What a great school it is that throughout the entire world, on virtually every continent, we are all united, learning the Tyra of the Haley Guzara Shemshin. Our share is dedicated for a school in Rufua Shalayma, for Miriam Deweyder, Bas Ester, Rabanit, Simi Simcha, Bat Miriam, Yaakov Aaron, Ben Malka Ester, Lea, Bas Feiga, and Bessarostavos, for Yisrael, Ben Ester Masha. We learn in the Tamil-Bhavli, Masekhis Brachos, Om Reblevi Bachama, Om Rebishimin Ben Lokish, Leolam, Yargiz Odom Yetzar Tov, Al Yetzahara, a person who should always stir up his Yetzara Tov against his Yetzahara, as it says, Rigzu Vyaltech To'u. Shremble and do not sin. The Shulkhonarach Khoshan Mishpat in Simin Kufnuf Dalid states that an individual should know, Bechey Mishahoy Solor Chalon Much Zekes, a person had a window in his house which had always been there. His friend came and did construction, which blocked off the window, and the owner of the house didn't say anything. He didn't protest. Later in time, he could not go back and argue with a person who closed off the window, saying that he wants to unblock the window now. Since he was quiet when it took place, it was an indication that he was Maykho. Because it would be unusual for a person to allow his window to be blocked from getting any light without saying anything unless he was Maykho. Here we find the same. When the Yetzahara comes and closes off the light from the Nishama, it causes the person to sin. The Yetzahara Tov has to be roused immediately to object that the Yetzahara should not close that window to the Nishama in order that the person can remain atzadik. If the Yetzahara Tov doesn't object, he will not be able to register a complaint later, because he will have lost the chazaka of his window. A man once came to the great tzadik Rebychio Meir of Avstruvstya. He complained that he had no Parnasa. His father had left him his store. Enduring the life of his father, the father was able to earn a beautiful Parnasa. Today, however, he says, Bu Maym Ad Nafesh, I have practically no customers. I have no Parnasa. The tzadik then asked him, What do you do all day? The man said, What do you mean? The tzadik said, Do you stay in your store? The man answered, Yes. And when there are no customers, what do you do? The man said, I read the newspaper. The tzadik replied, If so, I understand it very well. Your father always had a safer in his hand so that he could learn at every free moment. The Yetzahara could not tolerate it, so he sent customers there without a limit in order to take him away from his learning. However, you read your newspaper. The Yetzahara is fine with that and doesn't send you any customers. Because of that, your Parnasa is lacking. I would like to give over the Besura Toyva to all of our Mistaatvim, that the new Safer the promise of the Zara Shimshin on Yom No Royim is now in all of the stores. The Safer contains Divre Toyra of the Heilig Zara Shimshin, very interesting insights, beautiful first-hand inspirational stories, Tfilos for all of the Yom No Royim through Sokos. It is the Safer that everybody has a part in. The stores have made special arrangements to accommodate the demand. Bezer Hashem Yisbarach. We will be continuing with our Shirena Zara Shimshin. I wish everyone may Umka de Libbe Besurostavais Yishuaiz venechomais.

Pruchim aboim b'sheim ashem, what a great excuse it is that throughout the entire world on virtually every continent we are all united learning the Torah of the Hale-Gazer Asshimshin. Our share is dedicated for a excuse and rufua shalaymo for Miriam Davaira Bas-Ester, Rabbanit Simi Simcha Bat-Miriam, Yaakov Aaron Ben-Mauke Esther, Lea Bas-Fega, Bimbisura Stavos, for Yisrael Ben-Ester Masha. We learn in the Rambam Hirsch's Chuvah, Umahi Ha-Chuvah, what is Chuvah? Shiazo vachoy techeto, that the person who is transgressed leaves their sin, the yosiru imach shavoso, and they remove it from their thoughts, the Yigmar Belibu, and they decide firmly in their heart shloyasu oid, that they will not do it again, shnemar yasovroshadarko, that we should leave the ways of evil. The Zahirashimshin comments on this Rambam and says that it would seem to be difficult for a person to attain a level of Chuvah that Hashem will be made on him, as it says in the Rambam, v'yoid olav yoidey atalumois, that the one who knows all the hidden secrets will give testimony shloyasu vlozeachet lo'olom, that the person will never return to this sin. Perhaps the individual should be worried that he might come to do the avayra again. The Zahirashimshin says, it is actually a haftacha, a promise, that if a person has complete charatah, and they do chuvah, Hashem will be made, Hashem will testify, meaning to say that the person will have siyatah dismayah, special divine assistance, so that he doesn't stumble again in the avayra. In Yecheskah we have the pasuk, v'zorakti alechem maim taireem, ut'artem mikotumosechem, umikot gilu lechem, atar eschem. Hashem says, I will sprinkle the maim taireem on you, you will be purified from all. The meaning is the same in this pasuk. As soon as a person wants to do chuvah, Hashem says, I will send the siyatah dismayah from a distant place, and help that individual, that he should be able to continue to do chuvah shleimah. That's why the pasuk ends, umikot gilu lechem, atar eschem. I will purify you from everything. I will make sure that you are able to do complete chuvah. Once the great Sadik Rebiya Vigdor Miller was waiting a long time for a car to take him to his house in Brooklyn. Two men passing by saw him. They invited him into the car to be taken wherever he wanted. At first he refused, but when they insisted he went. After traveling for a while, they got stuck in traffic. The cars were trying to merge from a lot of different directions. Suddenly, Rev Miller requested that the driver pull over to the side. The cars began to honk impatiently, and the driver asked Rev Miller what was wrong. Rev Vigdor said, for one minute, I forgot Hashem. I would like to inform all of our mishtaafim that Thursday night, tomorrow evening, I will be giving a special cheer on chuvah at the young Israel of East Brunswick, 193 Dunham's Corner Road, 193 Dunham's Corner Road, East Brunswick, New Jersey. Everyone is invited. Men, women, children. It will begin at 7.30 p.m. We will be continuing with our shirinazara shimshin. I wish everyone may umka da liba, besiraz tabais, yishuais, venechomais.

Pruchim aboim b'sheim ashem, what a great excuse it is that throughout the entire world on virtually every continent we are all united learning the Torah of the Hale-Gazer Asshimshin. Our share is dedicated for a excuse and rufua shalaymo for Miriam Davaira Bas-Ester, Rabbanit Simi Simcha Bat-Miriam, Yaakov Aaron Ben-Mauke Esther, Lea Bas-Fega, Bimbisura Stavos, for Yisrael Ben-Ester Masha. We learn in the Rambam Hirsch's Chuvah, Umahi Ha-Chuvah, what is Chuvah? Shiazo vachoy techeto, that the person who is transgressed leaves their sin, the yosiru imach shavoso, and they remove it from their thoughts, the Yigmar Belibu, and they decide firmly in their heart shloyasu oid, that they will not do it again, shnemar yasovroshadarko, that we should leave the ways of evil. The Zahirashimshin comments on this Rambam and says that it would seem to be difficult for a person to attain a level of Chuvah that Hashem will be made on him, as it says in the Rambam, v'yoid olav yoidey atalumois, that the one who knows all the hidden secrets will give testimony shloyasu vlozeachet lo'olom, that the person will never return to this sin. Perhaps the individual should be worried that he might come to do the avayra again. The Zahirashimshin says, it is actually a haftacha, a promise, that if a person has complete charatah, and they do chuvah, Hashem will be made, Hashem will testify, meaning to say that the person will have siyatah dismayah, special divine assistance, so that he doesn't stumble again in the avayra. In Yecheskah we have the pasuk, v'zorakti alechem maim taireem, ut'artem mikotumosechem, umikot gilu lechem, atar eschem. Hashem says, I will sprinkle the maim taireem on you, you will be purified from all. The meaning is the same in this pasuk. As soon as a person wants to do chuvah, Hashem says, I will send the siyatah dismayah from a distant place, and help that individual, that he should be able to continue to do chuvah shleimah. That's why the pasuk ends, umikot gilu lechem, atar eschem. I will purify you from everything. I will make sure that you are able to do complete chuvah. Once the great Sadik Rebiya Vigdor Miller was waiting a long time for a car to take him to his house in Brooklyn. Two men passing by saw him. They invited him into the car to be taken wherever he wanted. At first he refused, but when they insisted he went. After traveling for a while, they got stuck in traffic. The cars were trying to merge from a lot of different directions. Suddenly, Rev Miller requested that the driver pull over to the side. The cars began to honk impatiently, and the driver asked Rev Miller what was wrong. Rev Vigdor said, for one minute, I forgot Hashem. I would like to inform all of our mishtaafim that Thursday night, tomorrow evening, I will be giving a special cheer on chuvah at the young Israel of East Brunswick, 193 Dunham's Corner Road, 193 Dunham's Corner Road, East Brunswick, New Jersey. Everyone is invited. Men, women, children. It will begin at 7.30 p.m. We will be continuing with our shirinazara shimshin. I wish everyone may umka da liba, besiraz tabais, yishuais, venechomais.

What a great source it is throughout the entire world on virtually every continent. We are all united, learning the Torah of the Heligizarah Shemshin. Our Shia is dedicated for a source and a Rufua Shalema for Miriam Davaira Bas-Ester, Rabanit Simi Simcha Bat Miriam, Yaakov Aaron Ben-Malka Esther, Leia Bas-Fega, and Bessar Ostavos for Yisrael Ben-Ester Masha. We learn in Hosea, Shuvva Yisrael Ad Hashem Eloi Kecho, return Yisrael to Hashem, kechuhi mochem devarim, beshuvu el Hashem, take the words with you and return to Hashem. These psukim are in the Haftairah of Shabbat Shuvva. It speaks of the concept of Shuvva and attaining kaparo for our avarice. The Zahir Shemshin points out that the first pasuk is written in Loshan Yahid in the singular, but the second pasuk is written in the plural, Loshan Rabim. Also, in the first pasuk, the overture is to return Ad Hashem, while in the second pasuk we are in treated to return to Hashem. It would be the more appropriate expression. The Zahir Shemshin also asks, what is the meaning of kechuhi mochem devarim, take these words with you. Rabbein usaitz le ta'amud, gedoy le chuvah, greatest chuvah, shezadoy no is nasus lo kishkigos, those sins that a person did wittingly become like they were accidental, gedoy le chuvah, shezadoy no is nasus lo kishkuyos, not only that, but greatest chuvah, because every avarah becomes like a schus, like a merit. Lo kasha, the Gomorrah says there is no question, kan meyavah, kan meyira, one is where a person does chuvah out of love, out of avas Hashem, and the other is where a person does chuvah out of yira, out of fear. When a person does chuvah because he fears punishment, his avarahs bemeyze the intentional sins are converted into unwitting transgressions, avarahs beshagig, but when a person does chuvah because of his love for Hashem, chuvah meyavah, the intentional sins are converted into chuvahs, into merits. With this we can understand the posuk in Osheya, as it actually represents the two levels of chuvah that are possible for you and I to achieve. First, chuvah Yisrael an Hashem al-Okecha, it refers to the individual who is only concerned about his personal welfare. He does chuvah meyira, he fears heaven, the retribution, his chuvah has limitations, yes, his avarahs are forgiven, but he can only reach ad-Hashem. Kechui mochem debarim refers to the person that does chuvah meyavah, he loves Hashem, he wants others to feel the same, and he wants others to do chuvah as well. He takes the words of Muser, takes the words of the Novi, and moves forward. He reaches al-Hashem, and his avarahs are transformed into mitzvahs. They once asked the great Mashiqiach, Ravachfogel, Zechertzarik Levrocho, what should they write into the newspapers that were going to be spread all over Europe concerning Shabashuva? The Mashiqiach was originally going to say, write the words of the Ramban in the Igaris, that you should speak with everyone gently, that you should be very careful in all that you do in your mannerisms. However, then the Mashiqiach said, no, I want to write the words of the Vilna going, that all the days of a person's life, they do not have to afflict themselves with fasting, that with sigufim, not with afflictions, only to try to hold themselves back from taiva, from desire, to try to hold their mouths back from saying things that are not proper. The Mashiqiach gave that command. The papers all over the world had the instructions of the Vilna going. Can you imagine the profound effect that it had on Klaus Yisrael in the Chuvah that was done that year? We will be continuing with our share and as our Asshimshin. I wish everyone may umka da liba, besoraz tavais, yishuais, venechamais.

