Let us discuss ant-philosy, and this will shine around with the following. The Apostle says at the end of pashas v'aihi, v'aihi Yoisif, may of a'esashonim. And then a few psukkim later it says, v'aiyomas Yoisif, ben may of a'esashonim. The question arises, why are these two psukkim needed? It seems to be redundant. And B'chaim Kaniyevsky in time with the Krohe explains, that Chazal tell us that Yoisif Atzadik was born on Khuf'al of Tishrei. Sez B'chaim Kaniyevsky it must be, that if he was born on Khuf'al of Tishrei, he passed away on Khuf'al of Tishrei, because we know from Chazal, that Akodeshbohu is memalash naisayim shaltzadikim, miyayim liyayim, and the day that Atzadik is born, on that very day he passes away. Sez B'chaim Kaniyevsky, the word maya, ends with the letter he, and the word Esser ends with the letter reish. And he says, hey reish is Roshatevis hushan araboh, because Yoisif Atzadik was born on Khuf'al of Tishrei, which is hushan araboh. And he must have passed away on hushan araboh. So the Posek is telling us, v'a yechii Yoisif may of a'esashonim. Yoisif Atzadik's life began on may of a'eser, on hey reish, on hushan araboh. That was the day that he came to this world, v'a yomas Yoisif ben may of a'esashonim. And the Posek is being meramist to us, that Yoisif Atzadik left this world on that very day, on ben may of a'eser, on the hey reish, on Khuf'al of Tishrei, which is hushan araboh. So the Tup Tsukum I needed, the first one tells us, when Yoisif Atzadik came to this world on hushan araboh, and when he left this world on hushan araboh. And if we take a close look at Yoisif Atzadik's life, we'll see that we experience the same hushan araboh. The Posek says in Pash's v'a yegash, that Yoisif Atzadik went to greet his father after not seeing him for 22 years. And the Posek says, v'a yes sir Yoisif merkaftoy, v'a yal likrasi sir aloviv goshno, he went up towards his father, in Goshan, v'a yeiro alov, and he made himself visible to him. And Rashi famously adds, Yoisif merkaftoy aloviv. And the question is, what is Rashi adding to the Posek? An abshivshan pinkus, when he discusses hushan araboh, he explains this Rashi as fellows. He says that it's famous that the Arizal was able to take a look at a person's face and see everything about him. They say that Emoshi Galanti once came to the Arizal, and the Arizal looked at his face and he said, that you have two coins in your possession, that are not rightful yours. Because it's Saadik is able to detect, by looking at a person's face, everything about him. Sez abshivshan pinkus, v'a yeiro alov, Yoisif Atsadik went, to make himself visible to his father. Sez Rashi, Yoisif merkaftoy aloviv, Yoisif wanted, that Yakov Avino should look at his face, and he should see that he's holding where he's supposed to be holding. And a true Saadik like Yakov Avino will be able to detect, that his Yoisif Atsadik remained the same, loyal servant to the Rabbanish Alalim. And like this, Yakov Avino will have nachas, when he sees Yoisif Atsadik, that he's the same Saadik, that he always was. Three times a year, a person has to show up, Kavi Yohul and the Beza Mikdosh, and he has to be seen by the Rabbanish Alalim. And the Rabbanish Alalim has to see where he's holding. The greatest time for this throughout the year is the Shana Rabbo. Anosh Hashanah, we ended off the Avaid of Elul, trying to commit ourselves to the Rabbanish Alalim. And then Ayyem Kippur, we do a chuvah and we say we're going to change. And the Shana Rabbo is the time, that we all are nira aloviv, we all have to come and appear in front of the Rabbanish Alalim. And Hashem has to take a look at us and see, did we really change? And was our commitment sincere? An-Yem Kippur. The Erechaim Akadish says, that when Yaakov Avinu saw the face of Yosef Atsadik, he was delighted and he realized, that Yosef Atsadik is that great Saadik, that he truly was. May we be zecha, that the Rabbanish Alalim, when he takes a look at us, he has that same delight, that Yaakov Avinu had, when he saw Yosef Atsadik, and the Rabbanish Alalim should see, that all the efforts that we put in, and the commitment that we had, and that we made on Yem Kippur was sincere. And like this, the Rabbanish Alalim, will deliver that Gemar Hasim Otaivah, that was sealed on Yem Kippur. And we'll all be zecha, to our good and quital. I'd like to wish everyone our good and quital. And a good Chalmers and a good Nyantiv.

Before we begin the first hallalukah on Tfilosi, let us understand why this hallalukah comes in right after Ashray. And Ramosh Adab at Vali explains that the center point of Ashray was that Hashem opens his hand and he sustains all life. And Hashem provides for us and he is the one that gives us. The coming hallalukah teaches us that a person could think that a very capable individual, someone who is wealthy, someone who is giving, someone who is generous gave him his word that he is going to give him a sum of money or he is going to do a business deal with him. And in his mind he is set, he is good to go, his parnassah is already in the bank. And he is relying on this individual or on this business deal. A person has to know that the one who provides is the Rabban-i Shalala and he is the only one that we could rely on when it comes to our parnassah and catering to our needs. As we are going to say, Al-Tiftukhub in Divim, Bevan Adam, She'ayn-lai-sashua, a person cannot rely on a noble person, someone who is a generous person who is giving and he is going to say that he is going to give you and he is going to provide for you. Because after all, Ayn-lai-sashua, he can't even fend for himself because from one moment to the next, Tei-tzei Rukh-a-yoshuv-la-ad-mosei, his spirit could leave his body and he could return to the earth and he could pass away from this world. And this lesson could really be learnt from Yaqev-avinu. As the capital goes on, Ashrei Shekel Yaqev-be-ezrei and Khasal tell us at the beginning of Pashas-va-yaytzei The Yaqev-avinu was on his way to Kharan and he was nervous. How is he going to do a shiddkh with Lavan? He knew how important money was to Lavan and here he was coming empty-handed. He remembers that when Al-Yazir Eber-af-Ram came to the house to do a shiddkh with Rivka, he came with so much money and here is Yaqev coming empty-handed and worried he said, As-sai-na-ya-la-harim-ya'in-ya-va-yazri, he was wondering how is the shiddkh going to come about? If he doesn't have anything, he doesn't have any money with him. How is he going to convince Lavan and how is he going to marry Lavan's daughter? And then Yaqev-avinu thought to himself, I'm making such a mistake. You know what the true answer is? My help is going to come from the Rabb-i Nishaleel. It wasn't the money that I was bringing up until now, that would have brought about the shiddkh. I had to do what is normal and I had to do my esh-tad digs. So I brought money because that is what is accepted and that is what is normal. But what do I really have to rely on? I really have to rely on the Rabb-i Nishaleel. And Hashem is able to make it happen. without any explanation. After all, I say, Shama'in Varets, Hashem created the heaven and the earth. How did Hashem do that? There was nothing here beforehand. Hashem from scratch created the heaven and the earth. So Hashem from scratch could make it that the shivik will work out. So Yaakov of Inu realized that the attitude is that you have to rely only on the Rabban-i Shalala and that's how the salvation will come about. So when we think about our Parnosa, we can't rely on anything else. Al tiftukhum b'nivim. We have to know it's Hashem who opens his hand and he sustains us.

