Hello, welcome back to our Daily Elevation. We began to discuss yesterday the word Elokeinu, our God. And we mentioned that from Hashem's perspective, he's our God. He's, like we said from the Vilna Gain, he's Mashiacholeinu, Mashiachoprotest, and he supervises over us, particularly channeling his infinite kaiches to our advantage. Additionally, another word Elokeinu is that from our perspective, I'm reading his words, we are devoted to him alone with all of our heart, and he is the one of the universe, and there is nothing else, and we have no love in the world or any desire to know anything other than him. In other words, my mother is saying that another interpretation of Elokeinu is from our perspective, he's our God. He's everything to us. He's ours. There's nothing else that matters to us other than him. We're proclaiming, and that's what is true deep down for all of us, and we try as much as possible to make that a reality in our life. But that's what we're proclaiming. He's our God. He's for us. We're nothing else matters except him to us. The Gomorrah in Brochis on Dathay, by Miller brings as well. The Gomorrah in Brochis on Dathay writes that Hashem, so to speak, and of course, we wear Tfilin. In our Tfilin, it's written, we, in our Tfilin, our glory, our Tfilin, that we wear proclaims that Hashem is one, there's nothing else besides Hashem. And what is in Hashem's Tfilin, so to speak, I says Hashem wears Tfilin, whatever that means exactly, says the Gomorrah, what in Hashem's Tfilin is, Mi Ka'am Chay Israel Goi Echod Bo'aret. Who is like your nation, Clal Yisrael, a unique nation in the world. So in other words, this Gomorrah is illustrating this idea that we are totally consumed with Hashem. He's Elokeinu. He's our God. He's everything to us. And Hashem proclaims that we are, we, the Elokeim Shalomu, that we are His, Mi Ka'am Chay Israel Goi Echod Bo'aret Hashem is, so to speak, totally consumed with us. We are totally completely focused on Hashem, and He is totally completely focused on us, Elokeinu.

Hello, welcome back to our Daily Elevation of Minkha Series, we are up to Velokei Avocenu. We talked about Baruch Atua Hashem, Velokei Avocenu, and the God of our Fathers. Says the Vilna Gain in Adaris Elio in Bureitius, Aleph, Aleph, Hatakiv Balayichailis Vahakaihoyis, that when we say, Velokei Avocenu, it means that powerful one. The one who is the master of all forces, Sheheshiach al-Hauvahis Bipratus, that he took care of the avos of our forefathers specifically in a very specific way. We are talking to Hashem, who not only loves us like crazy, and not only is Elokei new, but this is something that is going back in the family. This special relationship is something that goes back to the avos themselves. When we recognize this, when we say, Elokei Avocenu, that Hashem took care of the avos, everything in the world was as Rabbi Victor Miller describes. If you look in the Khumish, you see Hashem created the whole world, and in the Torah describes the creation of the world, and then the focus shifts almost exclusively to the avos, and the great people that descended from the avos. That's what matters to Hashem, so to speak, and Hashem's Hashqacha was on them. So when we recognize that not only is Hashem Elokei new, he's involved with us, he loves us, he cares for us, he's channeling all of his enormous kohos towards us, this is going on for thousands of years. This existed, this is a family connection when we recognize that, that helps us to trust Hashem and rely on Hashem and feel more how much he loves us and how much he's dedicated to us when we recognize that this love and depth of commitment goes back to the times of the avos.

to our daily elevation have been a series. We're up to the words. Each one of the of us achieved slamus perfection a incredibly unimaginable levels of perfection and closeness to Hashem and each one forged a unique specific connection with Hashem. Hashem was co-raised bris. Hashem made a covenant, made a pact, a connection with each one of them individually. Eloke Avram, the Torah speaks at great length of Avram's incredible Mesiras Nefesh for Chesed. The psukim described in Parashas Vayera, the third day of the meal, Avram in such great pain that what was he in such great pain about? This was the most painful day of the meal. But the pain, the overwhelming pain was that he couldn't emulate Hashem's Meda of Chesed and he wasn't able to do Chesed. And finally when Hashem brought these malachim, who he thought were people, to be able to alleviate Avram's pain that he couldn't do Chesed and given the opportunity to do Chesed, the psukim described El Abokar, Rots Avram. Avram ran to the cattle himself, an old man who had just had a major operation. He's running to take care of them and there's a lot of the animals to give them tongue, etc. The Gomorrah in Saita describes further how it wasn't just the Chesed was not purely not just the physical Chesed of giving to them and feeding them, but also Eshan Nefesh Hashir Osu Becharon. Avram Adinu Gomorrah describes how he used the situation and the Chesed that he gave to them to help them realize that all of this goodness really is coming from Hashem and that way he was he brought them under the wings of the Chesed, so to speak. He brought them close to Hashem. That was Avram's special connection with Hashem, that he excelled in many areas, but specifically the Torah highlights in the Meda of Chesed, Elokei Avram, that Hashem had a special relationship with Avram Avino and his connection was unique in his incredible lofty levels of Chesed, of emulating Hashem's Chesed that he achieved. Elokei Avram, that Hashem's connection was in that unique way with our great-great-grandfather Avram and we recognize that we realize we're talking to Hashem who loved Avram, our grandfather, specifically because of his connection through Chesed.

