So we're looking at the ten Lushanis of Betachin, the ten words that are used in Sukkhim to convey a level of Betachin which the Chavisavavis brings at the very end of Shai Betachin. So we looked at the word Mishon, which hopefully now we have a clear understanding of what Mishon is. But before we go on to the next Lushin, I want to point out something that's very important, that despite our explanation of Mishon, which meaning leaning on Hashem to a certain percent, to a certain point, this does not mean that Mishon is a flawed level of Betachin. This does not mean that the level of Mishon can't be a full, firm level of Betachin. And it does not mean that once someone masters other levels of Betachin that he can never utilize Mishon again. Not at all. It doesn't mean that at all and all the Lushanis of Betachin, all the levels of Betachin are real Betachin, and all the levels could be utilized despite, it's like a ladder, just because you go up a step doesn't mean sometimes you won't have to go down, or sometimes you reach the top, sometimes you fall, sometimes on purpose you have to go down. Mishon is definitely a bona fide level of Betachin. Again, all 10 levels of Betachin can be perfect levels to use, to utilize, and to live with. And Mishon can be a very high level too. Now even David Amalek and certain Sukkim uses the term of Hashem Mishon Lee and David Amalek was definitely on a very high level. So a person can lean on a Qadish Baruch 10% and then climb to 20% and then to 30% and he can even reach 100% of Mishon. Now, you may ask that the way we define Mishon as we lean on Hashem, but with still us doing what, you know, what Derek had to do or things like that, how could it be 100% Mishon? So we have to realize that despite our definition of Mishon as leaning, and by definition leaning means not 100% utilizing the thing that you're leaning on, it can still be 100% Betachin. This is especially the case in situations where the other levels of Betachin don't work for whatever reason. Now, we can just say, you know, Hashem, in this matzav, in this situation, I don't have a handle on the situation. I don't even have any idea how to do a shtal in this situation. So I'm just going to lean on you. I'm going to let you drag me, you know, through this problem. I may stumble. I may, you know, I may, you know, trip. I may clumsily, you know, go along with what you do to me. But I know that I won't fall totally because I'm leaning on you. That can be a 100% leaning on Akadish Baruch Hu. And that could be deemed a 100% Betachin. And in certain situations where, you know, the other levels of Betachin, the Tikvah, the Chela, the Chiko, you know, the other types of Betachin just won't apply, we can and we should always fall back on Mishon. Because no matter what the situation, we can always lean on Akadish Baruch Hu. Let's give him a moshul. Think of it like a person who is tired. His feet are weary and he must rest. So he looks around. There's no chair. There's no tree stump. The floor is filthy. There's nowhere for him to rest. He has no other option but to lean on a tree that he sees in the middle of an empty field. So he's leaning on the tree. It's not ideal. He'd rather have a chair, but it's all he has. So he gives it his all under the circumstances. So he's tired. He must rest. So he leans 100% leaning. His entire reliance is on that leaning, even though he would much rather be sitting on a chair or laying on a bed, but he doesn't have that option now. So the same thing with Betachin. Are there other options? If there was a chair, this person would definitely sit on it. So if there were other options, be it higher levels of Betachin or other established to do or whatever it was, he would do them. But in certain situations, there is no option or at least no option that's available to him. So under those circumstances, all he has is Mishan, so he leans. So in that case, Mishan can be 100% Betachin. And even if, the reason why that other options of Betachin are not available to him is because in this situation, if he reaches those higher levels, it would ruin his mnuch sannafesh. That's also a good enough reason to scale it back and stick to Mishan. Because like we discussed many times, the Khabis-e-Wabis tells us from the outset of Shai Betachin, Betachin requires mnuch sannafesh. So if mnuch sannafesh is minimized, we must fall back to a level of Betachin where mnuch sannafesh is restored. Even if that means going down a level all the way down to Mishan. So again, there are times where Mishan is necessary. There are times where Mishan is the only option. There are times where Mishan is what Akadish Baruch wants of us. So again, despite us saying that Mishan is a low level and despite us explaining that Mishan means that we're leaning on Hashem only to a point, it has to be very clear to us that all ten levels of Betachin can be utilized to their full capacity when needed. And it could be a full Betachin. Should a person be satisfied with Mishan and not even try to climb, of course not. We're supposed to try to climb to next level, next level, next level. But again, not every situation in life is the same. Certain situations require lower levels of Betachin, certain situations require higher levels, certain situations require going back and forth between level and level. So I just want to point that out. So again, despite our definition of Mishan, it could be and it is a bona fide level of Betachin.

So the next of the tenless shyness of the tachayn is kivuy, or the more recognizable variation tikvah, which means hope. Hope means that you're looking for a particular result and despite it alluding you, despite it being maybe even far-fetched or very, very far from possible, you keep the channel open and you continue to keep alive the possibility that you will get your result. It's not a pipe dream, it's not wishful thinking, it's a real level of tachayn, that if you hold on to the hope long enough it will happen. The word kivuy comes from the term kav, which is a line, kav means a pipe, a line, a line of communication, a line of connection, a line of making the things that you want and the things that you desire for into a reality. Now although tfila and bi-tachayn are not one and the same, still this level of bi-tachayn of kivuy is very closely related to tfila and it works in a very similar way. When you hope for something you often dive in for it. That tfila keeps the line of communication open and despite you not being answered right away, you keep diving, you keep asking for it and you keep hoping with bi-tachayn that akadosh bachul will give it to you. In fact kivuy is the only lawshan of bi-tachayn that also means tfila. As the Gomorrah in Brachas Taflam and Beys tells us, in raya-odam sheh spalil bulay nene yavazubim spalil, a person who sees that he is diving and he is not being answered, what should he do? He says the Gomorrah, she will dive in again, and the word brings a postage, shenemar, kavi al-ashem, khadzak bi-yamits li-dachah, bi-kavi al-ashem, that is dive into ashem, strengthen your heart and dive in again. Now, this Gomorrah is using kavi as a lawshan of tfila, seemingly, however, the redact tells us something interesting, bi-kavi al-ashem pamshainas, rachalaymar jetia bwai hatiqwa tomid bulay tomish bulwafah. In other words, why does the postage say kavi al-ashem twice? That isn't the postage that says kavi al-ashem, khadzak bi-yamits li-dachah. Why is it possibly reiterating the kavi al-ashem? It's to tell us that we need to have hope. It doesn't mean twice as a redact, but it means always, over and over and over, even after having hope, after having tfila and you didn't get what you wanted yet, keep that hope going. How long? Without an end. It should never leave your heart, it should always be in your heart. In other words, bi-tachan demands that we never give up hope. We must do whatever it is to always keep hope alive in our heart. Even at times, when the Yitzahara drives us to not believe it or to convince us to give up hope, we have to tell the Yitzahara, no, a yid with bi-tachan never gives up hope. No matter how bleak the situation may seem, a yid does not give up hope. How? How do we do this? How do we reach such a level? So one of the main ways is by davani, and davani, and davani some more. So kavi doesn't mean bi-tachan and also means tfila, no, kivoy means bi-tachan. That is the title of the word, the essence of the word is bi-tachan. Now one of the ways to be bi-tayach with kivoy is via tfila, but ultimately kivoy means to ensure that the kav, that the line of communication between asana and kadishpahru is never severed, never severed. So we use tfila, we use sukim, we use song, we use shurim, we use inspiration, we use logic, we use notes to ourselves, we use whatever necessary, whatever methods that work for you. But the goal is one, and one thing only, not losing hope. If you're losing hope, that means that you're losing bi-tachan. If you're using davani, and it doesn't work, so the Gomorrah says davani again, and again, and again, and again. There's no such thing as bi-tachan. You must be able to davani 515 tfilas, he would have davani another 550, Hashem told him to stop, so he stopped. But we see from there that there is no such thing as stopping to davani, the same thing with bi-tachan, kivoy, with hope. We never stop hoping, we never stop giving up, we never say that the goal is just too elusive, it's just not possible, it's no such thing. If you're using a different tactic, and that doesn't work, you do it again, or do another tactic, and instead of the original tactic, it doesn't matter what it's tfilah, what it's bi-tachan, what it's song, what it's shurim, what it's learning, what it's teaching, there's so many ways to keep kivoy front and center in our mind. But the goal is not giving up. We don't give up hope because giving up hope is not an option. That's what the Gomorrah is telling us. Kav'il Hashem, khazag yam tzebecha, kav'il Hashem, we start with kav'il Hashem, and we end with kav'il Hashem, because it's a never-ending circle of hope, hope, hope. And that is this level of bi-tachan, the level of kivoy, the level of tikvah ayid, always has tikvah, and that is a very powerful method of bi-tachan.