דובר ביטא מהטאיב, תביא הולדינג אנט פילוסי ומפרס תהל לוקו דורן פרשס ברשס We ended off Ashrin and we said That Hashem's name really has four letters יד קה ובקק That's Hashem's name in its entirety But due to Amolek The Vov and the Hay are missing of Hashem's name And Hashem's name today is יד קה So we say That Me'at of I'aad Ailum in a world that is limited to now until the time period of forever which refers to Ailum Ha'ze וענחנו נבור איך קה We praise Hashem's name which is יד קה because that's how Hashem's name is In Ailum Ha'ze which is יד קה which is a world of Me'at of I'aad Ailum And now Dawid Amolek instructs everyone to get to work And he says Hallelukah Everyone should praise Hashem which Hashem's name is יד קה as it is in this world And then Dawid Amolek lets us into a big secret And he tells us that his Neshama was capable of much more And he says Hallel enough she is Hashem Mine is Shama And the reason for this is That Hashem's name Hashem's name in its entirety And the reason for this is That Hashem explains That Dawid Amolek's Neshama really stands from all the Mauritians We all know from Chazal That all the Mauritians was able to view the entire course of the world And he was able to view every single person that was going to live in this world And when he saw that Dawid Amolek was only going to live 3 hours Chazal tell us that all the Mauritians decided to donate 70 years of his life to Dawid Amolek As we know that all the Mauritians was really supposed to live 1,000 years And because he donated 70 years to Dawid Amolek we find in this week's pasha That all the Mauritians passed away at the age of 930 And it's rather famous that this is alluded to in the Pasek in this week's pasha As at the end of Pasek is Baratius The Torah lists the generations from Adam until Noyach And it says that every single person it says these were his days and then the Pasek says he died For example But there's one exception When it comes to all the Mauritians The Pasek says The Pasek adds in Parakey that these are the days of all the Mauritians that he lived It says 930 And then it says that he died So the Pasek adds only by all the Mauritians And the Pasek says that he died only by all the Mauritians And the Maphorsim explains that when we go in the Radal that all the Mauritians was different than all the others All the Mauritians was really supposed to live a thousand years He really was supposed to live longer Says the Pasek These are the days that all the Mauritians actually ended up living 930 years And then he died But he really was supposed to live longer But the others says And then he died Because that's how long he was supposed to live And then he died All the Mauritians lived in a world that was unpolluted In a world that Hashem's Malchis was out in the open And minus Shama had the ability to praise Hashem's name And minus Shama Which is the Shama of all the Mauritians Had the ability to praise Hashem's name in its entirety Hallelujah Hashem Shama Hashem Hashem Hashem Hashem Hashem

אני חושב שהוא נכון שאיפה מעשה או עכשיו חושב עשה עcus משהו אחרי הוא נגיד איפה נואי אזה சייזזיב glorious והיה נעשה איתי כשגדור זו שהוא בקום הוא אוהב, הוא נ nagyon ש sells אידומי הוא נגיד איפה נראה יום שאיפה נעשה רבחאים ויטל טלסוס, That is an impromptor attitude, and that is not a good idea, and he brings it out from this Possek. If we move on into philosophy to the next Possek in the first Halleluko, we'll see why that's not such a good idea. דובר המלך טולס, That he really possesses the neshama of Audemarishan. And everybody praises Hashem's name, which is Yudke in today's world, and the Vovhe is missing because of the damage that Amalek did. But Audemarishan, he had the opportunity to praise the Rabbanishal Elim's name in its entirety. As the Possek said, Howly Navshiyas Hashem, the neshama of Dovra Amalek, which is the neshama of Audemarishan, was able to praise Hashem's name, Yudke Vovke. But Dovra Amalek says, Now things have changed, now that the neshama of Audemarishan is in my body, and I'm in the world after the damage of Amalek. I will not have that opportunity to praise Hashem's name in its entirety, as it is Yudke Vovke. The time will come that I'll be able to praise Hashem's name in its entirety when the Gu'ula comes, and I'm going to live the years that are my own. We said that the years of Dovra Amalek were really given to him by Audemarishan. The 70 years of his life were really granted to him from someone else. From Audemarishan, so the years that he was living weren't really his years. Says Dovra Amalek. I'm going to be able to praise Yudke Vovke when I'm living out my own years, and they're not years from someone else. But that's only going to be when the Gu'ula comes, and he's granted new life and new years of his own. But says Dovra Amalek. While I'm still in this world, I'm going to sing to the Rabbinish, and I'm going to praise the strong one, who's the old capable and the force behind everything, who takes special care of me. And that is the Rabbinish, as he is today, which is brought out in the Yudke. It's not Hashem who's out in the open. It's Hashem who holds my hand. And I feel and I see that he's taking special care of me. According to this we could explain why Rabbi Tal advises us not to push things off until the next Google. Besides the fact that there's a lot of embarrassment and there's a lot of pain that will come along with it. But who said that the person will have the same opportunities in the next Google that he'll have in this Google? We see that other Mauritian was capable of praising Yudke Vovke, something that he wasn't capable in the body of Dovra Amalek. So a person should always do the best that he can and utilize his potential to the fullest. Because who knows if the opportunity that he has now will be around at a different time.

We previously said on Tfilasi that in this first capital, in this first hall of luka, Davran Melech let's us in on the secret that his whole life was a donation from other Mauritians. And now Davran Melech is going to tell us that it's not so simple and it was not so rosy and there's no one you could rely on other than the Rabbine Shlal. We said that Davran Melech tells us that his life was donated to him from other Mauritians. And that is that other Mauritians was supposed to live a thousand years and he gave 70 years to Davran Melech. But as his 930th birthday came upon him, chazal tell us that other Mauritians started to have second thoughts. What am I doing? I know that I signed the contract and I made a deal that I'm going to donate 70 years of my life to Davran Melech. But now I changed my mind and I want to take my donation back. To that the Rabbine Shlal told other Mauritians, you're going to have a descendant whose name is Yakev Avinu. And Vayider Yakev Nedelaymer, Yakev Avinu is going to make a promise in Pasha's Vayete and he's going to keep his promise. Look at you other Mauritians, your descendant had the ability to promise and follow through with the promise and keep his promise. And look at you, you made a promise and now you're going back on your promise. Other Mauritians then changed his mind and he decided he wants to keep it the way it was and to allow Davran Melech to have those 70 years of his life. He says the Kliakar and his safer Eilis Ephraim in Maimur Tovkuf Nun and says the Shlaw and his Sidr. That's what's taking place now and the next few took him. The Pasek says, Do not rely and do not trust even our noble, generous people. Beven Adam, a person, that he can't really help you. He's not going to be the source of help. And Sidr Ashlaw says that this Pasek, when it says Beven Adam, it's being maramus to other Mauritians. It's saying that you can't rely on a divin, on noble people that are giving you a donation, referring to other Mauritians, that your salvation won't really come from other Mauritians and his donation, because why? He's supposed to die at day 930, at the year 930. Of Duesh Te Noisov, he's going to lose all of his plans and he's going to change his mind and he's going to say, you know what, I don't want to give that donation of the 70 years of my life. To other Mauritians. But says Dawr Amalek, where did my help come from? Ashrei, praise worthy is the one, Shekel Yaqeib Be'ezer, that the God of Yaqeib Avinu is there to help him. Because the Rabbinish tape told other Mauritians about his descendent Yaqeib Avinu and Yaqeib Avinu is going to keep his promise. And that's how the help came about for Dawr Amalek that all the Mauritians decided to go through with his donation and give him his 70 years. So you can't rely on anything, even if a person gives you a handshake and he signs a document that he's going to deliver the goods. The only one to rely on is the Rabbinish album. Ashrei Shekel Yaqeib Be'ezer.

