Podcasts about mesilat yesharim

Mesilat Yesharim 1-86

Mesilat Yesharim 1-85

Mesilat Yesharim 1-84

Today's Perek Shira is the Song of the Snail. It's a pasuk in Tehillim 59,9 , where David HaMelech is cursing the wicked, and he says כְּמוֹ שַׁבְּלוּל תֶּמֶס יַהֲלֹךְ נֵפֶל אֵשֶׁת בַּל חָזוּ שָׁמֶשׁ: / Like the snail that melts and slithers away. the stillborn of a mole, that never saw the sun. So, the mole (which we're not going to talk about) and the snail have in common that the sun is not good for them. And , now lets explain the pasuk : What does it mean that the snail that melts and slithers away ? Simply, it means that it dies when it leaves its shell, so it slithers away. But the Seforno says that a snail has a certain mucus, and it creates a slimy trail that makes it appear like it's melting away. So David HaMelech is saying that the wicked should continually melt away and disappear in a similar fashion. The Midrash adds a point that just like the snail disappears but leaves behind a visible trail, so too with evil slander, long after the actual sound of the words vanish, the damage they cause remains. So, that's the pasuk. What is the snail's message about not seeing the sun? The sefer Kanaf Rananim explains that the wicked are compared to the snail, because just like the snail is always in his shell, hiding himself from the sun, so too, the wicked don't want to see the sun and light of the Torah. They avoid the light and stay in their shells. That's one explanation. The sefer Yismach Yehuda explains beautifully that the Gemara in Nidarim 8b tells us that there's no difference between Gehinom and Olam HaBa . The sun is really not at full force presently, but when Hashem takes the sun out of its sheath, the righteous are healed and the wicked are judged. And not only the righteous are healed , but they enjoy it. They're dancing and the wicked are melting away. That's why the wicked are like the snail, that can't come in contact with the sun. This is an important lesson- the snail symbolizes the inability to deal with the Torah. So the Resha'im avoid the sun, the light of Torah and Godliness in this world, and therefore, they can't handle it in the next world. Basically, this world is, like the Mesilat Yesharim tells us, A place to delight in God. Not just the next world, but this world. And with that enjoyment and delight that we develop in this world for spirituality, we'll continue in the world to come. That's an important concept. Just like when it comes to drinking scotch, you have to develop a taste, you have to develop a taste for spirituality. Somebody that has no appreciation for spirituality will not enjoy it at all. In fact, it's the opposite-it will be painful for them.So, the wicked, snail-like people who avoid the sun, will not be able to ever enjoy the sun. Our job in this world is to develop that taste. A certain rabbi once said jokingly (although there's more than a grain of truth in this humorous remark), that Gan Eden and Gehinom are really the same thing. It's a huge Bet Midrash with bookshelves lining the walls from one end to the other, and people have nowhere else to go- forever. For the righteous person, this is Gan Eden . What more could you ask for? But for the person with no connection to Torah, this is Gehinom - like sitting through a boring speech for eternity. Rav Wolbe said that the time in our lives that we're supposed to develop this taste for spirituality is Shabbat. That's the litmus test. How much do you appreciate Shabbat? Shabbat is Me'en Olam Haba/ a microcosm of Olam Haba. Shabbat is created for Oneg , Oneg Shabbat . Like the Pele Yoetz writes on the topic of Rosh Hashanah, that there are many levels of Oneg . Enjoying your piece of chicken is not the ultimate . That's where it starts. You might say, Oh wow, this is what chicken tastes like, so imagine what Olam Haba tastes like! But the ultimate goal is to get to a spiritual flavor and appreciation. Rav Shach once commented that Gan Eden is the experience of a long Friday night in the winter, learning Gemara by candlelight. You have a long candle, and you sit there with the Gemara and you're great. And you know what Gehinom is? It's the feeling one experiences when the candle is suddenly extinguished and one can no longer study! A more modern example that has happened to me more than once is when you have a 45- minute free Zoom account, and you're in the middle of an exciting shiur . Then suddenly, bing, the 45 minute mark comes and that's it. That's Gehinom if you're in the middle of the class. The experience of Gan Eden and Gehinom depends on one's connection to Torah learning- something that we develop here. And that's the message of the snail: Do not be of those creatures that avoid the sun. Develop a taste for the sun and you will enjoy Olam HaBa.

