We approach the yantah of sukkahs, the yantah of joy, of simkhah, the yantah of ammunear and betachin. We will be saying halal many times. We will be saying, let's tune in to halal. Let's not just murder the halal half-heartedly and mindlessly. Let's pay attention to the lofty words. Let's not just say halal, let's live halal. Let it become part of us. Chazal tells us that we can't say halal every day. Halal b'chayyim is b'kharaf am'gadif. B'chazal did not say that we can't live halal every day. We need to get so connected to the words of halal over sukkahs that we can take it with us the rest of the year and live by the words. Let the hudla Hashem kitayb, kitayb al-machasitayb, be more than a statement. Let it define our every step. Let's live lives of thanks to Akkadosh Baruchu as that's part and parcel of a life of betachin. Haidah and betachin go hand in hand. The more we train ourselves to thank Hashem at every step, the more we will learn how to rely on Hashem at every step. The more we thank Hashem, the more we will have what to thank Him for. The next of the 10 Lushainists of Betachin at the Khevi Salvahs list for us at the end of Shai Betachin is khisayyim, khoysem, lachasoyis. You find this word a lot. Khoysem means to take shelter. Like when it's raining you go under a tree or under a rock to seek shelter. The Pasek that we're going to say in halal from Kapitel Kofi Yud-Khas, khoyv lachasoyis bashem, be betoyach b'n divin. It's better to take shelter in Hashem than to trust in princes. Yvul Nagoyin explains that khisayyim is a lower level than betachin in that you're not promised anything or guaranteed any shelter. If you seek shelter under a rock, you'll remain dry, but the rock is not actively promising you shelter or doing anything to protect you. Betachin, on the other hand, is a promise, it's a guarantee, where you were told that you would be protected. Tawba Ramallah is teaching us that it's better to seek shelter in Hashem even if it wasn't promised to you than to rely on a human benefactor that did promise you something. Human promises are useless. Whatever it is that they promised you, they can only fulfill it if Hashem allows them to, and if Hashem gives them the will withal to, the promises of a human being are hallow and they cannot always be kept. And even when they are kept, it's only with Hashem giving them what to keep it with. So why go to a middleman, go straight to Hashem? Now, Hashem is the only one that's capable of protecting us. Even if he didn't promise us, he's there, and if we run to him and we hide in his shade, we will be protected. Hashem is a shelter. He's intrinsically a shelter if we run to him. Toev laxis vashem, that has two meanings. Not only is it better to rely on Hashem for shelter than relying on humans, that's true. Toev laxis vashem, it's good to take shelter under Hashem. But the deeper meaning is, toev, it's intrinsically good. It's good for you on all levels to seek shelter in Hashem. Toev, you know what's good? Laxis vashem, to seek shelter in Hashem, to rely on Hashem, to be by takeh vashem, to live with Hashem, to run with Hashem. Besides being the wise thing to do, it's also good. It's good for you. It makes you a better person. It elevates you as a person. It makes you into a positive person. It makes you toev. Laxis vashem, to be by takeh vashem, to live with Hashem.

So the Pasek in Tehillem, Kovtazvav, Tosubbez and Gimmel, which we say in Halal, states, Lama yemru agayim ayinu alakayim, alakayinu b'ashimayim ko'ilashu khafe t'asim. Why should the nations say, where is their God now? But our God is in heaven, whatever He wishes, He does. The simple understanding of this psochem, of course, is the asking Hashem to send us a Yeshua and perform miracles for us so that there shouldn't be any Khilal Hashem in the world, that the Goyim shouldn't look and say, where's Hashem? Why is there no hope in the Yiddim? And of course this is a very important sentiment, as when there is Khilal Hashem, it brings tsar to the Shchina, and it's a blemish on cloud Israel. But a deeper allusion in these words is a lesson for us all to imbue into our consciousness. Lama yemru agayim. Lama, why? Yemru agayim is something that Goyim say. Yiddim don't ask why. We already know the answer to every question. Someone who lives with HaKadosh Baruch, who someone who lives with Bikachayim knows the answer. The answer is, Belakaynu b'ashimayim ko'ilashu khafe t'asim. Hashem is in charge. Hashem does everything, and everything he does is for a reason, a very good reason. Everything Hashem does is for our benefit. Everything Hashem does is good. Everything Hashem does is perfect. He doesn't do anything to us. He does everything for us, even when he sends challenges, and difficulties, and pain, and things that we don't understand, and things that look like they're chaotic. It's all from Hashem for a very good reason to help us, to benefit us. He's not doing anything to hurt us. He's not doing anything that's wrong. He's not doing anything that's problematic. Whatever Hashem does is perfect, and we don't ask why, because Lama, Yemru agayim, Goyim ask why. No matter what we may be dealing with, it's from Hashem, and we don't ask why. This is something we have to ingrain into our mind. Lama, Yemru agayim, we are Yiddim, and that's how we roll. We roll with Hashem. We don't ask why. We don't quench, and we don't get upset. We don't have tinnish to Hashem. We have to ask Hashem, and we love Hashem. We say every day in Krishma, we have to ask Hashem, and we don't have tinnish to Hashem. We don't gripe to Hashem, we don't quench to Hashem, for what He does. We accept. That's what Ahavah Hashem is. That's what loving Hashem is, and that's what living with me tachem means. There's no greater kidish Hashem than when a Yidd lives his or her life this way, attributing everything to HaKadish Baruchu. Eloi tainu ma shamaim koylashu chavit asa. Our Hashem is in shamaim, and He does whatever He wants, but more than that, He does whatever He knows is good for us. We don't question HaKadish Baruchu's decisions. We accept what HaKadish Baruchu does, and we understand that what He does is good, and right, and perfect. We need to train ourselves to stop asking why, why, why. And remember, everything that happens is from up high, high, high. Lama, that's for the Goyim.

Orchai is in Takhain, Shai Nama 480. So there's an interesting Gemara in Sakhamdaf, Kofi Tesama Bayes. The Gemara relates a story that will take place for us at Lava'i. Kadash Baruch will make a Suda for all the Tzadikim. And after the Suda, Kadash Baruch will honor Abram Abinu with the Benching, Frikh Sama Zin. Abram will decline, saying, I can't be the one to lead the Benching since Yishmuel came out of me. In other words, I'm culpable on some level for a nation that dishonored Kadash Baruch. I shouldn't be the one to bench. They passed it on to Yitzchak. Yitzchak declined. They said, Aceh came out of me. Yaqai was honored with Benching. And he declined, saying that I married two sisters. Something that even though it was permissible at the time, but later on it ultimately became prohibited according to the Taira. On some level, it's a blemish. Maishra Abinu was offered to bench. Maishra said, you know, I wasn't Zakhir to go into Israel, not in my lifetime, not in my death. So I came bench. Yishua Benun was offered to bench. And he said, I didn't have any sons, only had daughters. Okay, we're not gonna go into the Gmar now. They, you know, the beer in each one, you know, that Masha'a explains, it's the other mahal khamir. But I want to get to the last piece. So they finally gave it to David Amal. David Amal was offered it. And he said, yes, I will bench. And it's fitting for me to do so. As the Pasek says, the Pasek and the Hilmk of Tazayin, which we say in Halil, k'ais, Yishua is Esa, of Hashem Hashem, Ekra, lift up the cup of salvation of Akadash Baruchu and call out in the name of Hashem, which is a Bracha that's related to Bracha Samazin. David Amal is going to bench, you know, Adat Suda. Again, this is a complicated piece of Agadata, which we're not gonna go into right now at length. But let's focus on David. David Amal had many trials and tribulations in his life, more trials and tribulations than all the other Tzadik Ahmad Al-Isd. David Amal could have easily declined and found an excuse why he wasn't worthy of benching. And he could have disqualified himself, but he didn't. And the Pasek that he brought, k'ais, Yishua is Esa, Hashem Hashem Ekra is an explanation, not only for why you should bench, but why he's not disqualified. In the same capital, what David Amal says, k'ais, Yishua is Esa, Vashem Hashem Ekra, David Amal also said, sara v'yagun emtza, vashem Hashem Ekra. In other words, David Amal, no matter if his situation in his life was k'ais, Yishua is Esa, it was a positive situation, or no matter if it was sara v'yagun emtza, he was going through a sara, a trial, a tribulation, a challenge, a difficulty, a pain, the result was the same, vashem Hashem Ekra. To David, his life circumstances made no difference to his response. His life circumstances did not take him away from a k'ais v'yagun emtza, his mode was always of a sara v'yagun emtza, no matter what, no matter what David was going through, no matter what part of his life, no matter who was chasing him, who was pursuing him, what kind of adversaries were dealing with a kind of pain, whether it was ill, whether it was healthy, whether it was up, whether it was down, whether it was the melch, whether he wasn't the melch, whether he was being disgraced, whether he was being honored, whether people accepted him as a legitimate king, whether people didn't accept, it didn't matter. And vashem Hashem Ekra, that was the modus operandi of his life, no matter what. That is a life, lived hakadash baruchu. That's a life of a balbut tachan. That's a life that's worthy of being b'var'ikh hakadash baruchu, no matter what. Despite any blemishes or despite any, circumstances that may have caused other people to think it's a blemish, to dovet a melch, it didn't matter. Vashem Hashem Ekra, that, the way he lived his life, when he was alive, and that's the way Loss of Love, he's going to be able to approach hakadash baruchu with an approach of vashem Hashem Ekra, no matter what. Circumstances do not matter, not to dovet a melch. It's always living with hakadash baruchu. It's always benching hakadash baruchu. It's always being with hakadash baruchu. It's always kagamalali ime, like a child with his mother. Davud a melch and the Abishah were connected and nothing can break that connection. No troubles, no tears, no pains. There's no fetching in Davud's life. Davud is always part and parcel of hakadash baruchu. And that's what the gumar means over here. Davud a melch could say with a clear conscience, so to speak, that I will bench, because I deserve to bench, because I never didn't bench Hashem. No matter what was going on in my life, I was always Mubarak Hashem. Now, I do want to point something out here. It's an interesting thing. If you take a look at the Kapital, Kofta Zayn, where he's Sukumah from. So yes, it does say those two things. He says, the first one is actually the Sarvayagana M. Silveshem Hashem Ekra. That's in Pasik, Gimel and Davud. Got it at the minute. And then the second one is Pasik, Yudgimel, Koyzishu Hashem Ekra. And we have it broken up in Halal. And the second one's in Ma'ashiv. And the first one's in Ahafdi, which we say when we say Ganshal. But if you look closely, there's a big difference between the Koyzishu Hashem Ekra and the Sarvayagana M. Silveshem Hashem Ekra. Koyzishu Hashem Ekra is one Pasik. Pasik Yudgimel says Koyzishu Hashem Ekra. That is the entirety of the Pasik. By Sarvayagana M. Silveshem Hashem Ekra, it's two Psukim that are combined. Pasik Yudgimel says, Afafuni, Khevli, Mavis, Mutsavi, Shol, Mutsiuni, Sarvayagana M. Silveshem Hashem Ekra. Pasik Davud then begins with Hashem Hashem Ekra on Hashem Maltenabshi. And it's strange. Now we start the Pasik in the middle of Hashem Hashem Ekra. It should say, Sarvayagana M. Silveshem Hashem Ekra. What is that pause? Why is it two Psukim? Why is it broken up? So I think the shots like this, and it's a very powerful idea and very important idea to know, especially if it's people are working on it. That Sarvayagana M. Silveshem Hashem Ekra. You can take a moment to pause after Sarvayagana M. Silveshem Hashem Ekra presents itself when someone has a pain or someone has a, you know, someone, you know, they lose somebody or they lose something or they deal with the calamity or they deal with the Sarvayagana M. Silveshem Hashem Ekra. There's nothing wrong with taking a pause. Sarvayagana M. Silveshem Hashem Ekra. Pause. You can cry if you have to. You can give a cry if you have to. There's nothing wrong with that. It's human to do that. It's not a chisoring and betachin to stop for a moment and deal with your pain, be it crying, be it, you know, however else you have to deal with the pain. But the next pause to continue is the Beshem Hashem Ekra. Yes, that has to be the eventual thing that you do afterwards. What follows the Sarvayagana M. Silveshem Hashem Ekra. Yes, but it's okay to take that pause. It's okay to cry. It's okay to cry. It's okay to take a moment, take a day, sometimes two days and, you know, process what you, what the pain deal with it. But of course, ultimately, the way to deal with the pain is to realize it's from Akadish Baruchu and to realize that it's, you know, it's not just circumstances. It's not just, you know, coincidence or happenstance or an accident. Of course not. But it's okay to process the pain, to stop and to give it a cracks and to cry if necessary. But as long as the next pause or the next chapter in your life is the Beshem Hashem Ekra. Yes, that would amount to what is that. And the fact that it, you know, the Swarm tells us that it's the same. Akadish was asa. Shem Hashem Ekra. I'm sorry, I'm going to end this with Shem Hashem. Shem Hashem Ekra is the same. It's telling us that despite the fact that you cracked, it could still be the same. As long as what comes after the cracks, what comes after the, you know, the crying, what comes after the processing is the Beshem Hashem Ekra, ru