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We're holding in the philosophy in the first hall of lukko where we're discussing that a person should not rely on a human being even if the person is giving and he's generous and it seems like a good bet. Sevra Melik tells us, Al tif t'khuvendivim, you shouldn't rely on a noble giving person, because after all, b'van Adam, he's only human. She'enlais t'ashua, that if he gets into trouble, he can't save himself, he can get into a situation that he himself won't be able to get himself out of it, so you can only imagine that he won't be able to help you. So the proper way to go about things is not to rely on a person, and then the posik goes on and says that let's say this person is not in trouble and everything is going good for him, so maybe you could rely on him, that he could get you out of your troubles, says the posik, he could expire at any moment. תהצי רוחי, his spirit could leave him, יושב לד מוסי, and he'll go back to his ground, and he'll be buried. ביי מיהו אבדוש תנאיסב, on that day, all of his plans will be lost, and all of his thoughts and all of the things that he intended to do will be lost because he's no longer here, so you see very good. You might think that this person will want to help you, will want to do good for you, but if he expires, he won't be here anymore to help you. אבחיים קניאפסקי wants to know, why do we use the term יושב לד מוסי, a person returns to his ground. We should just say תהצי רוחי, a person's spirit leaves his body, יושב לד מוסי, he goes back to the ground. Why do we make a point when we say יושב לד מוסי, he goes back to his ground? אבחיים קניאפסקי שתעלצו אמדוש תנחומה, imparious pekude, and Simon Gimmel, where the Magist tells us that before a person is born, אמלך תקסם אנטור, אמלך פרסט שוז לד נשמה, where the Neshama is going to expire in its body, where it's going to die, אמלך שוז לד נשמה, where it's going to be buried, where the body will be buried, אמלך שוז לד נשמה, and he returns to the ground at random to any given place where the person is buried. But it's יושב לד מוסי, a person goes back to the predestined specific place in the ground where he was supposed to be buried because no one is here forever. And from the first moment it's already decided where the person is going to be buried and we can't rely on any human beings because no one is here forever.

let us continue to discuss and this is ere of shab is on philosophy ere of shab is passion's voracious that which we discussed all week and we said that other moritian was supposed to live a thousand years and He donated seventy years of his life to dovran all in the sacred le ku'te יהודו He brings that the Gary Rebs wonder why are of all people throughout creation producers producers producers drum Nem bly, bly bly bly bly bly bly bly bly bly . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

If you ever heard of Fiddler on the Roof, you might be familiar with the song If I Were a Rich Man. And that's a song that they have, a gig singing If I Were a Rich Man. If we were to move on into philosophy in the first talaluka, we're going to learn and we're going to see that is not the song that we are supposed to be singing. We're holding into philosophy where we said that a person should not rely on people. And this is coming off of Paisay Chesiodekha, that Hashem is the one who provides and he's the one that sustains. And there's no one to rely on other than the Rabbin Shalom. As the Pasek says, Ashrei, praiseworthy is the one. Shekel Yaqiv, that the God of Yaqiv Be'ezrei, is the one to help him. Because Sivrayal Hashem Aleikov, his hope is in the master of all, who's the strong one, who's the all-capable, the force behind everything, who takes special care of him. And what this Pasek is saying is that a person has the hope for Hashem and look that the Rabbinish Shalom should help him. And the Rabbinish Shalom will be the one who will help him. And the Chazaytsi wants to know, why are we saying that Hashem is the God of Yaqiv? Why are we saying Ashrei Shekel Yaqiv Be'ezrei in this Pasek? And he says that if you look in Paisay Chesiodekha, you'll say, Yaqiv Avinu davend, venosaan li lechem laechay luveged lubesh. Yaqiv Avinu's tfila was, that Hashem shall give him bread to eat and clothing to wear. Says the Chazaytsi, Yaqiv Avinu was not asking to be rich. And Yaqiv Avinu did not want to be poor, he didn't want to lack. But he didn't want to have too much either. He was asking the Rabbinish Shalom to give him what he needs. No more, no less. And that's really the tfila of Ayid. What a person is supposed to ask of the Rabbinish Shalom and hope for, is that he should have what he needs. He shouldn't have too much. When a person has too much, it comes with its challenges. And it's nasiainis. After all, a person could think, ka'iqiv a'itsim ya'di asili asakhailaze. It's because I'm such a savvy businessman, that I was so successful. And then when a person is lacking, it comes with its nasiainis and its challenges, that a person could be dishonest, a person could cheat, a person could look to steal. So it's ideal for a person to ask of the Rabbinish Shalom to give him what he needs. But to seeing if I were a rich man, that is not the song of Ayid. The song of Ayid is that the Rabbinish Shalom should give him exactly what he needs. No more, and no less, in order that he should be able to serve the Rabbinish Shalom. Properly. And if anything, the song of Ayid should be the nasali lechem lekhail. Uvek adubash.

We're holding in Tbilisi in the first hall of Luka, where we said that a person should hope for the rabbinish island. And then we go on and we say, אי ששמיים ורץ, the one who makes the heaven and the earth, אצא יום, the sea, וסקול אשר בום, and all the creatures and everything that are in the heaven, the earth and the sea, השי מר אמצל יילם, the one who keeps the truth forever. And the simple understanding of this Palsik is that this is going back on the rabbinish island. We said that one should hope for the rabbinish island. And then we describe and we say that the rabbinish island is the one that makes the heaven and the earth and the sea and everything in it. And Hashem keeps his promise forever. But a mayor-armor, and a safer mayor, תהילי סנת הילם, puts an entirely different twist on this Palsik. And he says that this Palsik is talking about the person that hopes for the rabbinish island. And we go on and we say that the tzaddik, he is the one that gives the world the quim. And he is, אי ששמיים ורץ, the one who makes the heaven and the earth should continue and the sea and everything in it should be Makoyim. And why is that? השי מר אמצל יילם. He always keeps the truth and he always sticks to the truth forever in every situation. And he tells too, היגמור אנגב דלר מדלב ומקקס, היגמור tells us the story of Raph Safra. That Raph Safra was in the middle of reading Krishma. And someone approached him and wanted to buy something off him. And he offered him a certain price, let's say $100. And Raph Safra being that he was in the middle of Krishma, he didn't respond. So the person thought that the price was too low. So he said, I'll offer you $150. And no response. He said, I'll give you $200. And then Raph Safra finished reading Krishma. And he told him that when you said you're going to give me $100. I agreed in my heart and I decided I would sell it to you. So even though you ended up offering me more, the truth is that I was willing to sell it to you for $100. I just couldn't answer because I was in the middle of Krishma. And Raph Safra stuck to his thought. And he stuck to the truth, not only that he speaks, but the truth that is in his heart. Says the mayor to Heloise, if a person is truthful through and through, then even something that he thinks in his heart, he makes sure to safe keep and to guard and to carry it out and to stand up for the truth always. Such a person. He's the one who's M'kaim Shemaim Voritz. Esayom. Eskolashirbom.

In Pasha's Vayetse, in Pereklamet, Paseklamet, we find that Yaakov Vino tells Lovon that the ones who are supporting his family are his children and the money that they're bringing in is not sufficient. And he asks of Lovon, perhaps going forward, we can make an arrangement. After all, all these years I've been working for you, maybe we can make an arrangement that going forward, I could bring in some money to help support my family and put bread on the table. Lovon agreed that going forward, Yaakov Vino can earn an income and support his family. But we all know that Lovon tried to swindle Yaakov Vino and have that he shouldn't earn a dime. We're holding in Tbilisi in the first hall of Luka, where we said that Yaakov Vino was misspalled to the rabbinical island, that he should have, he should have what he needs and he should be able to put bread on the table and he should have what he needs and he should be able to support his family. And here that's all in jeopardy. As it seemed, that he wasn't able to support his family and his family would not have the bread on the table that he was hoping for. Says the Pasek, in reference to Yaakov and Lovon, the rabbinical island does justice for the ones that are being stolen from and are being cheated and that's referring to Lovon who is trying to cheat Yaakov Vino out of earning anything and the rabbinical island did justice and the rabbinical island awarded Yaakov Vino with great wealth even though Lovon was trying to stop him from earning anything. So Ause Mishvala Shuka Mashaem does justice to the ones that are being stolen from is referring to the story of Yaakov and Lovon where the rabbinical island made sure that Yaakov got what he deserved and he got what was coming to him and then the Pasek goes on and says, Yaakov Vino's family, they were hungry and they were lacking and the rabbinical island gave bread to those that were hungry referring to the family of Yaakov Vino and like this, Yaakov Vino had bread on the table and much more.