Rukhim aboim b'sheim a'shem, what a great squs it is that throughout the entire world on virtually every continent, we are all united learning the Torah of the Haley Gezera Shemshin. Our Shire is dedicated for a squs in Rufua Shalayma, from Miriam Dvaira Bas-Ester, Rabbanit Simi Simcha Bat-Miriam, Yaakov Aaron, Ben-Marca Esther, Leia Bas-Fega, Misholam Ben-Zelda, Ossob Suras-Tavahs for Yisroel Ben-Ester Masha. This is our Shemshin state. We learn in the Yom Kishmoni, Omra Bilevi, Komi Shemakai Mitzu-Suka B'el-Mazeh, whoever fulfills the Mitzu-Suka in this world, Omra Kuleshvorkhu Hashem says, who came Mitzu-Suka, he fulfilled the Mitzu-Suka Animesi Cholov Mechamoso Shoyom Abo. I will spread over him from that great sheltering shade of Olom Abo. This is our Shemshin ask. What does it mean that Hashem says the person is Mekai Mitzu-Suka? It should just say, Kola Mekai him, whoever is Mekai Mitzvah. And also, why doesn't it say, Kola Yoishai B'Suka, whoever sits in the Suka? Why does it say Mekai him? He fulfills the Mitzu-Suka. One more question. Why does it say B'el-Mazeh? It is simple that every Mitzu-Suka is done in this world hayom la soisom, and not mochur la soisom. Today is the time to do the Mitzu-Suka. Rabbeinu answers that the Soviet of the Suka is to weaken the koach of tomb in the world as the Zara Shemshin explains in Partius Vayero. We also know that the days of Sukus or Musugul to be machnia to subdue the power of the Rishoyim in this world, like it says in Tehillim, Soviet Rishoy misalochun, that wicked men walk on all sides. Just as we make Akhovis with the Lulav, at the time of the Besameekdosh, we were makriv 70 parim and also had Nisukhamayim as it states in the Zohar that all of this is machnia, it subdues the power of the Rishoyim. That's the reason why it doesn't say whoever sits in the Suka. All of Klaus-Israel sits in the Suka, but it could be perhaps they were not thinking of the Soviet of the Suka, the foundation, the fundamental concept. They may not have the proper kavana of the fundamentals of the Suka as we need to do during these days. That's why Rabbi Levi said, when you fulfill the mitzvah, you have the right kavana. It weakens the koach of the sitra achra and adds strength to the power of Kedush in this world. Hashem says, for that person, since he's weakening the power of the Makatrigim, those who seek to accuse Klaus-Israel, then Mitha, Kenege Mitha, Hashem will guard the person and protect him with Kedusha in this world. The great Sadik Rabbaran of Bells was once sitting in his Suka. The day was bitter cold. His family was very worried. He could get sick. It was really too cold for him to be there. The family came out and they approached the Sadik, and they asked him, please, could you come into the home? The Sadik answered, I want you to know, the great Maharaj, Rosh Shulam of Bells, said that the walls of the Suka have the Kedusha of the Besamikdash. I want you to know, in Eretz Israel, the Avira is warm. It's a beautiful day. So here in our Suka, we have the same Avira that they have in Eretz Yisrael. We're going to be continuing with our Shiran-e-Zarashimshin. I wish everyone may umka-de-libba, besura-os-tavaz, yishua-os-ve-nechomaz. Shiran-e-Zarashimshin. I wish everyone may umka-de-libba, besura-os-tavaz, yishua-os-ve-nechomaz.

Prukhim a boyim b'sheim a shem. What a great chuchus it is throughout the entire world on virtually every continent. We are all united, learning the Torah of the Haley Gezera Shemshin. Our shiir is dedicated for a chuchus and a rufua shalaymo from Miriam Davaero Bas-Ester. Rabanit Simi Simcha bat Miriam. Jakovarin ben Malka-Ester. Leia Bas-Fega. Mishulim Ben Zelda. Mbessurah Stavahs for Yisrael Ben-Ester Masha. We learn in the Talmud, Meshachta Avayd-e-Zorah. Shela'osir a koreshborchun nosin leumos mitzvah suko. In the future, the nations of the world will ask Hashem why they didn't get mitzvahs. So Hashem said, okay, I will give you the mitzvah suko. Viachakach. Maktir aleem khamo bitkufas tamuz. They all went into the suko. However, Hashem made the sun shine into the suko, like the tkufa of tamuz, when the sun is very hot and piercing. V'cholechol v'echol mevail pesukoso. All of them, they ran out of the suko on the way, they gave a kick to the suko. Does Hashem should ask the question, why is it that Hashem specifically wanted this mitzvah to be the mitzvah that they were tested with, and then afterwards made the sun shine into the suko? Rabbeinu answers that since this mitzvah was made to shield all of us from punishments, from any retribution, all of those that sit in the suko, from anything that is negative or bad. Because of that, Hashem gave to them this mitzvah in order to guard them, to watch them. However, Klaus Yisrael, even of Hasvah Shalom, there is a time when they were not protected. They still sit in the suko. They have great emunah and great pitahon. Because of that, Hashem made the sun shine into the suko, made the suko heat up. The Heimba'atim the sukosom, however they kicked the suko, they rejected it. What they were really saying was that the suko is not their protection. Religious observance was strictly forbidden during the time when the Jews were in Siberia, sukos 5701. However, there was a group of Jews that moved the horses out of the stables. They cleaned up the stables. They took the shingles off of the roof. There was material and they covered the suko in the Siberian forest. On the first night of sukos, they sneaked out one by one into the suko. They said to Shechianu, they gave thanks to Hashem for having reached this time of year once again. Even if you throw a Jew all the way to the other side of the mountains of darkness, he is still a Jew. Be'ezu Hashem Yisporach, we will be continuing with our Shira Nazar Hashemshin. I wish everyone may Umka Deliber, Be'ezu Rostavaz, Yishuaz, and Nechomaz.

Bruchim habo'im b'sheim ha'shem. What a great s'chussit is that throughout the entire world on virtually every continent, we are all united learning the Torah of the Hela Gazerah Shemshin. Our sh'ir is dedicated for a s'chussin rufua sh'alaymo from Meshulim ben Zelda, Miriam Davaito bas Esther, Rabbanit Simi Simcha bat Miriam, Yaakov Aaron ben Malka Esther, Lea bas Fega, and Bessaros Tavos for Israel ben Esther Masha. The Rambam in Hirush Chuvah asked the question, What is Chuvah? What is proper Chuvah? Who sh'yavzavah choy techeto, certainly, that the individual leaves their sin behind, v'Sero mimachshavtoi, and completely removes it from their thoughts, v'yig mor beliboy, and confirms sh'lo yase'a oid, that they will never do this again, v'chein nisnachim, ama sh'avar, and also, of course, to have kharatah over the past, v'yahid olav yodea talumos, and the one that knows all the secrets, the Borei Ailom, will be made, will give testimony, sh'lo yase'u v'zah achait la Ailom, that the individual will never return to this sin again. What does it mean, v'yahid olav yodea talumos, that the one who knows all the secret hidden matters, will give testimony? After Leimar, the Zara Shimshin says, sh'eno mitnai shela chuvah. This is not one of the conditions of chuvah. Elohav tachatayvah. It is a promise. Lamee sheshav be chuvah, to a person that does chuvah, they attempt to do chuvah. Sh'im yescharit lagamrei, that if they have total regret, hakoroshbar chuvah yahid olav, Hashem will testify for that individual, meaning that Hashem will send him sh'iyat edishmayah, help and assistance, kideh shlo yachsur la poh bachait, so that the person will never fall into sin again. We find the fascinating account in the Pirkei Drebeliezer, Adam Arishon, after he committed the sin, he immersed himself in the Gichon River. He let the water reach his neck. He fasted for seven weeks. His body became emaciated. Adam then said to Akoroshbarchu, Master of the world, please absolve me of my avairah, wipe it away, accept my chuvah, so that all the succeeding generations will know that there is kapara, that there is slicha, and you accept the chuvah of the person that truly does chuvah. What did Hashem do? He extended his right hand, and he raised the avairah. He accepted the chuvah of Adam. As it says until him, I have informed you of my sins, and have not concealed my transgression from this world, and forever, from the world to come. Be'ezr Hashem Yisbarach, we will be continuing with our share and as our assumption, I wish everyone may umka da liba, be'ezr Oztavaz, Yiswaz, v'nechomaz.

What a great excuse it is that throughout the entire world, on virtually every continent, we are all united, learning the Torah of the Hela Gazerah Shemshin. Our Shir is Traskhusan Rufua Shalaymo from Ushulam, Ben-Zelda, Miriam Dvaira, Bas-Ester, Rabanit Simi Simcha Bad Miriam, Yaakov Aaron, Ben-Malka Esther, Lea Bas-Vega, and Miseras Tavos for Yisra'el, Ben-Ester, Masha. We learn that through avas Yisra'el, our Tfilos are answered, Ahavti Kishmah Hashem Eskaili Tachanunoi. Zershimshin asked the question, why does it say, Ahavti? It really is the lotion of our past. We learn that we can be Mavair. We can understand this in three different ways. Number one, the Ariyah Quresh says that an individual, before they begin to daven, should be makabel upon themselves the mitzvavi ahavtu yecha kamo'cha, to love every yeed. And therefore, our Tfilos are makabel. Our Tfilos are accepted together with Klaw Yisra'el. That's what it means, Ahavti. First, I love Klaw Yisra'el. Then my Tfilos are answered. The second is, we learn Bava Metsia, Wa Mespala Lachaveiru Hu Tzarekh La'oy Soydobur Hu Neneh Tchila. If a person is Mespala for their friend, for the same thing that they themselves need, so then they will be answered first. On this, Tobin Amalek said, Ahavti, I love my friend. I was Mespala for my friend. I cared about my friend even more than I cared about me. And therefore, Hashem heard my Tfilos, Kishmah Hashem es kolitachanudoy. The third is, that if a person is Mespala Beloshan Rabbim, they include in all of their Tfilos, the Rabbim, then the Shchusah Rabbim Mesa'yeh, the Shchusah of the entire congregation, the community of Klaw Yisra'el, will help that the person's Tfilos will be accepted. That sort of means Ahavti. I love Klaw Yisra'el. I'm a Mespala for all of Klaw Yisra'el, and I have them all in mind. Those that I do know and those that I don't know. Because of that, Ahavti, I love Klaw Yisra'el. Then, Kishmah Hashem es kolitachanudoy. Hashem will answer and will listen to all of our Tfilos. E'hoshed, one sass, the great Rabbi Yeshua from Ostravca. How is it possible that we thank Hashem for that which is a little bit difficult for us to understand? As we say, Kishmah Hashem es kolitachanudoy. Just like we bless for the good, kachmah Hashem es kolitachanudoy. So we bless for that which is not good. The great Rabbi Yeshua answered, Do we see with our eyes of flesh and blood? Are we able to know what is good and what is not good? Rebaran of Carlene once said, Have Yidan es kolodom nakav s'chus, judge every person favorably. If every person has to be judged favorably, So ka bechoy mevlo kol shkain, ha mach morso, do we have to judge Hashem favorably? Be Yisra' Hashem esporach. We will be continuing with our Sheeran-ez-Zehra shemshan. I wish everyone may umka-de-libba, besura-oz-tavah es Yeshua es venech ha-mah es.