Hello, welcome back to our daily Elevation of Minchah series, We are up to the words in Shimonah Estre, Elokei Yitzchak, the God of Yitzchak, which we mentioned that when it says Elokei Avraham, Elokei Yitzchak, Elokei Yaakov, it means that each of the Ovos had their own specific relationship with Hashem. They were shulling, they were reached crazy high levels of Shlamos, and each one in a unique way. Elokei Yitzchak, it says in Vayetzei, Perek Laminal of Possek Membeiz, Yaakov Avino refers to Hashem as Elokei Avraham, and Pachad Yitzchak, the God of Avraham, and the one who Yitzchak was in fear, had year of or was afraid of, was intrepidation from. And Rabbeinu B'chaia writes that what is Yaakov, how is he referring to Yitzchak? Mi shemefache mimeno Yitzchak haia be'ezri. Yaakov Avino says that the one, when he refers to Hashem, Hashem, the one who assisted Yaakov, Yaakov says that Yitzchak was the one who, I'm sorry, he says Hashem was the one shemefache mimeno Yitzchak, that Yitzchak was impachad of, intrepidation of. So Yitzchak's specific Meda was the incredible Meda of Yerush Hashem, presumably not referring to a fear of punishment, which the Rambam describes as a lower level, but rather talking about the higher level of Yerush, of having tremendous awe and reverence for Hashem beyond anything that we can imagine. That was Yitzchak's unique relationship with Hashem. Yitzchak had such incredible awe, intrepidation of Hashem based on a deep, deep recognition of how awesome and great Hashem is. And therefore, when he felt that he's in Hashem's presence, which was always, then he felt he had this tremendous sense of awe. And the Torah describes to us Yitzchak, when he's being taken to recognizing that he's going to be shehted. It says that Yitzchak recognized that he's going to be the sheep. And it says, and they still went together with the same energy, Avram and Yitzchak, even though Yitzchak knew he's going to be shehted. And Chazal described to us that Yitzchak asked to be tied down so that he shouldn't move when he shehted and cause any kind of psalm in the carbon. What an incredible illustration of Yerush Hashem, of total selfless dedication to Hashem and an incredible level of recognition of Hashem that causes such awe and such reverence. And that relationship that Yitzchak had with Hashem, that special connection was in the Mide of Yira, some of our friends call it Gvura, strength and Yira Shemai, and that's all okay, Yitzchak, who had the incredible Mide of Yira Shemai.

Hello and welcome back to our daily elevation of Minkha series, Lelunishmat Moshe Yosef, Ben Yoshua Adab. The next word in Shmonezri is Hakeel. Rashi in Sefer Baratius, when Yaakov is running away from Lovon, and Lovon finally catches up to him, and Lovon says, Ye'sh le el yodi la se si mochem ra. So Rashi explains what he's saying is, Ye'sh le el yodi means, I had the power La se si mochem ra to do bad to you. Lovon is saying, Ye'sh le el yodi means, I had the power. So keel is a language, Rashi is saying is a lotion of power. Additionally, the Vilni Gain says that when we talk about Hashem's Meda of keel, it's referring specifically, perhaps among other things, but it's referring specifically to the Meda's hachesse of Hashem, the Meda of kindness. So when we put the two together, this word of Shmonezri, which is really the first word of praise that we're saying in Shmonezri in a sense, because Baruch Hathua Hashem al-Okayna al-Okaya, the same al-Okaya from Al-Kaiz and Al-Okaya Yaakov, we're sort of talking about our relationship with Hashem and how he's connected with Avramidsak and Yaakov. Now we start talking about the Meda's, so we say keel. So it means that we're praising Hashem with this very general praise that Hashem is all-powerful and that power that he has, he channels, he uses for chesed. The Pasekh says, olam chesed ibanat, that Hashem built a world of chesed, which we understand to mean that the entire world was created purely in order to do chesed, to give us the ability to have the greatest good we can possibly have in this world and the next world. And this is keel. Hashem is all-powerful and malei chesed, using that power to do the ultimate chesed.

Hello, welcome back to our daily meditation. I am Yoshua Dovid. I neglected to explain the words or to say anything about the words Veloke Yaakov, and I went further, so we're going to go back. Veloke Yaakov, we say in Shimonashri and the God of Yaakov. So as we explain that with all the of us there was a special unique connection that they had with Hashem, which we're speaking about recognizing that this is our grandparents. This is, we have the Shchus of us. We have the distinction of having had these people who Hashem loved so much and were so especially close to and specifically for their Shlamos in different areas and we're standing in front of Hashem with that recognition which infuses us with koach, with bitochon, with reliance on Hashem because we're not just some random person who's coming to stand before Hashem. Besides Hashem's incredible love for us individually, this love for us is already in the family. Veloke Yaakov, Yaakov's special mida, Titeh Emes, the Yaakov is the mida of Emes. The Tsukim described, Yaakov himself describes in the Chumish, working for love on with such incredible dedication and loyalty in the scorching heat and in the freezing cold. Matt once lessening the intensity of his work, of his doing his job with the ultimate precision despite the fact that he was cheated numerous times. And I remember hearing once from Rehanna Chlibowitz when he was talking about Yaakov's Emes and his work that he was doing. So the Reshiva Zetzal said that he wasn't slaving away to enrich love on, love on HaRusha. So where was the energy coming from? And the Reshiva said he was working to endow the future generations with the mida of Emes. What our of us did infused within the future generations the mida of Emes. So Yaakov, our great-grandfather, reached to pre-high levels of Emes and passed it on to us. And this is one of the reasons why Hashem had a special covenant, the special bris, the special connection with Yaakov. And that's what we're, one of the things we're invoking when we say, Billoke Yaakov.