For generations, the most famous word in the חמישה חום של תאירה was Beuretius, after all it's the very first word, but in recent times things have changed, and the most famous word in the חמישה חום של תאירה comes along with an amusing trope, and if you don't know which word I'm talking about, I'm referring to a word that's found in the story of יאי סבד סדק, and Asias Adoynov, as Asias Adoynov was trying to get him to do the aveiro, it says Vaimoyen, he refused, and Vaimoyen comes along with the Shalshelis, and the one may wonder why does the word Vaimoyen have a Shalshelis, if we move on in the philosophy we're going to find out why that's the case, we're holding into philosophy in the first hall of luka, where we say, Asem matir asuren, Hashem on ties, the bound, Hashem peikeach ivrim, Hashem opens the eyes of the blind, Hashem zoikeif kefufim, Hashem straightens out those that are bent over, חזל טלוס נגמורן יוםן דפלם עד היום עד בייס, that even though in the pasek it seems that Asias Adoynov tried to get יאי סבד סדק, to do the aveiro, and he refused, and it ended there, there's really more to the story. Aschazal טלוס, Asias Adoynov told יאי סבד סדק that he better agree to do the aveiro, because if not, she's going to lock him up in jail, and to that יאי סבד סדק responded, I'm not worried, Hashem matir asuren, Hashem on ties, the bound, and even if I'm locked in jail, Hashem will free me, and Hashem will take care of me. She threatened once again and she said, that if you don't listen to me to do the aveiro, I'm going to turn you into a hunchback, and to that יאי סבד סדק responded and he said, I'm not worried, Hashem zoikeif kefufim, Hashem straightens out those that are bent over, and I have nothing to be worried about, and she made one last threat and she said, that if you're not willing to do the aveiro, I'm going to blind your eyes, and יאי סבד סדק said, Hashem pekeach ivrim, Hashem opens up the eyes of the blind, and I'm not scared of you. I had the schust to hear from my rabbi Rabbi Tzikperman Schliet on the Philadelphia Yeshiva, in the name of the safer Imrey Rashad, who's the grandfather of Rapham, that he said that it's for this reason the word Vayim Moin has a shalshelis. He said that the shalshelis is a sound that has three different sounds in it, and being that we see here in Ghazal, the Yeshiva Tsadak was threatened with three different threats, and he refused, on all three threats, saying, Hashem matter asurim, Hashem pekeach ivrim, and Hashem zeike if kefufim. It's for that reason that the shalshelis is maramis, to the three refusals, on these three different threats, that Yeshiva Tsadak was not faced, and he relied on the rabbi, and he didn't do the aveiro. In order to join the chat, send a WhatsApp to 848-330-7274.

Let us bring out in Yonei Tvili deserb shabis on Tvilosi parshis noyachis falus. In the safer Daschaim al-Ateiro, they bring a story on page 80, on the bottom, in footnote 12, there above Remmel Ozban, the Riverdale Rosh Hashiva, was once visiting back in Cleveland. And then it was time for him to leave and he started heading back to Riverdale. He already had left the city. He was well on his way back to the airport. And he got a frantic message that he has to come back immediately. Rebchaim Stein has to tell him something very urgent. So, the Rosh Hashiva tells you to come back, you come back. So he starts going back to see what Rebchaim Stein has to tell him. He gets back and Rebchaim Stein tells him. He has something that's a life changing and he has to share it with him and he has to see it inside. He discovered in a safer, from one of the Qadmainu, one of the people from the earlier generations, that he writes on himself, that he tried every single trick in the book to be able to concentrate while in davens. And it didn't work. Nothing worked until he finally figured out the trick that actually works. And the trick that actually works is, while a person davens to take his finger and put it on the place in the sitter, going along with the words that he's saying. And if a person puts his finger on the place while he davens, that is the greatest segula to be able to focus and to concentrate while he davens. And this is what Rebchaim Stein called back Rebchaim Ozban for because this was the life changing and he had to see this and he had to know this first hand because it would change his life forever. Rebchaim Stein said that he saw a ram is in a safer, that this idea could be found in this exparsion. We know that in this exparsion there was a mable, there was a great storm and a great flood. And he said that this safer said that when a person davens, there's a storm out there and he's flooded with all types of different thoughts, everything under the sun, everything other than the davening itself. And the terror tells us what to do in order to save ourselves from that great storm. And the Pasek says, boy, a lot table, you have to come to the words of davening. The words of davening are in the sitter and you have to take your finger and you have to come to the word and point to the place. And like this, you'll have proper kavana and davening. So if Rebchaim Stein thought that this was a life changing for him and he thought that the Riverdale Russia Shiva had to see this as well, he could only imagine how much benefit we'll get from putting our finger on the place as we daven. And like this, we'll be able to concentrate and focus properly when we daven. Have a good chance.

We are holding on to philosophy in the first hall of luka where we said that there are those, that they are lacking something and the rabbinish alaylam grants them what they desire and fills that void. For example, if you have a person that is locked up, he is in jail and he wishes so badly that he could go free and he could be untied and be set free. The pasik says, Ḥashem matir asurim. Ḥashem unties the bound and he will set this person free. And let's say you have a person who is blind and he so badly wants to see. The rabbinish alaylam sees his void and sees what he desires and Ḥashem peikey akhibrim. Ḥashem opens up the eyes of the blind. And then you can have a person that he is bent over and he so badly urins and he wishes that he could stand up straight. Says the pasik, the rabbinish alaylam will grant him what he desires. Ḥashem zeikey kefufim. Ḥashem straightens out those that are bent over. But then the pasik concludes with something that seemingly doesn't fit with the others. And the pasik ends often it says, Ḥashem oyev tsadikim. Ḥashem loves the righteous. This seemingly is not something that the tsadikim are lacking and something that the rabbinish alaylam has to fill a void. But say them a version that it's not true. Every tsadik desperately wants that the rabbinish alaylam should be pleased with him. Every tsadik desperately wants that Ḥashem should be happy with what he's doing and that Ḥashem should love him. And Ḥashem fills that void that every tsadik feels and Ḥashem oyev tsadikim. Ḥashem loves the righteous exactly what they're lacking, exactly what they want. And Ḥashem gives it to them and Ḥashem loves tsadikim. And the Mephoshim point out that this point could be found in a rabbinian in Shar'echuva in Shar'alif in Oysman Bayes where he says that if a person commits an avayra and he's coming to Ducuva he has to dive into the rabbinish alaylam. Not only that Ḥashem should forgive his sin but Ḥashem should go back to the way it was before he committed that sin and Ḥashem should be happy with him because just because Ḥashem forgives his avayra it doesn't mean that things will go back to the way they were before he committed the sin and Ḥashem will be pleased with him and will be happy with him. So every person that comes to Ducuva he has to express a special feeling that it's not enough that Ḥashem should give him a capara but Ḥashem should love him and be pleased with him and be happy with him and that's really the desire that every single tsadik has that Ḥashem should be pleased with him Ḥashem should be happy with him and Ḥashem should love him and Ḥashem fills that void Ḥashem should be pleased with him

We're holding in the first halleluka in Tbilisi, where we say Hashem shaymer is gayrim. Hashem protects the converts, referring to the people from other nations that convert the Klal Yisrael. And the point that we're trying to make is, is that the gayrim people that are converts, they might feel out of place, they might feel uncomfortable. And the rabbinish 11 provides for them a special protection. And this brings to mind the mitzvah in Pash Yisakif, that were commanded to love agar. And the Sefer Ahchenuch in mitzvah Tuf Lamaralov tells us, that really there's a mitzvah of Haftal Riyachah Kamaycha. We have to love every single Yidd. And agar is part of the Haftal Riyachah Kamaycha. He's also included in loving every single Yidd. So what does it mean that the Torah says we have to miss agar? And the Sefer Ahchenuch says, that being that agar is a foreigner, and it's extra difficult for him. He needs that extra layer of ava from everyone in Klal Yisrael. That not only is there a mitzvah of Haftal Riyachah Kamaycha agar, but we're also commanded to have to miss agar. In addition, we have a special mitzvah to love agar. And then the Sefer Ahchenuch concludes, and he says that from this mitzvah we could derive something that pertains to all of us all the time. And it pertains to many, now at the beginning of a newsman. And he says, that if you have a person that's away from home, and he's in a setting without his family, and without his normal surroundings. Just like the Torah tells us, that Haftal Riyachah Kamaycha agar one should show extra love to a convert, someone who's a foreigner and joins Klal Yisrael. So too if someone sees someone, that's out of his normal setting. And he's in a new setting. A person should make a special effort to make him feel comfortable. A person could be in a Yeshiva out of town. That he was in that Yeshiva ready for a few years and he's comfortable. And then a new bucker joins. And he's away from home. And he's not in his normal setting. The Seyf Rakhinech tells us, that from the mitzvah of the Haftal Messiah agar we learn, that a person should go the extra mile to make this person feel comfortable. And to make him feel good. A person could see that a new neighbor moves into the community. They may have been living up until now in their hometown, amongst family. And for whatever reason they had to move. And now they're in your neighborhood, where you're already established. And you've already been living for a number of years. The Torah tells us, the mitzvah of the Haftal Messiah agar says the Seyf Rakhinech. From the mitzvah of the Haftal Messiah agar we see, that one should make a special effort to go over to them. And to make them feel welcome.