What a great source it is that throughout the entire world, on virtually every continent, we are all united learning the Torah of the Hélika Zerah Shemshin. Our share is for a source in Rufua Shalema from Michelin Ben-Zelda, Miriam Devoito Bethesda, Rabanit Simi Simcha Beth-Miriam, Jakob Aaron Ben-Malke Esther, Lea Beth-Svega in Becero's Tavais for Yisrael Ben-Ester Masha. We learn in the pasuk, ulekachtem lochem biyomir ishaim, pre-Aids Hader. And you take for yourself, on the first day, pre-Aids Hader, the Esrug. Zerah Shemshin asked the question, why is it that a person takes an Esrug right after Yom Kippur? What does it teach us? The answer is that a person is very careful. We know all of the halachos of the Esrug. Rabbeinu writes wondrous things concerning the very Srimazim that the Lulav and the Esrug allude to. When we make the broch over the Lulav and Esrug, it alludes to the first day for the Hezben Avanos, the first days when they start to count the sins anew after Yom Kippur. Yom Kippur, we had Mechile, we had Kapara, we had Selicha. Every person accepts upon themselves to be a Sholeim, to be complete, to be a Tzadik or a Tzedekes in our deeds the entire year. We want to be very careful not to veer from the proper path, even the slightest, even for a moment. That we learn from the Esrug. The Esrug stays on the tree from year to year. We all run with great enthusiasm to get our Esrug. We examine it carefully. We want to make sure that there's no hole, there's no spots, there's no disqualifying marks, that our Esrug is indeed Mahudur. Similarly, when we come to the very holy days of Sukkhas, we realize that each and every day is so special with great Kedusha. We want to make sure that we take to heart. As it says in Mishle, Teno b'ni libchali, My son, give to me your heart, that all of our Makhshavos, Diburim and Maicim, our thoughts, our speech, and all of our deeds are Kulola Hashem dedicated to Hashem Yisbarach. That is the Priyaitz Hodor. That is the Esrug. That is the beauty that we strive for during Sukkhas. It is very special that we are united in this year. All of the people that are Mishdatv in the Shire of the Zara Hashimshin try constantly to go higher and higher to perfect their Avada Hashem. One of our Mishdatvim just called me up. He told me that he undertook to learn the Zara Hashimshin as a Sukkhus that his daughter should find the Shirech. He was amazed. He told me, It worked, Rebbe. It worked. I learned the Zara Hashimshin with Mishiras Nefesh every day I heard this year. But I want to tell you, not only did she get a Shirech, but she got a fantastic Ben Taira that she never dreamed that she could get. When the Zara Hashimshin went to the Simcha Spesa Sha'eva of the Heliga Arachayim, he said that there he would light one candle and then there would be a Simcha Gedayla. That candle of the Zara Hashimshin is still burning brightly throughout the entire world. It should bring to all of us Brochavah Tzlochah, Rufuahs, Yashuahs, Parnosimetsia Berevach, children all strong on the Derech, Shalom Baez, anything that a person wishes in this world. I wish everyone and Amis Palau May Umke Delibbe for Bishros Tava's Yashuahs Venechomo's.

What a great socialist throughout the entire world on virtually every continent. We are all united learning the Torah of the Halegezer Hashimshin. Our share is dedicated for a Schusslerifua Shalaymo from the Shulam Ben Zelda, Miriam Devoira, Bas Esther, Rabanit, Simi Simcha, Bat Miriam, Jacob Aaron Ben Malka Esther, and Lea Basvega, Bessarostavos for Yisrael Ben Esther Masha. We learn Masecha Savarezara, in the future Hashem will bring a safer Torah, he'll place it in his lap, and say the following, anyone who is oiseik, anyone who engaged in the study of Torah should come and take their reward, immediately the nations of the world will all gather together. They will say before Hashem, did you overturn the mountain above us? Like you did for the Jewish people? Did you force us to accept the Torah? No. Hashem will say, even the Sheva Mitzvah Ben Einoyach that you were given, did you fulfill them? Then the Ume Salaam will respond, and did Yisrael, who are Mechabel the Torah, were they Mechaim all the Mitzvah? Hashem will say, let Nimrod come and testify about Avromavino that he didn't engage in a Varizorah. Let Loven come and testify about Jacob that he is not suspect about robbery. Let the wife of Potiphar come and testify about Yosef. Then the Ume Salaam will say, to new Lord Mirosh, give it to us from the beginning like you did for Klaus Yisrael. Hashem will say, Shaitim, fools of the world, one who takes pains on Erev Shabbos will eat on Shabbos. The opportunity for performing Mitzvahs has already passed. Nevertheless, I have an easy Mitzvah for you to fulfill, and its name is the Suka. Immediately, each person will take the materials and construct a Suka on top of his roof. Hashem will make the hot sun shine into the Sukkos. Unable to tolerate the heat, they will quickly leave the Suka, kicking it on their way out. Deser Hashim should ask, it's difficult to understand, since they didn't fulfill the Shevah Mitzvahs with a noyach, they shouldn't get the Torah. We learn in Makkos, Rotsakorosh varchu lezakos es Yisrael, Hashem Yisbarach wanted to give Skuos to Klaus Yisrael le fichoch, Herbalam Torah Mitzvahs, and therefore he provided a lot of Torah and Mitzvahs. There are many Mitzvahs, if a person is a Makkayim some of them, at least he's Makkayim the others. Mitzvah, Goerres Mitzvah, one Mitzvah will lead to another, so eventually he'll do all the Mitzvahs. But if he only has a few Mitzvahs, then if he's not Makkayim some, it's not possible to have the Skuos. So also here, the Umos Aulam said, if you would have given us the whole Torah, we would surely be Makkayim some of the Mitzvahs, and then it would be Mitzvah, Goerres Mitzvah. You can't draw a conclusion from the fact that they didn't fulfill the Shevah Mitzvahs with a noyach, because Mitzvahs also didn't fulfill all of the Shevah Mitzvahs with a noyach. As we know, they were oyved avarizorah in Mitzrayim. Nevertheless Hashem gave in Israel two new Mitzvahs, Pesach and Miele. And since they were Makkayim these two Mitzvahs, they came to be Makkayim all the Mitzvahs, as it says, Mitzvah, Goerres Mitzvah. We find by Clow Yisrael a burning desire, an enthusiasm that is wild, to be Makkayim a Mitzvah. Mitzvah was a Yid, an elderly person in slalom, and he loved the Mitzvah of Sukkah. Every day of the year, either he would learn Mesecht of Sukkah, or he would learn the Halachos of Lulav and Esrig, or the Halachos of the Sukkah, or he would buy some type of a decoration, or make some preparation. Every day of the year, he could not wait for Sukkahs. Finally, when Sukkahs came, Kosh Shalaipri daschem, when it was over, he could not part with the Mitzvah. He could not leave. He stayed there, Simchastayra. He stayed there, Isruchak, the day after. They tried to get him out. The entire week he stayed there until Shabbos Brashis, finally they were able to get him out. However, the following year, his love for the Mitzvah grew even more. They could not get him out. He continued to stay in the Sukkah. Chanukah, winter, finally they got him out. The great slalom of Rebbe suggested to the family that they move to Eretz Yisroel, and there is an Avira of the Sukkah, an Avira of Kedushah, and perhaps that will be the answer. As soon as Rebbe suggested it, the entire family packed up and moved to Eretz Yisroel. That is the power of Mitzvah, Goyreras Mitzvah, the yearning, the enthusiasm, the fire to be Makayim the Mitzvahs of Hashem. In response to a number of inquiries that I received concerning the new Safer, the promise of the Zara Shimshin on the Yom No Royim. It was sold out. However, the Zara Shimshin O'Lummy took great measures to make sure that the Safer could be printed immediately. All the stores have been restocked. This Safer contains the Divret Torah of the Zara Shimshin, inspirational thoughts, first-hand inspirational stories, Tfilos, for Hoshan Araba, Shmini Atseres, and Simchastaira, something special for the last days of Sukkahs. I wish everyone, may Umka Deleba, B'suraus Tavaes, Yishuaes, and Akhamaes, Yerbus Machos be Yisroel.

What a great source it is throughout the entire world on virtually every continent. We are all united learning the Torah of the Hela Gazer Hashimshin. Our share is for a source in Rufua Shalaymo from Meshulim Ben Zelda, Miriam Devoira Beth-Ester, Rabanit Simi Simcha Beth-Miriam, Yaakov Aaron Ben-Mauke Esther, Lea Beth-Svega, and Bessarostavos for Yisrael Ben-Ester Masha. We learn in the Talmud, Mesachas Huryas, Ravpapun Ravhuna, the son of Rav Yoshua, came before Rava. Rava said to them, Have you mastered this, Mesechta, and also that, Mesechta? They said to him, Yes. Rava said, Have you become somewhat wealthy? They said to him, Yes, each of us bought a parcel of land from which we earn our livelihoods. When Moshe Rabbeinu finished learning the entire Torah, he was zeche to karnahol, raise of glory. The Zehra Shimshin says that this was actually a little bit of light of olumaba. It's also possible, says Rabbeinu, that we make a suda when we complete the Torah or a Mesechta, because one has become wealthy with the knowledge of Torah. He cites the madrash Ravan Shirashirim, which tells us that when Hashem granted Shlomohamelech wisdom, he made a suda. The madrash says in the name of Rabbi Lazar, Mikan shoy sin suda legomrushal Torah. From here we learn that we make a suda upon the completion of Torah. There is also an allusion to this in Mishlei. As our Shimshin says, vatischak lioy maacharon, she laughs at the last day. There is rejoicing upon the completion of a Mesechta or the Torah, which is alluded to by the words the last day. The great Rosh Hashiva, Haravagon Ramorachai Gifter once said that the avasat Torah, the great love for Torah and Litta, was felt by people who were involved in business and regular jobs. One time there was a Balabos that saw some Bukhrim in the morning, and he went over to them and asked them why they weren't learning. They told him because they learned the entire night before. He asked them, did you ever see a shikr? Did you ever see a drunk who said, I've already had enough to drink? There was one Balabos and tells. A regular person. He finished the entire shahs seven times. The Simche was so great that he made seven days of rejoicing, Shivas Yeme Mishte, just like a wedding, that has seven days of Shevabrachos. Bezuz Hashem, we will be continuing with our Shirin as our Shimshin, I wish everyone may umkide libe, busurahs tabais, yishuais venech amais, yir busmachos mi Israel.

