Tisha B'Av message. As we prepare for Tisha B'Av, one of our essential obligations is to trace the roots of our exile—to look into the sources and understand why we fell and went into Galut . 1. The Root Cause: Disdain for Torah In Midrash Rabbah (in the introductions, and specifically where Rav Huna and Rav Yirmeya quote Shmuel bar Yitzchak), we find a striking statement: Hashem was willing to forgo punishment for the three cardinal sins—idolatry, promiscuity, and bloodshed—but He did not forgo punishment for the disdain of Torah ( Miyuso shel Torah ). This is explicitly derived from the prophecy in Yirmiyahu: "For what reason did the land perish..." (Yirmiyahu 9:11) The verse does not say the land was destroyed because of idolatry, immorality, or murder. Hashem explicitly answers: "...Because they have forsaken My Torah." The Midrash continues in the name of Rav Chiyya bar Abba, quoting the verse: "They have forsaken Me, and My Torah they did not keep" ( Yirmiyahu 16:11 ). Upon which Hashem says: הַלְוַאי אוֹתִי עָזָבוּ וְתוֹרָתִי שָׁמָרוּ "If only they had forsaken Me, but still kept My Torah! For the light within it would have brought them back to the good." Resolving the Contradiction This presents an obvious problem: The Gemara in Yoma (9b) explicitly states that the First Beit HaMikdash was destroyed because of the three cardinal sins! Furthermore, these three sins carry the death penalty—how could neglecting Torah study be considered a worse trigger for destruction? Rav Aharon Kotler zt"l ( Mishnat Rabbi Aharon , Vol. 1, p. 28) answers: The Power of Remedy: The three cardinal sins are undeniably grave. However, as long as the Jewish people engaged in Torah study, Hashem delayed their punishment. Why? Because the Torah possesses an inherent light that eventually guides a person back to Teshuva (repentance). Loss of the Shield: Once they abandoned and held disdain for Torah study, they discarded the very tool that could save them. Without the antidote, their sins stood unaddressed, and their doom was sealed. Rav Elchanan Wasserman's Mashal: In warfare, two armies may trade blows, but if one side manages to destroy the enemy's armory or airfields, the target becomes completely defenseless. We are in a constant war with the Yetzer Hara (evil inclination). Hashem created the Yetzer Hara , but He created Torah as its antidote ( "Bara'ti Yetzer, Bara'ti Torah Tavlin" ). Abandoning Torah means disarming ourselves in the middle of battle. 2. The Battle with the Sar shel Esav The ongoing historical struggle between Yaakov and Esav is captured in the all-night wrestling match between Yaakov Avinu and the guardian angel of Esav ( Sar shel Esav ). The Timing: Sefarim point out that this wrestling match took place on the eve of Tisha B'Av . The Remint in the Text: The Torah notes that the angel injured the גִּיד הַנָּשֶׁה ( Gid HaNasheh ): גִּיד ( Gid ) hints at the three fast days: ג (Gimmel) = Tzom Gedaliah (3rd of Tishrei) י (Yud) = Asara B'Tevet (10th of Tevet) ד (Dalet) = Shiva Asar B'Tammuz (17th of Tammuz, the 4th month) את ( HaNasheh ) acronym for Tisha B'Av. ת שעה א ב Why Attack Yaakov? Notice that the angel did not attack Avraham (who represents Chesed ) or Yitzchak (who represents Tefillah ). He attacked Yaakov , who represents Torah . Esav's angel targeted the ultimate weapon of the Jewish people. Yaakov's Body (Talmidei Chachamim) --> Could not harm Yaakov's Thighs (Tomchei D'Oraita) --> Successfully struck As the Chafetz Chaim explains (citing the Zohar), the legs/thighs symbolize Tomchei D'Oraita —the supporters who uphold the Torah. The angel realized he could not destroy the Talmidei Chachamim directly, so he tried to weaken the supporters' appreciation for Torah. The Modern Reframe Current Support: Baruch Hashem , in our generation, we are witnessing unprecedented support for Torah learning globally, with initiatives raising hundreds of millions of dollars to sustain Eretz Yisrael's centers of learning. Rav Yaakov Hillel's Insight: When governments reduce funding for Torah institutions, people naturally worry. But Rav Yaakov Hillel offers a profound reframe: Hashem wants the Torah to be sustained purely by those who cherish it—the Charedim v'Dvar Hashem . He is elevating the purity and stature of Torah support. 