We're holding on to philosophy in the first hallalookah, where we say, يَاسَمْ فَأَلْمَانَ يَأْدَيدَ They orphan and the widow. Hashem encourages and Hashem strengthens. The Daraq is Hashem, and the way of the wicked, يَعَبَسْ, Hashem thwarts and Hashem ruins their plans. And the simple understanding of this pasak is, is that there's wicked people out there, and they try to take advantage of the less fortunate. For example, the Yossim and the Almona, and Hashem ruins their plans. They say for age time it raises two questions, on the first half of the pasak. And he says, up until now we were speaking, in the plural. And we said, پَكَيَّخْ إِفْرِمْ مَا تِرَاسُرِمْ زَيْكَيْفْ كَفُفِمْ But when it comes to the Yossim and the Almona, it talks in the singular, and doesn't say, يَسَيْمِنْ وَالْمَنَهْسْ يَعْدَدْ It says, يَسَيْمِنْ وَالْمَنَهْسْ يَعْدَدْ Why does it say it in the singular? And Hashem explains, that when it comes to the care of the Yossim and the Almona, Hashem deals with every single orphan and every single widow, separately, and each one gets their special care. Therefore each Yossim and each Almona is singled out because the Rabbinish Alalum takes care of every single one individually and everyone gets a special attention from the Rabbinish Alalum. And then the aged Talmud asks a different question. He wants to know, why doesn't it say Hashem's name in this Pasik? It says, Why doesn't it say Hashem's name outright? And the aged Talmud explains, that if you have someone that's blind and they can't see, and all of a sudden they're able to see, that's something that's totally out of the ordinary. And everyone could point and say, that Hashem's name is out of the ordinary. And the aged Talmud explains, that if you have someone that's blind and they can't see, and everyone could point and say, It was Hashem, that opened up the eyes of the blind. When it comes to the care of the Yossim and Almona, even though the Rabbinish Alalum gives them special attention, like we said, but it doesn't happen out in the open, that all will say, oh, look, you see, Hashem took care of that Yossim and Almona and it's so clear, that it was the Yallah Hashem that did it. Hashem, to preserve their dignity, he does it in a way that his name is hidden and it seems naturally, that their hope comes about. But it's not in a way that Hashem's name is mentioned in their Yeshua and it's outright something that's out of the ordinary, because Hashem wants to preserve their dignity and he makes it look like it naturally happened that they were taken care of.

The Sfar Maktayshem tells us that there are three categories. Aulam, Shana and Nefesh. And Aulam refers to the place Shana refers to the time and Nefesh refers to the person. And the name of the Ezra of Skulam tells us that the last pasik in the first hallaluka that we're about to conclude on philosophy talks about the time that the Aulam, the Shana and the Nefesh the ultimate place and the ultimate of time and the ultimate of all people will come to their tachlas and that will be at this manna Asad the Asad lover. The pasik says, Yimlaik Hashem li Aulam Hashem the master of all will reign forever. Ilekaik tsiyon your God tsiyon and tsiyon refers to the sight of the Beis Amikdash the durva durva from generation to generation hallaluka praise the rabbinish laulam and the name of the Ezra says that Yimlaik Hashem li Aulam in the world that we live Hashem's Malchus at times we could see but it's not out in the open forever we only get a glimpse from time to time but that will change and Beis manna Asad Hashem's Malchus will be out in the open forever for all eternity and that's when time will come to its tachlas and to its shalaymas that as far as time is concerned forever and ever without fail the rabbinish shalaylam's Malchus will be out in the open and then we move to Aulam which refers to the place the ultimate place in the world is tsiyon the Malchum Amikdash after all it's the center of the world and it will come to its tachlas that Hashem will rest the shchina in tsiyon and everyone will say like kaih tsiyon everyone will say that Hashem is the one that rest the shchina in tsiyon and it will be out in the open that the ultimate place of the world will come to its tachlas and then as far as nefesh as far as the people of the world are concerned the door of the door generation to generation every single person in the world in every single generation no one will be left out from coming to the ultimate and praising the rabbinish shalaylam so here we have Aulam, Shana and nefesh coming together Aulam refers to the place which is the Malchum Amikdash which is the center of the world coming to its tachlas that Hashem rests the shchina there and then Shana referring to the time the time will come to its tachlas that Hashem's Malchus will forever and ever be clear and then we have the nefesh the people of the world coming to the tachlas that every single person in the world without fail will praise the rabbinish shalaylam

As we move on to the second hallaluka on Tbilisi, we have to realize that it's coming off of the last posig in the first hallaluka, where we ended off and we said that Hashem will reign forever, and His Shchino will rest in the Mokoma Mikdosh. And now we're going to talk about how that's going to come about, and that's going to come about because we're going to rebuild the base of Mikdosh. As the posig is about to say, בָיָנָיָרָשָלָיָמָהָשָם, Hashem rebuilds Jerusalem, נָטָחָיָסָרָלָיָחָנָס, and He's going to gather together, calling Israel that are dispersed all over the world. And Chazal tells us something that's very interesting. Chazal tells us in a magic, on the posig, בָיָנָיָרָשָלָיָמָהָשָם, נָטָחָיָסָרָלָיָחָנָס, אָפָלָפָיָשָבָיָנָיָרָשָלָיָמָהָשָם, אָבָנָטָוּדָרָבָיָנָשָלָיָמָהָשָם, rebuilds Jerusalem, and He rebuilds the base of Mikdosh. נָטָחָיָסָרָלָיָחָנָס, He's going to gather together, calling Israel that are dispersed all over the world. And the question arises, אָרָחָהָסָלָהָהָסָלָיָלָמָהָןָןָסָן, When they're saying that even though they're a banishal oil and rebuilds Jerusalem, He's still going to gather us together, and the safer Acha Shalty Antifa, he brings in the name of the villain going, that the villain going said on the Gamaro, אָבָמָצָיָןָדָפָקָוּיָדָיָדָיָן, The Gamaro says, let's say you have a two family house, one family lives on the first floor, and a different family lives on the second floor. And then the house falls down, and it's destroyed. That's why each one has to rebuild their house, the one who lives downstairs, he rebuilds his house, and the one who lives upstairs, he rebuilds his house on top. Let's say the person who lives downstairs says, he doesn't have any money, he can't afford to rebuild his house. That's why the one who lives upstairs, he rebuilds the first floor, and he rebuilds the second floor, and the one who lives on the first floor, until the person who's supposed to live downstairs pays him back the full cost of what it cost for him to build the first floor. That's the one who lives upstairs. Said the villain going, The one who lives on the second floor is the one who lives on the second floor, and the one who lives on the second floor besimíktashelmátă was destroyed. The Besimíktashelmátă was not the same. So now, really it's our responsibility, us to live on this world, to rebuild the Besimíktashelmátă, and then it will be reinstated the Besimíktashelmátă. But unfortunately our actions fall short. And we can't afford so to speak to rebuild the Besimíktashelmátă. Says the villain going, אה, פל פי, שביין יום שלאים אשם. שבייין השאלהילן זו בהתייחסים, והם בואו בלא בזצבתבא שמיטה שלמטה. זו, שהם בעבורים בלא, אבל אשם זה בואו לדום. שבייין השאלהילן זו, שיש בעבור, ואז הוא בלא בגת, בפח שלמה, הוא לא נכניסטי לךמא. בפח שלמה לא נכניסטי לךמא, עכשיו הוא זאת. צי חזאו! אפו פי שבאיני ירושלים אשם even though רבנישל הילים הוא ארבעים ש maxim שלמטה he doesn't really have to let us in because our Mison Taivim fell short and we couldn't afford, so to speak, to build the maxim שלמטה even though that's the case. responders, קל suspects לא שלא, לב שלמטה שלמטה, כי זה נראה שהיה נדירה שלו. אהפו פי שבי ניר שלא ים אשם, ניטחי ישראל יחניס.