Mesilat Yesharim 1-83

Mesilat Yesharim 1-82

This Week's Parasha Essay is dedicated in memory of RACHEL Bat SARAH The Torah in Parashat Teruma presents the laws for the construction of the Mishkan, which is where sacrifices were offered until the building of the Bet Ha'mikdash in Jerusalem. Later, in Parashat Vayakhel, we read of the fulfillment of these commands, how the Mishkan and its furnishings were built. Already the Gemara (Berachot 55a) notes the glaring discrepancy between the sequence of the commands presented here in Parashat Teruma, and the execution of these commands in Parashat Vayakhel. When G-d presented the instructions for building the Mishkan, He began with the furnishings, detailing the instructions regarding the ark, the table, the Menorah, and the altar, before proceeding to the instructions regarding the structure of the Mishkan. In Parashat Vayakhel, however, we read that the artisans first constructed the Mishkan, and only then built the furnishings. The Gemara tells that when Moshe relayed G-d's instructions – in the sequence they were given – to Besalel, the chief artisan, Besalel pointed out that the sequence was backward. He noted that the building must be constructed first, before the furnishings, as otherwise there will be nowhere to store the furnishings in the interim. Moshe confirmed to Besalel that he was correct. The question remains, however, why did Hashem present the commands regarding the furnishings before presenting the requirements for building the structure, if He in fact wanted the building to be constructed first? Rav Yehoshua Heller (1814-1880), in his Dibreh Yehoshua, offers an approach to answer this question (which also explains a number of other discrepancies between the commands in Parashat Teruma and the execution of these instructions in Parashat Vayakhel). He attributes the change in sequence to the event of Het Ha'egel – the sin of the golden calf – which transpired in between. Hashem presented these commands before the sin of the golden calf, and thus the instructions reflect the reality before Beneh Yisrael worshipped the calf, when they were still on the pristine spiritual level that they had attained at the time of Matan Torah. The building of the Mishkan, however, occurred after Het Ha'egel, when the people had fallen from that level. The structure of the Mishkan, Rav Heller explains, represents the human body, our limbs, the actions we perform, whereas the furnishings housed in the Mishkan symbolize our interior, our emotions, our feelings. Ideally, our feelings and our actions should be fully in synch with one another. We should always feel motivated to serve Hashem, to fulfill His will, to perform the Misvot, to live the way we are supposed to live, such that our actions – our Misva observance – are a natural outgrowth of our emotions. Indeed, the great Sadikim live with ongoing, consistent passion, and are constantly driven to perform Misvot. Most of us, however, often do not feel this passion. Sometimes we feel motivated and driven to achieve and excel, but sometimes we don't. And the Ramhal (Rav Moshe Haim Luzzato, Italy, 1707-1746), in his classic work Mesilat Yesharim, writes that when a person feels unmotivated, he should push himself to perform Misvot anyway – and his actions will then awaken his motivation. Once we get started, once we accustom ourselves to doing the right thing even when we don't feel like it, the feelings will come. Hence, Rav Heller explains, before Het Ha'egel, when Beneh Yisrael were on a high spiritual level, the furnishings preceded the structure. The people felt the strong drive and desire to serve Hashem, and this passion led them to action. After the sin of the golden calf, however, this passion was not always present. And so at this point, it was necessary for the structure to precede the interior. We often need to perform the actions even when we lack motivation and enthusiasm, and this will gradually ignite our passion for Misvot. This insight, I am certain, resonates with each and every one of us. We have all had occasions when we feel unmotivated, when we were simply "not in the mood," when we had little or no desire to get out of bed on time for shul, to attend a Shiur, to learn, to donate money to charity, or to do other Misvot. The important thing when this happens is to push ourselves do to it anyway, even without motivation, and trust that our efforts will, with time, arouse our emotion and kindle our enthusiasm for Misvot. Although ideally our passion for Misvot should lead us to perform Misvot, sometimes we need to reverse the sequence, to go "outside-in," by first performing the deeds which will have the effect of arousing our enthusiasm.

Resumen de capítulos 16 y 17 y lectura del 18.

