So just to answer in just an organized way you asked first. Why didn't we refuse? You know even if we'd be killed or a bell so you know that then then the way I presented wasn't correct Definitely can be assumed that if they had any option They would have fought with the mitzvim and they wouldn't have given their children just obviously the I think the way It's born in the midrash room is the kids were snatched like from the houses from the mitzvis It's not like we had to put them ourselves. I think that's maybe that's why I said it The more the mitzvim would go and take the kids away from the parents and Then like we said, you know put them in the walls etc in front of the parents eyes I don't know. Maybe they handcuffed the parents Maybe they held them away with the weaponry etc and it was impossible for them to do anything about it So as you say that's the first thing obviously if there's ever a time to fight you put your life on the line You do whatever even if a person would get killed absolutely But again, there's sometimes a stage beyond that where a person has no power and has to watch the most awful atrocities The second thing that you mentioned is You know that how does this justify? Well, let me actually mention the third thing for us then come back to the second Deadashim show them when he was redeemed them how all was for the good So I mean we do have Phenomenal mitzvim that said that the even the maidservant at the sea had such a clarity in everything Greater than the greatest of profits at that moment of a kriyasyams of but again after all all those years and only remember Remember we have to remind we have to go through all the details There's a lot of I think I've mentioned you before there's a great great book in English You should get it next time if you don't have it It's called the last slave she tells over the whole story in a really vivid narrative way and just gives you a lot of a Lot of more feeding for the whole story We have to remember all the details and that is that only only 20% and according to some much less It's other midrashim but at the maximum only 20% of the Jews came out of mitzvim So that means that there was a lot of you know many many of those Jews that came out Probably all of them were mourning to some degree. So it wasn't just like this happy ending It was everyone had lost 80% of the Jews at a minimum According to some midrashim much more and on the other hand when they got to the sea it was all worth it There was such a moment of clarity that they said that they saw Hashem with it Once a person sees Hashem in that way. There's no it's not like they the questions are answers There's no questions anymore. That's why it says that when we get one day to a la maba We won't say the broker anymore of baruch dayana MS Even for even if in the next world everything is it's not just that you accept Hashem's ways and you accept that as better You don't you see how it's good and they were able to have that clarity. So you are obviously to to to the highest degree probably ever ever Been available in human history They were able to at the splitting of the sea But more importantly is the other question that you asked and that is how does this kind of suffering including the Holocaust October 7? Let's just make it worth us getting closer to Hashem And you suggested maybe it brings us closer to Hashem by surrendering to him Even when we don't see how it's far good and also keeps I it also also yet So horror keeps us in the pain or whatever you mentioned it So I think that many many things can be suggested But ultimately that's not the ultimate answer I mean that this is an angle that I mentioned in this year You know just to understand that Hashem just wants a personal relationship with us. So therefore he sends us certain things very very tremendous challenges, but but but you know, but but there's many many other Perspectives and this is definitely not the full picture the full ultimate picture I mean just to to make the question a bit stronger Is it even the question a bit stronger is the Ramban and many others they mentioned that one moment of suffering in Gehenem Is way worse than an entire Lifetime of constant Holocaust of the worst thing you can think of of the Holocaust of October 7 But constantly without stopping for 120 years one second in Gehenem is way worse than that I think the reason people usually aren't so perturbed by that is because It's difficult to come to to relate to what Gehenem is etc But when we build our immune and we learn the Torah sources much much more scary than the worst of the worst And I'm not downplaying and you know It's in in in the least what the people are to go through the most atrocious terrible things But much much worse than that is what many and most people have to go through After they leave this world unless they do full chuvah and they full tzadikim etc, which is Scary and begs the question. Why would Hashem do that to us? Why and we can suggest certain things We know when we come so close to Hashem Hashem needs us to be fully clean and he's cleaning us and it's all out of love etc And those sources are all true But ultimately the answer to all these questions always is I don't understand and I don't need to understand when we build the Emuna and we build that trust in Hashem. We're able to close our eyes This is actually really really really important They're building Emuna without understanding or Binachman speaks about it a lot as you know and many others But tats mentions in a this is something to share with you I don't know if we spoke about before he mentioned that as some from some Kabbalistic teaching, I don't know if it's a Zohar or some way that when a person dies It's good thing to remember there's a moment of black of Devastating awful black off just after a person dies and At that point a person can be like oh you see it was all fake It wasn't Hashem It was God forbid all thoughts of Qfirah that they can think of them because now it seems like Hashem's not there Even after they've died and that's the moment you hang on and say I don't care what I see I don't care what is around me now, even if it's all black even if it appears like Hashem's not there I know Hashem's there. I believe Hashem's there show tell me the opposite bring me every other proof in the world That's what Emuna is and one of the translation for Emuna is actually not faith. That's the wrong way to translate it It's a steadfast steadfast commitment like when something is like like the way one of them fortune brings it he's when like an like a pin holding something very strong like a tent into the ground, but it's It's it's plugged into the ground