Ar-Khiz-Bitah-Khain, Shinnam-Fuwaiti-wan, so why does Bittah-Khain work? So let's ask a different question. Why does anything in this world work? And there's one answer, and one answer only, because it's Ratsain Hashem, it's the will of Hashem. If something is the will of Hashem, it happens. If something is not the will of Hashem, it doesn't happen. It's as simple as that. There are no exceptions to this rule. The very existence of this world and everything in it is a manifestation of Ratsain Hashem. Why does oil burn and produce a flame? Because that's the Ratsain Hashem. And in situations where Akkad-Jabachu wants vinegar to burn, it will burn. It's not oil that burns, it's not vinegar that burns. It's the Ratsain Hashem that produces a fire, that produces a flame, that produces anything. So back to our original question. Why does Bittah-Khain work? The answer is, because as the Pusik tells us in the Helmkopf-Memziah, which we say in Shukrit-Zimra every day, Raitza Hashem is Yereyav, Esam Yahelim l-Khastei. Hashem wants to fulfill the desire of those who fear Him, and those who hope to Him, and those who anticipate the chesed of Akkad-Jabachu. Those who know that they can only rely on Akkad-Jabachu, not on themselves, not on their own intellect, not on others. Those who have Bittah-Khain turn on the Ratsain Hashem. As we say in Ashrei-Ritzain, Yereyav-Yase Hashem fulfills the desires of those who trust Him, and those who fear Him. So the simple answer of why Bittah-Khain works is because it ignites Ratsain Hashem in your direction. And when there's Ratsain Hashem, things function. As the Mishlim-Prikyavis-Perek-Baze tells us, Make his will your will, so that Hashem will make his will match your will. Once this Ratsain Hashem in your direction, you win. Bittah-Khain is not magic. It's a simple formula. Do Ratsain Hashem. Live according to the Ratsain of Akkad-Jabachu, and you'll be pleasantly surprised how his Ratsain starts bending to your Ratsain. It's not a nace. It's simply Hashem Tsilcha. Hashem is your shadow. Hashem Zashkacha is commensurate to your level of Bittah-Khain. Like we're saying, hello. It's difficult. So what does Hashem do? He saves them. Just by virtue of doing Ratsain Hashem and meriting the title, Right? Just do Ratsain Hashem and become someone who you can say about that person that he's a Hasidah, that he's a Rayah, that he's someone who does Ratsain Hashem. That's enough to cause Akkad-Jabachu to change his Ratsain and send Yeshua's, and Refo'is, and Atzali's, and Bracha, and anything that you need, anything that you desire, anything that you're hoping to Hashem for. By you doing Ratsain Hashem, Hashem so to speak, bends his Ratsain to fulfill the desires that you have. So we need to turn on our doing Ratsain Hashem, and then Hashem turns on his Ratsain in our direction. It's really simple. It really is. When we're on Hashem's team, we win.

So after the nachosh caused other manchavah to sin by eating from the AIDS hadas against Hashem's direct command, Hashem punished the snake, as the Pusuk says, O yeymeh Hashem elikim elah nachosh, kyeh asesazayz aururatah, fa'afartaychal kol yumeh hayachatah. Hashem said to the snake, because you have done this, you will be cursed. You shall eat dust all the days of your life. Now, having nothing but dust to eat for an entire lifetime is a curse. But on the other hand, the snake was guaranteed to never go hungry. Wherever he goes, he has an abundant supply of food, despite it being dust, but it's food. He'll never go hungry. How is that a curse? So the Sos Amos teaches that we see from here a very powerful lesson in bitachan. Bitachan is not about getting things. Bitachan is not about having things or getting what you want. Bitachan is about having a relationship with Akkadosh Baruchu. When we have needs, we're able to turn to Akkadosh Baruchu and ask Akkadosh Baruchu for what we lack. We're able to have an audience with Hashem three times a day, or any time throughout the day, where we can speak directly face to face with Akkadosh Baruchu by whatever is going on in our life. We say Baruch atah, you, atah, you. Now we don't speak in third person. It's not abstract. It's not imaginary. It's real. It's a conversation. Mi an Hashem. You an Hashem. A real live conversation with the king of all kings, at any time, any place, for any reason. When you need a listening ear, you can turn to our loving Father in heaven and talk to Him. We can trust Akkadosh Baruchu. We can rely on Akkadosh Baruchu. We can take refuge in Akkadosh Baruchu. Wherever we go, He goes with us. That's how it is for us who have bitachan. That's not how it is for the snake. The nachosh was given a lifetime supply of dust and banished from having a personal relationship with Akkadosh Baruchu. Hashem says to the nachosh, don't talk to me. Don't turn to me. Don't call me. I want nothing to do with you. That's what Hashem is in essence telling the nachosh. He says, here's your food. Have a nice life. I don't want everyone to hear from you. There's no greater curse in the world than being told by Akkadosh Baruchu. I don't want a relationship with you. Conversely, there's no greater blessing in the world than the ability to have a personal relationship with Hashem. And that is what we're doing when we have bitachan. Hashem doesn't give us everything we need in one lump. No. Hashem wants us to come to Him today and tomorrow and the day after. Day in, day out. Talk to me, Hashem says. Tell me what's on your mind. Tell me how I can help you. That's what Hashem says to each and every one of us, each and every day. Today we turn to Hashem for what we need today. Tomorrow, we'll turn to Hashem for what we need tomorrow. Bitachan is the art of seeing a relationship with Hashem as a daily exercise without any worry, without any anxiety about tomorrow. There's no tomorrow. Bitachan is a day at a time. When we knock on Hashem's door today, he lets us in. When we knock on his door tomorrow, he'll let us in again. There's no need to stress today about what's going to be tomorrow. How am I going to have the money I need tomorrow? How am I going to find the shit I need tomorrow? Forget tomorrow. Today is today. Hashem will always let us in. And that is what the cursed snake forfeited when he sinned. And that's also what the Yitzahara, who's the embodiment of the nachosh, is trying to get us to forfeit by trying to get us to worry about tomorrow. Every time the Yitzahara tries to take away our manukh as a nefesh, tries to get us to stress, tries to get us to worry, to be anxious. What he's basically doing is he's trying to take us out of the camp of Adam and put us into the camp of the nachosh. He wants us to be like the nachosh. We don't want to be like the nachosh. We want to be B'alabitachan. We want to be like Adam. We want to be strong. Tomorrow is not relevant. Today is all we have. And Hashem is handling everything for us today. And it's a relationship. And we have to remember that. B'itachan is not about getting stuff. It's about getting close to Hashem. It's a relationship. We need to cherish the relationship. We need to cherish today. Tomorrow is irrelevant. Baruch Hashem, yoyim, yoyim. We need to cherish our B'itachan because it means that we have a deep, close, daily relationship with the master of the world. That is what B'itachan is. And that is what we have to keep reminding ourselves every time we get nervous, or worried, or anxious, or stressed. Remember that's the Eitzahara, who is the nachosh, trying to pull us in to his lair. We don't want to be anywhere near the nachosh. We want to be with Akadish Baruch. That's the choice. We have either Minuch Sanaphish with Akadish Baruch, or we have Agmasanaphish with the nachosh. The choice is yours. Like Yoyi said, Minuch Sanaphish is a choice. B'itachan is a relationship. Choose that relationship.