We continue with our series on humility. Rav Wolbe, his sefer Aleh Shor (vol 1 page 134) talks about the concept of ladders of self-improvement. We find this, he says, in sefer Mesilat Yesharim , where Rav Moshe Chaim Luzzato cites a Gemara in Avoda Zara 20B that says, Torah brings to one being careful and being careful brings you to alacrity and so on. The Hovot Halevavot has ten gates which are also a ladder of sorts. Another of the ladders Rav Wolbe cites is the letter of the Ramban, the famous Igeret HaRamban , which is also a ladder. He tells us that the ladder starts with talking softly. Talking softly brings you to staying away from anger, staying away from anger brings you to humility, humility brings you to fear of God. And Fear of God brings you to be happy in your lot. From there, you come to the Shechina dwelling on a person. Wonderful ladder of the Igeret HaRamban. Many might not appreciate Rav Wolbe's outlook of this as ladder of the Ramban. As we said, the ladder really starts from humility. So this is a beautiful concept, how humility is the first step. And of course, you can't jump right into humility, so we'll go through it more in depth. The first thing the Ramban says, in beautiful words, is to תִּתְנַהֵג תָּמִיד לְדַבֵּר כָּל דְּבָרֶיךָ בְּנַחַת, לְכָל אָדָם וּבְכָל עֵת Accustom yourself to speak gently. All your words, to all people, and at all times. There are lot of alls in there. I once learned that the Ramban is trying to tell us, There are no exceptions here. All your words means every single word you say, to all people, even that nudgy guy, at all times. So even if I'm on my way to my daughter's wedding and I'm a little hassled, or I'm on the way to the airplane, slow it down. All people, all time, all your words. What is that going to do for you? וּבַזֶּה תִּנָּצֵל מִן הַכַּעַס, And this will protect you from anger, which is a most serious character flaw, which causes one to sin. Ok so let's say you got there. You spoke softly. Then, if you speak softly, you don't get angry. Rabbi Ades says, We see from here that your outside impacts your inside. Look how simple this. You're not angry yet, and you got yourself to use that low tone, which in itself is soothing and will protect you from getting angry. And once we are protected from getting angry, what happens next ? He uses beautiful words: Once you've distanced yourself from anger, תַּעֲלֶה עַל לִבְּךָ מִדַּת הָעֲנָוָה, The quality of humility will enter your heart. He says, humility is the best possible trait there is. The Ramban is telling us something very, very powerful: Anger, which stems from arrogance ( you only get angry because things don't go your way) is the antithesis of humility. Anger and humility can not coexist. It's like fire and water. When you take away the water, the fire will burn. When you take away the fire, the water will move. It's interesting that anger is compared to fire . The Zohar says, don't burn any fire in any of your dwellings on Shabbat - and the first fire is the fire of anger. And Humility is compared to water. It says, just like water travels downwards, humility is about going down. Fascinating! Fire and Water, anger and humility. Another interesting point is that the numerical value of מקוה Mikveh is one more than כעס /anger, because going to the mikveh absolves one of the trait of anger; it purifies. That means it's almost a natural reaction. He doesn't say, Remove the anger and then work on you're anava. His words are, וְכַאֲשֶׁר תִּנָּצֵל מִן הַכַּעַס, תַּעֲלֶה עַל לִבְּךָ מִדַּת הָעֲנָוָה When you distance (or save ) yourself from anger, humility will go up on your heart. Naturally , humility will into your heart. And now that you're humble, תַּעֲלֶה עַל לִבְּךָ מִדַּת הַיִּרְאָה, The Middah of Fear of Hashem will come into your heart. What was stopping you from fearing Hashem was Ga'ava ( Hey I'm in charge) which is the opposite of Yirat Hashem. Taaleh , you are elevated . This is not a regular ladder. This is an escalator . You put your foot on one step, and it moves you up to the next one. So your humility will cause your fear to go up. Why? Because now that you're no longer arrogant, you start paying attention. Where'd I come from? Where am I going? I am רִמָּה וְתוֹלֵעָה as frail as a maggot or a worm when alive, even more so in death. He continues, And who's going to judge you? When you start thinking about all these things, you'll be afraid of your Creator. You'll protect yourself from sin, and you'll be always happy with your lot because somebody who is arrogant always wants more. And then he says, When you continue to act with this trait of Anava, and you stand meekly in front of men and you're fearful from Hashem and from sin, אָז תִּשְׁרֶה עָלֶיךָ רוּחַ הַשְּׁכִינָה, וְזִיו כְּבוֹדָהּ, וְחַיֵּי עוֹלָם הַבָּא. The spirit of Hashem's presence will rest upon you and you'll live the life of the World to Come (I'll add in this world ) Unbelievable. The man that has humility is living in Gan Eden on earth. It's fascinating that the Ramban ends with the words, Read this letter once a week and neglect none of it. He says , Every day that you read this letter, Hashem will answer your heart's desires . People think this is some kind of magical segula : Read the letter of the Ramban and Hashem will answer your prayers. No. It says, as we've mentioned many times, that when a person is humble, Hashem answers his prayers. When a person is arrogant, Hashem doesn't answer his prayers. More than that, when the Shechina is in front of you, your prayers are answered easily. When you go to the Kotel, Hashem's Shechina is there. One that becomes humble, says the Ramban, the Shechina is on top of him, so of course his prayers are answered. This is not some kind of magical segula . This is the reality of becoming humble. That's the beautiful ladder of the Ramban, that starts from humility and ends with God's Shechina dwelling on you. What a powerful, powerful concept, to understand and appreciate what we're doing in our work on Anava .