3. Mourning and the Absence of Torah Why did Esav wait to attack Yaakov? יִקְרְבוּ יְמֵי אֵבֶל אָבִי וְאַהַרְגָה אֶת יַעֲקֹב אָחִי "The days of mourning for my father draw near; then I will kill my brother Yaakov." (Bereshit 27:41) Classic commentators explain: As long as Yaakov was immersed in Torah study, the rule of "Hakol kol Yaakov" applied, and Esav had no power over him. Esav specifically waited for a time of mourning ( Aveilut ) , because a mourner is forbidden from studying Torah. He calculated that during an absence of Torah study, Yaakov would be vulnerable to attack. On Tisha B'Av—the ultimate day of national mourning—we do not engage in standard Torah study. Yet on this very day of darkness, the light of Mashiach is born to turn our mourning into joy. 4. The Halacha of Netilat Yadayim There are only two days in the year when we do not wash our hands up to the wrist for morning Netilat Yadayim (washing only up to the knuckles): Tisha B'Av and Yom Kippur . Day The Spiritual Reality Why We Wash Only to the Knuckles Tisha B'Av Peak power of the Sitra Achra (Esav) The spiritual impurity ( Tuma ) is so thick that standard washing cannot completely remove it; we do only the bare minimum required for the morning. Yom Kippur Peak power of Kedusha (Holiness) Esav is banished ( Se'ir La'Azazel ). The atmosphere is so elevated that impurity has no foothold—only a minimal wash is necessary. Conclusion Our goal this Tisha B'Av is to bridge these two realities: to transform the heavy, vulnerable energy of Tisha B'Av into the pure, triumphant elevated state of Yom Kippur. By recognizing that Torah learning is our ultimate lifeline and protective weapon, may we strengthen our dedication to Limud Torah and its support, and merit seeing the ultimate transformation of this day into a festival of comfort and redemption.

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 Holiday of Distance: Understanding Tisha B'Av as a Moed In Alei Shur (Volume 2, Page 411), Rav Shlomo Wolbe zt"l addresses a well-known halachic anomaly noted by the Shulchan Aruch : We omit Tachanun (supplicatory prayers) on Tisha B'Av because the prophet Yirmiyahu refers to the day as a Moed —a designated time or holiday. How can a day of national tragedy and mourning be considered a festival? What does it mean for Tisha B'Av to be called a Moed ? The Three States of Spiritual Connection Quoting his teacher, Reb Yeruchom Levovitz zt"l , Rav Wolbe explains that the word Moed stems from the concept of a meeting or encounter. Naturally, we understand a holiday as a time of spiritual proximity—a Moed shel Kiruv (a holiday of closeness). How, then, can there be a Moed shel Richuk —a holiday defined by distance? Rav Wolbe explains that human spiritual awareness exists on three distinct tiers: Closeness ( Kiruv ): Active, conscious alignment with Hashem. Distance ( Richuk ): Acknowledged separation, where one feels the pain of being far from Hashem. Ambivalence ( Avad Cheshbon ): Total spiritual apathy, delusion, or loss of self-awareness. Rav Wolbe draws upon Rabbeinu Yona ( Sha'arei Teshuva , Gate 2, Letter 9), who describes the lowest spiritual state: individuals whose hearts have lost all self-accounting ( mikerav libam avad cheshbon ). Described in Yishayahu as a "nation that has lost all counsel" ( goi ovad etzot hemah ), people in this state drift along without a true barometer. They may view themselves as righteous and perform mitzvot , yet their deeds are tainted by self-justification. As the Gemara notes of self-righteous hypocrites, they act corruptly like Zimri yet expect the reward of Phinehas. The Delusion Before the Destruction This state of self-delusion defined the generation immediately preceding the destruction of the First Beit HaMikdash . Yirmiyahu rebuked the nation: "How can you say, 'I am not defiled, I have not followed the Ba'alim'? Look at your way in the valley, know what you have done..." — Yirmiyahu 2:23 The prophet's primary indictment was not merely the sins themselves, but the complete denial and rationalization of those sins: "Behold, I will enter into judgment with you because you say, 'I have not sinned'" (Yirmiyahu 2:35). As the Yalkut Shimoni comments on this verse, Hashem's judgment came specifically because the people refused to admit their wrongdoing. Hashem extends mercy to one who acknowledges and forsakes sin ( "Modeh v'ozev yerucham" ), but genuine repentance is impossible when one lives in denial. The Realization: A Return to Truth When the Beit HaMikdash was destroyed, the delusion shattered. In that catastrophic moment, the Jewish people experienced a profound epiphany: I thought I was connected, but I am