Hello, welcome back to our day-to-day elevation. We've mentioned yesterday the explanation from the Gomorrah of Ghibor, of Hashem's Gvura, that Hashem controls himself, so to speak, and allows the Goyim to enslave and to persecute the Jewish people. And we explained how the self-control to allow them to do that is something which is real Gvura. I would like to just share with you the ATO safe on this Gomorrah who just sort of illustrates it very clearly. He says that it requires amazing Gvura to see pain happening to someone who's very beloved to you. If a person sees his child in incredible pain, it's very, very difficult to watch. And if a person sees their child in incredible pain and they have the ability to stop the child from suffering, then to control themself and not do that would be incredibly difficult. And he gives an example, he gives a muscle, he says, imagine a father bringing his son to have a surgery or to have an amputation that he needs to have. So the father brings him to the doctor and the father can't even bear to watch it. So he gives it to the doctor, gives the kid to the doctor, do what you've got to do, and the father just can't even look. But because he loves his child so much and he knows that he needs this surgery, he needs this operation, he needs this amputation, whatever it may be. So that compels him to do it despite the fact that it's so difficult and he can't even watch. And he therefore looks the other way. Says the ATO safe, but Hashem, so to speak, is not able to do that, doesn't have that luxury of not looking. There's no place that's devoid of Hashem, so to speak. So he, Hashem, Kaviyah, Hashem, so to speak, is forced to watch the suffering of his beloved children. And he has no other option, so to speak, of course, we're talking about Hashem. And that is something which requires amazing, amazing Gvura. Hashem knows that we need, Klal Yisrael needs to have this pain and have this suffering and being enslaved by the other nations and being persecuted. And Hashem could snap his finger in an instant, end it all. But Hashem watching his children suffering so is, and he can't look away, so to speak. But he doesn't stop it, he doesn't end it, and he watches it, despite the fact that it causes him so much. And that is an illustration of the Gvura of Hashem. Hashem is Gvura that is able to control himself in such a manner.

Hello, welcome back to our daily elevation of Minchah, seriously, the next words in Shimonah Esrae are Kail Eliyayn, which literally means God who is elevator or on top. The Ramchal in the Sefer Das Tvunis in Sivin Memvav writes as follows. Whatever a human mind is able to conceptualize and to grasp is certainly not Hashem's essence, because Hashem's essence is elevated and beyond any thought that anybody can have. So when we dive in, we use many ciurim, many illustrations of Hashem. Hashem is Avinu, our father, Malkenu, our king, takes care of us, Gibar as we discussed. So many different titles and illustrations that we give. And that's necessary in order for us to get a sense of the dynamic of the relationship and how Hashem relates to us. We need to use Mishulim and ciurim and illustrations that we can relate to. However, it's important to keep in mind and that's what these words are saying. One of the Pshatim, Kail Eliyayn that Hashem ultimately is beyond any illustration, any ciur that we come up with. So we have to, on the one hand, in order to relate to him, we need to use these illustrations and it helps us to be able to have reciprocal love and appreciation for Hashem when we recognize what he's all about. Of course, we need that in many other things, but at the same time, to just know in our minds that of course Hashem is Kail Eliyayn, he's above anything that we can come up with.

Hello, welcome back to our daily elevation. I've been a series leader Nishmaz Moshe Yosef Ben-Yoshua Dovid. We said that the words in Shmone Esraic, Kail Elyon, Ramchal explained, means that Hashem is above, is nisk of, is way above any ability we have to understand his essence. He's beyond us. And that is his point was that that we don't know Hashem's essence and all the images and distrations that we use are just to help us to be able to get in touch with the dynamic of the relation between us and Hashem, but with the knowledge that we're not really understanding his essence. I wanted to suggest another shot in these words that would be in line with the basic theme of what Ramchal said. The post it says in Yishaya, Yahweh, we've lain on a fast day, Yahweh of Russia, dark eyed that an evil person should abandon his ways the ish oven machsheva ish of and the post it continues Kilei machsheva isai machsheva isaychem because my thoughts Hashem says are not like your thoughts And Rashi explains this follows Atem neisim laev limraid be you focus you Focus your mind your heart to rebel against me Ve ani neisim laev lahoshev eschem and I Hashem says I'm focusing and setting my mind Kaviyahol so to speak to bring you back to me meaning to say that we are Acting in a way where we're making decisions we could be making decisions to spit Hashem in the face to reject All the good that he's giving us and that's our focus and at the same time What's Hashem's focus? How could I bring him back to me? How could I bring him close to me and give him the greatest good? He could possibly have in this world and eternally This is another way we could understand that Hashem is Kail Elyon Hashem is above as Ramchal said way beyond what we could imagine is in this This is one of many ways this Incredible Commitment and love that Hashem has for us that Hashem in the in the moment that we're thinking and we're focused on How to rebel Hashem is focused on how could I bring him back? How can I make sure that my beloved child is gonna have the greatest greatest? Things the greatest good that he can possibly have for eternity

Hello, welcome back to our daily Levation. I've been here seriously in Ishmat Moshe Yosef Ben-Yahushua-Dovey. One more shot in the words Kail Eliyayn, that Hashem is elevated, is above. Hashem conducts the world in a way where there's a very elaborate system of cause and effect. This is true in the physical world and in the spiritual world as well. Hashem does things through malachim in terms of the spiritual world. And even in our world, we see that the way that we have sustenance, the way that we have the food that we eat, is through a complex process of nature, quote-unquote. So Hashem is using shluchin, using messengers. The Apostle describes that the storms and the wind is also a malach of ruchais, that the ruchais, the winds are also Hashem's messengers. And that causes a chain of events to give us that which we need. I'm sorry, children receive from their parents. And their parents are the ones giving them that which they're receiving. However, it's really Hashem, it's really coming from Hashem. There's steps in between them and Hashem. The Chalvas of Ovis writes in the Shahr Bitoch and the following words, Chol rachamim v'chemlosh yiyyomizulosayolov Kulom heim meirach mehokayl That a person has to realize that all mercy and all pity and all love and all good that he experiences from anybody, Kulom heim meirach mehokayl It's all really from Hashem's love, from Hashem's mercy. And that we have to recognize that despite the fact that there are specific causes that seem to be giving us what we have, we have to constantly keep in mind, as the Etiosave says on these words, that Hashem is shalit bikulom. Hashem is really on top of, is ruling over all of them. And this is another understanding of the words, Kail Elia and that Hashem is above. He's on top of all of those different causes, different steps that it took in order for the chesed to come to me. Hashem is the one who's on top orchestrating all of those different steps and giving it to me. So he's Kail Elia, so to speak, on top of everything.