So we're discussing the Lashayn and the level of Tikvah, Kivu'i, or the hope that one should have at all times that Akkadosh Barhu will deliver him from his troubles and how one must never give up hope of being helped, even if it's taking a long time. We must turn to Akkadosh Barhu over and over and over until we're helped. One must never, you know, stop davening for his needs. One must never stop hoping for Akkadosh Barhu to show up. Like the pastor tells us, Kavi el Hashem, chazak v'yamins libecha v'kavi el Hashem, you hope. Even if you know it's taking time, you strengthen your heart and you hope again and again and again. Kavi is hope. Chazak v'yamins libecha means even when it's taking time, even when it's difficult and it's challenging and it's hard and the person gets nervous, stay strong. Stay strong in your heart and Kavi el Hashem and hope some more. Until when? You may ask. Until the Yeshua arrives. Akkadosh Barhu has this chazak v'yamins. Why he sometimes makes us wait for Yeshua's? Sometimes days or weeks, sometimes months or years, sometimes decades. That's not our chazak v'yamins. His chazak v'yamins are, you know, what he knows is right, what he knows is good for us and Hashem does what he does. But our job, despite the waiting and despite the difficulties and challenges and being apprehensive and being nervous, our job is one thing. Kavi el Hashem. Like the redact told us, shetiyubar hatikvah tomit, we must have hope, always. Never ending from the day we're born until the day we pass away. We need to have hope that Akkadosh Barhu will deliver us from our troubles, whatever the troubles may be. Now, Rabbenian and Mishli Perigimal discusses how when a person has pachad, we have fear. We're human beings. We get fearful, we get apprehensive, we get nervous, we get, you know, anxious about things. There's nothing wrong with that, be aside. Now, says Rabbenian, when a person has pachad, tikvah, most override the pachad. Tikvah is the mechanism by which Akkadosh Barhu gave us the ability to overcome and override and take over the fear that the human being has. Humaneness is to have fear. But a person who works on himself, who works on his betahen, should use the level of tikvah to override the fear. He writes, Because Akkadosh Barhu's chesed goes beyond our avarice, in other words, despite us not being deserving, he still is kind to us. And in spite of all our sins, Akkadosh Barhu is greater than our sins. And despite our not being deserving, Akkadosh Barhu has compassion on us. And all of our makhneen themselves, Akkadosh Barhu, who subjugate themselves, Akkadosh Barhu, and beg for his compassion, and keep hope alive for that compassion, will receive it. That's what tikvah is. Then Rabbenian adds, our pussik, he says, Kavya Lashem, Khazav Yamech Libach, and he explains the pussik as follows, tikvah, hope, strengthens the heart, and a strong heart, in turn, strengthens our hope. A person who has hope will be able to have a stronger heart, and the stronger heart will allow him to have more hope. And so hope gives us a strong heart, a strong heart gives us more hope, and more and more. It's a galbalakhoze, it goes around and around and around. The heart leads to hope, and our hope leads to more strength in our heart. And that's how Rabbenian attaches this pussik. Kavya Lashem, you have hope, Khazav Yamech Libach, that hope will give you the ability to strengthen your heart. What you can do with that strength, Kavya Lashem, again, you'll hope for some more, a deeper level of hope, a more intense level of hope, a higher level of hope. A fearful heart diminishes our hope. A hopeful heart diminishes our fear. And that's the double luscious Rabbenian in the pussik, Kavya Lashem, Kavya Lashem. Hope to Hashem, that will help your heart hope to Hashem even more, because the goal is to hope to Hashem, always like the Radak says, and stronger and greater, like Rabbenian is telling us, always a larger level of hope, a bigger dose of hope, a more intense amount of hope, in a practical way. Let's assume someone is in a situation that is very difficult, be it someone waiting for a shidr for a long time, waiting for children, someone who's had a good job for a long time, someone who's struggling with a child, someone who's struggling with Shalom Bayez, someone who's stricken with an illness, there's all sorts of real challenges in life. Everyone has something, but we're not here to be an easy street, we're here with challenges, real difficulties, real pain. That's the way this world of design, we can't understand why Hashem does what he does. And it's hard to remind ourselves that everything Hashem does is for our benefit and is good, but we have to remind ourselves that no matter how difficult, challenging the heart, remember that it's good. That's first of all, in Raiyarid and Hashem, and remember it's for our benefit, nothing happens to us, everything happens for us. Okay. Now, once a person does make that intellectual understanding that whatever is happening to him is from Akadash Barhu and that it's good for him, etc., but now we have to deal with it. So the way to deal with that is with hope, because when one has hope, hope that the situation will improve, hope that he will get out of its sorrow, that hope is the very thing that will enable his heart to endure the challenge while it's the last. The hope will enable him to have even more hope, that's what Rabaniya is telling us, even stronger hope, even more intense hope to do what, to the point that its sorrow becomes more bearable, it lessens and eventually it totally goes away and it gets rectified. But the hope is not just an emotion that is used until the issue is resolved, it's not just something to do, it's not like in a while you wait for the issue to come, you have hope. No, it's more than that. The hope is the actual vehicle that Akadash Barhu uses to resolve it. Habela Hashem, hope to Hashem, and your hope will eventually turn the situation into salvation. So, be it a total salvation or a salvation in getting the strength to endure the challenges that Akadash Barhu sent, but either way, hope heals, hope helps, hope elevates the one who has it. And that's this level of vittachin that we're talking about called kivoy. It's so integral to all the levels of vittachin. Every level of vittachin that we have needs this aspect of it as well. Of course, we'll see even higher levels, you know, there's Taykhela and there's Chikoy, which is a hope on steroids, so to speak. But all of these need the basic tikvah, the basic kivoy, because without kivoy, we can't get to the higher levels of vittachin. So, we have to remember, Kavela Hashem, Chazeguyam, Tumachal, Kavela Hashem. How long do I have to have hope for? Forever. As long as I'm on this earth, I must have hope. And that is a tremendous level of vittachin called tikvah.