entirely far away. While devastating, that realization was a vital reality check. Recognizing one's distance is itself the beginning of a relationship. In human terms, a married couple undergoing a period of distant dynamic still has a relationship; it is a far cry from complete dissolution or indifference. When a person feels the pain of being distant from Hashem, they re-anchor themselves in reality. Hashem is a God of truth, and His presence cannot reside in a life built on self-deception. When we confront our distance and grieve over it, we connect to that essential point of truth. As Dovid HaMelech writes: "Hashem is close to all who call upon Him, to all who call upon Him in truth." — Tehillim 145:18 Reawakening on Tisha B'Av This insight redefines how we approach Tisha B'Av each year. Chazal teach that any generation in which the Beit HaMikdash is not rebuilt, it is as though it was destroyed in their time. If the generation of the Beit HaMikdash —a generation operating at a lofty spiritual frequency—could fall trap to self-justification, how much more vulnerable are we? Steeped in physical comfort and modern distractions, it is easy to slip into a state of avad cheshbon , where the absence of the Beit HaMikdash hardly registers. Tisha B'Av serves as our annual spiritual reset. By mourning the loss and confronting the immense gap between where we are and where we ought to be, we transform our apathy into awareness. Recognizing our distance becomes our point of contact with Hashem, establishing Tisha B'Av as a true Moed —the essential gateway to the High Holidays and the call to "search and examine our ways, and return to Hashem" ( Eichah 3:40 ).

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.

The Daily Dose of Bitachon: Overcoming the Barriers to Tov Hashem Lakol Welcome to our daily dose of Bitachon. Today, we are discussing the impediments and barriers that prevent us from truly understanding the theme of the month of Av: Tov Hashem Lakol —God is good to all. Barrier #2: The Illusion of "Ownership" ( Hergel ) In the introduction to Shaar Habechina (The Gate of Reflection), the Chovos Halevavos explains the second major barrier to our appreciation of God's goodness. When we enter this world, we do not yet possess our full intellect. We grow up surrounded by God's constant benefits. Because we are so accustomed to them, they become regilos (habitual), viyiduos (known), and we view them: כאילו הן עצמיות להם — "As if they are our very essence, inseparable from us." We tell ourselves: "That is just who I am. My house, my hearing, my health—these are not extra gifts; they are my essence." As we grow older and our minds mature, we fail to appreciate these gifts because we are too used to them. We don't pay attention, and we don't say thank you because we view them as a given. We feel entitled. The Prophetic Warning of Hergel (Habit) The Chovos Halevavos brings a proof text from the prophet Hoshea: "And I accustomed Efrayim..." (Hoshea 11:3) While the Radak explains this as God gently training a child to walk step-by-step, followed by the tragedy of: "And they did not know that I healed them," The Chovos Halevavos reads tirgalti through the lens of hergel (habit). God is saying: "I did good for Efrayim, but they became so accustomed and used to it that they stopped recognizing Me." This is directly related to the destruction of the Beis Hamikdash ( churban ). In Parashas Va'eschanan , the Torah warns: "When you beget children and grandchildren, and you have grown old in the land (venoshantem ba'aretz)..." (Devarim 4:25) When you get "old" and settled in the land, everything becomes routine. You lose your freshness, you stop paying attention, and you take the goodness for granted. We don't see God because we are too "used to" our stomachs, our kidneys, and our eyes. The Kuzari's Rule of Appreciation: If you want to appreciate something, imagine life without it Think of a toothache or a bad knee. When it hurts, you would give anything to fix it. But when it works perfectly, do you ever stop to think about it? The Root of Exile: A Lack of Da'as (Contemplation) Yeshayah Hanavi (Isaiah) describes the spiritual decay that led to our exile ( galus ): "Woe to those who rise early in the morning to chase strong drink, who stay up late into the night inflamed by wine. They have lyres, harps, drums, flutes, and wine at their parties..." (Yeshayah 5:11-12) What was their actual sin? The prophet continues: "But they do not