Hello, welcome back to our daily elevation. I've been a serious little ishmas Moshe Yosef Ben-Yoshua dovet The next words is one S. Ray says Gommel chasodim tovm Hashem bestows Hashem gives good kindnesses and the question of course is what does that mean? Hashem gives good kindnesses kindness is good chesed is good. Why are we saying Hashem gives good kindnesses? So the safer Ian's feeler rights as follows Ho-odom ha-gommel chesel chaveiro a person who bestows kindness on to his friend lo-yu-chalodas is not able to know Meroche from the outset Im ha-chesel hazeh Who told the hecklet whether the good that he's doing is really absolutely good definitively? After she was a human or a maybe there can be some harm that emanates from this chesed That stems from this chesed that he does He ain't of lo-yu-chalodas because his eyes cannot see into the future and therefore any chesed that we do by definition It is not something we can say definitively is good Of course, we have to do chesed and within reason if it seems like this is good for the person Of course, we do it but ultimately we don't really know Anything about how this is going to impact the person. However, the chesed that Hashem does that is something which is Absolute definitively tov. It's chesed which is tov, which is good without any doubt Because Hashem is able to see into the future and Hashem is able to see all of the ramifications Of this chesed that he does and be able to say yes, this is chesed. That's ta'ev This is good and this is what we're saying about Hashem when we say that he's gommel chasodim ta'ev And the Ion Tvila brings that Shlomo ha-Melachim Savor Malachim when he when he da'vins he says to Hashem Vi atotishmane ha-Shemayim that you're gonna you're gonna hear from Shemayim and we da'vim And then he says later in the positive and asatola ish kechol drachov asartedas levavay And you're going to give him according to his ways that which you know About his heart no in other words Referencing this point that Shlomo ha-Melachim saying that Hashem you're the only one that knows what what really to give a person What's truly good for a person and any chesed that Hashem does is purely ta'ev And that's what we mean when we say gommel chasodim ta'evim

Hello, welcome back to our Daily Innovation. I've been to Sirius Lelanish, my name is Yosef Ben-Yohoshu Adobin. One more Pshad in the words, Chasovim Toivin. That Yosef explains, what does it mean? Hashem bestows good chesed. So we said yesterday that it's good in the sense that Hashem knows that there's not all the possible ramifications. And he's only Hashem can give a chesed and know that this is really, truly good for a person. That Yosef says a different mahalach, a different Pshad. He writes as follows. If he is a chesed, even though Hashem himself is above, meaning that Hashem does not need anything from any of the creations down below. We don't give Hashem anything. We don't make him feel good when we praise him. We don't give him any kind of, feel any void in his life, so to speak, as for Shalom Hashem is perfect completely. And there's nothing we can give him. Despite that, because of his chesed, he gives chesed and that chesed is purely good. Yosef is saying that only Hashem's chesed is pure, unadulterated chesed, where he gets nothing for it. Yosef explains that even when we do chesed to others, and we don't do it for any superficially, it doesn't seem like we're getting paid back anything for what we're doing. But still, there's always going to be something which makes it not 100% selfless. And that is because he says, for example, if we see a poor person and we give him money, so part of what we're doing is we're alleviating the feeling of tsar that we have at seeing him in pain. And that itself is some level of selfishness. Of course, we do the best we can and every act of chesed that we do is amazing. But just to appreciate Hashem's chesed is 100% totally completely pure. There's not one ounce, one drop of any selfishness in the chesed that Hashem does. And that's another pshad. And what it means when we say that Hashem is gomel chesed in chesed is pure unadulterated chesed.

Hello, welcome back to our Daily Elevation Amilchah. Seriously, the next word is the Kone HaKol, which literally translated would mean Hashem acquires everything. When the Pyrrish Dover Shalom in the Otserat Philis, in the center of Otserat Philis, he explains that the term Kone in this context really is referring to creation, meaning to say as he brings upon the Kone Shamaim Va'orets, that Hashem is the Creator of heaven and earth, meaning to say that Hashem's ownership of everything, Hashem's complete control and being the boss, being the one who really owns everything is demonstrated or created perhaps through his creating. Through his creation, the fact that Hashem created it, that's what makes Hashem be the owner and be in charge of everything. It's all his. He created it. And it's interesting that Kone is a Loshan Haive, is a current Loshan. In other words, it doesn't say that Hashem created past tense everything, but rather that Hashem creates everything. And this is something that we find mentioned many places in the Tzvila, that Hashem is, as we say in the Birchos Krieshma, that Hashem is mechadesh bituvay bechol yom tomid mysebereshis, that Hashem is constantly renewing the creation. It's not like Hashem created everything that he created and then took a break and just let things go, but Hashem is constantly recreating everything. How do we know, as the Apostle says, Ka'amor la'isei ayrim g'daylim, that Hashem makes ayrim g'daylim, the great luminaries, the sun, the stars, the moon. Those things were not created, but are being created constantly on a regular basis. That's what Hashem is doing. Hashem is constantly recreating the Bria. It's a facade. We look and we look and we look at everything as if it's just sort of here, but it's not true. Hashem is infusing everything that exists with the power to exist. He's recreating everything, our us and everything around us at every moment. That's what's included in the words that we say, v'kone hakol, Hashem is constantly recreating everything that exists.