So we're looking at the 10 words that the Chayb al-Sababah brings at the end of Shair Batakhin, that the so-called used to describe Batakhin. We call them the 10 levels, that's the loose term that we use because like we discussed, each of these 10 could be high, could be lower, so it's not necessarily always that one word is higher than the next, but we call them levels, but there are definitely 10 aspects or 10 iterations of types of Batakhin that people have, and we discussed a few words already, so today we're going to look at the word Mahseh, the fourth of the 10 words that the Chayb al-Sababah brings, Mahseh, which we find often in the Psochem. What is Mahseh? I mean the literal translation is like a shelter or protection. The Malbom explains, you know, when he discusses the difference between Miftakh and Mahseh, Batakhin and Mahseh, he says that Batakhin is an emotional state. Number one is confident about the future, and a person lives with a Nukh Sannafah, he's just relying on a Khazish Baruchul, that's an emotional situation, emotional state that a person has and should have. Now Batakhin is like an inner feeling, it's the ability to be serene despite any chaos or tumult that's happening around you, it's being able to, you know, feel and see the positive, live in a positive way despite what the world around you is trying to say or do to convince you that it's not positive, they should be negative, they should be stressed and anxious, etc. That's what Batakhin is. Mahseh is something else, says the Malbom. Mahseh means protection. Mahseh is not just an inner feeling, it's a way of life, it's a fact, it's a hard fact on the ground, it's living with the understanding that you're under a protective barrier of Hashem. We say in capital Saragalov, I will say about Hashem, he is my shelter, my protection, my fortress, he's my Hashem and whom I trust. And if you took him away, we say that Hashem is my refuge, the most high you made your dwelling, meaning, in other words, the one who lives under the protection of Hashem is not in dangerous way as he's living in the shelter of Hashem, he's living higher than where the danger lurks. The Vomlegoyan explains in Mishle'i Perkidalad, where he also differentiates between Batakhin and Mahseh, that Batakhin is relying on Akadish Baruchu when he promised you something, Hashem says, do X, Y, Z and I'll protect you, follow my theory and I'll protect you. Mahseh is relying on Hashem even when we don't specifically have a promise that Hashem is going to protect us. It's just by virtue of that we seek refuge under Hashem's wing that we're protected, it's like going into a cave when it's raining or under a rock when the enemy is shooting. The rock didn't promise you to protect you, the cave didn't promise you to protect you, just by virtue of the fact that you went under the rock, you are protected. You'll be saved because you went into a shelter. You went into an area that just protects anyone or anything that goes under it, even if you don't deserve it, even if it wasn't promised to you, even if no one invited you in. Like it says in Tehillum Kofi al-Khas, we say in Halal, Toev Lachasais, that's the word, Mahseh Lachasais, mebtayakh ba'odim, it's better to be have Mahseh and Akadish Baruchu than to be talking in a person. That means that even if a person, when I had and promised you to protect you, be it a rich person, say he's going to give you money or a doctor said he's going to heal you, whatever other human bitakhim that we have, when we put our trust in humans, even if they promised you straight out, I'm going to take care of you, that you can come into my fortress, to my palace, to my locked room and I'll protect you. That's not as good than just going under the Mahseh al-Kadish Baruchu, never promised you anything, because the fact that we just go under the shelter of Akadish Baruchu, that's better than any promise that any human being could ever give you. That's Toev Lachasais Ba'ashem, even when he didn't promise you, because the protection of Hashem is intrinsically better, mebtayakh ba'odim, then to go under the protection of a man that actually promised you to protect, because no man can protect you, Allah says Hashem will also protect you. Hashem is intrinsically a protection. The root of the word Mahseh is the word khus, which means rakhmanus, compassion, caring, khus verachimalim. When we relate to Akadish Baruchu as Mahseh, then he's khas anas, he cares for us, he protects us, again automatically just by virtue of the fact that we are crawled under the rock that we call Hashem, so to speak. But when one reaches the level of Mahseh, he has to do much less eshtaldas than on the other levels I'll be talking, because he's protected just by virtue of being under the shelter of Hashem, not by doing anything, not by being promised anything, not by doing anything, just by being there, right? You know, when I'm under a rock, I remain dry from the rain, even if I'm sleeping, even if I'm not thinking about it, it's automatic. When a person reaches the level of Mahseh, it's like, yeah, I'm in Hashem's fortress, I'll be protected, no matter the chaos that's going on around us, right? Like the Pusuk says in the Jeshu Biseser again. Yippum tzitcha elith. Urvavum iminah ilakhalayi gash. There could be thousands of people falling to my left and tens of thousands of people falling to my right, and they're all living in chaos, they're living in stress and anxiety and in crises. Ilakhalayi gash. I'm not on the left, I'm not on the right, I'm with Hashem, and therefore I'm in Hashem's lane, I'm protected, not because I'm better than the people on the left, or better than the people on the right, not because, you know, the things that are happening on the left and right are not real. Yeah, they are happening, there is chaos going on around me, there is, you know, crises and pain and danger, but I'm not there because I'm under the shelter of Hashem, but I'm under the shelter of Hashem, it doesn't matter what's going on around me, it doesn't matter what the other parts of the world are on chaos, I'm not, I'm under the rock, and that rock is Hashem, that is what Mahseh is. Mahseh is living under the shelter of Hashem, who is terrain to Hashem, is our rock. It's a great place to be, it's not just a feeling, it's a reality, and that's why it's, it was a higher level, so to speak, than the Miftah. Mahseh, just crawl under Hashem's rock, crawl under Hashem's protection, crawl into Hashem's fortress, and you're just protected, even if you're sleeping, even if you're not doing any major estates, you're just under her rock.

We're discussing the level of vitachin known as machse, and we see variations of this word all over the hillum, chisayahin, chaisimbay, taiblachse isbashem, the words for machse, the variations of machse are all over the place. As we discussed in the previous share, this word, this level of vitachin, is remarkable that we have to do little to know estadlos to take advantage of it, like sitting under a bus shelter when it's raining, or under a shady tree when it's sunny, you'll just be protected by virtue of being there. It has nothing to do with you deserve it, no one invited you to be under that tree, no one asked you to come under that shelter, it's not a protection that really has anything to do with you, or your actions or your merits, it's just based on where you happen to be sitting or standing. So one who plugs himself into the level of machse, where he feels himself being in the shelter of Hashem, oymel Hashem, machsium cedasi, he's protected, but it's much deeper than that. Machse is not only protection, it's a protection that should cause us to rejoice. Just as on Rishchaydish, we sing hallal and rejoice in Akadish workers' protection, we say taiblachse isbashem ibtayach ba'adam, taiblachse isbashem ibtayach benadivim, singing in the shelter of Hashem any time is a reason to sing. The Apostle can tell him parakei, says we ismuchu kol chayse bach la'olam yuranaynu, the sasech aleimu, the yaltsu v'cha, oyavei shmachu, let all who take refuge in you rejoice, may they forever shout with the joy, and you shall shelter them and let all who love your name exalt in you. Now those who take shelter in Akadish baruchu, at kol chayse bach, that's the Apostle over here, chayse yalashunov machse, all who take shelter in Akadish baruchu will have reason to rejoice. Those who rejoice in Hashem's salvation shall be given even more reason to rejoice, and this rejoicing will be forever. The reward for relying on Akadish baruchu is being sheltered by Akadish baruchu even more. The more you rely on Hashem, the more you love Hashem and exalt Hashem, the more you will feel Hashem's presence in your life, and the more you'll have what to sing about. Akadish baruchu is endless. Our love for Him, our reliance on Him, our singing to Him should also be endless. La'uilam iranaynu, we say in this chapter, David M. L. says, la'uilam iranaynu, I will sing to you forever. There's no joy like the joy of relying on Akadish baruchu. V'yesmachu kol chayse bach, all who rely on you will take shelter in you. Akadish baruchu will rejoice. We need to say it, to sing it, to know it, to feel it, to live it. V'yalzu'cha oyebe ishmecha. No, like we know there's a concept of mitzvah, guerreras mitzvah. It's the same thing with Makhse, with the level of Makhse. It's Makhse, guerreras Makhse. The more you seek shelter in Akadish baruchu, the more Hashem will shelter you and give you opportunities to find shelter in Him. It's incredible. Makhse leads to more Makhse. B'itachan leads to more B'itachan. Relying on Hashem leads to more reliance on Hashem and more shelter from Hashem. It's a whole different life. When you live under Hashem's protection, it's not just your life goes on, but you have a security guard walking behind you that will save you if you get in trouble. It's a different life. Living under Hashem's shelter is a life of protection. When you live in Hashem's shelter, you're protected from the chaos of the world around you. It's incredible. There's all sorts of things going on around us that if we don't have it, we can get caught up in them and get sucked into. The chaos, the crisis, the anxiety, the stress of the world, people falling apart, people who just can't handle the day-to-day life. It's all because they live without B'itachan, they live in chaos. They prescribe to all the lies of the media and social media and all the chaos of keeping up with the Joneses and all the chaos of thinking they have to take care of themselves and have to do the status that's well beyond, the status that Hashem wants us to do. When you live in that world, you live in chaos. When you live under the shelter of Hashem, when you live with Marx, you live a life that you can just keep singing and singing and singing, no matter what's going on, no matter any difficulties and challenges you may face, you know that you're in the shelter of Hashem and you know that Hashem is protecting you, Hashem is going to continue to protect you, Hashem is going to continue giving you things to sing about. We have to just look for those opportunities because they're all around us. Everyone can do this. It's not an exalted level that's only reachable by B'itachan and B'itachan, it's reachable by everybody, me, you, everybody. Every year can tap into the level of Marx, what we have to do is just step into the shelter of Akadash Barhu, live your life understanding that you're in the shelter of Akadash Barhu and everything changes. The chaos becomes calm, the stress becomes tranquility. The agvas nafesh becomes minuchas nafesh. All it takes is step under the shelter of Akadash Barhu, it's a choice, just like minuchas nafesh is a choice, you know, living under the shelter of Akadash Barhu is a choice, but when you make that choice Akadash Barhu will continue giving you the opportunities to step under the shelter and live under the shelter and rejoice and sing and sing and sing, not just on Rosh Haidish, but every single day, every single moment of your life, you can walk around, you will just be a happier person, be a more content person, a more relaxed person, a more tranquil person, it could be done. Everyone can do it, no exceptions. So we have to tap into the Yismechhu B'chah, call Khoisi B'ch.