look into the deed of Hashem, and the work of His hands they do not see." Because they drowned themselves in physical distractions, they failed to look at creation. The consequence? "Therefore, My nation goes into exile for lack of knowledge (da'as)." Our exile came directly from a failure to contemplate God's creation. Kriyas Shema and the Destruction of Jerusalem In the Gemara ( Shabbos 119a ), Abaye states: "Jerusalem was destroyed only because they neglected the recitation of the morning and evening Kriyat Shema." Why is Kriyat Shema (and its accompanying blessings) the pivot point? Because Kriyas Shema is the designated time to look at God through the lens of creation. Rav Wolbe ( Alei Shur , Vol. 2, p. 59): We must train ourselves to look into Hashem's creations. This is the very purpose of Birchot Hashachar (the morning blessings), Pesukei Dezimra , and the blessings of Kriyat Shema (where we introduce the declaration of God's unity by praising Him as the Creator of light and darkness). The Chofetz Chaim ( Shmiras Halashon , Vol. 2, Ch. 2): It is fitting for a person to contemplate creation at least once a day. Because it is a constant mitzvah, we should set aside a specific time for it—ideally after prayers and before eating, treating it with the same urgency as any daily obligation. Rashi ( Shabbos 119a ): Commenting on the failure to look at creation, Rashi writes that they did not set their hearts "to unify His name over His creations." This is exactly what we do during Kriyas Shema when we declare Hashem Echad (God is One). The Sefer Barak Hashachar : What is the difference between Yabitu (looking) and Ra'u (seeing)? Yabitu means to look carefully. The deeper providence ( hashgacha ) of Hashem requires deep contemplation. Ra'u means to see. God's basic handiwork is obvious to anyone who simply opens their eyes. Reclaiming Our Perspective Why is this the foundation of everything? The Chovos Halevavos teaches that the foundation of our entire relationship with God is Sha'ar Habechina (Reflection). If I do not actively see how much God gives me, how can I feel any obligation to reciprocate? Why should I serve Him? If I take my house, my life, and my health for granted as "mine," then I feel no gratitude. This is why we are commanded to love God: "With all your heart, with all your soul, and with all your possessions (me'odecha)." Why must we love Him with our possessions? Because we identify so strongly with our money and our belongings that they become "us." We take it all for granted. We think, "Of course I have a house, lights, and a car. What, would God leave me without them?" "Celebrate Life!" In Megillas Eichah, it says: "Why should a living man complain? A man of sins?" (Eichah 3:39) The Gemara ( Kiddushin 80b ) explains: What are you complaining about? Adam chai —you are alive! Even with all your sins, God is keeping you alive. Celebrate life! The Schindler's List Analogy (from Rabbi Avigdor Miller zt"l): Imagine a man standing in a concentration camp line. Oscar Schindler comes over and says, "I can get you off this line and save your life. But there are conditions: You will live in a tiny, cramped apartment. Your children will have learning challenges. Your wife will occasionally be difficult." What would that man say? He would grab the pen and sign on the dotted line instantly! He would scream: "Life! I'm alive!" This is how we must look at our lives every single day. I know a man who, due to a severe kidney illness, was unable to relieve himself normally for a long time. When he was finally healed and could say the blessing of Asher Yatzar naturally, he was so overwhelmed with joy that he got into his car and drove eighty miles an hour down the avenue, thrilled to be alive. We should feel that exact thrill every day. Summary of the Hurdles To develop a true Tov Hashem Lakol attitude, we must overcome the major hurdles: Hurdle The Core Issue The Bitachon Remedy Hurdle #1 The desire for more (What we discussed yesterday). Focus on what you have, not what is missing. Hurdle #2 Taking what we have for granted (Viewing God's gifts as our natural essence). Use the "Rabbi Miller lens" to contemplate daily miracles (our eyes, kidneys, and breathing). Part of our spiritual work during these days of Av is to repair the source of our national ruin by looking at the world with fresh eyes, recognizing Hashem's handiwork, and choosing to live with deep, conscious gratitude. Have a wonderful, appreciative day!