Hello, welcome back to our daily elevation. I'm in for seriously. The next words in Shemone Esrae that we say is Visochir Chaste of us. Hashem remembers the good. The kindness is literally of the of us of the past generations. Our great of us, even now, thousands of years later, the Chasodim and the good deeds of the of us of Avram Yitzhak and Yakov and beyond is Constantly being remembered and focused on by Hashem for our benefit. This is really if you take a step back and think about it beyond anything we can imagine Hashem's MS Hashem's Commitment that every single good deed should never be neglected For Deiret Deiret for generations thousands of generations Hashem is constantly giving us and we are reaping the benefits and Enjoying the reward and being paid back For that which our great-great-great grandparents did something which is almost beyond comprehension to have such a carousel of such Appreciation for what was done. You know, we could imagine in in our world. Perhaps if somebody we have gratitude to somebody so You know his children his grandchildren This is something which is way way beyond anything we can imagine Hashem is constantly lush and high veg and a Zochir not that he remembered. He is constantly as we speak Hashem is constantly So to speak remembering the Chasodim that our great of us did in order to be able to reward us for what they've done

Hello, welcome back to our daily innovation of Milchah series, Lila Nishmas Moshe Yosef Ben-Yoshu Adavit. We mentioned yesterday the words in Shmone Esrae vizokher chaste ovais, that Hashem remembers the chaste ovos, the good deeds, the literally the kindness of the ovos for our benefit to give us reward. Now it's very interesting that the way that the words literally are translated is chaste ovos, like we said, the kindnesses of the ovos. So Yosef explains that what it means is that Hashem remembers the mysymtovim of the ovos, ki ilu osso imo yisbara cheset chinam beli tashlim gemul. As if they did, as if the ovos did for Hashem cheset, as if they did totally selfless acts of cheset for Hashem, which is quite surprising because the whole idea of doing cheset for Hashem to call the mysymtovim, the good deeds of the ovos, kindnesses for Hashem is something which is hard to understand because we know that Hashem is perfect, Hashem needs nothing. We can't give Hashem anything, we can do cheset for each other. How do we do cheset? Why is Hashem viewing it that they did cheset for him? So perhaps the answer is that we know that Ramchal tells us in other places that of course Hashem's entire creation of the world was purely to do cheset, olam cheset ibone. Everything that we have, the whole briah and Hashem creating us was in order to allow us to experience the greatest good in this world and of course in the next world primarily. So therefore when we help Hashem carry out his plan of giving us the greatest good we can have, so in a certain sense he relates to that as we're doing cheset to him. He appreciates that we're allowing him to do what he wants to do which is to be cheset, to provide us with the greatest good, the greatest cheset. So perhaps that's an understanding, the reason why Hashem relates to the good deeds of our of us as cheset to him is because it's giving him what he truly wants which is to be able to do good to us, which is brought about by our good deeds and that's why he relates to our of us as cheset. He's so appreciative that you're allowing me to give you the greatest good you can possibly have.

Hello, welcome back to our day of the Elevation of Mimchah. Seriously, Ilu Nishmaz Moshe Yosef Ben-Yahushu Adavid. Just one more thought. We mentioned on the words, Chaste Avais, that the reason why perhaps Hashem refers to the Mycim Tovim of the Avos as Chesed is because, a Chesed to Him is because the fact that we do Mycim Tovim, the Avos do Mycim Tovim, it allows Hashem, that is the means through which Hashem is able to give us the greatest good we could have. The greatest pleasure in this world and eternally being nene mizivashchina through the Mycim Tovim that we do. And that's why Hashem relates to it as a Chesed. On that note, I would like to just mention a very fundamental idea that Rup Haim Veloshner, the safer Ruh Haim says. The Mishnah says that a person should altiyukavodim, don't be like servants Hamisham Shemes Arnav, who serve the Master, serve Hashem, Amin Aslakabopras in order to get reward. Rather, be like servants that serve the Master, not in order to get reward. So Rup Haim Veloshner explains that this is seemingly a bit odd. We're not supposed to serve Hashem on the highest level, of course, we're talking about. We're not supposed to serve Hashem in order to get reward. Well, that's kind of the purpose. The whole reason why Hashem created the world was in order to give reward. So it would seem a bit strange that that should be something which is not part of our focus. Cesar Rup Haim Veloshner, that the truth is that really the highest level is to do mitzvahs in order to get the reward. However, there are two ways of doing mitzvahs in order to get reward. One way is that I selfishly, it's not a terrible thing, but I selfishly want reward. And that's why I'm serving Hashem because I know these mitzvahs will bring about such great shchusim and such great reward. And that's why I'm doing it. But there's another way to do it for reward. And that is that I'm doing it in order to get the reward, in order to give myself the greatest good, not selfishly because I want to have that good, but rather selflessly because I know that Hashem wants me, like a loving Father, wants me to experience the greatest good in this world and the next world. And therefore I am going to engage in these mitzvahs in order to help Hashem fulfill his plan, his rotson, which is to give me, to provide me with the greatest hatava, the greatest chesed, the greatest goodness that I can possibly have. I want him to be able to fulfill his plan of giving me such incredible good, similar to perhaps we can think of a child who loves his father so much and perhaps he wants to be successful and he wants to set himself up in a good way in order that his father will be so happy that his son is being set up in such a good way. And that's the coordinator behind the Lajder. That's really the highest madrega of Avaldas Hashem.