Orchah ez-Bitachayn, verse 462, so we're discussing the Pasek of Kav'il Hashem, Chazak yam etzdebecha v'kav'il Hashem. Now, Kav'il Hashem, Chazak yam etzdebecha v'kav'il Hashem, is a Pasek in Tehilim, Kapitul Chavzayn. It's the pinnacle of Kapitul Chavzayn, it's the very last Pasek. Azashkocheh e'azit, terey ez v'shchedesh elul. And v'shchedesh elul will begin saying Kapitul Chavzayn, the Kapitul of David Hashem Ayri. So therefore, we're going to take a little detour from the, you know, discussing the Lushaynis of Vitachin. And we're going to take a look at the Kapitul Chavzayn, the Kapitul of David Hashem Ayri, which is appropriate for this time of year. We're going to be saying it twice a day. So it's important that we understand what we're saying. And we have to realize that this Kapitul is a lead-up. It's a lead-up to the Pasek of Kav'il Hashem. So it's not really a detour. It's really complimenting the discussion that we're having. It's really giving us background and giving us information that we need to better understand the Pasek of Kav'il Hashem. Chazuyam tzebecha, the Kav'il Hashem. So we're going to try to go through the Sok'im of David Hashem Ayri. And we're going to try to connect with the words and connect with the ideas expressed in the Kapitul. And this will really elevate our Elul, but it will also elevate our Vitachin and it will prepare us as Hashem for the Yaman-e-Rayim of Baal-e-Enlatayla. Rosh Kaddish Elul is 40 days Tiam Kippur. Tezer Kaddish tells us that just like a child, when it's born and it's conceived, it takes 40 days for the embryo to reach a certain level of slamus. The first 40 days are the most important days of a fetus' life. That's when it gets all the important components to become a viable human being. These 40 days are extremely, extremely important. So too, these 40 days from a Swedish Elul on Tiam Kippur, each of us are being formed again. We have a chance at renewal. We have a chance to redo our makeup, our spiritual makeup. Each and every day of those days are important. Just like a fetus during those 40 days, each of those days is extremely vital to the growth and development of that fetus. If one thing goes wrong or one of those 40 days, it can have a terrible effect on the entire future of that baby. These 40 days are extremely important, so it's important not to wake up in the month and say, oh, did Elul just pass? So we have to try our best to tap into the power of these days. So, Lodavid Hashem oyri, which we say during these days, it's not by mistake that we say it, it's specifically connected to these days and specifically connected to our bitachin, because bitachin is a very important component of the Yemeni realm. So the first pasik, the Petruch of Zayn, Lodavid, Hashem oyri ve'ishi mimi ira, Hashem oy ischaya mimi efhad. Hashem is my light and my salvation. Whom shall I fear? Hashem is the stronghold of my life from whom shall I be frightened? Lodavid, I'm about to say that Akadish Baruchu is our light. When you have the light of Hashem, there's no fear. There's a madrush that tells us, B'i hii chayshikh afaylo b'chol eritz minzrayim, it was in Shemoyah's period, and it says it was dark in minzrayim, ulu chol b'nay Israel hoi ar, but for Chayesh all there was light. The madrush continues and says, b'chayna atam mo'itsi, you find this also because you're brought to a minzrayim after Israel, and the minzrayim were chasing Chayesh through the Yamsuf. Magsif, what does it say in Shemoyah, b'i hii ha'onon ve'a chayeshikh, there was the onon, which is guiding light, and b'a chayeshikh and darkness asked the madrush, im onon lom mo'chayeshikh, the mo'chayeshikh lom mo'onon. If there was light, what do I need darkness, and if there's darkness, what do I need light? Umar abay shia, shnei patsufum hayu. There was two faces, so to speak, parts of shal-eur, the Israel. There was a face of light for Chayesh-eur, parts of shal-chayeshikh minzrayim. At the same time, it was light for the Yidin, and it was dark for the minzrayim. Umar Dawid, Dawid Amal al-Khsaz, ani aymer al-oyusya ar, on that light, which was shining through the darkness, Dawid Amal al-Khsaz, the Dawid Hashem Ayuriyish, this is our capitol of the Dawid Hashem Ayuriy, was referencing this reality, that it can be dark and light at the same time. Now when human beings produce light, it shines upon everybody. Now wherever the light falls, it becomes light, but that light doesn't reveal any truth. It just shines seemingly equally for anyone who's in the path of the light. Light, it makes the darkness appear light. It gives bad illusions, an illusion of goodness. It makes the fleeting seem permanent. That's what light does, but that's physical light. Hashem's light, on the other hand, is a whole different story. Hashem's light is authentic light. It's a revealing light. It's an illuminating light that reveals the emus, that reveals the truth. This divine light lands on Sadiqim and illuminates them. It lands on Reshoyim and it magnifies their darkness. Because true light reveals true light. When Akadishbov was light, shines on Klay Israel, it's Sadiqim, they thrive. When Hashem's light falls on Reshoyim, it just magnifies their wickedness. Because Hashem's light has the capacity to heal, to save, to uplift, to protect. Hashem is my light. We have to recognize that the light of Akadishbov is real. The light of Akadishbov is authentic. We have to shun the illusory enlightenment of society around us. We have to realize that what's around us, what's the secular society, what's secularism and materialism and what the left-leaning ideas of the 21st century, that's not a light. That's not enlightenment. That's Khushik. That's the Khushik of Yavan. That is the Khushik of the Sitra Akhra. We have to focus on the light of Akadishbov. That's the clarity of the Torah, the clarity of the Derek Hashem, the clarity of the Tachlan, the clarity of Akadishbov. That's the light that we're talking about. Hashem is my light. We're not talking about a physical light. We're talking about a clarity, something that is so clear and so true. We have to realize that it's up to us. We have a choice. We can either have Hashem's light in our life or we can have what the Umisul Elim have, what they're offering, which is really darkness. They just pedal it as light, as the glitz and the glamour and the excitement and the fun, the games and entertainment. That's not light. That's darkness upon darkness. That's the depth of darkness. That's the abyss of darkness. To have true light, we need to connect to Akadishbov. We need to trust Akadishbov. We need to rely on Akadishbov. We need to live with Akadishbov. We need to live as Akadishbov wants us to live. David Amalek chose Akadishbov's light and he rejected the darkness of the Sitrachra of the world around him. That's what we're saying. With David Hashem, I agree. My light is not the light of the light bulb but not the light of the sun. It's not the light of physicality. This is what the beginning of this Kapital of Bitaachin is teaching us. To have a light, a life of light, it starts with it being the proper authentic light of Akadishbov. We must choose a path for the year ahead, for our life ahead. It's a brand new beginning. With Akadishbov, we can decide whether we choose Akadishbov's light or we choose, you know, the Umisar Alam's light. No, it's not really a choice but it's how it makes it seem like a choice. David Amalek is telling us Hashem, I agree. David Amalek chose Akadishbov's light and that is the beginning of a life of Bitaachin. So we also have to make that choice. If we choose Akadishbov's light, we choose Hashem, I agree. We will reach the pinnacle of this Kapital of Kavi El Hashem, Khazav Yan Tsvacha, Khazav Yan Tsvacha.

So, we're in the capital of Lodavrasham-Iri, so in the previous share we discussed how the Arab Akhadish Baruchu, the light of Akhadish Baruchu is not like physical art, that it can shine on two different people with two different results. When the air shines on the Yidin, on Sadikim, then it illuminates us and it protects us. When the air of Akhadish Baruchu shines on the Umosaylam or on the Rishayim, then it actually accentuates their wickedness and it's the opposite of protection. So when the Swarman bring an interesting Rashi Tevis, you know, Elul, there's many Rashi Tevis that are brought in the Swarman Qataysh, you know, Anila Daydi with Daydi Liya, Rashi Tevis Elul and other ones that are brought. So in regard to this concept that we're discussing over Lodavrasham-Iri and its connection to Elul, the words, ayur-lonu v'loy-lohem, it's light for us and not for them. Ayur-lonu v'loy-lohem is Rashi Tevis Elul. So again, we see this concept of the light of Akhadish Baruchu, you know, being a protective force for a Khay Israel, being an illuminating force for a Khay Israel, at the same time bringing a protection against those who are trying to hurt Khay Israel. So the next Pasek, in Lodavrasham-Iri, Pasek Bayes, says, Bekroyvalaim-Irayim, Lachalas-Bisari, Sarayva-Oyvali, Haimakashlub and Afalo, when evildoers drawn near to me to devour my flesh, my adversaries and my enemies are against me, they stumbled and they fell. So David Amaloch has told us the secret to winning, the secret to being protected. When his adversaries drew near, he didn't engage them, rather his response was to intensify his focus on Akhadish Baruchu, to intensify his betachin in Akhadish Baruchu. In doing so, he merited that Hashem causes his enemies to stumble and to fall. Haimakashlub and Afalo, they fell, that's without him even having to lift a finger. Yes, David Amaloch saw the enemies, but his response was not to get afraid or to take them on, his response was to turn to Akhadish Baruchu and to let Akhadish Baruchu deal with them. When adversaries get close, our response should be to get closer to Akhadish Baruchu. When we encounter trouble, our response should be to have an encounter with Akhadish Baruchu. When we feel fear, our response should be to boost our fear of Akhadish Baruchu. When we feel stress, anxiety, when we get worried or fear, our response should be to stress our reliance on Akhadish Baruchu. Our job always is to get close to Akhadish Baruchu, but especially when there's something that's troubling us, something that's bothering us, something that's harassing us, something that's causing us strain, our job is to get close to Akhadish Baruchu, and then Akhadish Baruchu will deal with it. Hashem does the heavy lifting for us, but especially for those that are close to him. As we discussed many times, Bitochen doesn't mean pretending that there's no problem or there's no danger. No, just on the quite the contrary. Bitochen is recognizing the seriousness of the problem. Bitochen is understanding that the situation is problematic and could be very dangerous and could go in the wrong direction. Yet we need to recognize that Akhadish Baruchu can deal with it, because Akhadish Baruchu always has options. Bitochen is not the absence of fear, rather it's the channeling of the fear to the fear of Akhadish Baruchu, not the fear of human beings, of our enemies. When you feel fear, channel that fear into your Shemayim, into fear of Akhadish Baruchu, because fear of our enemies or trouble is the wrong response to someone who has Bitochen. The right response is to fear Akhadish Baruchu, to get close to Akhadish Baruchu, to turn to Akhadish Baruchu, to rely on Akhadish Baruchu, because when we boost Akhadish Baruchu, then Akhadish Baruchu boosts his protection of us. And this is what David Amalek is saying over here. Yes, he had many enemies, many enemies. David Amalek's life was filled with adversity, with war, with trials and tribulations, yeah, the hardest life of any personality in Tanakh. At the same time, he was the one who went through life with Trenkuri, because he let Akhadish Baruchu deal with it. They will stumble and they will fall, not by his hand, but by the hand of Akhadish Baruchu. This is the lesson for all of us. This is what true living with Bitochen means, recognizing the danger, but not dealing with the danger head on, rather running to Akhadish Baruchu, not running away from the danger, not running to the danger to take it on, running to Akhadish Baruchu. This is what David Amalek is telling us in this POSIC. That's the key to Bitochen, running to Akhadish Baruchu.