We are all united, learning the Torah of the Haley Gezera Shemshin. Our share is dedicated for a Schuss in Rufua Shalaymo, for Meshulam Ben Zalda, Miriam Davaita Bas-Ester, Rabanit Simi Simcha Bad Miriam, Yaakov Aaron Ben Malka Esther, Lea Bas-Fega in Bessarostavos, for Yisroel Ben Esther Masha. It is known that Odomarishon was over Avorezorah, I don't worship Gile Arroyo's immorality Ushvicha Stomim in bloodshed. We find in the Zohar Parshis Precious that Avromavino was Mesakhin. He rectified the Avaira of Avorezorah when he gave himself over it or cast him to the fiery furnace. Yitzchok was Mesakhin Shvicha Stomim in bloodshed, and Yaakov Avino was Mesakhin he rectified the Gile Arroyo's immorality. The question is, how was it that Odomarishon had Avorezorah? The Mufashim explained, on the contrary, the Shach cites the matters that the light of Odomarishon shone from one end of the world to the other. The Malachi Ashores, they made a mistake, they thought that Odomos Hashem, until he said the Apostle from Tihilim, Let us prostrate ourselves and bow, Nivrachol, ifnei Hashem oiseinu, let us kneel before Hashem, our Creator, meaning to say, I was created just like you were. If so, how is it possible to say that Odomarishon's sin denavorezorah, until Avromavino, had to be Moser Nefez, had to self sacrifice in our custom, to be Mesakhin, to rectify the Avira. The Zara Shemshin answers, that he didn't do the Chet Avorezorah Mama, she didn't actually do Avorezorah. However, Shennase Gufo Avorezorah, his goof, became like Avorezorah, because they bowed down to him. Years ago, when the Satmer community bought a huge building that was to be the future home of the Satmer Yeshiva, they asked the Satmer Rebbe for his bracha. Of course, Rabbeno Yorah went and he looked at the building. When he viewed the building, he was disturbed. He saw that in between the windows, it actually looked like there was a cross on many of the stories. The Satmerov said, until that is going to be removed, and the facade of the building will be changed, he is not going to give his blessing. Immediately, they went to extensive renovations, they changed the look of the building, they took away anything that was questionable. Then the Satmerov gave his bracha, and indeed, the Yeshiva house in that building grew and flourished for many years. Be Yisra Hashem Yisbarach, we will be continuing with our shiur in Yisra Hashimshin. I wish everyone may umka the Libbe, Yisra Stavais Yishvais Velechomais

What a great excuse it is that throughout the entire world on virtually every continent, we are all united learning the Torah of the Helig-e-Zarah Shem-shun. Our Shia is dedicated for a excuse in Rufua Shalaymo from the Shulam Ben-Zelda, Miriam Devaire Bas-Ester, Rabbanit Semisimcha Bat-Miriam, Yaakov Aaron Ben-Malke-Ester, Lea Bas-Fega, Ben-Bisura Stavaz, for Yisroel Ben-Ester Masha. We learn in the Pasuk, Umipriho Eitsa Shebeso Chagan, of the fruit of the tree, which is in the center of Ganayden, Hashem said, You shall not eat it, nor touch it, because pen tamusun, lest you die. Desire Hashim-shun asks, How is it possible the Yitzir cup of the creation of Hashem's hand, Adama Rishon, certainly a Chokham Gaddal, should be persuaded so easily to transgress such a Yudzha Veyra? Desire Hashim-shun says, It's possible that Adam did not intend to sin. His Makhshava was good, and it was Qadosh. The Shach writes that Adam ate the fruit of the tree, Lashem Shamaim. He was afraid that if the ensuing generations would not pass on from this world, they would become arrogant, they would believe they were gods, in order to make sure that people would know they're mortal. He wanted to eat from the Eitsa Das. Therefore, as soon as Chava offered him the fruit, he ate. Therefore we see that Adam Rishon only ate from the Eitsa Das, Lashem Shamaim. Desire Hashim-shun then asks, If this is so, so why was he punished? Rabbeinu cites the Gamar in the first parakef Shabbos, that we don't tell a person to do a Chet in order that his friend should have a Schuz. Similarly, in this situation, Adama Rishon should not have done the Chet in order to be mezake the ensuing generations. Remorchelen Werner was traveling through a forest together with his chassidim. All of a sudden, they encountered a circus with a dancing beer. The trainers were shouting at the beer because it was old and it wasn't keeping up with the other beers. The tzadik approached the trainers and said, I want to pay for this beer. I want to buy it. They said gladly and they sold it to him. The tzadik brought the beer home to his yard. He kept repeating as if talking to the beer, you danced enough, you danced enough. When Sukkis came, the beer was brought into the Sukkis and they fed the beer from the leftovers of the rabbi's tish. When the chassidim sang at the Simchis Mesa Sho'eva, the beer would get up and dance occasionally. The night before Hashanah rabbi, the beer was no longer in this world. The great Remorche explained that this was the haybuna yid. He was mezauzel in the midst of Simchis Chassan and Kala. But once in his life did he dance before the Chassan and Kala. His neshama was sent into this world to be mesak'in, to rectify this chisaran, and he was made to dance. Be'ezu Hashem Yisbarach. We will be continuing with our shirnaz, our Hashimshin. I would like to ask everybody, if you want to be mesak'in the rabim, so tell one person about the shir, get one person who you feel may need to have a little bit more learning, a little chisak, a good word, that they should listen to the shir and that they should become a mishtativ. It will be a great chuchus and every day that they listen to the shir, you will get an added chuchus and an added mitzvah. I wish everyone may umka deliba besoros tava'is yishua'is rechama'is.

What a great source it is that throughout the entire world on virtually every continent, we are all united learning the Torah of the Helig-e-Zarah Shemshin. Our share is for a source in Rufus Shalema from Menachemandl Ben-Hinda, Michelin Ben-Zelda, Miriam Davairu Bas-Ester, Rabanit Simi Simcha Bat-Miriam, and Jacob Aaron Ben-Malka-Ester and Leia Bas-Fega, Bessurostavos for Yisrael Ben-Ester Masha. The Medish rabba in Partius Nitzavim relates that when Cayen killed Hevo, the Gezerah was that he should be nob and not bearets. Immediately he confessed to Hashem. He said, God al-Avani min-soy, my sin is greater than I can bear. Cayen told Hashem, you are so evil the whole world, but you can't be so evil my one Avaira. It is written in the Torah, Nose-Avan ve-Oyveral-Peshah. Cayen said, Salach le-Avani, shu-Gadol, please forgive my sin, even if it's great. Immediately he found Chesse before Hashem, and half the Gezerah, half the decree, was taken away. He didn't have to be no, as it says, Bayesha bearets nod. The Gezerah shimshinas, it doesn't seem that we have a Lushan Tvila here at all. On the contrary, Cayen came with an argument that it's Hashem's way to be arahapayim, and the Lushan of the Medjars seems to imply that Cayen thought, since Hashem is so evil the whole world anyhow, what's the big deal about this one Avaira? However, Cayen does conclude by saying, Salach le-Avani, shu-Gadol, please forgive my sin, for it is great. The Auku teaches us, On the posuk bayokum Cayen el-Hevel, bayargeyu, he stood on Hevel-Achiv bayargeyu, and he killed his brother. The Rev. Jochenon says that Hevel was really a lot stronger than Cayen. From the Lushan of Bayokum, we learned that Cayen was underneath Hevel, so Cayen said to Hevel, we are only two here in this world. What will you say to our father? Hevel had Rachmanos son Cayen. Immediately Cayen rose up over Hevel and killed him. The great Rebutzlka Vork asked the question, why is it in Arvis, in Marev, Avmotsoa yom Kippur, why is it that we say, slach lano avino kichatano? We were just forgiven for all of our sins. Rebutzlka Vork answers, the truth is we have to ask, slach lano, forgive us, pardon us, because we were filled with sin. We had to come to Yom Kippur. We were forced to dedicate the entire day to Chuvah, to slichan kapara, to ask forgiveness and to be pardoned, not to learn, not to do chesed, not to do different mysymtoivim. That is the reason why we have to say slach lano after Yom Kippur. We are going to be continuing with our sheer in the Zara Shemshin. I wish everyone may umka de libe, bis rostavais yashuais v'nechomais. Yer bus machus bi Israel.

What a great school it is throughout the entire world on virtually every continent. We are all united learning the Torah of the Haley Gezera Shemshin. Our share is for a school in Rufua Shalamo from the Shulam Ben Zelda, Miriam Davaida Bassester, Rabanit Simi Simcha Bat Miriam, Jacob Aaron Ben Malka Esther, Lea Bassfega, Mnachemendal Ben Hindah, B'Suros Tavos for Yisrael Ben Esther Masha. We learn at the end of this week's parshah, Ve noyach mozochayn be'ene Hashem, noach fownchayn in the eyes of Hashem. The Posuk is preceded by the words, k'inichhamtim. Hashem said, a reconsidered, having made man. Racious rabah cites rab'ababar k'ahana that even noyach who was saved was not r'oi, but he found k'in in the eyes of Hashem. The Mufoshim ask, whether there isn't some kind of favoritism here. If he wasn't r'oi, so why was he mozochayn? We learn from noach. He did not have sufficient z'chuyos, but Hashem saw in the future that mozchorabene would come from him. The Zoyach in parshach noach says that noyach sin was that he didn't doven for his generation. That's why the marble is called mey noyach. Rebiud argues and says that even though noyach himself may have merited to remain alive, he didn't have enough z'chuyos to save the entire world. The Zoyach shimshin asks, why was it specifically the z'chus of mozchorabene? That was the importance of z'chus and not any other descendant. The Zoyach shimshin says that when mozchorabene was mispalel, he didn't rely on his own z'chuyos, but on the z'chus of us. Noyach, however, didn't have on anyone who he could rely on, like mozchorabene. Mozchorabene prayed in the z'chus of others. So noyach couldn't be punished just because he didn't have anyone else's z'chus to rely on. Because of this, noyach was humbled. He had the meat of anivus, humility, and found shame in the eyes of Hashem. Similar to mozchorabene, who didn't feel that he had enough z'chuyos, he relied on the z'chuyos of those who preceded him. In the Yashiv of the Yate of Leiv, the Bukhrim were very poor. They had to go out just to get some money for food and for clothing. One Bukhr was successful. He continued to collect until it was almost as mad. He ended up fasting on that day. In Sigit, the Seder was that the Bukhrim would eat by the Balabatim. This Bukhr ate by the well-known Baut Stoker, Rab Kaaman Kahana. So he went to his base madrish. In the middle of the Tfilis at the base madrish, Rab Kaaman, there he saw that this Bukhr was tired. He became faint, and he fell asleep. He dreamt that he was standing in front of the basin Shamaila, and he was being judged. They brought the maisim toivim. However, it was decided that he would stay in the oil of Maelion. Suddenly, the Yate of Leiv came in the middle of the dream and began to argue before the basin Shamaila, what do you want from this young Bukhr? He doesn't know anything. I'll be his shoimer. I'll guard him. The Yate of Leiv then grabbed him by his coat and pulled him away. The Bukhr woke up. He found himself sitting in the base madrish with the maisim in front of him. Davening was already over. Everybody left. The door of the base madrish was locked. He jumped out of a window, and he ran to his house, Rab Kaana. The door was already closed there. He didn't see anyone. He thought that they finished their Suda and had already gone to the tish of the Yate of Leiv. He ran to the base madrish. But he saw it was already the end of the tish. The Bukhr was famished. He didn't eat the whole day. He hadn't made kittish and hadn't eaten the Suda. As he stood there, he saw the Yate of Leiv take a cup, fill it with wine, and give it to the Gaba to give to the Bukhr. The Yate of Leiv also gave him two khalas for this Bukhr. The Bukhr thought, it seemed to be that the dream was true. And the Rebbe knew all about it. When Rosh Hashanah was over, during Yasser Simechuva, the Bukhr came to the Rebbe with his kvithnal. The Yate of Leiv did not mention the dream. The Bukhr thought, OK, maybe the dream wasn't true. Maybe he just looked hungry, and because of that, the Yate of Leiv sent him the kittish and the khalas. After him kipper, he went through sulkas. The Yate of Leiv said nothing. On Hanukkah, however, he was playing kvithlach, cards with the other Bukhrim. Suddenly, the great Sadik, the Yate of Leiv, walked in. The Bukhrim couldn't hide the cards. They didn't have enough time. Out of all the Bukhrim, the Rebbe approached this particular Bukhr. He took him aside, and he said the following, I took on my shoulders the achrayis to watch you, that you should learn, and not be battle your time. And now you're playing cards. The Bukhr burst out crying. From that day on, he did not leave the side of the achrayim. Be'ezur Hashem Yisbarach. We will be continuing with our shirin, as our Hashimshin. I wish everyone, may umkid the libe Be'ezur Hashem Yisbarach. I wish everyone, may umkid the libe