We're discussing the powerful level of Mahseh, there's another Pasek, pretty well-known Pasek from Telem Tezayin, Shamraini Kail Kichasi Sivach. Protect me, Hashem, because I have taken refuge in you. Because I have taken refuge in you. Now, what kind of reason is that? Protect me because I have taken refuge? So Dabra Melech is reminding us of something so simple, it's so powerful. Just by virtue of the fact that we seek refuge in Hashem, that we trust Him, that we rely on Him, that's enough of a reason for Akkad-i Shbaruchu to protect us. Not because we deserve it, not because he promised to watch over us, not because of any special merit that we have, not because of any specific reason at all. Only due to the fact that we placed our trust in Akkad-i Shbaruchu. That's all it takes. As we say in the Tachnan of Mondays and Thursdays in Bur'achem, we say, kuma v'haishayinu ki chasinu bach. Please, Hashem, arise and save us, because we rely on you. That's all it takes. That is the power of Mahseh. When you place your trust in Akkad-i Shbaruchu, that itself makes you worthy of being protected. We need to stop relying on other people, on other things, on other circumstances. We need to rely only on Akkad-i Shbaruchu, and we need to watch how our life becomes enriched, elevated and enhanced in every area, just by virtue of the fact that we placed our trust in Akkad-i Shbaruchu. The Moabem explains, on this Pasek, Shemenei-e-el-ki-chasisi bach, that David and Maddox said this Pasek in response to those around them who were serving idols, they were placing their trust in things other than Akkad-i Shbaruchu. David made it clear, ki chasisi bach, I place my reliance on you and on you alone. That is enough of a reason for Akkad-i Shbaruchu to protect me. Shemenei-e-el-ki-chasisi bach, that's the beginning, the middle and the end of the reason. Ki chasisi bach, that's all it takes. Now of course, we make a shtadlis, we go to doctors, we go to lawyers, we speak to Shat-khanem, we deal with bosses and vendors and clients and agents and employees and bankers and brokers and many other people in the course of our shtadlis. But no, and emphatic no, we may not rely on these people, we may not place our trust in these people, we may not think that any of them have any power to help us or any power to hurt us. All they are are shluchem, they're messengers of Akkad-i Shbaruchu, they're put there to do the bidding of Akkad-i Shbaruchu, the way the ratsin of Akkad-i Shbaruchu is. Akkad-i Shbaruchu is the one who does everything. He takes care of us, he protects us, he provides us. Our shtadlis is not what produces results, only Hashem decides results and outcomes. There are no exceptions to this rule. We trust Akkad-i Shbaruchu and only Akkad-i Shbaruchu. That trust earns us his protection. Ki chasisi bach, shanrini el, ki chasisi bach. Three words, three powerful words. Ki chasisi bach, because I place my reliance, my trust, my shtadlis. I seek shelter from Akkad-i Shbaruchu. That is the reason why he responds to us that way. Hashem tsilcha, Hashem is a shadow. The way we relate to Akkad-i Shbaruchu is the way he relates to us. When I choose you, Hashem, as my shelter, Hashem becomes my shelter. When I choose you to rely on, you become the one that I could rely on. This is how it works with Akkad-i Shbaruchu. Ki chasisi bach, that is the power of makhse. That is the level of makhse, that's what the word makhse means. That's why it's such an important word to internalize and to live by. Shanrini el, ki chasisi bach.

We're discussing the level of machhasa, of taking shelter in a Kurdish baruch. Now there's a Pasek in the hillan nunzayen. Dabra Melech says, Choneni elekim choneni kivichah chasoya napshi vitzel k'nafekha achhasa ad-yavir havois Be gracious to me Hashem, be gracious to me because my soul took refuge in you and in the shadow of your wing I will take refuge until the destruction passes. Now this Pasek Dabra Melech said as he was running away from Shol Amelech. He repeats the word choneni twice. Choneni elekim choneni. Now she explains that there were two requests of it. One was to watch over me that I don't kill Shol Amelech and two is to watch over me that Shol Amelech doesn't kill me. Now if you notice this Pasek, there are also two expressions of machhasa. The marble explains kivichah chasoya napshi and vitzel k'nafekha achhasa both words derived from the word machhasa. The marble explains that these are both levels of machhasa but from a different angle. kivichah chasoya napshi is in relation to protecting me from killing Shol Amelech. It's a spiritual request. Help me from having to shed the blood of Shol Amelech because if he attacks me I'll have to fight back and defend myself. So I'm asking Hashem to protect me from having to do that. That's why it says kivichah chasoya napshi nefesh is the nasama, is spiritual. Protect my nasama from having to do a sin even if it would be allowed to protect myself. I don't want to have to have the blood on my hands. And the second expression of vitzel k'nafekha achhasa that's in relation to protecting me from being killed. It's a physical request. Help me stay alive. That's why it says vitzel k'nafekha achhasa very physical request. Keep me safe. Just like a bird puts its babies under its wing to protect them from predators. Hashem places us under his wing to protect us from those who want to do us harm. We see from here that machhasa is not limited to physical protection. It's for any protection, any shelter that one may need. Being under Hashem's wing protects from everything. Physical danger, emotional hardships, spiritual pitfalls, financial problems, health, Sheduchim, child-raising, harassment, etc. There are many, many problems and many challenges that we face in this world. This world is a world where a Kurdish world gives us challenges and difficulties. But all of these problems have the same solution. And that solution is machhasa. What is machhasa? Run to Hashem. Hashem is our solution for everything. Hashem is our protection. Hashem is our shelter. Hashem is our safety. Hashem is our safe spot. How does one run to Hashem's shelter? Hanayni alakim hanayni. Call out to Hashem for help and call out again and again as many times as you need and as many times as it takes. Because sometimes, machhasa and all other levels of pitah require patience and perseverance. But we need to always run to Hashem. We need to always call out to Hashem. So it takes us time and time again. It's like we saw by Kavei. Kavei alashem, Kavei alashem again. Same thing with every other level. If you know how, then you should run to Hashem on your own. And that's kibbeh, khakha, soya, nafsih. Just run to Hashem. That should be the automatic response. But even if you don't know how, if a person is still struggling with his levels of pitah, he doesn't know how to reach out to Hashem. How do I get to Hashem's shelter? I don't see a direction that's posted. How do I get to the shelter of Hashem? The answer is, even for that, you call out to Hashem for help. Hashem will help you get to a shelter if you don't know how. The shelter of Hashem is always open and always available to you. So our job is to get there. Whatever it takes, we need to get there. If you know how, do it. If you don't know how, ask Hashem to help you. But the solution to every problem, as long as we understand that the shelter of Hashem is open to us. That's what Makhse is. And also we see that Makhse is not only a protection to protect me. It's also to protect others from me. Just like David is saying, I don't want to kill shahls. Help me not kill shahls. Help me not have to kill shahls. So many times in life, when we think of protection, we think of protecting me from others hurting me. But sometimes it's good to stop and see, am I hurting other people? If I'm someone who's hurting other people, be it physically, be it financially, be it with words, emotionally. If I'm hurting other people, I also have to stop. And that also requires a bitachan. That also goes under the level of Makhse. Ask Hashem, help me not be someone who has to hurt people. Help me be someone who knows how not to hurt people. Makhse is an all-encompassing level of bitachan that will help us protect us from others and protect others from us. Because when you're under Hashem's wing, then everything works out because Hashem is the solution to everything. Again, Makhse is a protection from whatever you want it to be a protection for. Just want to be protected and understand that you have to run to Hashem's Makhse and understand that if you don't know how to run to Hashem's Makhse, ask him to help you get there. Just get there and you'll be protected.

So we're going through the ten words that the very end of Shai Betachan lists as the ten words for Betachan that can be found in Sukim, and we loosely refer to them as ten levels of Betachan, which we explained a few times where it doesn't necessarily mean that each one is a level higher than the next. It means that there can be higher levels of the lower level words and lower levels of the higher level words, and sometimes we can use one type of Betachan, sometimes we use a different type, they can be interchangeable, and then they can be, you know, one day you can be on a higher level, one day on a lower level, which we discussed already. But the bottom one is there are ten words that we're trying to understand what the aspect of Betachan is when you use that word. So the next two words in this list are Techeles and Chikui. Now both of these words are types of waiting, which makes them similar to the word Kivui of Kavei, of Mechavei, which means hoping, which is also an element of waiting, when you hope for something you're waiting for it. So Techeles means waiting and Chikui means waiting, but of course they're different words, and each one is going to have a distinct definition, and each is a distinct level and distinct aspect of Betachan. Now Kivui we translated as hoping, that's the common translation of Kavei, Lashem, hope to Lashem. Techeles we're going to translate as waiting, and Chikui we're going to translate as expecting or anticipating. Of course these English definitions do not do justice to the actual meaning of these words, and many nuances in these levels of Betachan and Epsokim, and each Pasek that brings, you know, one of these words you have to look into them first and see how they apply it in that specific Pasek, and it doesn't always mean exactly the same thing, but again it's, you know, we're trying to get just a handle on the on the basic terms and the basic translation, the basic understanding of these levels, because obviously the Chavesavavas lists it for us, he wants us to know it, he wants us to understand it at least, you know, on a basic level for sure. So we'll try over the next few shurims to get a better understanding of the level of Techeles, and see if we can better understand what it means, how to use it, how to up our Betachan game via this level of Techeles, which is a very common word to find Techeles, we can find the Yachel, or the variations of the word, but the root word is Techeles. Now, again we're going to translate it as waiting, but there are different kinds of waiting. There's a waiting for something in an abstract way, where you don't really believe it will happen, but you passively wait as in your mind, it's possible for it to come, but you don't really believe it, and then there's a waiting where you're certain something will happen, you're just not sure when it will happen, how it will happen, or exactly what it will be like when it happens, but you're pretty much sure about it. Now, Techeles is more than just theoretical waiting, it's more of a waiting where you're relying on it to happen yet, it's not on the level of anticipation on its arrival wholeheartedly, as if there's no other option, there's still doubt in the person's mind if it will happen, under what terms it will happen, et cetera, but it's still a real anticipation. In other words, it's real, but it's not a given, so to speak, a given example. At the Helm Kuflamah, the famous Apostle, we say it all the time, we say, as we say, Clay Israel, hope to Hashem, or wait for Hashem, no, for, you know, kindness is with Hashem, Hashem is full of Chesed, Baharbe, you might for those, and much redemption is within what Hashem does. So we anticipate our salvation, it's a real anticipation, Yakhili Israel, Hashem is real, but there's also a doubt in our mind that perhaps our Khatim, our sins are preventing it, and that's why it still hasn't happened. In other words, Yakhili Israel, Hashem is very real, but it's not a given, so to speak, because we're always nervous, we're always worried that perhaps we are not worthy of the salvation that we're waiting for, we know it's Hashem promised it, so to speak, we know that it could happen, it will happen even, but we're not so wholeheartedly anticipating it, to happen any minute, because we're always worried that maybe our sins are preventing it. That's, in this sense, Techelis is a lower level than Chikoi, from a Chakaloy, which connotes a total belief in this salvation, a total expectation of something happening any minute, now that the Chakaloy B'chol Yem sheyabi, that's what a Chakaloy is, that's, Techelis is not as high a level of waiting as that, it's again, it's real, but there's a doubt there, either because of what we're lacking, or other factors, but Techelis is real, but not wholeheartedly, is how we'll say it. Again, I don't know if that's 100% accurate in every possible, but that's just a way to understand what the difference between Techelis and Chikoi is. So I'll give an example to try to make this a little bit clearer. Let's take this guy, Moshe, or Kolom Moshe, he has to get to work, he starts walking, and he's hoping that a coworker will pass by and offer him a ride, this happens many times, he walks and he gets a ride, and different people who are going to that same office where he's going. So waiting for that car to pass by is Techelis, he knows it could happen, he knows it does happen many times, he just, he's not 100% sure that it will happen this time, that means if he ends up walking all the way to work, he won't be shocked and feel down as if like, I don't know what happened, I was waiting for that car to stop and it never came, it was never a given that today a car would pass by to give him a ride, that's a level of Techelis, he was hoping it does happen many times and it could happen many times within the realm of impossibility, in the realm of even normal to happen, but if it doesn't happen, he won't be shocked. Whereas if Moshe goes to every day to work by bus, he goes to the bus stop every day, to the bus, the bus comes, he goes to work, so when he's standing by the bus stop, he's much more sure that it will actually arrive as it arrives every day, came yesterday before and the bus always comes, now he doesn't know what time it will arrive, he doesn't know if it will be late today or if it will be on time or be early, but in his mind, it's a given that it will arrive, like if it ends up not coming, right, he would be shocked, he feel like let down as if a total let down, you know what happened to my bus, every day it comes and today it just didn't show up, that's Hikari, it's a much higher level than Techelis, Techelis is again walking, you walk into work and okay, you're hoping that the car will come, we'll pick you up and if it doesn't come, okay, today it wasn't meant to be, but when you're waiting for that bus and it doesn't come, that's Hikari, you're so sure, you're so positive and still let you down, that's again, it's not a hundred percent the translations and the understandings of these words, but it's a pretty close, pretty accurate understanding of the different levels over here, so just for the next few days we're going to talk more about Techelis, but keep that in mind as a definition of source, that Techelis, it's a very real waiting, but at the same time there's a little bit doubt in it, it's not a wholeheartedly necessarily, I don't know exact way to describe it, but I think that's pretty close enough for our discussion, we'll have a minute to