Mesilat Yesharim 1-81

Mesilat Yesharim 1-80

Welcome to our class on humility. When it comes to working on and thinking about a specific Middah , there is always a possible danger that something could ruin the Middah or ruin the effort. In the third gate of the Hovot Halevavot, the Gate of Serving Hashem (fourth chapter), he talks about the ten levels of service of Hashem. The ninth level (which is pretty close to the top) is people who serve Hashem for the right reasons, yet lack an important piece of information. שלא נשמרו ממפסידי העבודות, They aren't careful from guarding themselves from the things that could cause their service Hashem to be lacking. He quotes a pasuk from Kohelet (10:1) זבובי מות יבאיש יביע שמן רוקח /The flies of death can ruin the best of oils and quotes one of the pious men telling the students, " I'm afraid for you, for the greatest of sins ." They asked, What is the greatest of sins? And he said, הגבהות (החונף) והגאוה, כמו שאמר הכתוב Feeling exalted, being a flatterer, and having Ga'ava/ arrogance, as it says תועבת ה' כל גבה לב:‏ ,/ An abomination to God is anybody arrogant. This is scary. A person can do everything right and it can backfire, specifically when a person is working on humility. He might say, " Wow, look who I am. I'm working on humility." He ends up becoming arrogant from that! Rav Wolbe, in his letters, (vol 2, page 129), hints to this Hovot Halevavot and says, When a person works on Middot, every step of the way, he feels that his actions are coming from arrogance that's born from the Flatterer, which are almost the exact words of this Hovot Halevavot. And he says, I have a tradition from my rabbis that we should never think we're doing anything. Whatever we do is only to train ourselves. We're apprenticing, we're interning. When I'm trying to be Mechaven in my prayers, I'm just training myself in how to do it. Whatever I'm working on, it's just a training session. He says, Hitlamdut / an internship or training doesn't drag arrogance . In Aleh Shor (vol two, page 194) he says something similar: When it comes to apprenticing, it's impossible to become arrogant. If I'm doing something good, I can become arrogant. But if I'm just training, I haven't really done anything because I'm only in training. When I'm in training mode, I'm always looking to see what I can fix. My critical eye is going over me every step of the way. A therapist, a doctor, whoever's in training, they know they're in training. Like the nine interns following the big professor through the hospital. They're not arrogant. They know that they're interns. He stresses that we must understand this, and that the only success a person will have in working on themselves is if they have this attitude. Otherwise it's just going to backfire. You might say, " Look at me! Not only am I working on Bitachon, not only do I work on Hessed, I'm even working on Anava! Do you know how great I am?!" He says, If a person does not understand this concept that you're in the internship stage , you're just training, you're in the minor leagues, then you're better off not doing this. You'll be a good Jew without it. It's not for you. It's too dangerous. Furthermore, in Aleh Shor (vol 1, page 65) Rav Wolbe says we are supposed to think, "I just want to get a little bit better, or a little bit more truthful in my approach," One should not think, " I made it ," or " I got it ." Like the example of the poor man who knocks on the door and comes in in the middle of the meal. He is served whatever they're up to. He's not going to say, " Ooh, look who I am!" You're just an intern. You're apprenticing. It shouldn't get to your head. Mesilat Yesharim , in chapter 11, talks about different manifestations of Ga'ava . He says there's a certain type of arrogant person who says in his heart that he's so great and so honorable that honor can never separate from him, and therefore he doesn't even need it. To show that, he'll go to the extreme in humility. But in his heart, he lifts himself up and says, I'm so high up and so respected that I don't even need respect . I'm so great, I don't need someone to tell me how great I am . I have so much of it. I don't need anyone else to pat me on the back. A slightly different type of arrogant person says, "I want to be clearly designated as a person with many great qualities. It's not enough that people say for example, that I'm wise, or I'm kind. He want them to add to the list of his great qualities that I'm very humble. He becomes arrogant in his humility! He wants honor for showing that he's running away from honor! He sits in the back of the shul, and he acts in a very humble way to show that he's the ultimate Anav . Don't call me Rabbi, it's okay, he says. But in his heart he thinks, There's no one wiser and more humble than me . אֵין חָכָם וְעָנָו כָּמוֹנִי בְּכָל הָאָרֶץ" So both the Mesilat Yesharim and Hovot Halevavot are warning us that working on oneself and working on humility can backfire. That's why we go back to Rav Wolbe who tells us an important rule: One must always put on his training cap. He's an intern. He doesn't know anything. He's a humble person in training. The sefer Or Yisrael by Rabbi Yitzhak of Peterberg, in the section Kochvei Or ( (אות י brings down a pasuk from the Gemara in Berachot 61 that says that Yetzer Hara is compared to a fly. And they quote our pasuk זבובי מות יבאיש יביע שמן רוקח / The flies of death can ruin the best of oils. Why is the Yetzer Hara compared to a fly? The Or Yisrael answers, Because as many times as you yell at him, swat at him or blow on him, he doesn't go away. You have to keep sending away. He keeps coming back. That's the Yetzer Hara. He doesn't give up. And that's why even when we're working on something good, and we're trying to send him away, he comes right back. You have to be always aware of him. That's the only way to fight him- to take your fly swatter and keep swatting away. He gives a nice hint- the Gemara in Berachot 10A says that the Isha Shunamit , when describing Elisha, said, I know he's holy. How did she know? One of the reasons is that she never saw a fly on his table. There were never flies around him. He says this is a mashal - There were never flies meant he was able to keep chasing away the Yetzer Hara.