Let us begin the second hallelukah on the philosy. We say hallelukah, praise Hashem, qitoiv zamrael ekenu. It's good to sing, so the strong one who is the all-capable and the force behind everything will take special care of us. Qinoim, it is pleasant, novose hilo, to praise when it is appropriate. And that's the simple understanding of the posek. But the Valshev and the Muslims say for Tiles Hashem puts an entirely different twist on the posek. And before we say what he says, we have to open up an orchid savikim and turn to chapter 23, where he discusses the myth of Ames and being truthful. We say in Davening, on Shabbos, that Tahir-le-Beinu will love the Chob-Ames. We ask that the rabbinishal elim should purify our hearts that we should serve Hashem truthfully. Says the orchid savikim, if you have a person that's singing the rabbinishal elim's praises, whether it's at the Yamur or whether it's in his private seat, and in his mind, what is he thinking? He's thinking that I have a nice voice and I hope the people that are standing around me appreciate my nice voice. If someone thinks like that, that is lacking in truthfulness and that is lacking in the myth of Ames, he's not serving the rabbinishal elim, he's seeking attention for his talents. The Tahir-le-Beinu will love the Chob-Ames. What has to go through our mind when we ask that Hashem should purify our hearts, that we should serve him truthfully, that when we sing his praises, we should do it for the sake of Hashem's praises. And if one is gifted with a nice voice, he should use it that the davening should be nice and it should bring out the honor of the rabbinishal elim. It says the Baal Shevit Musa, that's the message of this Pasek. Halleluko, praise the rabbinishal elim. Kitoiv because it's good. Zamra elekhenu kinoim. To sing Hashem's praises, kinoim with a pleasant voice that people appreciate and it could make a nice davening and it could bring out the honor of the rabbinishal elim. Nava, but when is that appropriate? And when is it good that a person should sing with his beautiful voice to the rabbinishal elim? Sahila, when his intention is to praise the rabbinishal elim. But if he has ulterior motives and the reason why he's using his beautiful voice that people should think highly of him, that is lacking in truthfulness and lacking in the way a person is supposed to serve the rabbinishal elim. Says the Pasek, if a person has a pleasant voice and he sings to the rabbinishal elim and he does it appropriately, that he does it for the sake of Hashem's honor and to praise the rabbinishal elim, then the ultimate command of that that bonyushalayim Hashem, as the Pasek goes on to say.

I vividly remember when I was very young, back in Chicago, and I attended the Weizmüchter, and I was in Mora Unger's class. If someone did what they were supposed to, they would bring in a mitzvon out, and then the Mora would put a mitzvah brick on the wall and add it to the Besamikdash that we had on the wall, adding bricks to the Besamikdash. And I remember that the point in time came that I felt that I grew out of it. I was too old for it. I was too big for mitzvonotes and too big for mitzvah bricks. But the emissive is, no year is ever too old for mitzvah bricks. We are holding in the 2nd Hallelukhant Filosi where we say, Beinah Yerushalayim Hashem. Hashem is the builder of Yerushalayim. Netchah Yisrael Yichhanes, those that are dispersed amongst Kalli Yisrael, the Rabbinah Shalayim will gather them together. And the question arises that the Pothic begins in the present tense. Beinah Yerushalayim Hashem is actively rebuilding the Besamikdash. And then the Pothic goes on to the future tense. Netchah Yisrael Yichhanes and the future Hashem will gather together those amongst Kalli Yisrael that are dispersed. So why does the terminology of the Pothic change from the beginning its present tense and at the end it's in the future tense? And the Qajritsa Magad and Avaitis Yisrael explains that every single time a person does a mitzvah, every single time a Yiddavins, he's contributing another brick to the Besamikdash and the Rabbinah Shalayim is constantly, actively rebuilding the Besamikdash. Beinah Yerushalayim Hashem. Hashem is actively rebuilding the Besamikdash right now through the Meisim Tevim and through the Tfilis of Kalli Yisrael. So Hashem rebuilding the Besamikdash is in the present tense but that that he's going to gather Kalli Yisrael and bring them Teret Yisrael, that's in the future, that didn't happen yet. So what we're saying in this Halaluka is that we have to sing to the Rabbinah Shalayim because the Rabbinah Shalayim is actively rebuilding the Besamikdash and the day will come that he's going to gather all of Kalli Yisrael and bring them back to Teret Yisrael. So there's no such thing as a Yidd, growing too old for mitzvah bricks because every single Yidd, every single day contributes to the Rabbinah Shalayim rebuilding the Besamikdash and everyone gives their bricks every single day and we hope that the day will come, that the project will be complete and the Besamikdash will stand and all of Kalli Yisrael will be gathered together and we'll go back to Yerushalayim.

We're going to begin on philosophy a little different than we usually do. And we're going to begin with a Spanish lesson. The word aunt, as in aunt and uncle, in the Spanish language, is tia. An aunt is a tia. And that's something that we have to keep in mind. I recall a number of years ago, my aunt, Tia Betis, Greenspun, once was sitting by the window, and she was looking out the window, and she looked disturbed, and she looked very sad. And I walked over to her, and I said, tia, what's going on? How are you doing? She looks at me, and she says, I miss Zeda. Her father was my Zeda and passed away. And she missed him. And that's why she was sad. But she's not the only one throughout history who felt pain over the loss of a loved one. In the next Pasek in the 2nd Halleluka, we're going to see that David Amelich addresses the response to all that pain. We say that we should sing to the rabbinical alum, because after all, Hashem is rebuilding the Besamikdash every single day, and the day will come that the Besamikdash will finally be here, and Hashem will gather together all of the calling Israel that are dispersed all over the world, and bring us back to Jerusalem. And then the Pasek goes on, and it says, harai feyles shvulei laif, Hashem heals the broken-hearted, hum chabesh laat svoisim, and he bandages their sorrow, and the rabbinical alum removes their sadness. And the Moshe David Vali says that this is referring to the time of Tchia Samesim. Hashem is going to rebuild the Besamikdash. He's going to gather all of the calling Israel to Jerusalem. And then the rabbinical alum will bring back the dead, and they'll be alive once again. When that happens, all of the broken-hearted, all of the sadness of all the people that lost the loved one is going to vanish, and it's going to be healed, because everyone's going to be reunited with their loved ones, and they'll no longer feel that pain. It says, harai feyles shvulei laif, hum chabesh laat svoisim. There are so many people that lost a spouse, a parent, a child, a sibling, or a good friend, and they're in pain, but the rabbinical alum will heal all pain. At the time of Tchia Samesim, they were all reunited again with their loved ones, and the rabbinical alum will bandage our sorrow and remove our pain.