So we're discussing the word and the level of Teichelis. Teichelis we translated as waiting. Now there's three words that we mentioned in the list of ten that are similar. That is kivui, Teichelis, and kikui. Kivui means hoping, Teichelis means waiting, and kikui means anticipating. All of them are aspects of hoping and all of them have aspects of waiting in them. So they're very similar and sometimes can be used together interchangeably, but they all are aspects of hoping and waiting. So we're going to use the word waiting as the translation for Teichelis in our discussions. So as we always point out, patience is a virtue. Patience is a necessary component of Avaitis Hashem, Savlonis, patience. It's a vital for Avotachin to have. Votachin often requires waiting as our lives are on a timetable, but not our timetable. It's on Hashem's timetable. So patience is a very important component to have when we're working on our Votachin, because not always is Votachin going to be instant gratification. Patience is a necessary part of life, definitely necessary part of Avaitis Hashem, and certainly a necessary part of Votachin, specifically in the aspects, in the levels of Teichelis. Now Hashem has a very precise plan, a master plan for each and every one of us. And things happen when he is ready for them to happen. Things happen when Akkadosh Baruch knows that it's a good time for them to happen. We all know the expression, the shah taivo matzlachas, you know, we wish people, you know, it should be in a good, auspicious time, asiratsen. Well there's a time, something that happens at the right time is good, but it happens at the wrong time, it's not good. There's an expression in the world of, you know, I was in the wrong place at the wrong time. Obviously it's no such thing, because Hashem controls the world, but ultimately it's true. You know, we want things to happen at the right time, but not at the time that we deem them right time, we want Akkadosh Baruch to deem it the right time. And that's when we're doing Teichelis, we're waiting for Hashem to decide when the right time for something is. If something will be successful, it needs good timing. We understand that well in our home, in our business, in our school life, in community, in every part of life. Timing is everything. Tanbi Takhen is no different. Timing is everything. But again, it's not the timing that we deem correct, it's relying on Hashem, it's trusting Hashem, that he knows the correct and appropriate time for everything. He knows what's, you know, when it's a good time for a shit of the happen. He knows when it's a good time for a child to be born. He knows, you know, if it's a good time for a person to get ill, and when it's a good time for a person to get cured, he knows when it's a good time for you, for a person to be hired, when it's a good time for a person to lose his job. Hashem means that he does everything exactly at the precise moment that it's supposed to happen. That's all part of timing. So if Hashem is not ready and I am ready, so I get impatient. But if I have Teichelis, and I have trust and reliance on him, then I don't allow my impatience to get in the way. I work on my patience to have that level of itachem. I got this boy who, you know, makes people wake up late so they don't go on a bus that crashes. And, you know, he orchestrates where a person goes, when a person gets there, so he does, or doesn't meet someone that has meant for him to meet or not meant for him to meet. Hashem controls everything with timing. Hashem has it all under control down to the last nanosecond. That's Teichelis at work when we accept his timetable. When we accept his timetable and, you know, live with Mnuch Sanaphosh despite the time passing, that it could be days, weeks, months, even years. We are on Hashem's timetable and the more we accept that, and we live calmly knowing that, that's Teichelis. Now, usually when we wait for something, we get impatient. That's human nature. Now, we want something to happen. And the waiting is annoying or frustrating or it's a burden. And we don't care for the waiting. We care for the result. Sometimes it's, we have no choice, we wait, but we don't like to wait. And not to the Pasig and Mishleh, because the Imam of Pasig and Bey says, Teichelis memushachah machalah laev. An extended waiting, you know, makes people sick. That's human nature. However, that's only when it's human waiting. For a human, you know, we're waiting for human things. For a human to do something. For, you know, we're going to put our trust in a human. And we're waiting, you know, if someone promised me something, when is he going to give it to me ready? So let me get sick of waiting. And the prolonged wait makes us frustrated. However, we wait for Hashem as an expression of hoping, as an expression of b'itachan, then we're okay with the wait, even if it's a long time. Because while we wait, we're not doing nothing. We're actually, you know, practicing and experiencing b'itachan. And as long as we're waiting, we have a connection to Akkad eshbarhu. And we want that connection to endure. Again, we might not know it sometimes, you know, consciously, sometimes we get frustrated, but if you think about it, when the waiting is the waiting for Hashem, that means the relationship with Hashem is active. And who doesn't want an active relationship with Akkad eshbarhu? Who doesn't want a relationship with Hashem to flourish? We have to realize, not only is waiting for Hashem a good thing, and, you know, the opposite of, you know, T'chalazim m'sachim ahvalay, it's actually something that we want even after the thing we're waiting for is, you know, we get it. Because even after we get stuff, and after, let's say, the trouble, you know, that we were relying on Hashem for, to deal with it, it's already dealt with, and the trouble passes, and the pain is removed, we still want to hang on to the hoping and the waiting that we had with Hashem. Because the waiting is a tachas unto itself, as an end unto itself. And this is why the Pusakim Mishle'i Perig Yod, Pusak Havkhah says, k'ichalaz tzadikim simkhah. No, it's the opposite side of the coin, it's the other side of the coin of t'ichalazim m'sachim ahvalay. When we're waiting for anything other than Hashem, then the waiting is an annoyance, is a burden. But when we're waiting for Hashem, t'ichalaz tzadikim simkhah, that brings joy. Because waiting and hoping to Hashem is a feeling that we hold on to before, during, and after any trouble. Now the hope to Akkadosh Baruch, the waiting for Akkadosh Baruch, is a state of mind that gives Minuch Hsanafish in all situations. Now if one feels this, that means he's firmly under the tachan ladder, and he's on the right path of closeness to Akkadosh Baruch. Now if one doesn't feel this, if one is getting frustrated from waiting for something, getting upset, getting angry, getting mad, getting, you know, despondent, if that's the feeling that you're getting while you're waiting for something, that's a sign that you have a lot of work to do to remove the makh l'laib, which is preventing you from living a life of Minuch Hsanafish, living a life of true simkhah. So it's really, besides being a level of the tachan onto itself, it's also a sign. If a person's getting frustrated, that means that he's not waiting properly. He's not having tachalas. He's having just good old impatience. Good old impatience is frustrating. But when a person waits with Akkadosh Baruch, for Akkadosh Baruch, you know, while relying on Akkadosh Baruch, then it's a good wait, because then it's a big tachan wait, then it's a tachalas wait, and that won't make him despondent. That will make him happy, as it was said, tachalas tzadikim simkhah. So remember that, tachalas is a great level, and it's also a very practical level, a very useful level in many areas in life. So we need to get comfortable in the waiting room, so to speak, because a lot of