Ruchim habo'im b'sheim ha'sheim. What a great Zchucidist throughout the entire world on virtually every continent. We are all united learning the Torah of the Halei Gazzara Shemshin. Our share is for a Zchucid Rufua Shuleimo from Michelin Ben Zelda, Miriam Devoetro Bas-Ester, Rabbanit Simi Simcha Bat Miriam, Yaakov Aaron Ben Malka Esther, Lea Bas-Fega, and Bessaros Tavos for Yisrael Ben Esther Masha. We learn in the parshah, e le todos noyach, noyach ish tsadik. We note that the children of noyach were saved in the Zchucidist of noyach. However the Zara Shemshin ads, it's quite possible that they were in fact saved in their own Zchucus, and he cites the Gemar and Brachos. There we read, Haynud the Omri-Inchi, Bucin Bucin, Miktafayidia. This is the example of what people say small pumpkins are discernible when they burst forth from their sap, meaning that you can tell a child when he's young or she is young how they're going to be. Just like a cucumber can be recognized from its blossoming stage. We learn that one time Abayi and Rava, when they were children, were sitting in front of Rava. Rava said to them, who do we make a brachatu? They said to Hashem the merciful one. Then Rava asked them, and where is Hashem? Rava went and pointed up to the ceiling. However, Abayi went outside and pointed up to the sky. Rava then said to both of them, Tarvaychu, Rava and Havisu, both of you will grow up to be great Ravais. We understand that although Noach's children were still minors in terms of being held responsible, their tendencies, their leanings, were towards being good. The other young people on earth, they didn't demonstrate by their actions that they were going in the good way. For that reason they were wiped out. The reason only Noach is mentioned as having found favor in the eyes of Hashem is because the fact that his children demonstrated good tendencies is because Noach showed them the right way. He directed them along the proper path. Their virtue was all due to the tzitkas of Noach. Once on Yom Kippur, Rava Vrom of Sakhachov was just a young boy. He was standing together with his father in Shul, and he was davening the entire day. Suddenly his father whispered to him, during this break in davening, you have to go home and break your fast. You have to eat something. Of course, Avrom listened to his father. He obeyed and he rushed home and then he returned quickly. His father asked him, did you make kittish before you ate? Avrom answered, no, Tati. I believe I didn't have to make kittish. His father raised his eyebrows and said, why? Avrom explained, a boy well under the age of Bar Mitzvah has to make kittish only for the purpose of chinuch, training. This way, once he's Bar Mitzvah, he'll know the proper halachos involved. However, it doesn't apply today. Once I will be 13, I will never be making kittish on Yom Kippur. Therefore, there is no reason to practice it now. Little Avrom grew up to be the great Sochit Shover, the Avne Nazar. Bezra Shem Yisbarach. We will be continuing with our Shire Nazar Hashimshin. I wish everyone may umka de libe, besurah ustabah yisvah yisvah nechomah. Yer busmachos bi Israel.

Pruchim habo'im b'sheim ha'shem, what a great schusten is that throughout the entire world, on virtually every continent, we are all united learning the Torah of the Halegezer Hashemshin. Our share is for a schusten rufua shalaymo, from a shulim ben Zalda, Miriam Dvaribas Esther, Rabbanit simisimchah bat Miriam, Yaakov Aaron ben Malka Esther, Lea Basfega, Imbesura Savas, for Yisra'el ben Esther Masha. We read in the Pasuk, V'yomer Elohim l'Noyach, Kates kol bosor bolifonai, Kimmolo ha'aretz chamos, the end of all flesh has come, because the earth is filled with robbery. Does our Hashemshin ask the question? It would have been more accurate to say that the people are thieves, they're robbers, kihem gazlonim vechamosim. Secondly, why just because the people are thieves and robbers, does the world have to be destroyed? What sin did the earth commit? Does our Hashemshin point out? We find in the Tamunum bavakama, as well as in the Rambamen Hilchos Keneva, that it is usur to be nene from Gizele, you can't have enjoyment from it. If the majority of an entity has been stolen, it is an isr to buy that product. The people of that generation were all Ganovim, they were thieves and robbers. All their money was Becheske's gazel in the category of stolen merchandise. Because of that, it was forbidden to buy anything from them. The possibility of buying food didn't exist, because one is not allowed to buy anything that was stolen. So Hashem said, kates kubasar balifonai kimala haaretz khamas. The earth is filled with stolen items and people will not be able to live. That is also the reason why the earth had to be destroyed. The Rambam writes in Hilchos Gazele that even though the earth itself cannot be stolen, if one steals a field, it is forbidden to pass through that field. Because of that, the earth had to be destroyed. For that reason, Noach had to be very careful that there was no Hashash, that anything that he used for the Teva was a stolen item. He had to go to gather the materials for the Teva himself. He had to go out into the forest, cut the trees himself, and chop the wood for the Teva, as it says, ase lechot Tevas atse gofe. The great Rev Chaim of Balozhan was once hosting a meal in his home. One of the guests inadvertently knocked over the table. All the delicate porcelain came crashing down to the floor. The guests were stunned. They had great anguish over the tremendous loss which they were certain had occurred. The great Rev Chaim remained calm. He explained to his guests that property loss can only occur if the money used to purchase that property had been acquired corruptly, since he knew that every penny he used to buy the dishes that were now on the floor had been earned honestly. He was sure that none of the porcelain was broken, so there wasn't anything to worry about. When they picked up the dishes, they found that not a single dish was broken or damaged. We will be continuing with our Sheeran az-Zerashimshin. I wish everyone may umka da liba besvara s'tavais yishuaisu nechomais.

Pruchim habo'im b'sheim ha'shem, what a great schusten is that throughout the entire world, on virtually every continent, we are all united learning the Torah of the Haley Gezer Hashimshin. Our share is for a schusten rufua shalaymo, from a shulim ben Zalda, Miriam Dvaribas Esther, Rabanit Simi Simcha Bat Miriam, Yaakov Aaron ben Malcha Esther, Lea Basfega, Imbesura Savaiz, for Yisrael ben Esther Masha. We read in the posuk, Va'yom r'ashem l'noyach, bo'atav b'chor beischa el'ateva. Come to the table, you and all of your household, ki'o'ischol ra'isi tzadik l'ponai b'ador hazeh. For you are righteous before me in this generation. The Maphoshim asked the question, how is this a reason why Noah should come into the table? It seems to be that this is the reason why Noah was saved, but it's not the reason for building the table and for living in it. There could have been other ways that Noah could have been saved. The Zehra Hashimshin cites the Rambam, Hylchus Theos, Imhoyo be medina. If in the country where a person is living, they have minhogim royim, they do bad things, they have bad customs, they have bad deyos. So then an individual has to go straight, lemakom to a place where the people are tzadikim and they are noeg bederach toivim, they go in the right ways. And if all of the places are not good, then they should go by themselves to an island. They should find a place that is completely separate from people who are a bad influence. Hashem had measured out Medokinagin Medokinagin. Since Noah had not separated himself from the people of the generation, even though he saw that they had sinned greatly, therefore Hashem wanted him to at least see what they had experienced by dying. Boa toe la teva. If you wonder why I'm troubling you to build the teva, it's because, ois choro isi tzadik le fale bedorah seh. I saw that you are tzadik because you wanted to stay among this generation and not separate yourself from them, therefore you will have to have tzar and see what they're experiencing. An older man had been trying to take an afternoon nap. However, he was disturbed by children that were playing next door. He tried to persuade them to go somewhere else to play. He went back into his house, and now he came up with a better plan. The man came out a few minutes later. He announced to the children that he just learned that there's a famous magician that came and was performing wondrous tricks on the other side of town. Upon hearing this, all the children immediately began to run there. The news spread quickly. The teenagers were soon running to the other side of town. Then the adults heard about it. They also joined the group and began to run. The older man who had announced the misleading information saw everyone running to the magician. He got caught up in the excitement and he too began to race along with them. The Balaimus of Novardek used to tell this story to illustrate how corrupt one could become to the point where he fools himself and is able to believe his own lies. Be'ezur Hashem Yisbarach, we will be continuing with our Shire Nizar Hashimshin. I wish everyone may umka de liba Be'ezur Hashem Yisbarach, Yeshua Yisbarach, Yeshua Yisbarach,