Mesilat Yesharim 1-79

Welcome to our class on Anava . We've been talking a lot about working on humility. Rabbi Chaim Friedlander's sefer Siftei Chaim , on the topic of Middot (page 133) asks a powerful question. He points out that the Mesilat Yesharim bases his sefer on the ladder of levels that are described by Rabbi Pinchas ben Yair, starting with Torah. Learning Torah brings to Zehirut/being careful, which brings one to Zerizut/being fast, which brings to Nekiut/being pure and goes on to Prishut/separating oneself physicality , purity and Hasidut/piousness. All the way at the end is humility . Humility is one of the last of the levels. It brings to one to Ruach , Hakodesh etc, and then we reach perfection. So seemingly, if we go step by step up the ladder, if we haven't yet conquered purity and piousness, how are we even talking about humility, which is so high up? To answer, the Siftei Chaim quotes a mashal he heard from Rav Yerucham Levovitz, the famed Mashgiach of the Mir in Europe, who says: When a person goes to a feast of kings, there are many, many portions and courses. There's the first course, the second course, the third course . I was once told that at the queen's table in England there are four forks and three knives! There are so many different hors d'oeuvres, appetizers, entrees, desserts… But what happens if a poor man walks in during the meal when they're up to the third course? Do they say, " Let's go back to the hor d'oeuvres ." No. He doesn't even ask for that. Whatever they're up to at that time is what they give him, and that's enough for him at that point. He's not worried about courses or etiquette or about the proper way to do things. He's hungry . That's the mashal . The nimshal is that we are poor when it comes to Avodat Hashem. Yes, 'wealthy' people of old such as Rabbi Pinhas ben Yair and others, of course had an order. He's like the chef telling you how you're supposed to serve the meal. Each one is going to lead to the next one. Yes, you want ices after the hors d'oeuvres to cleanse you palate, and yes, you want to have tea at the end. But a person who is spiritually poor has to grab whatever they give him, even if it's out of order, and even if he doesn't understand exactly what he's doing and why he's doing it. He has to take what he can get. The Gemara says, ' This world is like a wedding, Grab and eat. Grab and eat. ' What does that mean? It means sometimes you're not eating in a specific order, with all the rules and regulations. You're just grabbing and eating. That's the way it is with our Ruchaniut/spirituality. I'll grab and eat, I 'll nosh on this and that. This is similar to the story that the Chafetz Chaim witnessed once. A girl was selling apples in the marketplace. Someone came and knocked over her basket of apples and they were rolling all over the street. Ruffians started grabbing the apples. The girl was just standing there crying, until a wise man told her, Grab something for yourself also . When the Chafetz Chaim heard this, he said, That's what's going on in our lives. The Yetzer Hara turned over the apple cart and he's grabbing away everything from us. So grab something back for yourself . We don't have to do everything exactly according to the proper system. We, too, can work on humility. We may not have the full depth and the understanding that we'd have if we did it with the recommended approach, on the regular road. Here's an example of another Middah . He says, hessed - we all know what kindness is. We do kindness, but if you want to really dissect it, true kindness means that I am not an egoistic person. I'm not someone that's focused on myself. I'm giving because the other person needs and all the other niceties- we'll call it the icing on the cake to do a hessed properly . But just because you can't have a cake with icing, that doesn't mean you have can't cake at all. Sometimes