We are discussing the level of T'ichelus, of waiting. Waiting is not up to us. If Hashem wants us to wait for something, we are going to wait for it. And we are not going to get it until it is the proper time. So if waiting is not up to us, how is that a level of B'itachin? The answer of course is, it's not the waiting itself that's B'itachin. It's the manner in which we wait. It's how we wait. It's our attitude while we wait that determines our level of B'itachin. Let's take an example from our parasha. Abram Avino, the quintessential B'itach in Hashem, longed for a child. He desired a child. Hashem deemed it appropriate that he wait and wait and wait. Abram got married. He was 25 years old. According to some major Russian, he was 16 years old. And he waited for a child and he waited and waited. He reached 30, 40, 50, 60, still no child. And he kept waiting. 65, 70 years old, still waiting. On top of that, sorry he made to his wife, who was medically incapable of having a child. Degumar tells us that she was an islandess. She did not have a viable womb. Still, Abram waited. And now after he reached 75 years old, Hashem told him that he would have a child. But he continued to wait. He reached 80, 85, 90, 95, and he continued to wait. What was Abram's attitude all these years as he waited? The prophecy tells us, He trusted Hashem and was considered righteous. Now what does that mean? Rashi tells us, Hashem considered as a merit, as a righteousness for the betokin that he firmly had as he waited. He firmly believed it would happen. He did not question Hashem. Even though he waited and waited and waited, he did not question Hashem even for a moment. This foreigner says it even clearer. He says, He had trust and he relied on Hashem that he would do as he promised, without any doubts. Even though it was far beyond the realm of possibility according to Teva. In other words, Hashem considered this betokin. This extremely righteous betokin, and it was a tremendous chos for Abramavino. In fact, it may have been this chos that he needed to be there for the children. Had he not had this betokin, would Abramavino have faulted on his betokin and not trusted on Hashem and not waited without questioning Hashem, then he may not have had a child. We may not be here today if not for Abramavino's betokin. That's one pashat in the Pusk Bahamim Hashem by Echshevelo Itzidaka. But there's another pashat in the Rishayn. The Cheskuni says this pashat. The Shlok college brings it from the Arcada. The Ramban also seems to be saying this pashat. They tied Bahamim Hashem and Echshevelo Itzidaka. Abram trusted Hashem, and he considered everything that he got from Hashem and everything that he would get from Hashem as a total tsidaka on Hashem's part. Totally unearned, totally undeserved. But Echshevelo Itzidaka is going on Abram. Abram considered everything that Hashem gave him as a tsidaka, as total matna schinam. Abram went through life knowing that he deserved nothing. And he got a total matna schinam, a gift from Hashem. And this included the child that he was hoping for. Of course he wanted it, he yearned for it. He desired it. But he knew that Hashem didn't owe it to him. He didn't deserve it. He didn't take anything for granted. So when Arama Vino waited, and waited, and waited, he exercised to achelas. And both pashatim are correct. One, he didn't get upset at Hashem. He didn't get despondent. He didn't feel like Hashem let him down. Hashem was punishing him. As he understood, it's kumpmenisht. What we say in Yiddish, nothing's coming to me. Hashem owed me nothing. So he waited patiently. And with a positive and healthy attitude. He davened, and he trusted Hashem despite his age. Despite the doctor saying it couldn't happen. He remained at peace. He didn't feel slighted by Hashem. He had no tainista Hashem. Because Hashem owed him nothing. So why would he have tainista Hashem? So on top of that, the other side is true as well. The fact that he waited so properly, and patiently, and didn't have tainista Hashem, was a tremendous khus for him. The betokhan that he had, as he waited, was a tremendous khus for him. That itself was a khus. And that's how we are supposed to use the level of tikhelas. When we wait for Yeshua, sure we should daven. And we should have betokhan. And we should daven some more. And never lose sight of what we feel that we need. And continue to ask Hashem for it and daven for it. But as we wait for the Yeshua, we need to wait with a positive attitude. Without feelings of being upset at Hashem. Without feeling of a skumpmir. Hashem owes me. Hashem doesn't owe us anything. The other day I was talking to someone who did not understand this. He was complaining about a certain Yeshua that he wasn't getting. He's like, I did my part. Now God didn't do his part. That attitude is not an acceptable attitude. That's not a Torah attitude. That's not about betokhan's attitude. God didn't do his part. God owes us nothing. If you work through your life thinking Hashem owes me, Hashem owes me, Hashem owes me, and your waiting is not betokhan. Your waiting is just frustrating. That would be like, you know, to chelas masachah was bring the shiver and lave like the apostle says in Mish'laib. The proper attitude and the key to proper chelas is the hamen b'ashem yachshubay alak tzedakot. Now agav, like we mentioned a few times but it's good that I repeat it, that the hamen over here the word hamen b'ashem means betokhan like older Hashem say. It doesn't mean amunah even though the word is used as amunah because in the Torah the word for what we call betokhan is always amunah and the word for what we call amunah is yediah. The word betokhan does not appear in the Torah in the context of betokhan the way we talk about it. The word betokhan as we know it shows up and tell him and other places in nach but not in the Torah. When the Torah says the word hamen or amunah what we refer to as betokhan is clear from older Hashem. So again we have to remember it's not about the waiting per se it's about the attitude as we wait it's how we wait that determines that we are true Bale Betokhan so when we work on the middle of the chelas remember we're going to wait anyway because Hashem decides when the right time for something is, when the shatah for something is, the test is and the soyan is how we're going to act while we wait, how we're going to feel while we wait we're going to be to Hashem we're going to have tainas to Hashem or we're going to feel like God's not doing his part so to speak, that's not the way the way is to be like our Ramavino and hamen be Hashem and be Hashiver

So we're discussing the level of Teichelis, of waiting for the Yeshua. The Apostle can tell him, Kofmem Zayn tells us, Reitzah Hashem es-i-reyav es-ameyachelim lechasteh. Hashem desires those who fear Him, those who wait for His kindness. Soameyachelim is one of the variations of the word Teichelis. So why are those who wait, deem people who fear Hashem? And the Apostles seems like they go hand in hand. Is there a specific connection between Teichelis and Yeris Hashem? So we have to realize that the part of the Dessayn of Vitachin, specifically the level of Teichelis, is that people don't really believe that Hashem will change nature to bring them a Yeshua. If someone gets sick or wants to go to Islam, and the doctors foolishly say there's no hope in people's minds, it's game over. As they see no natural option out of it. Yes, they believe in Hashem and they know that Hashem could do anything, but they don't believe that He will do anything. As their approach to things in life is rooted in nature. Now to many of us, things that seem complicated, in other words, we don't see any way out of it, become impossible to change. In our mind, complicated translates to impossible. Is it harder for Hashem to cure a sick person in the history of Him to make the sun rise every morning? Is it harder for Hashem to send you Parnassah than it is for Him to feed billions of animals in the jungles and across the globe every day? Is it harder for Hashem to send a shidah for your child than it is for Hashem to keep billions of people alive and breathing every day? Of course not. Hashem can do anything and He does everything with ease. Nothing is difficult for Hashem. So what's difficult is for us to see past our own nose. Now for us to see options beyond the handful that we could come up with in our minds. Now if we can understand it, then we believe it. If we can't understand it or think of it or come up with it, then in our mind we don't believe that it's going to happen. When we wait for Yeshua, we have miachel chastai, we do so within the realm of what we deem possible. If it seems possible, then we wait for it. To me it makes sense. It might be hard, it might be difficult, but it's possible. It makes sense in my mind, I'll wait for it. But if something seems impossible, we don't bother waiting for it because in our minds we give up. That's where Yerush Hashem comes into the picture. Honour is rooted in Yerush Hashem and appreciates the awesomeness of Hashem and the fact that listvunossoi ein haker, the fact that our minds cannot fathom the abilities of a Kaddush Baruch. That's what Yerush Hashem is. It's the awe of the greatness of Hashem being beyond anything that our minds can even fathom. Such a person transforms that awe into T'chelus because he knows that his waiting for Yeshua is not dependent on his mind's version of the possible Yeshua. It's dependent on Hashem's version of the possibilities. And those are endless. Hashem always has option. And Hashem's options are natural. He doesn't need open miracle. Of course Hashem could make open miracles, but he doesn't need to and he doesn't usually. It's just that there are options that never cross your mind. How many times do things happen via the Shidduch or other ears in life when you look back, you say, wow, I didn't see that coming. Oh my gosh, that was so simple. Why didn't I think of that? Hashem has ways. Hashem, he's the chess master. He moves things around the way he wants to and he makes things happen that we can never fathom, that we can never imagine. But the problem is our minds, or maybe the Yerush Hashem makes our minds feel that if we can think it, if we can dream of it or imagine it, then it's possible. But if we can't think of it, then we don't really wait for it with a true waiting, with a true tachalus. We have to remember, Lo yi maa shul vai saiga maa shul vai saiga maa lo yi rachi ha dira chay. Hashem's ways are way beyond anything we can imagine of Adam. And that's Yerush Hashem. And one who has true Yerush Hashem knows how to truly wait for Hashem's Yeshua. Because he knows it's not a Yeshua that will come from his playbook or comes from Hashem's playbook. Now it's very likely that without this level of Yerush Hashem, it's virtually impossible to have true or full tachalus. Arama Vinu was a true Bateach Hashem. He waited and he waited for children and various other nations that he went through. He gave no credence to nature, to medical opinions, to media attitudes, to what the naysayers said, what the society around him said. He was Arama Ivri. He was Mitzat Echad and the rest of the world is on the other side. He was one man against the world because he focused on Hashem and on Hashem only. Nature meant nothing. Society meant nothing. What people said meant nothing. Media opinion meant nothing. Now, indeed, what did the Malik tell Arama in this week's parshah? By the Akheda? After the Akheda he said, Ati Adatiki yi rei ilikim ati. Now that you passed these tests, you stayed firm in your betokhan, your imuna, now we know you fear Hashem. The Malik didn't say, Oh, now I know you are a Bateach Hashem. Or now I know you have true imuna. That's how the Malik said. It's much more telling than that. It's what the Malik is telling us that you're imuna and your betokhan proves that you are yi rei Hashem. Because yi rei Hashem is a proof, is a telling sign that you have true imuna and true betokhan. So, Ruitsa Hashem is yi rei of Asa meachelim lachaste. That's one person. Hashem wants the yi rei of those who fear him and who are those people? Those are the people who have meachelim lachaste goes hand in hand. Someone who is a yi rei Hashem is able to have the level of the khalas. Someone who has true khalas, it's a sign that he's a true yi rei Hashem. So, to work on our level of the khalas, not to up our betokhan game, we have to work on our yi rei Hashem. To recognize Hashem's awesomeness and Hashem's abilities that Hashem's abilities are way beyond anything that our own feeble minds can come up with or imagine. No, it's for nasi ein heike, the tunav Hashem, the khachmav Hashem, the wisdom of Hashem, the abilities of Hashem, the capabilities of Hashem, ein heike means, ein heike means we have no way of even researching it, understanding it or looking into it or digging into it because it's way beyond our capabilities. We're so small. Hashem is so big. It's two different worlds. And that's what we have to know that to have to khalas, we have to work on our yi rei Hashem.