Orkheh b'Tachan, in chain number 464. So we're looking at the Kapitel of Khabzain, the Kapitel of Abdullah Shem'ayri. So we're up to Pasa Gimmel. Abdullah Malaq tells us, Im taachana alay maachana, la'yira libi im taqam alay bil khamma, b'zoy's ani b'itayach. If a camp encamps against me, my heart shall not fear. If a war should arise against me, in this, I trust. Now achieving b'Tachan is a lifelong process. There are endless levels of b'Tachan that we can achieve, as we always discuss. Sometimes we falter, sometimes we search. The main thing is to stay in the fight and never stop striving to reach higher and higher and get closer and closer to Taqad-i Shbarche, which is the ultimate goal. B'Tachan ultimately means getting closer to Taqad-i Shbarche. Like the Basilevi writes in the beginning statement of his Kuntr Shah B'Tachan, B'Tachan is a mitzvah, but more importantly, B'Tachan is a khilf. One who doesn't have B'Tachan is living in sin. How can that be? B'Tachan is a lifelong endeavor. Does that mean we're all living in sin our entire life? So your answer is that of course not. It's a sin to not be on the B'Tachan train. It's not a sin to not yet reach the ultimate destination. It's a sin to not be on the B'Tachan ladder. It's not a sin to still be on a low rung or to be falling from rung to rung sometimes. As long as you're climbing, even if you fall, you're considered to have B'Tachan, and you're considered to be living with B'Tachan, and you're considered to be doing the mitzvah of B'Tachan. Now, step one of B'Tachan is to master the art of having no fear of humans or anything else other than Aqad-i Shbarche. This is what David Amal tells us. Loy yira libi. My heart will not fear. It doesn't matter if the fear is imagined or it's an actual fear. It doesn't matter if the fear is from one person or from an army. It doesn't matter if the fear is from a situation. We must remember that no human can harm us without Hashem's express permission. They're toothless, and they're incapable of harming us of their own accord. Hashem is totally in control. E'in u'il mulvade. That never changes. Ki bechah levad b'tachan. We have to have trust and reliance on Hashem alone. The keyword there is levad, like we always discuss. Dual B'Tachan doesn't work. Everyone in their life, even the scary people, the scary situations, the challenges, the neschenes, the hardships, they're all sticks in Hashem's hands. They have no self. They have no power of their own to hurt you or even to help you. Nothing can help you and nothing can hurt you. Only Akkadosh Baruch can do that. Does he use sticks? Yes, of course. Hashem has many, many shluchim. Hashem has endless amounts of messenger that he uses to carry out his exeris. But ultimately, who's holding that stick? Hashem. Our fear makes these things seem real. Our fears make them seem overwhelming. Our fear, our anxiety, our worry, our nervousness, they're all tools of the Eitzuhara to get us to forget about Hashem. The only one that we should fear. To the Eitzuhara wants us to fear everything except Hashem. In reality, while the Tachan knows, we have to fear only Hashem. Now once you master this, and we channel all our fear only to Hashem, then we'll have a much easier time trusting Hashem and relying on Hashem to deal with our troubles. Bezois, Ani Boteach. We have to say no to fear and say no to Aghvah's nafesh. We have to say yes to B'Tachan and yes to Menuchas' nafesh. That is the key. Loi Yiro Libi. David Amelok in this chapter, so far, describes three situations. The first one he told us was Bekraevalai Mereim L'Echeles B'tzari. All right, it's all right by Lee. Heimakash would not follow. Now the tzara is getting closer. It's not yet here, but I can see it. I can smell it. I know that it's coming. Still, David Amelok tells us no fear, right? Then the Aropasic continues and tells us the next level. So we hear the tzara is already near me. It's parked in my driveway. It's right here. Still, no fear. Loi Yiro Libi. David Amelok doesn't change. Then it moves even closer. It says, It's not just near me. It's on me. The enemy has engaged. The trouble is here. The situation is here. The bills are piling up. It's I'm already in the situation. I'm already waiting for a shedach. I'm already... Don't have money to pay my bills. I'm already have a tzara that I need a doctor. Whatever the tzara may be, it's here. I'm talking about Amelok. Still, David Amelok remains firm in his betachem. In talking about Amelok, Bezois Anibetayek. How? How does David Amelok do it? Because he isn't focusing on the fear. He's focusing on Hashem. Bezois Anibetayek, right? On the Hashem Uri v'Yishi that he started this capital with. No matter what goes on in his life, he focused, Hashem is my light. Hashem is my savior. Hashem is my protector. Because he's not focusing on the fear. He's focusing on Hashem. The tzara's changed. The enemy advances. But Hashem does not change. Hashem is always here. He's always Hashem and he doesn't change. Aniyah Hashem lo'ishinisi. To him, all our challenges, all our enemies, all our adversaries, all our troubles and anxieties, they're all the same. He can handle it all. Hashem can handle it all without a problem. Hashem always has options throughout tzara's, for our situations, we get us off in a pickle. Hashem has options. We need to keep laser focused on Akadish Baruchu and all our troubles will bounce right off us. Bezois Anibetayek says, Dawat Emelah, Bezois with this knowledge of Hashem Uri, Hashem Yishi, that's how we're going to get through every tzara. The small things, the big things, the medium things, there's no difference to Akadish Baruchu. Hashem is just as big for the small problem as he is for the large problem, for the overwhelming problem, for the impossible problem, whatever you want to call it, that's all fear talking, impossible problem. There's no such thing. Everything's possible. Hashem is a köl jachel. Hashem can do everything. Hashem does do everything. Hashem is the only one. In el mubad reiki, b'chol, b'vad, b'tachno. Remember that, Bezois Anibetayek. What's Bezois? Hashem. Remember, Hashem is the answer to every problem. This is what Dawat Emelah is teaching us, it is possible. There's no problem that's too big for Hashem. There's no issue that's too hard for Hashem. There's no issues that Hashem can't handle. Hashem always has options. If we focus on Hashem, instead of focusing on our fear, then we'll live the way Dawat Emelah lived with extreme menuchos anepesh.