Hello, welcome back to our Elevation of Milch, a series of easily Nishmas Moshe Yosef Ben Yehoshua Dovid. The next words in Shmone Ezra, we say Umayvi Goel Levnevnehen. Hashem brings the redemption to their children's children, of course, referring to the grandchildren of the Ovis who were just mentioned in the previous words, So it's interesting, the word Umayvi Goel Hashem brings, it doesn't say that he brought a Ga'ula, that there was redemption in the past, it's talking about currently Umayvi that he's bringing now. So the Avud Rahab explains that actually these words mean really three different things. Number one, Shego'al Es Aveseynumimitrayim, that he redeemed our forefathers from Mitrayim, that's number one. Two, Yego'aleinu Bechol Yom, and Hashem is bringing about Ga'ulahs, he's redeeming us, he's creating salvation and successes for us on a daily basis. And number three, He will redeem us in the future. Meaning to say that the Ga'ula that Hashem is bringing about is something which is happening on an ongoing basis. There is never a period since the time of the Ovos, since the time of Avruv Yisra Kenyankov, those great people who were still benefiting from today, that Hashem is, there's never a day that Hashem is not bringing about Ga'ulah. There's a process, different events that happen in the world, we don't understand how this is part of that process, but it is. Hashem is, maybe Ga'ulah is constantly bringing about salvation for us, Kali Yisrael, on a regular basis. And that's what these words mean, maybe Ga'ulah may be mayhem, that Hashem is constantly doing that. We see things happening in the world which are confusing, we don't know what's going on, but Hashem understands how these different events that are being brought about are all part of the process of maybe Ga'ulah, of bringing Ga'ulah, of starting the process and bringing about all the different steps that are going to achieve Ga'ulah in our day and in the future.

Hello, welcome back to Elevation Amid Chesiri's Leel and Ishmael's Moshe Yosef Ben-Yoshua Dovid. So, we're up to the word in Shimon Esrae, Melech, who may be Goyal of Mevinaheim, Laman Shemmoy Bihavo, Melech, the next word is Melech. We describe Hashem as a king, and for many people when we hear the term Melech, so right away in our minds, the Melech that we, what do we know of a Melech? The different kings in history that we're aware of were generally dictators who were out for their own good. And really, the only connection that we understand to Hashem is that Hashem also is fully in control of everything, which is certainly part of what the word Melech connotes. However, the Rambam says that when discussing a human Melech, what a Melech truly is supposed to be, the Rambam says a phrase, Le'ev Melech Hu Le'ev Ha'am, that the heart of the king is the heart of the nation. And I heard from Revgifter Zetzal explain that the king's heart beats to the pulse of the nation, meaning to say that the concept of a Melech in Yiddish kai, even a human Melech, what a Melech is supposed to be, is not a dictator and not somebody who just strikes fear in the hearts of everybody because he's the king. But rather, it's really rooted in a sense of responsibility, that the king's heart beats to the pulse of the nation means that the king is so attuned, so in touch with the needs of the cloud, and the king has a responsibility, a mandate to ensure that the needs of the cloud are going to be, the needs of every individual in the cloud, in Clal Yisro is going to be taken care of. And that's what we mean when we describe Hashem as the Melech is that Hashem feels a sense of responsibility to ensure that this world that he created, in order to be able to give us the greatest chesed, the greatest goodness that we could have, Hashem is going to ensure, do everything that he can to make sure that we take advantage of all of those opportunities. And just as a parent has to make for a child to grow up and to be healthy and to be successful, has to create rules and boundaries and sometimes to be firm and make sure that the child is taking advantage of all the opportunities that they have in life to do what really will make them successful, so so to Hashem, as our Melech will see to it that even if we don't feel like doing something, but there are rules and Hashem will prod us and ensure that we take advantage of everything that we can gain for ourselves to give us the greatest good in this world and the next. And that's what we mean when we describe Hashem as the Melech, as the king.

Hello, welcome back to our elevation. I'm going to seriously read the nishmas. Moshi Yosef and Yoshua David. The next word is monestri is oizir. Hashem is melech, the king, oizir that assists. The Avnei-Ilyo in the Sidur HaGhra writes that there are different ways that Hashem responds to those who trust in Him and to those who rely on Him. And he says the first way is Shaiyaseh o-Odom Sibasma that a person does some effort but Hashem ozrei and Hashem helps Him. And he continues, melech oizir what does it mean that Hashem is oizir? Shem evorech maa se yodam shal odom that Hashem blesses the efforts of a man. In other words, Hashem's help very often perhaps, mostly is that Hashem is helping those who trust in Him by crowning their efforts with success. A person puts in efforts. A person does his shtadlis he goes to work, he tries to mechanic his children he tries to be healthy etc. And Hashem will make it that those efforts will bear fruit that he will be successful and that's what it means when we say melech oizir that Hashem assists us meaning that we put in efforts and Hashem will make it that those efforts are successful. Now of course we understand that the efforts really have no bearing on the success of what we do whatsoever. However, from perspective of man, from our perspective we're doing something we're going to work, we're working putting in a hard day's work and through that we're able to support ourselves to support our families so that's that's Hashem helping us and that's one way that Hashem responds to those who turn to him to those who rely on him that he's he assists them, he helps their efforts be successful.

Hello, welcome back to Elevation Aminchah. Seriously, my name is Malshiyoseb Ben-Yoroshu Ad-Govit. The next word that we say is Umay-Shia, that Hashem saves. He is the one who saves us. And the Avne-Leo, as we explained yesterday, the Vilni-Gayn describes that Hashem, the darky Habitokhen, the way that Hashem responds to our bitokhen is in different ways. So the first one we mentioned yesterday was Uyzer, that Hashem helps our efforts be successful. The second way says the Vilni-Gayn. The base, that a person does nothing, and Hashem will save him, despite the fact that he is doing nothing. And the Vilni-Gayn explains that these two ways that Hashem conducts himself, with those who rely on him, are expressed in the pasok that we say every day, that if Hashem blesses the man who trusts in Hashem, which means that he does his status, he puts in efforts, and Hashem helps him. And then the post it continues. The second way is that a person does nothing. Hashem himself is this person's security. Is this person's salvation? That Hashem assists, sometimes, for those who trust in him, perhaps on a higher level, without them putting in any efforts and any strategizing into trying to bring about the result. Sometimes a person is on such a high Madraga, on a high level, that he's not supposed to put in efforts. That's a very high Madraga. And sometimes a person's not able to do any Hishtalus. There's just nothing to do Al-Bidarakateva. But everything, as we know, is in the hands of Hashem. It's all from Hashem. And Hashem needs no sebers, no causes, no Hishtalus. It doesn't need us to do anything to help us to be successful. That's what we express when we say, Melech Eiser Umayshiah, that Hashem saves without, even if we don't put in any effort, Hashem still could. And if we're on the proper level of Bitochen, still will save us.