So we're looking at the Lawshan of T'i-Khelas, of waiting. Az-Gumar M'brah is of Khaf. Gumar asks, why is it that the previous generations had miracles done for them, whereas the later generations did not have miracles done for them. Gumar says, Kamoi have a Kamasvina of Shai Akadush of Hashem. That was the early generations who were machenefesh, were more dedicated to Qadish Baruchu, whereas the today's generations are not as dedicated to Akadish Baruchu. So we don't get Nisim as much as the previous generations would get more Nisim or more The Rajabah explains that the way that a person relates to Akadish Baruchu, commentary to that is how the Shephar from Akadish Baruchu gets delivered to that person. Hashem has different ways of relating to people. It's a very tailored experience. Every person's relationship with Akadish Baruchu is a one-on-one experience. There's no one size fits all. There's a natural way. And then there's the Lamaylamina Tevah way. Some people have more leaning towards Tevah. Some people have more leaning towards Lamaylamina Tevah. Like I said, every person is tailor-made the way he relates to Akadish Baruchu. Akadish Baruchu relates to him, and that's the Shukah of Pratis. And then there's a higher level of the Shukah of Pratis. So it says the Rajabah. So if one relates to the world, Akadish Baruchu, to his own life, with Darukha Tevah, Akadish Baruchu uses Tevah to deal with that person. And that person is subject to nature. There is such a thing as Tevah. Akadish Baruchu obviously made Tevah and he controls Tevah, but he put a satyr into the Breah where there's a cause and effect, and then the A leads to B. A person like Halakhti Mubi Kerri we find in the Apostles. If we relate to the world, Akadish Baruchu, to everyone around us, with nature, being the force, Akadish Baruchu lets nature take its course, so to speak. However, one relies on Akadish Baruchu and he relates to Akadish Baruchu and to everything in his life with an understanding that there is no Tevah. Then Akadish Baruchu also relates to that person directly, and his life is dictated beyond Tevah or my love of Tevah. And this is shot in the Pusuk. Yichast ghashem olaynu kashere yicham nulach Hashem's chesed to us is as we wait for Him. Yicham nulach gan lach na techelas. As we rely on Hashem, that's the way Hashem's chesed gets delivered to us. That's the same mechanism. What we put in, we get out. Like we say over the Pusuk, Hashem tzilcha, which the B'alashemtah used to say this Prat and others for him say this Prat as well, that Hashem is our shadow. What we put in is what we get from it. You know, when it is a shadow, you give it a finger, it shows you back a finger. You give it a hand and you see it in hand. You move to the left and move to the left. That's how shadows work. Tzilcha Hashem is our shadow. What we put in is what we get from Shemai. If we put in Tevah, we get out Tevah. If we put in Betachin, we get out. Hashkahu Prat is on a higher level. That's just the way it works. It was the B'alashem. Now, that's Prat and the Gomorrah that we previously mentioned. At Kama'i, the Mastri-Nafshah, the previous generation, the Moussin-Nafshah, the Kudush Hashem, right? So, the Swachhashalah and the Nisim, they would, again, Nisim happened. Meaning that the things that happened to them were the Maelah and the Tevah. Again, what this means is that those who lived on a higher plane of the Maelah and the Tevah were taken care of by the Kudush Baruch and the Maelah and the Tevah. We may not be on the level of the Qadma'i that the Gomorrah is talking about, but the mechanics is the same. Now, the more we live with the Misirish Nafshahs, doing Hashem's will, relying on the Kudush Baruch, trusting on the Kudush Baruch, then the more our lives will be filled with the Maelah and the Tevah. Again, commensurate with what we put in is what we get out. And it doesn't change from the Qadma'i of the Gomorrah to the previous generation. The mechanics are the same. The Qadma'i of the Gomorrah and the Tevah are the same. The way we act is how the Kudush Baruch acts with us. The more we prescribe the Tevah, the statistics, the hype, the media forecast, societal norms, societal pressures, the more the Kudush Baruch leaves us to those devices. Sometimes you want to live in that world, go for it. You want to live in that world to control your life. That's chaos. But conversely, the more we prescribe to the Kudush Baruch, to the Torah, to the Shukhnara Tazas, to the Rabbanams, directives to us, to the Yiddish Mahalik, the more we do that, the less we will be relegated to Tevah. And that's what the Prophet was saying. Qasharyi khalam allah khashem khaset to us is the way we are m'yakhil to him, the way we wait for him. So the key to how much khaset from Hashem that we get, the key to our shafa is in our hands. The question is, are we m'yakhil to Hashem or are we m'yakhil to other people or other things? Who are we waiting for? We should do some introspection, all of us, and answer that question honestly. Now, who are we waiting for? And what are we waiting for? Are we waiting for a Kudush Baruch? Or are we waiting for someone else to save us? With a rich uncle or a boss or a doctor or a shatchen? Who are we waiting for? Who is Yeshua waiting for? Are we really, really waiting for Hashem's Yeshua? And then the m'gat khaset Hashem. Yihazal Hashem allah khashi khalam allah. But if we're waiting for Hashem and also someone else, or for someone else and not even with Hashem, or if we're waiting for the natural way of doing things, our style is to work etc., then we're not m'yakhil to Hashem. We're not m'yakhil to Hashem. We can't expect to have Yihazal Hashem alone. That's the way it works.

Ar-Huys-Bitachan, Chin number 492, so the next word, or the next level, in the list of ten words brought by the Chavis-al-Lavis at the very end of Shair-e-Bitachan, is khikui. Now khikui, like Te-Khelas and Tikvah before it, is a variation of waiting, but it's a much stronger level of waiting. Khikui, means Akha-Khelai. Now the term khikui refers to a situation where one absolutely believes that whatever he's waiting for will happen. And he's just waiting for it to become a reality. It's more accurately defined as anticipation or even expectation. It's a level that is so real that if the thing you're waiting for doesn't happen, you would be shocked. Or at least very surprised or even let down. But I was anticipating, I was expecting it to arrive and it didn't arrive. Like you check your mailbox, like every day, where is it? I'm waiting for it to come. So at night we wait for the sunrise of the morning. Imagine one day you woke up and the sun didn't rise. That would be a total shock, a total up-ending of what you were 100% sure would happen. That's the kind of waiting that is referred to by khikui. And we know this word from the Animaaman. Animaam bebuna shalayma bebiyas amashiyah. Ya apishi isimame amkhoze akha-khelai. Even though he delays and waiting, waiting, akha-khelai. We're waiting, we're expecting, we're anticipating. And we wait for mashiyah. It's not just a waiting like, no, maybe yes, maybe no. It's 100% going to happen. We're just waiting for him to walk through the door. And one who doesn't wait for mashiyah in such a way is playing with fire. Because he can even deem the kaifur for not believing in mashiyah's arrival, which every year the most believe is happening imminently. The khul ya'im shi'ovai. Right now, today, when the walk outside, mashiyah will be here. It's not a matter of if, it's a question of when. Right? When a person passes away after 120, there's going to be a test in your mind. One of the questions in that test is cipisa liashua. Did you anticipate mashiyah's arrival? Cipisa is the kind of waiting that is expressed by the word khikui, by akha-khelai. The patachan level of khikui is not just hoping for the issue to happen. It's not just passively waiting for it to hopefully happen. That would be to kheles. No, khikui is much stronger. It's much higher than that. Khikui is real. It's active anticipation. It's looking at your watch, wondering, where is he already? Right? It's, you know, when a person has a patachan on the level of khikui, he already spends the capital of the Yeshua. You know, based on the imminent arrival of the actual Yeshua. It's like, you know, if you know that a check is coming, you know, you spend money against that money that's coming. That's how sure you are of the Yeshua when you reach the level of khikui. The Yeshua is already in the bag. It's just, you know, in transit or got delayed or whatever it is, but it's coming. It's real. I'm waiting for it. It's any day now, any minute now. You know, the Apostle of the Messiah, the Apostle of Samaritans, what the given tells us, ayin leiraseh le kimzulasehah, yaseh le mechakhe loy. There's no eye has ever seen the incredible reward, you know, the ska reserved for those who are mechakhe for Hashem. That's a tremendous level of who's the ska reserved for, the people who are mechakhe loy. Who didn't just know that it's happening. Didn't just hope for it. Didn't just, you know, wait for it. They anticipated. They, their entire being new, with every fiber of their being, that it's happening and they're waiting for real, real anticipation and expectation. Amidst Shem and the next share, we'll see more about this.

So we're discussing the list of 10 words that the Khebus al-Bawis teaches us at the end of Shair al-Bitachan, our levels of Bittachan. He calls the levels Madrugais. As we discussed, they're not 100% levels that they have to go in that order. Sometimes you can have a lower level that's actually higher and a higher level that's actually lower. Sometimes we can be at a higher level and we need to revert back to a lower level to maintain our Madrugais al-Nafesh to retain our, you know, functionability. Now, situation change, if we change from moment to moment, day to day, these are all aspects of Bittachan. I just want to reiterate that not necessarily are the higher levels always high and not always are the lower levels low. We can use some of them, sometimes together, sometimes independently, you know, it's just 10 words for what we call Bittachan. And that's what we're discussing over here. Again, of course, a person should always try to climb and go higher and higher, but every level has levels. Even the 10 levels themselves are just like general levels. There are hundreds, maybe thousands, or tens of thousands of levels. Every person is unique. The relationship between every person is unique, tailor-made, it's a one-on-one relationship between us and Akadish Baruchu. It's not a wholesale type of existence. Every person has their own connection over relationship with Akadish Baruchu and whatever level of a word they can use, you know, at that moment in that situation in life, that's the one they should use and it's good to understand them so we should know where we're holding and in a way we should strive for. So the next word that we're going to discuss is the word Smycha. That comes from the word Soimech and this has two little translations and both are accurate as a form of Bittachan. Smycha means support, but it also means close by as in Samoch, something that's nearby. And these translations go hand in hand. We previously saw the term Mishon, which means leaning on Hashem, sort of like a crutch or a cane. But not totally being supported by Hashem, rather I'm doing my part and I'm leaning on Hashem for stability. That's Mishon. Smycha is a much higher level. It's not just leaning a little, it's getting total support from Akadish Baruchu. When I recognize that if Hashem pulls away his support, I'll fall. This level is only possible when I recognize that Akadish Baruchu is nearby, that he's right next to me, where I can be totally supported by him. So Smycha being supported and Smycha being close by, go hand in hand. Adigmar Chagiga, Desayno and Beyes, teaches us that we must do Smycha when we bring a carbon in the base of Mekesh. We must lean on the animal. We must lean on the animal, we must do it with our full strength. As Smycha supports, canoes full strength. In other words, when you lean on the animal with full strength, with the animal we pulled away, you'd fall down. That's the type of leaning that we have to do when we're doing the mitzvah of Smycha. The Maubam explains that that's the difference between Mishon and Smycha. Mishon is not with full strength, it's just a crutch, a little help to add a little stability. Whereas Smycha is full strength, just as when one does Smycha on the animal, it's with all his might, so too, and one is Smych on Akadish Baruchu's support, when one relies on Akadish Baruchu's support, it's pulling back his independence. It's recognizing that my contribution is nil. It's totally Hashem's support that's enabling me to live, to thrive, to experience Yeshua's ascension. Now, Dabra Melch says in Tehillim, Tepet-i-Laynau al-Pasik-ul-Balim. Alecha nismachti mi-batim. That's the word Smycha right there, nismachti. Alecha nismachti mi-batim. Mimei imiata goizi tilasi tamit. You supported me already in my mother's womb. You extracted me safely from my mother's womb. In you, in your chesed, I will always praise you. That's what Dabra Melch says. Now, just as a fetus in the womb and a newborn as it's extracted from the womb is totally dependent on Akadish Baruchu's mercy and is 100% supported by Hashem, who created the womb and who created its incredible functionality, the fetus and the newborn has zero abilities to extract itself or to survive when it comes out, without total chesed Hashem. Everyone understands that, that a fetus has no self-independence, neither does a newborn. It's totally dependent on the system that Akadish Baruchu created and maintained, which is the incredible nism of a child switching from a womb where it's submerged in liquid to a world where liquid would be totally fatal to it. It's unbelievable how the switch happens and the whole birthing process is a tremendous nace and it's impossible to say that we have anything to do with it. It's all Hashem. So too, when we get older and we get more mature and we grow, even though it may seem that we have independence and we're self-sufficient, we're not. We need Akadish Baruchu's support every moment. Suimiah Hashem, L'chol hanayiflum, Hashem supports all who fall. Not some, not sometimes, L'chol hanayiflum. Hashem continuously supports those who fall, as well as Akadish Baruchu prevents many of us from falling in the first place. We don't even realize at half the times that we just keep on going through life, thinking everything's OK when Hashem keeps preventing us from falling, from hurting ourselves, from pain, from calamities. We don't realize that. Only sometimes when something happens, we wake up and say, oh, Hashem, help me out of this. We don't realize the millions and billions of times that Hashem prevents us from having a problem in the first place. Every second of our life, we need Akadish Baruchu's support. And we tend to think that we live on our own. And only sometimes, in certain circumstances, when something goes wrong, we need to put someone on life support. Usually a person lives, but occasionally, when someone gets sick and needs life support to keep them alive. The truth is, we all are on life support all the time. From the womb to the grave, we're on Akadish Baruchu's life support. That's what I'm saying. I'm being supported by you. I'm totally supported by you. From the moment that I was in the womb until the moment that I go to my grave, you continuously support me. That's the level of Smitha. And this level of Itachin understands that we aren't just waiting for Hashem's help. We aren't anticipating his issuance. It's much deeper than that. He actually has Hashem's support every second of our existence. The previous Lushan that we discussed, whether it's Kiwui or Tichela or Tchikui, is like, we're waiting for Hashem's support to arrive, we're waiting for Hashem's help. Smitha is a level we understand. I'm waiting for it. It's here. It's always here. It never left me. Because without that support, we wouldn't exist, literally. So this is a tremendously high level towards the top of the list where we realize that we have no independence. We are totally being supported by Akadish Baruchu. Totally, totally, totally.