We're holding on to philosophy in the second hour of Luka and we said that Hashem is going to rebuild the Beis-e-Mikdash and he's going to gather together all of Kali-Israel that are dispersed all over the world. And you may think, the Rabbani Shalala knows where every single Yidd is at all four corners of the world. And now the Pasig tells us, you better believe it. HaShem counts the number of the stars. And he gives every single one his unique name. Chazal tells us in the Gemar-e-Mbrahez and Daph-e-Lam-e-Beis-e-Me-Beis that there's more than one quintillion stars. And if HaShem gives every single one a special name and he counts every single star, you better believe it that the Rabbani Shalala knows where every single Yidd is at all four corners of the earth and he's going to bring back Kali-Israel to Yerushalayim and he's going to identify who every single Yidd is. And one may wonder, why are we specifically comparing Kali-Israel to the stars? And really this is not the only time that we compare Kali-Israel to the stars. We see that when Kali-Israel was going into Golis-Mitraim, Rashi tells us at the beginning of Safer Shmois that Kali-Israel are counted out of the love of the Rabbani Shalala just like the Rabbani Shalala counts the stars. So when Kali-Israel went into Golis-Mitraim, they compared the stars. And over here that the Rabbani Shalala is going to gather us from the Golis-Edoim and bring us back to Yerushalayim. We're also compared to the stars, says the Svasemes. The reason why the Rabbani Shalala puts us in the Golis is not that we should suffer. The Rabbani Shalala puts us in the Golis just like the stars shine through the darkness of the night. The Rabbani Shalala wants to show that Kali-Israel even in the darkness of the Golis were able to shine and glow in the darkness. If there would be no darkness, you wouldn't be able to witness and see the beauty and the brightness of each year than each star. Because just like by day, you can't see the shine and the glow of a star. So too when things are good. Love the Avgul you appreciate, the great Milo that every year has. But the Rabbani Shalala when he puts us through the Golis, it's to bring out who we are. And Hashem wants us to glow in the night and shine through the night. And the Gula will come and the Rabbani Shalala will bring us back to Yerushalayim.

Let us continue into philosophy in the 2nd Alaluqa. We say, גודל אדינינו, great is our master, ורב קייח, and abundant is the strength, ולסבונוסי, and his understanding ain't mispar, there's no number. And the simple understanding of this post is, גודל אדינינו, great is our master, referring to that which we said, גודל אדינינו, every single year, at all corners of the world, and he's gonna bring them back to Yerushalayim. And that's something that seems to be impassable. But Aashem is great, and Aashem is gonna do it. And not only that, Aashem's strength is abundant, that Aashem is gonna protect every single year, and make sure that he makes it to Yerushalayim safely. But then the post ends off with something that's difficult to understand, and we say that Aashem's understanding has no number. And we have to understand, what does that mean? What does understanding have to do with numbers? And the Radaq explains that it's referring to the world that Aashem created. The world that Aashem created, there are so many things that Aashem instilled his understanding and his wisdom in, that the things that have Aashem's Tevunah, the things that have Aashem's understanding ain't mispar, there's no number to those things. To bring out one example of Aashem's understanding in this world, I'd like to share the following story. The daughter of Rabbi Shreyl Selanter was not feeling well, and she had to go to the hospital in Hamburg. And you can only imagine how many visitors she had in the hospital in Hamburg after all her father was the garlador Rabbi Shreyl Selanter. And the people in her unit were wondering, who are you? And how come you have so many visitors? And she told them that her father is Rabbi Shreyl Selanter, he's a great Rabbi. And they said, what's so special about your father? So instead of telling them that he was a giant and tyro and a giant and muser, she decided to meet them at their level and explain to them something that they could relate to about her father. She said that when she was younger, it was bothering her that cold water is heavier than hot water. So it would make sense that ice should be heavier than cold water. But the reality is not like that, and cold water is heavier than ice. If you put ice into cold water, the ice will flow to the top. So she asked Rabbi Shreyl Selanter, why is that the case? And Rabbi Shreyl Selanter explained to her, the reason for this is, is because if ice were to be heavier than water, then as the rivers and the oceans were to freeze, as the cold air comes from the top of the ocean, and the top layer of the ocean would freeze. If ice was heavier than water, that top layer would sink to the bottom, and this would replay itself over and over again, and the top layer of the ocean would freeze due to the atmosphere above the ocean, and then it would sink to the bottom, and by the time you're done, the entire ocean would be one big box of ice. And at the end of the season when the summer comes, the hot air that's above the ocean would only manage to melt the top layer of the ocean, and the rest of the ocean would remain frozen. And like this, all sea life would perish, and the whole sea world would be destroyed. So it's for this reason that Rabbi Shreyl Selanter made it, that ice is lighter than cold water, that when the cold air comes from above and it freezes the rivers and it freezes the oceans, just the top layer is what remains frozen, but everything under that top layer is nice and warm in order that the sea life should continue and the sea life should flourish, and when the summer comes, all it takes is for the hot air to melt that top layer of ice, and everything goes back to normal. When the people in the hospital heard the great wisdom of Rabbi Shreyl Selanter, they understood that this was a very special and great man, but this all gives us a glimpse of Willis Wunase and Mispar. This is just one example of the many many many things that Hashem instilled great wisdom into the world, and like we said there's no number to how many things hold Hashem's wisdom, and this is just one small example of Willis Wunase and Mispar.

Let us bring out in Yonah Tvila to serve Shabbos, Pashas, Vayera and Tvilossi as fellows. Just imagine that there was a terrible Xayra looming over Iran, and there was a Tsunami that was picking up speed and heading their way, threatening to destroy the entire country of Iran. And the Mayezas G'delayatayra put out a Kulkare, and they were massacring in Yonah that men, women and children, everybody had to go to the local shoal, and everyone had to be misspelled on behalf of that solo of Iran. I think anyone who hears this announcement or sees this Kulkare will be left scratching their heads. In this week's Pashas we find that Sadaim was facing annihilation. They were going to be entirely destroyed, and Avromavinu was massacring in Yonah Tvila. He goes and he's misspelled on behalf of Sadaim to save Sadaim from destruction. We should be scratching our heads in the same way, trying to figure out why is Avromavinu trying to be misspelled, to save the Rishayim of Sadaim. Sayezd K'samsaifer and K'samsaifer Alatera on page 65 are dover nifl to explain why Avromavinu went to be misspelled on behalf of Sadaim. Avromavinu's opening words in his Tvila is the aaf tispet sadik in Russia, and the simple understanding of the Pasha case is that Avromavinu was saying, will you allow for that sadik to perish together with the Russia? But says the K'samsaifer a deeper understanding in the Pasha, the Pasha is saying aaf tispet sadik in Russia, will you allow for that sadik that's within the Russia to perish and not come out alive from Sadaim? And the K'samsaifer explains that Lloyd and his family were in Sadaim and Lloyd held within him the lishames of Rus Amayavya and Namo Hamainis within the Russia, within Lloyd who was wicked and was a Russia with its sadik, was Rus and Namo. Sayezd K'samsaifer, what Avromavinu was being misspelled for was for the yashua of Rus and Namo, of the sadik that's within Lloyd. The whole reason why Avromavinu went to battle and to dive on behalf of Sadaim was not to save the people of Sadaim, his whole focus was to save Rus and Namo, that Lloyd and his family shouldn't be destroyed because they held within them the lishames of Rus who Rus holds within her David Amalek which holds within David Amalek Moshiach. So of course if a tsunami is heading towards Iran no one should be misspelled for their yashua. Avromavinu was not being misspelled on behalf of the yashua of Sadaim. What Avromavinu was doing was he was trying to salvage the Moshiach of Klalesir, he was trying to salvage Moshiach Bindavit who comes out of Rus that was within Lloyd and he wanted that Lloyd should come out alive from Sadaim and like this Moshiach could come to the world. We're waiting for the day the Moshiach will appear and he'll bring us back to Yerushalayim. Have a good chance.