What a great source it is throughout the entire world on virtually every continent. We are all united, learning the Torah of the Haley Gezer Hashimshin. Our share is for a source in Rufua Shalaymo from Michelin Ben Zelda, Miriam Dvaira Bas-Ester, Rabanit Simi Simcha Bat Miriam, Yakov Aaron Ben-Malke Esther, Lea Bas-Fega, and Visura Stavas for Yisrael Ben-Ester Masha. Dezer Hashimshin cites the Rashi that sources the Yerushalmi that wherever there is immorality, Hashem sends a punishment that doesn't differentiate between good and bad people. Rashi uses this Yerushalmi to explain the Onesh or the punishment of the Mabel. However, Rashi also quotes a medrish that the final determination to bring the Mabel was because of theft. The Efei Torah asks the question, how is it possible to reconcile both of these ideas? There's our Hashimshin answers that the Gamorin Brochus tells us, Moshrabenu Torah Hashem, that the reason Ben-E-Israel made the Eagle Azov the golden calf was because they had too much Kashmius, too much materialism. It was the excessive luxuries that had caused them to do the Avera. The Talmud further states that Hashem agreed with Moshrabenu. We could say the same for the Dora Mabel. The Talmud in Sanhedrin tells us that the people of the Dora Mabel were living in a situation that was similar to Olumabah. The people could argue that they had too many luxuries, and for that reason they couldn't stop themselves from doing Averas. But once they were stealing, it proved that they really deserved the Onesh for everything else. Because if they really had it so good and had so much, why did they need to steal? For that reason they lost their schuss. They couldn't blame the fact that they had sinned on having too much luxury. Therefore we learned from the Pusuk, Kimo Loha Oratzchamos, the world was filled with thievery. A young man and his son had one time came to the great Babasali for Abrocha. When it was the father's turn to meet the Rav, he said, he began to cry while he was talking. He begged Babasali to heal his son. He's got a problem. The child was seven years old and couldn't contain his impulse to steal. Whatever he wanted, he took. No matter if he was punished, no matter if they spoke to him about it, nothing worked. Babasali looked with surprise at the little boy. This little boy, a thief, he said, that's impossible. Babasali took him. He brought him close to him, sat him down right next to him. The great Sadiq took the little boy's hand in his own and spoke to him like a rabbi to a Talmud. His words had great love and he told him about it is wrong to steal, to take, from which does not belong to us. When Babasali finished talking, he took candies from his pockets. He filled the child's hands in his pockets with the candies. He told him, you're going to get double for me if your father comes back and gives me a good report. From that time on, the child never took anything that belonged to someone else. From time to time, the boy's father would come back to Babasali to report on his progress. He would say to Babasali, my son asked me to say that he's keeping his part of the bargain and he asked the rabbi to keep his part. We will be continuing with our Shire N'zara Shimshin. I wish everyone may umka da liba, besiraz tabais, yishuais, n'achabais.

Rukhim habo'im b'sheim ashem, what a great slurs it is that throughout the entire world on virtually every continent, we are all united learning the Torah of the Haley Gezer Hashemshin. Our share is for a slurs in Rufua Shalayma from Meshulim Ben Zelda, Miriam Dvaira B'Az-Ester, Rabanit Simi Simcha B'Az-Miriam, Yaakov Aaron Ben Malka Esther, Lea B'Az-Fega Ibn Surah Sava for Yisrael Ben Esther Masha. The Ramban asks, why did Avromavinu go to Mithraim? Why wasn't he Boteach b'ashem? He could survive the famine, and he certainly didn't have to bring sorrow into a nisayun, as we doven every day, out to Vienna, lowly day nisayun, do not bring us into a test. Gezer Hashemshin says that Avromavinu erred. When Hashem promised him that all would be well, Avromavinu thought that Hashem would only do nisim derachateva in a natural way. He wouldn't do nisim chutz miderachateva, supernaturally. As Hashem told him, lech lecha me'ar tzuchcha, el ha'aretz asherar eko, ve'escha legoi gado. Go from your land, from your birthplace, to the land that I will show you. If Hashem wanted, he could have made the nisim chutz miderachateva, supernaturally, and Avromavinu could have had the children there. He thought that it was the Mokom, the shinoy of the Mokom, the change of the place that would be a shinoy mazel. As Chazal tell us, Mishanem Mokom, Mishanem mazel, or Discus of Eretz Yisrael. Once Avromavinu came to Eretz Yisrael and found that there was a famine there, Chazal tell us, rob be'er, pizar ag lecho. If there is famine in the city, you should go somewhere else. So Avrom went to Mitsrayim. In truth, though, sorry meinu knew that Hashem would do nisim, whether it was nisim karovlateva naturally or rochikmeateva, or even supernaturally, even though the miracles would appear as being natural. As it says, ragle chasidav yishmur, Hashem watches the footsteps of the righteous. Rebichil Mikhov Feinstein said that when Agoyin Rybshimin Shkup was already elderly, he was in the hospital in Warsaw. Rybshimin was visited by the Grave of Feinstein, and he commented, if the doctors would care about their patients like we care about our Talmudim, the results would be much better. One time there was a group of communists, Bolsheviks, who came to make a pogrom in Bryansk, the city of Rybshimin. Rybshimin wanted to meet with the commanding officer. As soon as the officer saw Rybshimin, he said to him, Kvojtaraav, whatever you tell me to do, I will do, including getting the troops to leave the city. Rybshimin couldn't believe it. He asked the commanding officer, why? The officer said, I know you may not believe it, but I'm a yeed. In the past, I learned in the Telshi Yeshiva, when you were Rosh Yeshiva. One time you saw that I was missing a button on my jacket. You called me, you took me home, and you asked the Rebichen to sew on the button that was missing. With the passing of year as I changed, I became a hardened communist. But the Rachmonus, the care and sensitivity that I experienced by you, I will never forget. And so the entire troop left the city without incident. Be'ezr Hashem Yisbarach, we will be continuing with our shi'rin as our Hashimshin. I wish everyone may umkeh de libeh, besoraz tavais, yehshuais, rechamais, yerboos, machas bi Israel.

Bruchim aboim b'shem a'shem, what a great s'chusit is that throughout the entire world we are all joined together learning the Torah of the Hale Gezer Hashimshin. Our share is for a s'chusin r'fu'a shalaymo, from Mishulam Ben Zelda, Mark of Basiutah Tsipayro, Miriam Davayro Bas-Ester, Rabanit Simi Simcha Bat Miriam, Jacob Aaron Ben Mauka-Ester, Lea Bas-Fega, and Bishros Tavos for Yisrael Ben Esther Masha. Our share is on the words, bayeira e'elav a'shem be'elone mamrei, v'hu yoshev p'esachah o'el kechom ayom. Rashi Akodesh explains that a'shem appeared to Avromavino in order to be m'kayim demitsvav b'kocholim and to heal him. However, we learn that the other members of Avromavino's household were also recuperating from their breasts. Why don't we find that a'shem appeared to give them healing as well? The Zehra Hashimshin cites the Gemarim Bavakama, which tells us in the name of Rabbi Shimon Bar Yohai that Avromavino wore a gem around his neck that when other people would look at it, they would have a r'fu'a. So the other people in Avromavino's household did not need to visit directly from a'shem. The Amude Sheva asks, if this is so, why didn't Avrom look at it himself, and he would have been healed? The Zehra Hashimshin explains that the people of Avromavino's household wanted their r'fu'a quickly, so they looked at the stone the very first day. However, Avromavino didn't want the quick r'fu'a. He wanted to merit extra reward for his mitzvah. It was also one of the a'shara nisyaynas that Avromavino had. He was afraid that perhaps it wouldn't be considered such a test anymore, so he didn't take the shortcut and was ready to accept the pain. As great scar for his actions, Hashim appeared to him and only to him on the third day so that people would see that he did not try to heal himself any earlier. The great Lelever Rebbe, R'emoy Shemurche Biderman, was invited to participate in a suda's pinyin haben in Jerusalem. The Lelever left his home early to get there on time. However, when the suda began, there was no sign of him. The oylem waited one hour, two hours. On the third hour, the Lelever arrived. He rushed in, his face beamed with joy, immediately greeted the balei simcha, and gave them mazaltov. No one asked why he was delayed, and the Lelever didn't offer any explanation. As soon as the suda was over, the Lelever quickly made his way to the doctor's office. He explained to the doctor that several hours earlier, en route to the pinyin haben, the bus that he was riding on had an accident. The bus turned over. He became crushed under a number of people. The doctor examined him and saw that he had cracked ribs. The doctor said to him, how could you sit there calmly through the suda, acting as if nothing was wrong? Broken ribs cause excruciating pain. How could you bear it? The Rebbe answered simply, I was unwilling to detract from another person's simcha and chose to ignore the pain and suffer in silence. Be'ezur Hashem Yisbarach. We will be continuing with our shir and azar Hashimshin. I wish everyone may umka de libe, besurostavais, yishuais, nechomais.

What a great school that is throughout the entire world on virtually every continent. We are all united, learning the Torah of the Halyg-e-Zeroshimshin. Our share is dedicated for a school in Rufua Shalaymo, for Malka Vasyuta Tsipoyra, Misholm Ben-Zelda, Miriam DeVoyra Bas-Ester, Rabanit Simi Simcha Bag-Miriam, Yakov Aaron Ben-Malka Esther, Lea Vas-Fega, and Besurostavos, for Yisrael Ben-Ester Masha. We learn in the Pasuk, Kivorech Avorechecho, there it says in Meseches Makos, If the murderer emerges, I learn only that the blood redeemer, the Goyal Adam, may kill the unintentional murderer, if he emerges from the city of refuge intentionally. From where is it derived, how do we know, that even if he emerges unwittingly by accident, from the words that it says, Yatza Yaetze, the double form of the verb, teaches us that the halacha applies in any case where the unintentional murderer emerges from the city of refuge from the Oremiklot. The Gomorrah says with regard to the Pasuk in Bamidbor, and if the murderer leaves the Oremiklot, if the murderer left intentionally, then the Avenger comes and his Goyal Adam kills him, he's not guilty. How do we know the same if he leaves inadvertently? It's derived from the double form of the word, Yatza Yaetze. This halacha applies in any case where the murderer left the Oremiklot. So we say the same applies here, Kivorecha varecha. Not only does Hashem promise brakha to the person who has intentions of doing the mitzvah, even if a person does a mitzvah unintentionally, he gets great scar. As our Hashimshin cites the medishah on the Pasuk, v'im nefe shech et tava asa achas mikomitzus Hashem. If a person will sin, it will commit one of the commandments of Hashem that is not to be done, but he didn't know and he became guilty, he shall bear his sin. However, on the same idea, we learn, kisiksak tzikche besedekho, what happens if you reap your harvest in your field, v'ishachach to oymer basodeh, and you forget a sheave in the field, lo yisosho v'lekach toy. You can't go back to take it, la ger, la yosho, la mono yeh. It is for the ger, for the orphan, for the widow, so that Hashem will bless you in all that you do. Rebeloze ben Azarii notes that the Torah aktaisha established brakha for one who did amitsa unintentionally by forgetting a bundle in the field, thereby sustaining the poor man. He learns from here, similarly, if a person had a coin and it was stuck in the folds of his garment and then it fell onto the ground, a poor person found it and was able to avoid starvation. The Torah says that the person that inadvertently dropped the coin will have scar beyond our comprehension. The great Tzadik in Rosh Hashiva, Harav Simcha Wasserman, Zechert Tzadik Karashrathor Levrocha, was one standing on Avenue J in front of a house. There was a young man who was riding the bus up Avenue J and saw the great Rosh Hashiva and thought perhaps the Rosh Hashiva needed some help, he was just standing there. He got off the bus, he ran over to the Rosh Hashiva and he said, Rebi, is there any way that I could be of help? The Rosh Hashiva said that's very kind of you, but I was just waiting for a moment before I go into the house where I'm staying right here. The Rosh Hashiva asked him his name and told him, come inside for a moment and they'll talk. He went inside to the eyes of their home. They spoke for a few minutes and then the Rebitzen came in. The Rebitzen asked the young man, are you married? The young man said, no, it's been a while, I've been going out, but there's nothing happening. The Rebitzen spoke to him for quite a while and then read a shirek to him. He ended up going out later that week. Within a couple of months they were engaged and soon after they both stood under the chuppah together. Bezr Hashem Yisbarach. We will be continuing with our share in this Rosh Hashim. I wish everyone may umka delibba, Bezr Hashem Yisbarachem Yisbarachem.