Archeis Vitachhain, Shia No. 494, we're discussing the term Simech, Smecha, the level of Vitachhain where one feels totally supported by Akkadish Baruchu, where one relinquishes any of his own input. He doesn't give any credence to any of his own Ishtadlis, even though he does whatever minimal Ishtadlis is necessary, of course, but he gives no credence to it. He realizes that his Ishtadlis means nothing and brings no results. He submits himself totally to the support of Akkadish Baruchu. Let's take an example. Let's think of a Ishiva that is supported by a billionaire benefactor. Locke Stock and Baril, he tells them, you just learn Torah, you just teach Torah, you just produce the next generation and leave all the financial stuff to me. You don't have to hold fundraising dinners, you don't have to do any online campaigns, no raffles, I got your back. That would be great, right? Well, that is Simech. That's Smecha. Now, while in human terms, it almost never the reality, for one reason or another, either the wealthy guy pulls the support, the wealthy guy can lose his money or he finds a different Ishiva that he likes better, etc. So we can't rely on that. Even if it might last for a little bit for a short time, we cannot rely on any human being no matter what. But with Hashem, when we feel Smecha, it's total, absolute support, worry-free. And of course, this is a very high level, and that's why it's towards the top of the Chavisah Babus list of 10 levels. But it's a level that we can strive for and we should strive for. It's a level that we could attain in one way or another at some point in our life, in many circumstances in our life, in many areas in our life, we can and we should definitely aim for it. Now, there aren't many psukkim in Tehillim with this level. As the levels of Kivoi and Mivtah and Techalas are much more easily attainable and much more relevant to more people. So David and Maluch uses those terms much more often, but we do find the fear amount of psukkim that do have the word Smecha, Smecha, Smecha, Hashem, and the other pasek in Tehillim, Pereklam and Zayn, Pasekha of Daled, which says, K'ipail lo yutal khi Hashem, Smecha, Yod, Smecha, there's a word right there, Smecha, which translated, if he falls, he will not be cast down, for Hashem supports his hand. Now, this pasek is telling us something very important. One who is on the level of Smecha does not need to be a tzadik gober, does not have to be the most righteous person who doesn't do any affairs, doesn't fall on trip. This person can fall and he can stumble, but and he can still maintain his level of vitachin called Smecha. Not only can he maintain it, he can use it to his advantage to get back up. When someone has the level of Smecha, Hashem reciprocates and if he falls, Hashem doesn't cast him away, Hashem continues to support him. Not because of his righteousness, but because of his vitachin. Now, I trust and rely on Hashem to be my support. So Hashem is my support, no matter what, because I treat him as my support. And that's an amazing reality. When we go all in with Hashem, he goes all in with us. That's what it means when we say, Hashem tzilcha, Hashem is my shadow. What I put in is what I get out. But this is a level of Hashem tzilcha on steroids. It means Hashem says, even if you fall, Hashem soy mechiyad, loy utala, Hashem will not cast you away because you looked at Hashem and felt about Hashem, you had vitachin Hashem as your support. When we look at Hashem as our support, as our only support, as that if I have nothing else, not myself and not other human beings, I have nothing. I am supported 100% by Hashem. That is the level of simicha, right? I know that if I will fall, Hashem will help me get up. If I will fall, Hashem will still be there to support me. That is the level of simicha. It's incredible. Think about this. And with Hashem, we'll discuss more about this in the next share. But this is what this level is telling us. That someone who recognizes that Hashem is his support, his only support. There's no other support except Hashem. Come what may, Hashem will continue to support him. And that is a tremendous incredible level to aim for, to strive for, and to reach. And we could all reach it. We may not always be able to reach it. We may not always, in every situation in our life, be able to reach it, but it's attainable. It's just, it's mind of a matter. It's a feeling of Hashem is my support. No matter where you may be getting other support from, where you think you're getting other support from, that's also Hashem. No, I'm getting support from another human being, a boss, a shatkin, a doctor. Who do you think gave them the ability to give me what I think is supporting me? It's all Hashem. It's only Hashem. Smicha's mind of a matter. Hashem is my support, my only support. I'm sitting on a chair with four legs. Every one of those legs is Hashem. It's not like Hashem. It's one leg and a doctor. It's another leg and a shatkin. It's another leg. And then the lawyer and the banker and then the boss, that's all a mirage. There's only Hashem. And this level of Bittachin, of understanding that, is that I'm supported by Hashem. Hashem is my Suimich, Hashem is the one that I rely on. And like we said, the Suimich has two translations, Hashem supports me and Samuch, Hashem is close to me and I go hand in hand. Hashem is my only support because Hashem is the only one who is right there all the time, no exceptions. That is the tremendous level of Smicha that we should continue striving for.

We are discussing the level of Smycha, a feeling totally supported by Hashem. So we saw the Pasek in Tulum Ramadzayen. Ki'i poil l'ayutel ki'ashem soi mychiade. When you fall, Hashem will not cast you away. He will support your hand. So when we look at this Pasek, we can ask, if Hashem is supporting me, how did I fall in the first place? Usually when one is being supported and falls anyhow, we say that obviously the support was lacking. So by Hashem we can't say this. When Hashem totally supports someone, that support is ironclad and falling is not an option. So how is it that this person fell? So the Malbom explains as follows. Ki'ni filasay hoi sella taiva. His falling was for his benefit too, meaning, many times we want to do something, we want to go somewhere that is not good for us. Ka'zashvarchu will often intervene and make us quote-unquote fall and not allow us to bring our plans to fruition because he knows that it's not good for us and he's protecting us. To us it may seem like Hashem is taking away his support from us. When in reality the fall was part and parcel of that support. Let's say I'm driving somewhere that I want to go and Hashem knows it's not good for me. Either the place is not an appropriate place, spiritually for me to be, or for whatever other reason. It's going to hurt me. I'm going to bump into someone that's going to cause me pain, whatever it is, many reasons why I want to go somewhere and Hashem knows that it's not good for me. So what happens? Sometimes if the car doesn't start, you get a flat tire, you get a fender bender, or you get an urgent call that you need to be somewhere else, there's a million other things that could go wrong. But that's not going wrong. That's Hashem causing us to quote unquote fall. And that is Akadish Baruchu supporting us as we think that he's not supporting us. As we fall, it's really Akadish Baruchu pushing us in a direction away from something that can hurt us. And this is what this pussig means, says the mom. Mom writes, Can the philosophy hustle the tivasai? The fall was for his benefit. Hashem is going to be detrimental to him. He'll get hurt. Either physically hurt, financially hurt, or spiritually hurt. Many times we want to go places that we don't belong. And Hashem intervenes. Hashem sends us a stumbling block that we should fall and it prevents us from going that way. It's for my benefit. If someone falls from a level, falls from a job, it was for his benefit. Now this applies to everything. A person loses a job, loses a position, loses a bit on a property, or any other thing that we would deem a, quote unquote, bad day. The proper perspective is to look at it as Hashem supporting us by protecting us from ourselves. By not letting us do things that look good to us, but that Akadish Baruchu knows are the worst thing for us. That's not falling, that's supporting us. Smycha, the level of Smycha is knowing that Hashem is supporting me 100%. And it means not getting bent out of shape when things go sideways. Because one who has bitah and understands that what looks sideways to me is really upwards and forward in Hashem's eyes. Hashem sees the entire picture, we don't. What seems like Hashem casting us away or sending us a negative situation is in actuality Hashem supporting us. He's keeping us away from a bad Shadduch or a bad job or a bad neighbor or a bad spiritual situation. Hashem loves us, Hashem cares about us and is always looking to protect us. The level of Smycha is knowing this, is recognizing this truth, is internalizing it and is living it. One who has Smycha never has kindness, never has complaints against Hashem's way of doing things. He's 100% confident that Hashem knows what he's doing and is doing it for his best interest. Hashem is our number one supporter. Our job is to know it and to feel it. Even when we think that we're falling, Hashem is right there to catch us to ensure that the fall is not there to break us, but it's there to assist us. This is what this positive meaning says in the Maalbun and this is what the level of Smycha is. Understanding that we're totally supported by Akadish Baruchul even when things look the opposite.