Hello, welcome back to Elevation. I'm going to seriously finish my Moshe Yosef Ben Yahushua, David The next word is what I say is umogane and I shem is a shield. He's a melech. No, he's there My shia umogane a king that helps which we explain means they're only going to explain means when we put in his status People who have been talking and they put it in his job. This I shem will crown their efforts with success Umosia is that sometimes a person does not put in any his status and I shem still comes in and saves and Umogane says the girl the third way that I shem is no hate with People who trust in him is as follows Slishes he lemala me cool on the third way is above everything. We've spoken about She yes, sir. Oh, I don't see but negvious the sikh light That a person does something which is actually logically a cause to hurt him It's not just though that a person is not putting in efforts to save himself But a person is actually doing things which would logically harm him bavor has shem Yim sir atzman is I kind of why is he doing this? He's doing it. The shem shema a person is putting himself in danger in order to carry out has shem's Rots on to carry out a shem's will and the person is relying on a shem But I shem mogane light and I shem is a shield for him Shiloh is like by her age. I love that fire or enemies Whatever the danger may be is not going to be able to harm this person. So this is the third way that would third way That I shem conducts himself with those who trust in him and perhaps a higher level They'd be talking about one is trusting that I shem is going to help him even though he's putting himself in harm's way Hashem still responds to that be talking and will act as a shield for the person to ensure that no harm comes to him

Hello, welcome back to the Elevation of Incasiris. We mentioned that Umogaine and Hashem acts as a shield. That word, which means the will of the grain explains that even when people are doing things which are putting themselves in real life threatening circumstances for the sake of being Mair Bekobit Shemayim, for the sake of carrying out the ruts on the will of Hashem, Hashem will save them. That's part of, that's part of what we mean when we say Umogaine, that Hashem is a shield. And if you only go and write as follows, that Avraham Avino trusted in Hashem betachlis ha-bitachon with the ultimate level of bitachon, shamoser atzmo be kama sakonis. He gave himself over to many situations of danger for the sake of Covid Shemayim. Lachayin, therefore, B'alloy bin Achse, Hashem appeared to him in a vision, and Hashem said to him, Anoichi Mugaine lach, the Apostle describes Hashem says, I'm going to be Mugaine, a shield for you. To save you from all the sakonis. They shouldn't rule over you, they shouldn't affect you at all. The zehu, and that's what it means when the Apostle says, S'chorko har be ma'id, Hashem says to Avraham, I'm going to shield you, your reward is very great, al-gaydal ha-bitachon shalay. This is a reward for the enormous level of trust in Hashem that Avraham Avino reached. Lachayin, messayim, and that's why we conclude, B'luch atah Hashem, Mugaine Avraham. The final words of the first Brachov, we recognize Hashem, you are the source of all Brachah, Mugaine Avraham, the shield of Avraham. It doesn't say, says the G'roh, O'yzer, O'ymashiyah, R'ak Mugaine. Rather, it says you are the shield, because Avraham displayed, B'avur, R'ayib, B'chayin, and B'ayisparach, Avraham displayed an enormous amount of trust in Hashem, an enormous amount of trust by putting himself into situations, going into a kibshonashish, going into a fire, and other situations where he literally put himself in danger of dying, not just danger, into what would seem to be certain death, and Hashem was a Mugaine, was a shield for him, and that's why we conclude, B'luch atah Hashem, Mugaine Avraham, because he's the model, the model of this incredibly high level of B'tachon, that when a person puts himself in, puts himself in Sakona, for the sake of COVID, Shamayim Hashem will act as his shield.

Hello. Welcome back to our Levation Amincha series. We mentioned that the broch of Morgan Avraham concludes specifically with Avraham of you know, she acts as the shield for active as a shield for Avram, because that the Avram of you know, his reward, his car for the enormous betokon that he displayed by putting himself into Sakana, being most literally for the sake of COVID Shemayim, that gave him the scar, the reward that Hashem then acted as his shield. And if Shamshenofal Hirsh explains that this is something that we're supposed to realize and appreciate and be inspired by in our own lives, we should be inspired by Avram Ravino's example, writes of Hirsh, let us then emulate our father Avraham, when Hashem calls upon us to set us new tasks or to test us with new trials. Let us respond with the simple answer that Avram taught us to give. He named me. I'm ready. Here I am. If we will choose to follow this path, then Hashem will prove to be our own shield, even today, as he was the shield of Avram long ago. When we read these words, when we say these words, we should recognize that we're not just remembering the historical event, but actually one of the purposes for why we're mentioning the fact that Hashem was the shield of Avram is to recognize that we too can be Zochre. We too can merit to have Hashem act as our shield, have that incredibly close connection to Hashem, that Hashem is going to be shielding us and helping us in our lives if we will learn from his example to look at whatever situations Hashem puts us into, hopefully not such dramatic circumstances like Avram Ravino had to face, but whatever trials and tribulations, whatever circumstances and challenges and difficulties that we have in our life, that when we say, like Hirsh writes, he named me. Here I am. Hashem, I'm here to do your bidding. I'm here to fulfill that which you're putting me in this world to fulfill, and that's the best session. We can be Zochre to a tremendous level of protection and closeness, and have Hashem be our mugging.