Orchai is by Tachain, Sh. 466, looking at the chapter of Havzayn, the chapter of David, Hashem Uiri by Yishri, which we say, now during Elul. So up to Pasekei, he is spinning me by Sukkai, by Yemru, Yastirayni by Seisir Ahaloy, by Tsoy Ravimayni. For he hides me in his Sukkah on a day of calamity, he conceals me in the secrecy of his tent, he lifts me up upon a rock. There are many ways that Hashem can and does protect us. Sometimes he makes us invisible to our adversaries, preventing them from harming us. He is spinning me by Sukkai, by Yemru. That's like hiding us in his tent, in his Sukkah, on a day when no things are pursuing us. Hashem has ways, he can distract our enemies, he can make them focus elsewhere, he can confuse them, he can make them forget that you exist. Sometimes, the Qadrash Baruch eliminates our enemies from our life altogether. That's Yastirayni, by Seisir Ahaloy. He can destroy them, he can make them move to another city, he can make them move to another country. He can cause them to lose their money, or lose their position, or lose their status, and no longer be capable upon of you. Sometimes the Qadrash Baruch elevates us beyond the reach of our adversaries. He lifts me up on a rock. Hashem can elevate our position, he can elevate our status, he can surround us with the right people. He can move us up to a better location, to a better environment. Hashem always has ways, Hashem always has options, Hashem always has our best interests in mind. And he can do things in ways that our minds cannot fathom. We have such a small mind, we think of two or three options, and then when we see that those two options don't work, we think it's checkmate. Hashem is so beyond that. Hashem always has hundreds, thousands, millions of options. Hashem runs the chessboard, he invented the chessboard, he can move pieces around, and we don't even realize it. Hashem always has options. We can't always understand the ways of Hashem, we can't always grasp how his options are ideal. Sometimes it feels like we're being punished, when in reality we're being protected by Akadash Baruch. Sometimes it feels like we're being forsaken, but in reality our salvation is being facilitated. Sometimes it feels like we're lost, when in reality we're being lifted. Sometimes we feel like we're being cornered, in reality we're being cared for. Now often it takes time for us to see the wisdom of Akadash Baruch's plan for us. Sometimes we walk around with a negative attitude after Hashem makes a move. Only to later discover that that move was what saved us. We walk around thinking that Hashem is hurting us, in reality that move saved us. We live in a world of hast upon Him, where Akadash Baruch's face is hidden. But in reality we have to remember the mask is necessarily precisely because Akadash Baruch was so close. The Baal Shemptom taught us that when one is across the globe, across the country, across town, there's no need to wear a mask. The distance is enough to keep us apart. A mask is only needed when we're close enough to be seen. When I'm sitting at the table with you, I don't want you to see me, I have to put on a mask. In order to hide from you, and if I'm so close to you, I need a mask. If I'm far away, I don't need a mask. So the fact that Akadash Baruch has hast upon Him, that Akadash Baruch needs a mask, it just proves how close he is. Akadash Baruch was so close, always, but especially in El. The only way Akadash Baruch can hide his presence is with a mask with hast upon Him. Think about it for a few seconds and realize how fortunate we are to have Hashem with us. Right over here, always, Hashem is always so close. Yes, of course, we live in a world of hast upon Him, so Akadash Baruch has to hide for whatever reason. Of course, it's a good reason, and we don't always understand Akadash Baruch's reason. We have to realize, again, because he's so close, is why he has to hide. But the truth is, if we were wise, we would look through the mask. If we would focus and realize how close he is and stop focusing on the fact that it looks like he's not here, then we'd see right through the mask and realize how close Hashem is. Instead of focusing on Hashem's being hidden, focus on the fact that Hashem is actually hiding us for our benefit. Yes, serenely, we say so. Hashem hides us. It's not that he's hiding from us. Hashem is hiding us in his tent, so to speak. So instead of focusing on, I don't see Hashem. You know why we don't see him? Because he is right here. Everything Hashem does is good. It's all good. If you repeat that to yourself multiple times daily, even when things are tranquil, this way when something goes sideways or when there's some turbulence in your life, you'll remember that Hashem is our pilot and he is right here in the cockpit. Only the door is closed, so we can't see him. But he's there. He's always there, our loving Father in Heaven. These three words, it's all good. Repeat it to yourself over and over and over, especially when things are maybe look a little turbulent or they look a little shaky or challenging. Repeat those words. It's all good, because it is all good. Ayn Raiyari Minash Shemayim, Hashem is good. Everything Hashem does is good. Everything he does for us is good. It's all good. Get into the habit. It will totally transform your mind, transform your attitude, transform your perspective and transform your life. It's all good. Whatever happens, it's all good. Whether it's Gamzalutayva, Komandav Rakhman Latavavad, whatever you want to attach to those three words, that's fine. But the bottom line is, it's all good. And this is what this positive is telling us. That whatever's going on, remember Hashem is not far away. Hashem is so close. He's hiding us in His Sokka. He's elevating us on His Rock. He's so close. It's all good.

So we're looking at the capitol of the David Hashem Uyri or the Pasek Zayin. Hashem hear my voice as I call out and be gracious to me and answer me. So in the midst of expressing his betachin in Hashem, David switches gears. This Pasek is a Tfilah Pasek. Now those Tfilah and Betachin are not one and the same. They both have the ultimate goal of getting close to Akadash Baruch. Tfilah is how we ascend to Shemayim. Betachin is how we bring Shemayim down to us. Tfilah is how we talk to Hashem. Betachin is how we live with Hashem. Now Tfilah is approaching Akadash Baruch like a poor servant. We come with hachnah, we come with tachanunim. Betachin is approaching Hashem like a wealthy son. It's a different approach, but it's the same goal. Now Tfilah is our lifeline, but Betachin is our life. Now there's an idea that the Sforum Akadashim bring. In the name of Rebena Manayach, and the Rishayim discussed this already, that after a person dabens to Akadash Baruch, for anything, he should add the words, or at least accept the sentiment in his mind if he can't say the words. Vaatoy beinachah assay. Which means, yes, Akadash Baruch, I dab into you for what I feel is correct for me. I dab into you for X, Y, or Z. But ultimately, Hashem, I'm asking you to do what you know is good. What you know is good for me. And this is not an easy feat. Because when we dab into things, we want those things. Yes, we would be wise to reach a level where we recognize that Akadash Baruch knows better. Now I might want something, but what if that's not good for me? Like we say at the end of Rishchaydish Benton, we ask for a list of things, Chayim Shaltaybe Chayim Shabrahat etc. etc. And we end with the words, Chayim Shemale Hashem Mishala Shalistabene Lutaybe. We say, Hashem, only answer that you know are good for me. Even though I asked you for a laundry list of things, which made sense to me, but I'm a human being. I don't see the whole picture. I'm asking you, Hashem, you answer us only the things that are good for us. So we say, Bahtaybe Necha Asay, what's good in your eyes do? It's an injection of Bitaachayn into our Tfilis. And we're saying, Hashem, I'm in your hands. I trust you completely. Despite the fact that I'm asking you for something, that's my humanness talking. Bahtaybe Necha Asay means I'm in your hands because you know better. That's not my humanness talking. That's my Neshama talking. When we connect to Akadash Baruch Hu via Neshama, via Bitaachayn, as well as Tfilah, we ultimately win. If Anashama is what's connecting to Akadash Baruch Hu, we win. If that's our bodily desires, our animalistic desires connecting, then we don't usually win. Certainly this is true in the long run, but it's also true in the short term. If we build ourselves enough to recognize this truth, to recognize this power of the Tawib Bae Necha Asay of putting ourselves in Akadash Baruch Hu's hands, Kagamal Ali Ima, like a child in his mother's hands. Now truth is, this idea is seen in our Pusuk as well. We say, Shema Hashem, Kaili Ekra. Hashem, I'm calling out to you. And I know you hear my voice. And I know you hear what I'm asking you for. And I know what you know what I'm relying on you for. Still, Vechaneni Baaneni. Be gracious and only answer me if you know that it's good for me. Bahtaybe Bae Necha Asay. Three powerful words that can totally transform our life. Bahtaybe Bae Necha Asay. Hashem, do what you know is good. Try it. Even if you can't do it in every Tvila. Try it once in a while, try it once a day, once a week, once a month. Just try it today. See how it feels. But you gotta mean it. Daven Hashem for something that you really, really, really want. But at the end say, Hashem, that was my humanist talking. But ultimately, I'm submitting myself to your hands. I'm submitting myself to what you know is good to me. Try it. You'll feel so good. And if you do it enough times, you'll feel so connected. You'll soar because it's your nashama connecting that God's work. Not just our body, not just our animalistic desires at once. It will be our nashama. The very last prophecy in this chapter, which we started from, which we're going to end with, is Kav'el Hashem. Chazak-i-Yamets-di Ba'chaba Kav'el Hashem. That also solidifies this concept that we're discussing. Because the word Kav'el is used in the context of B'itachin and also in the context of the field, like we discussed. Because both our forms are reaching out to Hashem and getting close to Hashem. And that's the ultimate goal of everything. Kir v'as ale kim, getting close to Hashem, being close to Hashem, and trusting Hashem to do what He knows is good for us. That is the ultimate expression of B'itachin. Ba'atoev-beinachah-asei.