you might only have the icing, but if you're hungry, you'll take cake without the icing or icing without the cake. You can't be picky. At the end of the day, it will give you nourishment. It might not give you exactly what you need, but, as the famous saying goes, Perfect is the enemy of good (quoted by Rabbi Frand at the Siyum HaShas, and attributed to French philosopher Voltaire). This means that sometimes people try to do something exactly the way it's supposed to be but end up do nothing. It's like a very perfectionist housewife saying, If I can't have the perfect meal, I'm not going have any guests at all. That's really counterproductive. Just because you can't have all the niceties, with waiters and china and a ten course meal, that doesn't mean you shouldn't have guests at all. It's the same thing when it comes to working on our Middot, says Rav Yerucham Levovitz. We might not have everything perfect, and it might not be the way it's supposed to be, but perfect is the enemy of good. Therefore, when we're working on humility, don't say, how can I work on humility? I'm far, far from it. You can also have a connection to humility. The Chafetz Chaim once met a baker and asked, " How's business? " The baker replied, " It's so hard to be a baker. The housewives are so picky and they're always complaining, 'It's too hard… it's too soft.' "Then a few years later he met the baker again and asked how business was. This time the baker said says, " Business is great!" The Chafetz Chaim asked what had changed, and the baker replied, " Well, it's wartime. There's a shortage of bread. If anyone can get any bread, they're thrilled and happy to take the it. There are never any complaints." The Chafetz Chaim said it's the same thing with Ruchaniut . In the days of old where there was plenty of spirituality, and plenty of people serving Hashem, in a world that was much more pristine, of course in Shamayim, they were picky. The chef in Shamayim's kitchen was very picky and very exacting, Everything had to be organic, everything had to be fresh, everything had to be Whole Foods. But in you're in a time of famine, no one gets picky on what they're going to eat or serve. If they get picky, they die. Like the sad story in Masechet Gittin , of the wealthy woman who sent her aid out to buy fine wheat in the marketplace. There was no fine wheat left but by the time he came back to tell her, and she sent him out to buy a lower grade of wheat, there was none of that left either. She then sent him for barley and the same thing happened, and on and on until eventually there nothing was left to eat at all. So smart people realize, and Hashem's Bet Din up there is quite smart, that w hen there's a famine, we're happy with what we can get . We don't have the perfect meal. We don't have the right silverware, we don't have the right ingredients, nor the right dishes. But it's like making sprinkle cookies with your children on a day off, with all their germs and mess…They're so proud and you're so proud. Well, that's the way Hashem looks at our Avodat Hashem today. So make your little cookies, put some Anava sprinkles on them and be proud.

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RAB DAVID HANONO- CURSO MESILAT YESHARIM-10 by TALMUD TORA MONTE SINAI

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RAB DAVID HANONO- CURSO MESILAT YESHARIM- 07 by TALMUD TORA MONTE SINAI

Mesilat Yesharim 1-61

Mesilat Yesharim 1-60

Mesilat Yesharim 1-58

Mesilat Yesharim 1-59

Call the father's name!!! Why do we say mother for Refuah?!! More Hilchot Kriat HaTorah Why look left…? Mesilat Yesharim: love JEWS!!! Folding Talit on Shabbat?!! Are Talit Atarot asur??!!

Mesilat Yesharim 1-57

Mesilat Yesharim 1-56

Mesilat Yesharim 1-53

Mesilat Yesharim 54

Mesilat Yesharim 1-55

Mesilat Yesharim 1-51

Mesilat Yesharim 1-52

Mesilat Yesharim 1-49

Mesilat Yesharim 1-50