Welcome to Daily Bitachon The theme of the month of Av is based on a Pasuk (verse) in Ashrei : "Tov Hashem Lakol" —God is good to everybody. This is a critical concept. The Gemara ( Yoma 9b ) teaches that the primary difference between the first Beis Hamikdash (Temple) and the second Beis Hamikdash came down to Bitachon (trust in God). A lack of Bitachon was a core reason behind the destruction. The Foundation of True Reliance In Chovos HaLevavos ( Sha'ar Bitachon ), the author explains that to truly rely on someone, you must know that they possess ultimate, unceasing generosity and kindness—regardless of whether you are deserving or undeserving. No human fits this description. That quality belongs solely to Hakadosh Baruch Hu , God's generosity is all-inclusive, and His kindness surrounds all. The proof? "Tov Hashem Lakol." Furthermore, in Sha'ar HaBechina , the Chovos HaLevavos emphasizes that God's kindness includes everybody . "Everyone" doesn't mean "most"—it means every single creation. You can take that Pasuk to the bank. Yet, rabim k'ivrim me-hakirun —most people are blind to this reality. Even if they do realize it, mavin godel tovatan , they fail to grasp how immense it is. They don't truly delve into it ( ve'einam maskilim ) for three main reasons. Barrier #1: The Cycle of Desires and Arrogance What is the first major barrier that stops us from appreciating these three words, "God is good to all"? We are entirely consumed by worldly pleasures, personal desires, and a hyper-focus on what we lack. Instead of seeing what we do have, we are totally absorbed in the massive hope of fulfilling what we don't have. The Endless Chase: Whatever a person reaches, they immediately want the next level. The wonderful gifts they already possess become small and limited in their eyes. The Comparison Trap: A person begins to think that anything someone else possesses was somehow taken away from them. The underlying spiritual cause of this is sobering. Tehillim 10:4 states: "Rasha (the wicked one), kegovah apo (because of his arrogance), bal yidrosh (he is not searching for God)... God is not on his mind." Our innate arrogance makes us feel entitled to everything. When we feel entitled to everything, anything we lack feels like a deprivation. We look at others and think, "I was supposed to have that." Meanwhile, the staggering miracles we already possess are brushed aside: A beating heart? Meh. Working knees? Okay. Fully functioning kidneys? So does everybody else. On the black market, the organs inside your body right now would cost a fortune—yet we take them for granted. Rabbi Addis once noted that when you go grocery shopping on an empty stomach, you buy everything in sight because you feel empty inside. You think you need a lot to be happy. But once you eat just a little bit, you are satiated. The problem is we don't even focus on the "little bit" we already have. We adopt the attitude of Esav, who demanded, "Pour it down my throat." We search for treasures on the other side of the world when they are sitting right in our own homes. Two Lessons on Perspective 1. The Treasure Under the Sink There is a famous story about a poor man living in Yerushalayim (Jerusalem) who dreams of a pot of gold buried under a specific bridge in Vienna. He scrapes together his last coins and travels all the way to Vienna. As he paces back and forth by the bridge, a local guard stops him and asks what he's doing. The man confesses his dream. The guard laughs and says, "You Jews and your silly dreams! I had a dream last night that there was a pot of gold buried under the kitchen sink at Alfandari 18 in Yerushalayim. Do you think I'm going to travel all that way?" The man freezes. Alfandari 18 was his own address. He immediately travels back home, digs under his sink, and finds the treasure. The Message: People think they have to go to Vienna to find fulfillment, but the pot of gold is already inside their own home. 2. Rabbi Akiva and the Gift of Straw The Gemara ( Masechet Nedarim 50 ) tells of Rabbi Akiva and his wife, the daughter of Kalba Savua. Her father disowned her and cut off her inheritance for marrying Akiva. They were so poor they slept on a floor covered in straw. Every morning, Rabbi Akiva would gently pick the straw out of her hair and say with hope, "One day, I am going to give you a golden tiara." One day, there is a knock on the door. It is Eliyahu HaNavi (Elijah the Prophet) disguised as a regular beggar. He says, "Do you have any spare straw? My wife just gave birth, and I have absolutely nothing to put her on." They gladly gave him some of their straw. Afterward, Rabbi Akiva turned to his wife and said, "Look at that—that person doesn't even have straw, and we do." The Insight: Eliyahu HaNavi came down from heaven. Why didn't he just give them a gold coin instead of taking their straw? Because Eliyahu HaNavi was giving them something far more valuable than gold: a lesson in attitude. If he had given them gold, they simply would have wanted more gold. By showing them someone who lacked even the bare minimum, he taught them to appreciate the wealth they already had.

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.