We're holding into philosophy in the second Alaluka, where we say Ma'aideh danovem Hashem, the master of all, encourages and strengthens the humble. Mashful reshaim, he lowers the wicked, aday arets, all the way until the ground. And the simple understanding of this Pasik is, is that it's coming off of what we said, that Clalysil were in Gullis, and they were dispersed all over the world, and now Hashem is going to gather them together. And he's going to strengthen them, and he's going to encourage them, because after all, Clalysil, they were trampled on in Gullis, and they're humble. Whereas the reshaim, the ones who gave them trouble, they're going to destroy them and he's going to lower them all the way until the ground, until they're totally destroyed. Asks on the terminology of the Pasik, and he says it doesn't seem to be consistent. The opposite of a Russia is a Tzadik. So you would think the Pasik should say, Ma'aideh tzadikem Hashem, Mashful reshaim aday arets. Or the opposite of someone who's humble, is someone who's arrogant. So it should have said, Ma'aideh danovem Hashem, Mashful gayim aday arets. Why? And one side of the coin does it say, people that are humble, and on the other side of the coin it says, people that are wicked. And the Bimalitim explains that if someone's humble, that's a given that he's going to end up being a Tzadik, and he's going to end up doing what's right, and he's going to be a righteous person. So the opposite of someone that's humble, is someone that's wicked. Because you can be assured that the outcome of someone who is humble is that he's going to be a Tzadik. Because someone who's humble, he's willing to accept, and he's willing to do, and he's willing to listen, and he's going to end up following what the Rabbi Nishalaylam tells him to do, and he's going to end up being a Tzadik. But the Seyf Ravidah slave digs a little deeper, and he says, so it comes out, when it comes to the Tzadikem, we refer to the recipe to be a Tzadik. We say that Hashem encourages someone that's humble, because he's going to end up being a Tzadik. But on the other side of the coin, we say that Hashem lowers someone that's a Roshah. Why don't we say that Hashem lowers someone that's arrogant? After all, if someone's arrogant, he's for sure going to become wicked. He's for sure going to become a Roshah. And to that, the Ravidah slave explains the chesed of the Rabbi Nishalaylam. If Hashem sees that someone is humble, and he's on the path to become a Tzadik, Hashem already encourages him, and Hashem already strengthens him and helps him. Whereas on the other side of the coin, if Hashem sees that someone is arrogant, and he didn't put into practice his wickedness, and he didn't physically do acts that are wicked, Hashem won't yet lower him until the ground. And Hashem will give him a chance. Maybe, maybe he'll turn around. But once he's a Roshah, and once he's wicked, Mashkel reshahimah the earths, Hashem will lower him all the way until the ground, and then destroy him.

We are holding in filasi in the second halaluka where we say Enul Hashem Besaida, call out to the master of all with thanks. And that refers to all the good that Hashem did for us. As we mentioned, Hashem took us out of the gullus and he brought us to Jerusalem. And for that we thank the Rabbani Shalala for all he did. And now we move forward. And we say, Zamru, let us sing le lekenu to the strong one who is the all capable and the force behind everything. Who takes special care of us. Bekhina with the harp. So now we are moving forward and we are going to sing to the Rabbani Shalala with an instrument. And that instrument is the harp. Why is the instrument of choice specifically the harp? The Gomorrah tells us in Brochus and of Dalarum and Beis, the Dovra Amalekh above his bed would set up a harp. And then the wind would come and play the notes on the harp. And exactly at midnight, exactly at Hatsai's, the harp would wake him up. So you see that the harp has the ability to serve as an alarm clock and to wake people up from their sleep. Says the siyach Yitzchak. The coming psukim are going to discuss the day-to-day life and the things that a person could fall asleep about and lose focus and not realize that Hashem is the one who orchestrates all the simple things in the world and the things that we take for granted. They are really the Rabbani Shalala turning the wheel and making these things happen all the time. So we say that we should sing to the Rabbani Shalala with a harp. Coming to say that we have to wake up from our sleep and realize, don't lose focus. The things that we are about to mention, like the rain and other things, it's all the Rabbani Shalala. And we just have to wake up and realize and we have to sing to the Rabbani Shalala and thank him that he gives us those things.

We're all linked to philosophy in the second halaluka where we say that we have to sing to the rabbinish alailam with a harp. And that means just like a harp, woke up David Amalek from his sleep. We have to wake up from our slumber. We have to realize that the daily occurrences are really the rabbinish alailam and nothing happens on its own. And we say, Chas Hashem covers the heavens with clouds and he prepares for the earth rain. And that means don't think that by chance the clouds came and it started to rain. It's the rabbinish alailam that's covering the heavens with clouds. And it's the rabbinish alailam who's preparing the rain for the earth to bring life to the world. Because some cypher shares on this Pasek a beautiful thought. And it goes as follows. We all know that like him refers to the midis aden. Just like when something good happens to a person and it's out in the open that the rabbinish alailam did something for him for the good. And he makes a brahha thanking the rabbinish alailam. We also have to make a brahha to the rabbinish alailam when something happens to us that seems to be bad. Because we know that really the pnemius of this thing is really for the good, just we can't see it now. But we have to thank the rabbinish alailam even for the difficult times. Says the Pasek, zamru le lekeinu bekinar. We have to beme zamru and we have to sing tal ekeinu. We have to sing to the rabbinish alailam even when he conducts things with the midis aden. And we have to thank him knowing that in truth it's really for our best. But how do we internalize this? Says the chsam seifer, the answer is in the very next Pasek. A person has to lift his eyes to the heavens and he'll see it was a beautiful sunny day. And all of a sudden ha mechasse shemaim bahavim the rabbinish alailam covers the heavens with big thick dark clouds. And what was once a sunny day is now very very dark outside and things look very bleak. But everybody knows that what the rabbinish alailam is doing is not preparing a dark difficult situation. As the Pasek says, ha mechil ar etz motar. In reality the rabbinish alailam is about to bring life to the world and he's about to bring rain. So to a person has to realize when he sees the midis aden, in reality he has to know that just like those big thick dark clouds, they look scary and they look like they're doing something that's going to be difficult. But in reality they're holding the key to life and they're going to bring rain and they're a good thing. So to when a person goes through a difficult situation and he's faced with the midis aden, zamru lillekainu b'khinar, he has to sing to the rabbinish alailam and thanks knowing that these difficult times are those big black clouds that really hold the greatest brahah and they really are for his best. So if we want to know how a person could sing in difficult situations, you have to lift your eyes to the heavens and look at the clouds, just like the dark clouds are really the best thing for us, so too are difficult times are really for our best.

We're holding a philosophy in the second hallelukah, where we say, Ha Matzmiah Harim Chatzir, Hashem sprouts from the mountains, grass. Nois-Sain Leveim al-Ahmo, He gives the animal its food and its sustenance. Levne Ayrev to the sons of the raven. Hashere Yikroh that they call out, and Hashem gives them their food. Let me first explain that what we're trying to say here is that at the mountaintops, it's not possible for a person to bring a pail of water and water the mountaintops. So if you have animals that are wandering at the mountaintops, how are they going to eat? How are they going to have what to sustain themselves? And to that the answer is, Ha Machhasa Shemayim b'Ovim, Ha Maikhin l'Aritz Mothur, Hashem prepares and has clouds water the earth, and like this water falls at the mountaintops and grass sprouts, and when the animals who are wandering at the mountaintops, they aren't left to starve, but they have the grass that sprouts on the mountains. Nois-Sain Leveim al-Ahmo, and that's what we mean when we say that the animals, no matter where they are even at the mountaintops, they get their food, they get their sustenance. Leveim al-Ariv to the sons of the raven, Hasheyi Kro that they call out, and the Mothur Shem explain that the raven is black. But when a raven is born, it's white, and the parents, when they see the child that's born is a different color, they automatically think that it's not their child, and they abandon the little baby ravens in the nest, and the parents leave them all alone. Hasheyi Kro, and they call out in desperation, asking the rabbinish al-Aulam to sustain them, and then the rabbinish al-Aulam makes it that out of the excretions of the ravens, come out little mosquitoes, and the mosquitoes fly into the baby ravens' mouths, and that's how they stay alive, and that's how they're sustained. So here we have two occasions of something that would be very unlikely to be sustained. You have an animal at a mountaintop, and you have a baby raven that's all alone, but the rabbinish al-Aulam makes it his business to sustain the animals at the mountaintop, and the baby ravens. Cesar Biaq of Emden, even though we said in the last pasek, Hamachas Hashemayim bavim, there are dark times, and there are times in Gholas. A person shouldn't think that he doesn't even see a ray of light through the clouds. He doesn't see any hope for the ghulah to come, because if the rabbinish al-Aulam has mercy, and out of his kindness, he helps the animals, and he helps the baby ravens, who don't have any schussem, they don't have scharvalinish, they don't do mitzvahs, but Hashem, out of his goodness, he makes sure to take care of them. We, Clal Israel, that even through the darkness, we do Hashem's mitzvahs, and we have schussem. We can be assured that the rabbinish al-Aulam will take us out of the Gholas, even if we don't see how it's possible. And we know the day will come that Hashem, out of his goodness and his kindness, will take us back to Yerushalayim.