Orchai is pitah khan, shayanamu four sixty nine. We're in Kapital Khavzayin, the Kapital of the Dabr Hashem ayri, and we're up to pasuk ches. Dabr Amal tells us, l'cha omar libi, tak shufanay, aspanacha Hashem avakish. On your behalf, my heart says, Seek my presence. Your presence, Hashem, I will seek. So although we are human, and we have human needs, human wants, human desires, and we ask human requests, deep in our heart, what we really seek, what we really crave and desire, is a closeness to HaKadosh Baruchul. This is an incontrovertible reality for every Yidd who stood at Harsinay, which is all of us. As the Palsy tells us, Ata ha-raisa ladas, k'ashem hu alakim, ein oid malvadi, every Yidd saw HaKadosh Baruchul, saw that there is nothing else besides HaKadosh Baruchul. We all saw Hashem. Hashem opened the seven heavens above and Hashem opened the depths of the abyss below us and we saw it all with our heart and with our eyes. That's what the Palsy means. Ata ha-raisa ladas, our heart saw, our eyes saw. This is not a matter of belief. This is not a matter of knowledge. Every Yidd knows Hashem exists. Every Yidd has Hashem in his own heart, in his or her heart. It's covered over by grime. Thanks to the Iblieh Tzahara, who tries everything he can. He takes out all his tactics and all his gimmicks to make us not see Hashem, to make us forget about Hashem, to make us think that Hashem doesn't exist, to make us think that Hashem is not close, but it's there. And when we focus on it, we know that Hashem is with us. We see it, we feel it. This is what David Amalekh is saying in this Palsy. L'cha omar libi, l'cha omar libi, the heart that knows is talking to us on behalf of our Qadish Baruch Hu. As the Moblem explains, and it's knocking on our door. It's begging us to seek Hashem, to find Hashem, to see Hashem, because he's right there. Our heart knows it and our heart wants to give that message to our brain, to our physicality, to our human understanding of things. The more we think about it, the more we talk about it, the more we express it, the closer it becomes to our real life. We need to express that closeness by keeping Hashem front and sent in every action that we do, in every place that we go, in every word that we utter. Hashem has to be part and parcel of our life. He is, but it's clouded over by the Itzahara. So we have to bring it back into the open. We have to ignore the Itzahara. We have to remind ourselves that every step that our Qadish Baruch Hu is right here with us, we need to talk about it when you say his name. We need to talk about our Qadish Baruch Hu. We need to thank our Qadish Baruch Hu. We need to talk to our Qadish Baruch Hu. We need to daven our Qadish Baruch Hu. We need to think about our Qadish Baruch Hu. Whenever we go somewhere, we have to say, I'm going with Hashem's help, Emirates Hashem, as is Hashem. It has to become that Hashem is part and parcel of who we are, not because we're making it that way, because it is that way without us. Our heart knows that. We have to bring it out into the open. Now, the outside, no, it seems mundane and unconnected to Hashem. When we go through life, I mean, we do the things that everyone else does in the world. But internally, everything should be about a Qadish Baruch Hu. Now, we have to not only know it in our heart, we have to bring it out to the surface to our everyday life. When Ayid with Betachan goes through his daily life, he realizes that he's not walking alone. Now, Ayid is never alone. That's not just a metaphor. It's not just a bumper sticker. It's real. It's not an abstract idea. It's a tangible truth. When we live with Betachan, we live with the Qadish Baruch Hu. Hashem is in our every step. Hashem is in our every action. Hashem is in our every word that we utter. Hashem is in our every thought. Hashem is in our every challenge. And Hashem is in our every triumph. Again, sometimes it's clouded over by the darkness of the Eitzahar, by the grime of Gullus, by the khaysheikh that the secular society around us broadcast day and night without stop. It clouds our vision. It clouds our thoughts. It clouds our reality. But we have to be living with Hashem to the point that we cut through the noise, and we cut through the grime, and we cut through the khaysheikh, and we have to feel it and know it and talk about it. Maybe it's not evident to those who lack Betachan, and sometimes not even evident to those who of us who are striving to live with Betachan because of the noise that the sitraachra and the Eitzahar and the secular society around us and the media and all the shtosim, you know, tries to hide. But it's reality. This is what is possibly telling us that it's a reality because it's what's in our heart. It's as real as our heartbeat. It's as real as the fact that your heart is pumping blood. Every pulse that you feel is Hashem saying to us, I'm here. Our heart is talking to us non-stop. It's saying, you know, at all times, L'cha Amalibi. Our heart is constantly talking to us. As long as it beats, it's talking. Our heart and our essence is always seeking Hashem. L'cha Amalibi, what's it saying? As Panachah Hashem Avakish. We are looking for the presence. We're seeking the presence of Akadash Baruch. That's the essence of living with Betachan. And in essence, every year, lives with Betachan. Some just may not know it yet. It's not a matter of, do we live with Betachan? It's a matter of how much is it in the forefront of our minds, of our heart, and how much do we recognize it? It's not a question of if it exists, right? I think Amarul says sometimes, Yulei Chazi, Maazlei Chazi, even we don't realize that our maazle and what's going on inside of us knows the truth and feels Akadash Baruch. Every Neshama is a chelik ale Ka-Mimal. It doesn't only know Hashem. It's a piece of Hashem, Ka-Bi Yachal. And when Hashem gave us Neshama, he, the Yipach Ba'ap of Nishmas Chayim, he blew into us in Hashem, as the Zahir tells us in Nakhvach, in Delay Nakhvach, when you take a balloon and you blow ear into it to make it inflate, that's the person who's blowing, his ear goes into it, that's the muscle. Akadash Baruch blew into us a piece of himself, Ka-Bi Yachal. Now, it doesn't mean physical because Hashem has no physicality. But it means, on a certain level, that we are a chelik of Akadash Baruch because Yisra'el Vaira'i Sivakot Shabrikul Khadu. So the Neshama doesn't just know that Hashem exists. The Neshama is a piece of Hashem. Ainu and Belvadi, there's nothing else besides Hashem. So our Neshama is part of that reality of Akadash Baruch. Just as you can't deny that you exist. Look, I'm here. I'm here. I'm talking. I'm speaking. I feel pain. I feel joy. I exist. So your Neshama cannot deny that Hashem exists with you in every step, with every action, every thought, and every second. Our heart knows, Espanacha Hashem Avakish. Our job is that we should know it too. With the heart knows, we have to bring to the forefront. This is what David and Malik are saying in this passage. And the more we live with Vitachan, which means living with Hashem, which means living close to Hashem, the better off we'll be in every angle of our life. L'choham alibi, listen to your heart. Bakshuponai Espanacha Hashem Avakish. The heart is seeking Hashem. We have to emulate the heart and know what the heart is saying and listen to what the heart is telling us and also seek Hashem in the physical aspects of our life, in the daily routine of our life. This is what this passage is saying. Know what your heart is saying, listen to your heart and follow your heart.

We are looking at the capitol of the double Hashem, the capitol of Havzain and Tilem. We are up to Pasek Tess. Do not hide your presence from me. Do not turn your servant away with anger. You were my help. Do not forsake me and do not abandon me, Hashem, my salvation. So in this Pasek, we implore Hashem to not hide from us due to his hast upon him that permeates the world. We also implore Hashem to not allow our inadequacies to get in the way of his being there for us. Require to Hashem to not forsake us for no other reason than his being there for us in the past. As Rasi Hayisa, you were my help in the past. Hashem, you always were there for us, whether we recognize it or not, therefore we lean on that past support and beg Akkadosh Baruch Hu to continue supporting us, not because we deserve it, we don't. Not because we earned it, we didn't. And not because he owes us anything, he doesn't. Simply due to the infinite kindness and compassion of Akkadosh Baruch Hu, who has always been there for us, we rely on him to continue being there for us. The very fact that we realize that it's not owed to us, that is the reason that we can always rely on it to always be there. One who demands Hashem's help and thinks that it's coming to him is in trouble. One who appreciates Akkadosh Baruch Hu's help and knows that he's undeserving of it is protected from his troubles. The Vilnagrain explained the words that we say every Shabbos in Yantib and Nishmas. Adhaina azarunur ahamecha, bulayazabunu chassadecha, b'altachainu hashem alakainu l'netzach. The Vilnagrain takes it as follows. Adhaina azaruni, everything I got in the past was rachamecha, was only due to your compassion, not deserved, not because I earned it, bulayazabunu chassadecha. Whatever I have now is purely due to your kindness. Therefore says the Vilnagrain, b'altachainu hashem alakainu l'netzach, I rely on you forever knowing that you will continue being there for me. In other words, the fact that we had things in the past, that we got things in the past was not because we deserved it, it was because of Hashem's rachamin. The fact that we have things now is not because we deserve it, it's because of Hashem's chassade. So if we understand that everything we got, everything we have is all rachamin from Hashem, 100%, chassade of Hashem, 100%, then we can ask for and request that he should continue doing it. So just like until now it wasn't due to me, it was only Hashem, Hashem will continue being the avah rachamin, he will continue being the avah chassade. And this is exactly the message that David and Melch is telling us here in this pusset. As rasi ha-yisu, you were my help in the past, al tachaini ve al tazbeimi, don't forsake me, don't abandon me. Hashem was and is and will always be there for us, but not due to anything that we did or anything that we deserved. It's all due to his endless compassion. How fortunate we are, as shreinu matai chokainu. Everyone can have betachin. No matter your background, no matter your past, no matter your lineage, no matter your level, no matter what's going on in your life, betachin is for everyone. But why? You may ask, if betachin is getting close to Akkadash Baruch, how can someone who maybe has khatayim be close to Akkadash Baruch? How can someone who's past is murky have betachin on Akkadash Baruch? How can someone whose background is in things other than Akkadash Baruch have betachin? The answer is simply because Akkadash Baruch has always been there for everyone. So it continues to be, and it will continue to be. Indeed, it's how fortunate we are, as shreinu matai chokainu. And this is true, of course, always. But especially now, as we approach Rosh Hashanah, this is a very important piece of information to have. We'll be asking for life, we'll be asking for health, we'll be asking for Parnasah, we'll be asking for a sweet new year. Everything is determined at Rosh Hashanah. I think Amar al-Tazil is in bayat al-Zayn. Don't make the mistake of thinking or asking on Rosh Hashanah based on your own merits. Don't come to Hashem and say, I deserve this and I deserve that, I did this good, I had a good year and I did mitzvahs and I did nidabah. Don't make that mistake. You come to Hashem with akhnah, with the understanding that nothing we got and nothing that we have is earned. It's all from Akkadash Baruchu due to his chesed, due to his Rahm, it's all due to Hashem. Only Hashem's kindness in the past and in the present is why we can and why we must rely on him going forward. And this is what David Amalik is telling us in this plastic. As Rasih Hayyissa, you are our help in the past and that's why al-Tachayni wa al-Tazwayni. Don't forsake me going forward, don't abandon me going forward. Just like you're always there, just like you're there now. You will always continue to be there. This is a tremendous Yisra'id in bitachayni. It's a tremendous Yisra'id in life itself. And it's important always, but it's especially important as we approach the great day of Rosh Hashanat of Shempeh Zayin. And you must keep this in mind, always. Hashem gives us chesed and gives us Rahm and not due to us deserving it. We can't say it enough and we can't drill it into our minds enough. Adhina azarunu, everything Hashem gave us was totally Rahm, Mechawaz's compassion. But as a Vunu, Hashem did not forsake us. Why? Khasadekha was his kindness. And therefore, al-Tachayni wa al-Kayni wa al-Lanetzgh, Hashem will never forsake us because Hashem's chesed and Rahm is forever.