What a great Schuss it is that throughout the entire world on virtually every continent, we are all united during the Torah of the Haley Gezer assumption. Our share is for a Schuss in Refuge of Lamo, for Marka basiute cipporah, Michelin Ben-Zelda, Miriam de Vaira bas-Ester, Rabanit Simi Simkhabad Miriam, Jacob Aaron Ben-Malke-Ester, Alea bas-Fega in Bessaros Tavahs for Yisrael Ben-Ester Masha. We learn in the Pasuk, Va'ikachem vacholov uvena bachor asher oso, va'itein lifneim, And he took cream and milk in the cab that he prepared, and he placed it before them. Vuhu omed Aleem tachasah eits vayochelu, And he was standing over them under the tree in day eight. Gezer assumption notes that when a Malek comes into this world, even if he looks like a real person so that people are able to see him, he still doesn't have the ability to eat because he is in fact Rukhani, a spiritual being. Hashem had to especially open the mouths of the Malachim so that they were able to eat. Why did Hashem have to make such a special nace when we know that Hashem does not perform a miracle unless it is absolutely necessary? Gezer assumption says it was all in honor of Avraham Avinu. If the Malachim would not have eaten from the food that Avraham Avinu put out, it would have shown a lack of honor and respect for him, as we know Derek Eretz Kodmelataira, and this was reason enough to perform the miracle. The Chavchayim and the Imre MS were once traveling together in a horse-drawn carriage. The Chassidim of Geer knew that their Rebbe was traveling in the carriage. As the carriage traveled through each city, huge crowds waited to see the exalted countenance of their Admore. When the carriage arrived at the final destination, the Geer Rebbe stood at the window of the carriage and waved to all the enthusiasts of Chassidim who gathered to see him. However, he noticed that the Chavchayim remained seated. The Admore turned to the Chavchayim and asked why he didn't go to the window to greet the crowd. The Chavchayim said, I am afraid of the Mishnah, kinnah, taiva, vaakavon, motsin esa The Adominoylom, jealousy, desire, and honor take a person out of this world. The Geer Rebbe then said to the Chavchayim, it is worthwhile to have M'sirah's nefesh for the sake of cloud Yisrael also for taiva and kavod. When the Chavchayim heard these words, he nodded, he stood up, went over to the window and greeted the thousands of people who just wanted a glimpse of his greatness. Be'ezur Hashem Yisvorach, we will be continuing with our shir and azar Hashimshin. I wish everyone may umka de libe, besuraz taiva, yishua'is, v'nechama'is.

Prukhim aboim bishay m'ashem, what a great schlussinist throughout the entire world on virtually every continent. We are all united, learning the Tyre of the Haley Gazerah shimshin. Our share is for a schlussin rifua shulaymo from Mishul and Ben-Zelda, Miriam de Veyrobath Esther, Rabbanit Simi Simcha Bad Miriam, Jacob Aaron Ben-Malka Esther, Lea Bas-Fega, and Bishur Oztavos for Yisrael Ben-Ester Masha. We read in the Pasuk vi Esa'anoshimashir Pesach Abayis, and the men who were at the entrance of the house were struck with blindness. Miklaton vi Ad-Gadol, from young to old, they tried in vain to find the entrance. The people were struck with blindness because they had sinned with their eyes. They had an eye in Ra. They wanted other people's money. They desired the Ashes-Reyehu, the wife of their friends. Mideknegen-Mida, they were struck with blindness. That is the reason that the salt of stone has the power to blind the eyes. Salt would usually shield over all punishments, as we find in Levush in Arachayim, in the name of the Medrish, that if there is salt on the table, the table becomes a Mizbacha forgiveness, and the salt shields a person from evil. The first time the salt did not shield over the people was at the time when there was a curse of blindness that was visited on the people of Sodom. Haggoyen Haggadol, Rob-Aaron Leibstein in one said, The great Rabbi Yeshua Leib Diskin was once hauled into court. He was charged with the robbery. He had been framed. And there, when the judge walked in and saw the eyes of Rabbi Yeshua Leib Diskin, he said immediately, This man is very dangerous. You have to watch out from him. Rob-Aaron Leib Steinman commented that even that non-Jewish judge who was trying to frame Rabbi Kiva Eger, he was afraid because he saw great kadusha in his eyes. However, the judge wished to use that kadusha for evil. Be'ezur Hashem Yisbarach, we will be continuing with our shir in Ezra Shimshin. I wish everyone may umkeh delibbe, Be'ezur Aztaweis, Yeshua Weis, and Akhama Weis.

What a great school it is that throughout the entire world on virtually every continent, we are all united learning the Torah of the Hale Gezer Hashimshin. Our share is for a school in the Rufua Shalaymo, for Michelin Ben Zelda, Miriam Davaira Beth Esther, Rabanit Sim Simcha Beth Miriam, Jacob Aaron Ben Malka Esther, Lea Beth Svega, Ibn Surah Savaiz, for Yisrael Ben Esther Masha. We learn in the Pashuk, Vashem Him tiraal sedaim. Hashem caused fire and brimstone to rain down from heaven on sedaim in Amorah. We find in the Medesh Rabbah in this Pashuk that Ravjudan asks, why does in the shum of a person recoil when smelling the odor of sulfur? He says, because in the shamanos laosilavoy in the future it will be judged with sulfur. Why is there something in this world that alludes to Gehenem, specifically with the sense of smell, especially when the number of Averas committed through the sense of smell are much less than those committed through other senses? The Zehra Hashimshin cites the Gamoran brachos that tells us that it is the neshama that derives benefit from the sense of smell, the khusharayach, and not the goof, not the body. It also says in the sectatainis, in the name of Ravkidka, that the neshama of a person testifies against him daily and knows that the punishment will be exacted. However, the goof is submerged in the desires of the world. It always thinks, tomorrow will be like this and even better. Therefore, with the sense of smell that only the neshama derives pleasure from, there remains a hint of Gehenem in order to better remind an individual of the future obligations. When a person is warned, he is given this simmon so that when he feels it, there is a possibility that he is going to do chuvah. Amram was a completely secular Jew. He had been planning a trip to India, but his plans fell through. Instead, he took a trip to Poland, sponsored by a student organization called Roots. He was hesitant to join, but when he was guaranteed it was only a historical trip, there would be no outreach, no indoctrination, he agreed to participate. His mother's family came from Poland. He was interested to see where his mother had grown up. One day, he unexpectedly found himself standing right in front of the old shoal in the city. It remained standing, but it was in very poor condition. He explored the building, then climbed into the attic, where he found old Sifre Kodesz that was stored. As he went through the Svarim, he suddenly realized that the antique sitter he was holding had the name of his maternal grandfather engraved on the front cover. He began to look through the pages. He found a small leaf from the hadas preserved between the pages of Musith for Hoshan Arabo. It must have fallen there decades ago. He began to feel a direct connection to his grandfather, to the previous generation to the Dhar HaAvar. He was extremely overwhelmed by the overt display of Ashkocha Pratis. He wanted to go to India, but at the last minute his plans changed. He had no intention of visiting the shoal, yet the hidden hand of Hashem pushed him there. He didn't come to look through Svarim, but he did. He had no idea what he would find, let alone discovering the sitter of his own grandfather. The nisham of a yid is connected to the past. Hashem devises ways to return the lost soul and to bring him closer to his father in heaven. It could be a mitzvah, it could be a tvila, it could be a bridge, or it could be a leaf that will inspire the heart to return to Hashem. Be'ezir Hashem Yisbarach, we will be continuing with our shir and his Arashimshin. I wish everyone may umka de liba, besoros tabais, yishua'is, v'nechamais. Yerbu smachos be Yisrael.

What a great source it is throughout the entire world on virtually every continent. We are all united, learning the Torah of the Hale Gezer Hashimshin. Our share is for a source in Rufus Shalaymo from Mishul and Ben-Zelda, Miriam Devaero Beth Esther, Rabanit Simi Simcha Beth Miriam, Yaakov Aaron Ben-Mauka Esther, Leia Basvega Imbusurastavos for Yisra'el Ben-Ester Masha. Dezer Hashimshin says that the fact that Yisro Kovino was exactly 37 years old at the time of the Akheda has great significance. We know that from the beginning of the Torah Hashem is referred to as Elohim, which is a reference to Hashem's attribute of din or strict judgment. The first time the name Havaya appears is in the pasuk, b'yoyim, asos Hashem Elohim, eretz vishomayim. On that day Hashem created heaven and earth. We find that here Hashem is called Havaya, which refers to minas harachamim, the divine attribute of mercy. The Hashem Havaya, the attribute of mercy, precedes the din, or the name Elohim, and alludes to the fact that Hashem's divine compassion and mercy alleviates the mitis hadin, or the strict judgment. This reflects the age in which Yisro Kovino was on the mizbayach offered as a carbon. And this is the secret of Akheda's Yisro Kovino. It weakens the koyachah din. The merit of this misira snapesh is what defends B'nai Yisro'el from the mitis hadin for all generations. A chayal, who was in the operation Shalom HaGalil, used to put on filen every day. One day, however, it was very difficult. The chayal simply didn't have time to put on the filen in the morning, but he knew according to the din one could still put on filen until Shkia, sunset. As his man Shkia was quickly approaching, the chayal was so sad to think that he had not yet put on filen. He asked himself, am I not going to wear filen today, even with everything happening around me? He decided to quickly run to the temporary tent so that he could put on filen. He reached the tent. He put on the filen, and then he heard a huge explosion. A missile had struck the place where he had been. Everything was completely destroyed. His misira snapesh for filen saved his life. Be'ezur Hashem Yisbarach. We will be continuing with our share in this Arashimshin. I wish everyone may Umka the Liber, Be'ezur House Tabas, Yashua'is, and Akhama'is.