Hello, welcome back to our elevation. We just concluded the broch of Morgana of Rahm that Hashem was the shield of Avram Avino and Revsham Shalom. I've heard explained that if that we should be focused when we say this brocha that just as Hashem was the shield to Avram because of his incredible mysterious nefesh and self-sacrifice in carrying out the rots and Hashem despite the incredible incredible obstacles that he faced. We too in our own lives when we face the obstacles and we rise to the occasion to fulfill our tafket our purpose for which we're put here and we pass our Nisyaness we too will merit that Hashem will be our shield. The Rua Chayim, Ibrahim El-Lajner writes on the mission in Pirkei Yovas as Sir Nisyanos Nisnas Avram Avino that Avram Avino was tested with ten tests and he was Amad Bikul and we passed them all. And Ibrahim El-Lajner notes the strange word Avino that's being used in describing Avram Avino. It wasn't used previously. It talks about Avram. It doesn't say Avino. All of a sudden here it says Avram Avino, Avram our father. And he explains that the reason why he's called Avino is because the tests that he passed, the struggles that he the battles that he fought in order to become close to Hashem changed the nature the spiritual DNA of the Jewish people of his descendants for all time to come. And therefore we find, says Ibrahim El-Lajner, throughout Jewish history we find that people were willing to die and sometimes even to sacrifice the lives of their family in order to keep Torah and not to give up their religion even if it meant to be burnt at the stake or whatever it may have been. And he says where did that energy, that strength come from? And he says it came from Avram Avino passing the test of the Akheda. And we find says Ibrahim El-Lajner sometimes a Jew randomly will just have an urge to go to Eretz Yisrael to be in Eretz Yisrael. And he says that came from Avram Avino passing the test of Lech Lechah of fulfilling the Rots and Hashem to go to Eretz Canaan to go to Eretz Yisrael. So I think it's important to keep in mind that what Rosh Hashem is telling us that we should emulate Avram Avino and and and then Hashem will be our Mugain. It's not something which is so distant from us. This is something that we have within us. We have within us the the the the the greatness or pieces of the greatness of Avram Avino that was put into the the spiritual DNA of the Jewish people through the Nisionos that he passed. And with that hopefully that could make it easier for us to believe in ourselves to be able to muster the strength to pass our Nisionos and therefore to be Hashem should be our Mugain, our shield just as he was to Avram Avino.

Hello, welcome back to the Elevation of Menchis Yurei. This is Moshe Yosef and Yehoshua Dovid. We are up to the next bracha, which you want to ask for, Atogibor. The bracha is actually called Gvoreis, which means it's a bracha that describes the power of Hashem, the specific aspects of Hashem's Gvore that we're going to learn about, and we say in Da Vinig in this bracha is trios amesim and rein. Now, the first thing is to just appreciate why is it so helpful and so important for us to recognize Hashem's Gvore. So the Chobosavobos in Shara Bitoch and in Perik Bey is when he's describing the prerequisites that are necessary in order for a person to be able to have the peace of mind and their alliance on Hashem writes as follows, that the third thing is that a person has to appreciate about Hashem that he is powerful and he cannot be stopped from doing whatever he wants to do. And there's no person, there's no obstacle that can prevent him from carrying out, fulfilling the desire of the one who's trusting in him. Because if we were to relate to Hashem as having any form of weakness, then we cannot have full Bitoch. Even if I know about Hashem, that Hashem cares so deeply and that Hashem is supervising and seeing what's going on, but if I don't have a clarity of Hashem's power and the fact that he can carry out anything he wants without anyone being able to stop him, so then that will interfere, that will stop me from being able to really have Bitoch in Hashem because my sense will be that maybe he just won't be able to get it done. So when we reinforce, when we internalize through the Bracha of Gvoreis and through many parts of that, the fact that Hashem has this immense, incredible, unstoppable Gvore, and he can carry out anything he wants to carry out, so that helps me to be able to rely on Hashem and to trust in Hashem in anything and everything that I need.

Hello, welcome back to our live session with the series of the Bishmash Bosh Yosef Daniel Shua Addovid. So, beginning the next Baruch in Sh1a Esrae, we say, Atah gibar la'elam Hashem. Hashem, you are the one who is powerful eternally, forever. And we say, later on in the Baruch, m'chayim maisim Atah. You are the one who brings those who are dead back to life. So we say Atah and you, we describe Hashem not in third person, but we say Atah gibar, you are powerful. And the truth is, this is the case in many Baruches, in all Baruches, we say Baruch Atah, we describe Hashem in a very direct way, Atah you. Yet if you continue in the Baruch, we continue m'chayim emunosso, and he keeps his loyalty. So there we're speaking about Hashem in third person. And the truth is that this contradiction that we speak about Hashem in first person and then in third person is, you know, sort of interchangeably all overdoveting is something which is really very glaring. And the question is, what is the appropriate way to speak to Hashem? Should we speak to Hashem in this very direct way Atah you? Or should it be in third person? So the Rajbah, the Shadows of Chubah the Rajbah addresses this issue and he explains that our relationship with Hashem really has two parts. On the one hand, Hashem is Avivnu. On the one hand, Hashem is incredibly close to us and we're supposed to be able to recognize that. And that is expressed in the way we talk to Hashem in this direct way. We say you, not in a seemingly very irreverent, not in a formal kind of way. As if we're talking to a close friend, Atah you, because that's one aspect of the relationship that we need to recognize. But on the other hand, Hashem is also the Malkenu. Hashem is also our King and Hashem is also this incredible, he's God, he's the greatest being we can possibly beyond anything we can imagine. And we want to also recognize that and have the proper reverence. So that's why interchangeably throughout the Navanin, we'll say Atah, which is bringing to mind and reinforcing that relationship of Avivnu. But at the same time, to speak, to switch to third person, switch back and forth, so that we maintain that balance of that, yes, we're incredibly close. But we still don't want it to become something where we don't want the relationship to become of such a nature that we don't have the proper reverence, the proper respect for who we're speaking to.