So we're going through the capitol of Lodabad Hashem Ayri, capitol Chafzayin, in Tulum, we're up to Pasek Yud. Pasek says, So as much as we love our parents, there are times that they simply cannot be relied upon to be there for us. There are many reasons why parents sometimes can't be relied upon. Sometimes they're not interested in helping us. Sometimes they're unwilling to help us. Sometimes parents are not aware that we need help. Sometimes the help we need is beyond the capabilities of parents. Sometimes they're busy. Sometimes the help that they do give is not enough. Sometimes parents think they're helping when in reality they're not. Sometimes they don't understand why we need help. Sometimes they're not around anymore to help us. Sometimes they don't care enough to help us. Sometimes they don't express their love enough to help us. There are many reasons why the Pasek would say that our father and our mother has forsaken us. Relying on those who have the ability to forsake us is a very shaky reality. The Aviv Imiyya Zavuni, although it's talking about parents, is really referring to any other human being. Relying on humans who have the capacity to forsake us and have the limited capacity to help us is a very shaky ground. The Aviv Imiyya Zavuni, although it's talking about parents, is really referring to any other human being. Dabr-e-Melloch is telling us that Hashem is a Swahini. Because Hashem, unlike parents or unlike any other human being, is not subject to any other aforementioned limitations. Hashem's capabilities are limitless. Because Hashem is limitless. E'in ul-mul-vadi. Hashem is everything and everything is Hashem. And Hashem always has options. Even when we think that all natural options have been exhausted. Hashem can still pull through. Even within the parameters of nature, even if yeish-me-yeish. Not to mention the miraculous yeish-me-ayan, if he so desires. Hashem has no limitations ever. Hashem is a koyl-yachal. He can do everything and anything well beyond anything that our minds could conjure up. Lig-du-lase-e-e-in-khay-keh. We cannot fathom the abilities of Akkad-ish-bar-khul. Hashem is our true Father. He is the Father that never forsakes us for any reason. Because Hashem is always interested in helping us. Hashem is always willing to help us. Hashem is always aware when we need help. And Hashem is always capable of helping us. Hashem is never too busy for us. Hashem, when he helps us, always gives us enough help. Hashem is always helping us adequately. Hashem is always cognizant of why we need help. And which help will be the correct help for us. Hashem is always around to help us. Hashem always cares about us. And Hashem is always loving us. And not only is he loving us, Hashem is always expressing his love for us. Even when we don't feel it, when there's a pest upon him in the world, if we open our eyes, not our physical eyes, that too, if we open the eyes of our mind, of our heart, we'll see the love of Hashem at every turn. We'll see the help of Hashem at every turn. And we'll see that Hashem has never forsaken us and he never will. Relying on the one who will never forsake us is a very wise thing to do. This is what David and Malik is telling us in this posthum. Ki abibi imi azabuni, even when a person is in a situation with his parents or anyone else that he was relying on till now or any other humans forsake him and abandon him, Hashem yasveili. Hashem will always gather him in. So we have to place ourselves squarely in Hashem's team because that is always the winning team. Hashem is always capable of helping us. Hashem is always there. Hashem never forsakes us. Ki abibi imi azabuni wa Hashem yasveili. The word azabuni will never apply to Hashem. Hashem will never forsake his children.

We're looking at, to heal him, Kapitl Havzayim, the Kapitl of El-Dabr Hashem Ayri, which most of Klay Israel says during these days, we're up to Puzzle Yer-Alif, Instruct me, Hashem, in your way, and lead me in the straight path because of those who attempt to harm me, physically or spiritually, that's the way the Malbun understands this Pussig. Now this Pussig teaches us about Hishtadlis. We do Hishtadlis because Hashem wants us to do Hishtadlis, not because our status is what produces any results. Only Hashem produces results regardless of any Hishtadlis that we do or don't do. We must therefore dive into Hashem to help us know which Hishtadlis is the right thing for us to do. Haireini Hashem, darhecha, Hashem instruct me in your ways, and to ensure that any Hishtadlis that we opt to use is on the right path. Onakheini ba'irach misha. One thing's clear, doing any Hishtadlis that goes contrary to the will of Hashem is not only useless, but will be detrimental to our success in the long run as well as the short run. Hashem does not want us to do anything that is against his will, ever. Stealing or being less than honest in the name of Koura Kour Hishtadlis is not ba'irach misha. I'm missing Tvila B'tzibur or habitually leaving school early to get to work because I need to do Hishtadlis, is not ba'irach misha. Bad-mouthing competitors in the name of Hishtadlis is not ba'irach misha. Now talking business on Shabbos and Yantif in the name of Hishtadlis is not ba'irach misha. So getting overly obsessed with the news or with politics in the name of Hishtadlis is not ba'irach misha. Placing too much trust in the predictions of doctors in the name of Hishtadlis is not ba'irach misha. As we always say, we must put more Hishtadlis into our bitokhin, more effort into our bitokhin and less bitokhin in our bitokhin and less trust in our Hishtadlis. We must learn and study and work on our levels of bitokhin and dab into Akkadosh Baruch to help us so that we know what Hashem wants us to do and what he does not want us to do. Haireen yashem d'arkecha davre melch is saying, Hashem, teach me. Like with all our various, the Yetzahara is too powerful for us and if not for Akkadosh Baruch helping us we would not be able to overcome him as the Gemara and Sukkadafn and Bey tells us, Yitzr Shal Adam, Skabr la v'khul yawem, v'akash la misa, the person's Yetzahara is get stronger and stronger with each passing day and tries to bring him down. Fil m'ole Akkadosh Baruch o aizhrei e'i noi yakhili. It's not for the fact that Hashem helps us, we'd be unable to overcome the Yetzahara. It applies to all our various and it applies to the area of bitokhin and Hishtadlis as well. We need Akkadosh Baruch to help us, have bitokhin properly. We need Akkadosh Baruch to help us and know what Hishtadlis to do, what Hishtadlis not to do. We can't just assume that we know we don't know. We need Akkadosh Baruch's help, atokhin i'odim das. Hu wa noisim l'khokh k'yekh laasiz k'il. The Targum says, Hashem is the one who gives us the das, the seikhul, the intellect to make the right decisions whether business decisions or any decisions. We need Akkadosh Baruch on our team. We need Hashem in everything we do, including in the Hishtadlis that we do. It's not up to us to just do whatever we want and say, I'm doing Hishtadlis. No, we have to know what is Akkadosh Baruch Hu want. We have to, if we don't know, we have to look in the Shulkhana Akkadosh Baruch Hu want. We have to look in the Chayves al-Lawis. Absolutely, we ask a rub, ask a tamat kacham. There are guidelines. There are ways to do Hishtadlis. There are ways that we're not supposed to do Hishtadlis. It's not a free-for-all. But after all, we do Hishtadlis because Hashem told us to. Hishtadlis is not something that works. Hishtadlis is called many things by Chazal. It's called attacks. It's a curse on mankind. It's a fine. It's a penalty. The various things that Chazal referred to Hishtadlis as. But one thing it's not, is something that produces results. Only Hashem produces results. You know, we say over many times that Mesih el-Susharim, Peri Chavalov, who says this is black or white, and many others from say this is black or white, or many other talks about it, and the Chayves al-Lawis talks about it. Hishtadlis is something we must do. Yes, we have to do it. But just because we must do it doesn't mean that it produces results. It doesn't. It's true by Parnasa. It's true by Sheduchim. It's true by health. It's true by children. It's true with everything in the world. Because only Akadish Baruchu decides how things play out. Only Akadish Baruchu is in charge of results. Regardless of our Hishtadlis has nothing to do. Like Rabbi Victor Miller used to say, we have to do 100% Hishtadlis, but we have to realize that our Hishtadlis is 100% useless. And of course it's hard to grasp this concept because we live in a world with hast upon them, where everything looks like this cause and effect. Like, I do this and that happens. I make a deal and then I make money. I go to a doctor and I take a medicine and I get