Ruchim habo'im b'sheim ha'sheim. What a great excuse it is that throughout the entire world on virtually every continent, we are all united, learning the Torah of the Halei Gezer Hashimshin. Our share is for a excuse in Rufua Shalaymo from Meshulim ben Zelda, Miriam Tvaira bas Esther, Rabanit Simi Simcha Bat Miriam, Yaakov Aaron ben Malka Esther, Leia Basfega im Bessurah's Tavahs for Yisrael ben Esther Masha. I am very happy to share with all of our Meshtafim for the daily share, the great Bessurah toiva that I just received. There is a woman who is one of our Meshtafim every day, and she said that she had donated for a four-week sponsorship of the Zehra Hashimshin on behalf of several people. This was a donation that was made to our program in honor of the Shurim, in honor of the Sefer and the books that we put out. One of the people that she donated for was a granddaughter who had been unsuccessful with getting a shidah for five years. Within two weeks of her commitment, she met the person to whom now she is happily married. Interesting, she said it was a friend of her brother who lived across the street from her family. Her brother had been trying unsuccessfully for five years to get them to go out. However, after this individual committed to the donation for the Zehra Hashimshin, it happened. May all of our Meshtafim, may all of Klal Yisrael share great Bessurahs tovahs, Yashua Yisvunechamoys, and I very much thank the entire family for alerting me and contacting me and telling me about the Simcha. We learn in the pasuk, kiborecha vorechecha, vaharba arbe ezezarach, I will surely bless you and multiply your offspring. You will be like the stars of the heaven. The question is asked by the Zehra Hashimshin. Why did Hashem have to give another bracha to Avromavinu? After the mice of Ekenes Yitzchok, it is the same bracha that Hashem already gave Avromavinu before the Benabsarim, the Bris Benabsarim, as we learn, vayomir abet nashamaymo. If you can count these stars, imtul khalis par oisom, vayomir lo ko yezezarachoh. Hashem said, so will be your children. The Zehra Hashimshin explains that the bracha that was given to Avromavinu was initially on the condition that he would withstand the asura nisyonos. Now at the time of the ekeida, Avromavinu had concluded the tenth nisyon, as the Mishnah says, that Avromavinu, a Marta Bukhulani, stood through all the nisyonos. Then it became clear that he was right to the schuz of the brachos that he had been given earlier. Both of these brachos are really the same. The difference between the first and the second is that in the beginning Hashem ben shtavromavinu to go out of his mazel because he was unable to have a child in the mazel in which he was. He was zeche to rise above the mazel and to have a child. However, after the ekeida, he was zeche not only that he himself was above the mazel, but all of Klaus Yusroel would also be above the mazel. That is the pasuk that ends the Yirash z'arachah es shar-oyvah, that Klaus Yusroel would also enjoy the brachos. We learn in the Zohar that Rabbi Yehud and Rabbi Yitzchak were once in the city of Tverya. Two people came to them for a din, for a din tyra, for a court case. They were both mehutanim. They made a shirekh between each other, their children. They wrote out the engagement contract. However, one of the sides now was not able to come across within the dunya, the dowry. The dowry was for 500 gold pieces. The other side now wishes to annul the shirekh. They want it to be butthole. After listening to both of the bali din, both sides, Rabbi Yehud turned to Rabbi Yitzchak and asked, what's your feeling according to the law of the tyra? If one of the sides is not able to fulfill their obligations, they can't force the other side to go ahead with the shirekh, and therefore is the shirekh butthole. Rabbi Yitzchak said, you want to know that I really feel like this zivig is minashamaim, and I'm sure you feel like me that it's a zivig minashamaim, a marriage made in heaven. I saw it right away. But what can I do if our ru'cha kodesh is not in consonance with the halacha? Can we obligate them to make the wedding without the dunya? Needless to say, the ashkafa is, continue, go on, make the khasla, and Be'ezra Hashem Yisporach, the dunya, will come from shamaim. Be'ezra Hashem, we will be continuing with our shirinazarishimshin, I wish everyone may umka the leba, Be'ezra Stabaz Yiswaz Nakhamaz.

What a great source it is throughout the entire world on virtually every continent. We are all united, learning the Torah of the Hélik of Zara Shemshin. Our Shire is dedicated for Besoroztavos and Parnosa Metsuya Berevach and Hatzloch in all areas for Jacob Shmuel Ben Shendel. We are dedicated for Rufua Shalayma from Eshulam Ben Zelda, Miriam Davaira Beth Esther, Rabbani Simi Simcha Beth Miriam, Jacob Aaron, Ben Malka Esther, Lea Beth Svega, and Besoroztavos for Yisrael Ben Esther Masha. We learn in the Poshuk, Bayom Ravrom el Avdo Zakan Beisoy. It says in the Talmud Bavli Mesachas Yumo, Huda Mesek Eliezer, Oma Rebe Lozor, Shedailu Mashke Med Tairosa, Shaorabai Laachayrim, that he gave over from the Torah of his Rebbe to others. The Zara Shemshin asks, How is Eliezer allowed to learn Torah? How is Avrom Avvinu, his Rebbe, allowed to teach him? The Rambam in Perak Ches Av Hilchis Avodim says it is forbidden to teach Torah to an ebed. We know that Avrom Avvinu fulfilled all the Mitzvahs, even the Mitzvah of Eru. If so, he certainly wouldn't teach what was forbidden to be taught. Rebbe no answers that there is to say that Eliezer only learned that, which was pertinent for an ebed to know, so that he could fulfill those Mitzvahs which he was obligated to. Not only did he learn these Mitzvahs, but he taught them to Avodim as well. If you read the words of the Gomorrah carefully, the Zara Shemshin says it is very clear. The Gomorrah says, Da'ilu ma'ashkem mitai rossosho raboi la'achayrim. Eliezer drew from the Torah of his master and gave it to others to drink. It should have said, Da'ilu ma'ashka atayrim la'achayrim. This indicates that he only taught the Torah of his Rebbe to others, that is the halachos that applied to a master in the ebed. Rebissa Zalman Meltzer was once giving over a sheer in a large base Medrish. A Talmud interrupted him. He said, Rebbe Kiva Eger writes exactly opposite from what you're saying. Rebissa Zalman didn't flinch. He just said, it would seem that the sheer is then botolam avutol. However, since I didn't see his words, it would seem that it is mutur, it's permissible for me to conclude my sheer. In the meantime, the Talmud quickly went to look in the Chidushim of Rebbe Kiva Eger and he found that he had made a terrible mistake. In fact, it was exactly as Rebissa Zalman had stated. The boche ran back to Rebissa Zalman. He begged Mechilah. Rebissa Zalman smiled and he said warmly, So what is it? Rebissa Zalman can make a mistake. Be'izur Hashem Yisbarah. We will be continuing with our sheerness and our Asshimshin. I wish everyone may umka deliba besoraz tabais, yishuais velechomais.

Rukhim habo'im beshe'im ashem, what a great s'chus it is that throughout the entire world on virtually every continent, we are all united, learning the Torah of the Haley Gezera Shimshin. Our sh'ir is for a s'chus, par nosum etsuya b'revach, ha'tzlo ch'arabu b'chol in'yonim, f'r ab'yakov shmuel ben Sheyndel, ha'rafua sh'alaymo, f'r me'shulem Zelda, Miriam De Vairu bas Esther, Rabanin Simi Simcha bat Miriam, Yakovarin ben Malke Esther, and Lea bas Svega, busur Oztavos, f'r Yisrael ben Esther Masha. We read in the poshuk, v'yom Ravrom el Avdo z'kan Beisoy. What was the need for the poshuk to say here, that Eliezer was the z'kan Beisoy sh'al Avrom avinu? What does it teach us? As the Rashimshin says, it must have been very difficult for Avrom avinu to send his avid Eliezer to choose a cala for Yitzchuk. Avodim are not the most moral people, and we are coyshed them for all kinds of Isurim like it says in Brachos, d'af mem hei. And certainly not to be somich on their judgment in the union of Shiduchim to send an avid to bring a girl from a far away land. How was Avrom avinu somich on Eliezer to bring back a wife for Yitzchuk? To answer this kasha, the poshuk is medaktik. It writes that Eliezer was z'kan Beisoy, meaning as it says in Yuma, Eliezer avid Avrom z'kan Beisoy, v'yoy shei v'yishiva hei, he sat in Yishiva. He drew from the Torah of Avrom avinu, and he taught it to others. Certainly if he sat in Yishiva and taught Torah to others, he wasn't doing avaris. You could be somich on him and his meisim. That's how Avrom avinu was able to send Eliezer without any reservations. It was the night of Shvus in the Yishiva of Kamenetz. The Yishiva was close by to an inn. Many bachrin filled the hall of the Beshmedrish, deeply immersed in their Torah learning. The nigan of Tyra could be heard loudly in the streets through the windows of the Beshmedrish. Soon the innkeeper came running into the Yishiva. The anger was visible on his face. He demanded from the first bachr he encountered, where is Yorav? The bachr was confused and pointed to Raviliyoh Lopyan, the Mashkiah of the Yishiva. The innkeeper stormed over to Raviliyoh, and he said, Adoniah Rav, it is impossible when the bachrim learn late at night and their voices of learning are disturbing my sleep. Raviliyoh told the innkeeper, please calm down. It's only one night a year that everybody stays up and learns the entire night. So why do you have to be so upset? The innkeeper said to him, one night a year. It's almost every night. Raviliyoh said every night, I myself extinguish the candles every night. At the end, the truth was revealed. Raviliyoh Lopyan did not realize that after he extinguished the candles, the bachrim would return to the Yishiva and learn till morning. It was a nightly occurrence. The great Mashkiah had succeeded that over time he was able to instill in each bachr a great yearning, a love, and a sweetness for Torah. Be'ezur Hashem Yisbarach, we will be continuing with our shirnazara shimshin. I wish everyone, may Umka delibba, be'ezur Oztavais, Yishuais, and Akhamaiz.

We are all united learning the Torah of the Helig-e-Zeroshimshen. Our Shia is dedicated for a Shchus, Parnos-e-Mtziyeb-e-Revach, Hatsloh-e-Rabbi-be-chol-in-Yonim, for Abyako, Shmuel, Ben-Shayndel, Arafua Shalayma from Ashul and Ben-Zelda, Miriam Davaita-bas-Ester, Rabbanit Simi-Simcha-Bat-Miriam, Yakov-Aaron-Ben-Malka-Ester, and Leia-bas-Fegheb, and Bessarostavos, for Yisrael-Ben-Ester-Mashah. We read in the Poshuk, Vayov-e-Avram lispol l'sara, v'liv-kaisa. The Poshuk tells us Avram Avina was first Masbid-sara, and then he cried for her, usually in the normal course of events. First a person cries, then there's a eulogy. We also know Alp-e-Alocha. It says in Meseches Moib-Katan, the first three days are for crying, but the remainder are for hasbidim. Based on this, the Mopharsim asks the question, why was Avram Avina first Masbid-sara, and only afterwards did he cry? This our Asshimshin cites the Mavor Yabok, and explains that crying during the hasbid brings great benefit for the Neshama. As we know, the Shari Damos Loninolo, the gates of tears, are never locked. With crying, the gates open for the person who is departed to enter, and the din is greatly lessened with the tears. The Mavor Yabok notes, however, that this is only the case if the crying is for the benefit of the Neshama, and one is not merely crying over the physical loss. For this reason, Avram Avina first gave a hasbid for Sara, and only then did he begin to cry for her. He wanted to make sure that his crying was during the hasbid so that Sara Imenu would have the benefit of his tears. One of the Gadoliador once came to Ibelazur Menachemanshach to ask him for help in rebuilding his life after he suffered a loss. Roshach told him that when his daughter passed on young, I went to see Roshai Moser Grudzinski in Vilna. I remember that he was coming down the stairs, and I was going up. We met in the middle, and without my asking him anything, or telling him anything, he quoted the Pasuk and Tehillim, Luley Sairazchah Shashuai, O Zavareti Be'ani, Were it not for your Torah, my delight, I would be lost in my affliction. That was the sum total of the Chizuk, the encouragement and support that he gave me. My Torah is the best cure for a broken heart. We are going to be continuing our share in the Zerah shimshin. I wish everyone may umka delibba, Yerbu smachos bi Israel.