cured. That's how it looks, but that's not what's happening. I go to a doctor because Hashem said I have to go to a doctor. Do I get healed? That's up to Hashem. No, my Hishtadlis really is in Brahma, Refa'ino, in Davani. That's where the main Hishtadlis is for that. But ultimately, Hashem decides. Many times we see people do Hishtadlis and it doesn't work. Can we see the other way also? People don't do Hishtadlis and it does work because it's not connected. We have to do Hishtadlis because Hashem said to do it. That's the only reason. But ultimately, Hashem is in charge of results. Now, we must make sure that when we do Hishtadlis, we know that we're doing it because Hashem said so, and for no other reason. If Hashem said so, obviously he didn't say to do anything that is against his will in the name of Hishtadlis. That would be ludicrous to think that way. But that is how most of the world thinks. Even many Torah observant Jews don't understand this point. They think that their Hishtadlis is what works. I did this and that, and the next thing, so I made a Shaddach. No, Shaddachanim don't make Shadduchim. Of course, there's Shluchim over Kaddish Baruchu. But ultimately, Kaddish Baruchu is a goyzer. No, Abraham Yem called me serious about who's going to marry who. That doesn't change. Hashem is in charge. Hashem makes the goyzer, and Hashem borrows goyzer or Makayim. He's the only one that makes the goyzer, and he's the only one who fulfills his goyzer. We have to do Hishtadlis because that's what he told us to do. Again, we have to get this through our mind. It's not connected. Our Hishtadlis is something we have to do, and result is something that Kaddish Baruchu does. The Yetzaro wants us to think that our Hishtadlis matters because I'm smart. I'm true. I'm strong. I'm rich. It's nothing to do with the truth. The truth is that we do Hishtadlis because, as Hashem said, if I'm going to have results, if I'm going to make money, Hashem gives me money. I'll have money. If I'm Rosh Hashanah, Hashem decreed that I'll have money, I'll have money. If I'm going to Rosh Baruchu decreed that I'll be healthy, I'll be healthy. If I'm going to Rosh Baruchu decreed on Rosh Hashanah that there will be a Shiddah, there will be a Shiddah. But there's nothing to do with my Hishtadlis. Do I have to do their Hishtadlis? Of course I have to do their Hishtadlis. That's not because their Hishtadlis leads the results. It's because I do Hishtadlis, the same reason I shake a little. Because Hashem said so. The same reason I blow a shaper. Because Hashem said so. The same reason I... No, we keep Shabbos. Because Hashem said so. Hishtadlis is a mitzvah. Hishtadlis is a tax. It's a mechis. It's a kholah. Kholah what you will. But it's not something that leads to actual results. Results are Kodesh Baruchu's apartment. Again, the Yitzhara is very, very busy trying to

Erkhaz V. Tachayn, Shai No. 473, looking at the capitol of El-Dabir Hashem-Iri, capitol Khabzayn and Tehillon, for up to possibly a base. Al-Titnayni binefesh tsareh ikamu vi aideh shaker vifayah khamas, to not deliver me to the desires of my adversaries, for false witnesses and speakers of evil have risen against me. When our foes know that they're wrong and that their way of life is unacceptable, they try to lift themselves up by putting us down. It's the oldest trick in the book and one that can lead people to stress, anxiety and endless worry. Sadly, many people don't know how to lift themselves up, so instead they push others down. They put people down with words, with actions, ploys, with sonness, with ridicule. Sadly, this is all too common. What's even sadder is that usually it works and it causes good people to react wrongly and respond incorrectly and leads even more anxiety and to worry. The wrong way to deal with such harassment and persecution and ridicule is to react to it and try to combat it. That will just provoke the oppressors and lead to more of the same. That is not the way Abab-e-Tachin reacts to adversity. The correct way to deal with it is the way Davideh Melech dealt with it. He didn't react to his adversaries, he turned to Hashem. He maintained his Minuch-Sanaphish throughout his life. Despite or deal after or deal, which were designed to break him, he did not break. He turned to Hashem time and time again and not only did it not break him, it made him stronger, it made him who he became, it made him Davideh Melech. Not only did it not diminish his Minuch-Sanaphish, it fortified his Minuch-Sanaphish. When our adversaries strike, turn to Hashem and let Hashem deal with them. It's not our job to take them on, it's not our job to react and respond and deal with it. When our foes misuse their mouths to speak against us, our job is to use our mouths to speak to Hashem. Not to retort, not to react, not to respond, not to have a shouting match or have a debate, that that's not our job. That will just draw you in to their trap. They tried to rise by putting us down, we rise by focusing upward to Akkadosh Baruchu. No human being has any power in this world, not to hurt us, not to help us. Only Hashem has power. We need to turn to Hashem and rely on Hashem and recognize that he is the one, the only one who has any power. We need to learn from David Amallah. We need to stop reacting and responding to every negative word or every negative action thrown our way. We need to learn to let things roll off. It's not from our adversaries, they're just sticks in the hands of Hashem. Every time someone hurts you, whether it's a bad word, it's a negative word, it's a lush and hurrah, making fun of you, a joke at your expense. Every time someone harasses you, someone tries to undercut you, someone tries to take your job away, take away a client, take away a deal, someone tries to usurp a shiddah, whatever it is. It's not that person, it's Hashem. If you want to respond, we need to channel whatever response we have in us to Hashem, only to Hashem. This is what David Amallah is teaching us in this posse. We need to try to recalculate and the way we react by not reacting. Reaction is what gets us in trouble. Responding is what gets us in trouble. We need to try this and it will transform your life in a major way. David Amallah's adversaries tried everything they could to break him, to hurt him, to destroy him, to cause him out of his nefesh, to kill him, non-stop. David Amallah had a life of adversity, but he stayed focused. Focused on what? On Hashem. And his menuches and nefesh never wavered. David Amallah had menuches and nefesh, no matter what was going on in his life, whether he was on the run, whether he was hiding, whether he was in a war, whether he was ill, it didn't matter. No matter what was going on, he was always latched on to Akadish Baruch, he was tethered to Akadish Baruch, he was connected to Akadish Baruch, and his menuches and nefesh never wavered. And we could all do it. Each and every one of us can do it. It's not easy. That's true, but it's doable. It's very doable. It just takes practice. We need to train ourselves not to react, not to respond. Menuches and nefesh is a choice, and we need to choose it under all circumstances. This is what David Amallah is telling us in this plastic. Al-Tinaydi ben-Nasir saray, right? He came over here to shakir, we fear Hamas. David Amallah is talking to Hashem. He's not talking to the adversaries. He's not engaging with his foes. He's not responding to them. He has a problem. Someone threw something at him, he goes straight to Hashem, a beeline to Akadish Baruch. That's the way David Amallah lived in every situation. You have a problem, you need pernasa, go to Hashem. You need a shield, go to Hashem. Someone's undercutting you, go to Hashem. Someone's making fun of you, go to Hashem. Someone's arresting you, go to Hashem. We learn how to do this, and we channel whatever reactions in us. Instead of reacting to the adversary, take it to Hashem. We'll totally transform our life, and we'll totally enable us to live with minuqs and afesh throughout anything that our life throws our way, which is not life throwing our way. It's Akadish Baruch throwing our way for the purpose of us turning to him. So the sooner we learn how to turn to Hashem no matter what, first of all, the less things will be thrown our way. But even if not, even if Hashem continues to do it for whatever reasons that he has, it won't cause you to lose your minuqs and afesh. It won't cause you to lose your equilibrium. It won't cause you to fall apart and get bent out of shape. Realize that no matter what comes your way, we always have the answer. The answer is always turn to Hashem. Turn to Hashem. Stop reacting to humans. Stop responding to humans. Always channel that to Akadish Baruch. This is what David Amallah taught us, and we'd be very wise if we try our best to emulate David Amallah.