very very strongly to the point that it cannot badge from anyone from anything It is steadfast that what that's what Emuna is that one is when we constantly build up to I'm Steadfast in my commitment commitment to Hashem regardless of what happens could see everything Which seems to be in an opposite direction people taking their own kids put them into walls You think of October 7th the Holocaust or you just see that you know in a person's own life They're doing things right and seems like Hashem's leaving them and many many other things Why why these things happen? There's many reasons when you just consider the concept of Gilgulim reincarnation Then everything we understand that everything is beyond our understanding Maybe a person lived previously which we all did most of us in our generation and you have different calculations from the previous life that need to be Calculated and complimented in terms of how Hashem deals with us in terms of Everything that happens in our lives and therefore how can we understand everything? It's not just about what happens in this life So the bottom line is we just need to do our best to do mitzvah stairway from a various build our money build our relationship with Hashem and a big part of building that Emuna aga

But as part of your question, you already mentioned part of the answer yourself in that as you say, if the reward is going to be so great and Hashem, you know, but Hashem does want us to have free choice to earn the reward for ourselves, and he wants to give us the opportunity to be able to choose. But at the same time, there has to be a real incentive. And if it wasn't so bad, if it's just like, you know, sometimes the way Gahanim's were traded, it's like it's just a little bit of embarrassment of what you kind of could have achieved and you didn't really achieve that. Then it's not like even people have told me they're like, oh, it's okay. I'll go through that embarrassment. I'll just enjoy myself in this world. And then I'll just take a bit of that embarrassment and then move to Ghanidin. Whereas if it's a real incentive, it's like really, really bad. Then, you know, a person realizes like a person doesn't want to put their hand in an oven. Or let's just say like, let's just say you've eaten, you're allergic to sugar, to milk, and to the point that it makes you really sick, to the point that it can be life threatening sick. So if it just makes you a little bit uncomfortable, a person might be, listen, that's a really good pizza having it. But if it's going to make you life threatening sick, then most of us would not give into that. It'd be like, I don't want to die just from pizza. So that's definitely one angle. There's probably many, many angles and reasons that are way beyond our understanding for the reason of why Hashem does it that way. I think that it may be a perspective that you might appreciate. The way of Braydovitz portrays it, he says, there's many different questions that you can ask about Ghanidin. And we won't be able to get to the bottom of a lot of them because, again, these are Hashem's calculations that are so deep. The way of Braydovitz puts it, he says Ghanim's almost like a therapy. It's like a therapy. I forget the better word that he used, but it's basically like going to therapy after a person's been injured. So just imagine for a moment like a person loses their legs or has a bad accident to the point that they can't walk for a long time. And then eventually they have to learn how to walk again. And as we know, and people need to learn how to walk, just to take one step is like the most excruciatingly painful thing. And they're like begging their family members, please just let me sit down, just let me sit. And then the family members, as much as they're crying, they force them and say, no, you have to take another five steps. We're not letting you sit down. And the person's begging and screaming and shouting and so excruciating. But for the bigger picture of him learning how to walk, everybody knows that you've got to go through that pain. So again, simply speaking, that's what it is. For most of us, what Kehanem is, it's a cleansing process. But as you say, why would Hashem make it so intensely painful and so much intense suffering, et cetera? I mean, you don't have to go as far as Kehanem to the way we're going to have the same question as you asked last time in terms of why is there so much suffering in this world? Well, how can there be a Holocaust? And you see the trophies. How can Hashem do that? The bottom line to all this is we don't understand. We don't understand. We trust Hashem. We know it's all for the good. And there's probably many, many calculations. And one day we'll understand that the bottom line to this is that we can't understand Hashem's ways. Hashem is way, way greater than anything we can fathom. We know Hashem is good, on the one hand, absolutely good. On the other hand, it is very clear from many Torah sources that just because Hashem is good, He doesn't just overlook what we do wrong, absolutely. He forgives them. There's a tremendous power of teshuvah, et cetera. But the Gomorrah says a person who just thinks Hashem will just overlook my wrongdoings is not just mistaken, but it's going to be tremendously punished just for that. Hashem absolutely keeps a score of how we're taking everything into account. But I don't have a full answer for you. It's a very good question. A very good question of why would Hashem do it like that, et cetera. Like I say, I think the simplest answer is we don't understand Hashem's ways. The bottom line is we don't understand Hashem's ways. And when we can come to terms with that, it ultimately boils down to emunah. Believe in Hashem because I believe, not because I understand. Just like, and then when things happen in this world, I can say gam zula tovah. How? I have no idea how. How can a person go to Gehenem gam zula tovah? And you mentioned another thing about Tzadikim that they probably alone don't go to Gehenem. The truth of the matter is that you find already in the Gomorrah, the greatest of the Tzadikim, they were crying, and they were like, Tanayim, why were you crying? They were asked from the Talminem and they said, because I don't know if I'm going to Gehenem or Gehenem, a person doesn't know. A brother of its was once asked in one of his Q&As, how do you know if you're doing well in this world? How do you know? There's so many factors. It could look like you're doing well on the outside, but there's so many factors internally. Maybe I've been given tremendous talents. Maybe I'm not doing so great, or maybe I seem like I'm not doing so great, but maybe I'm doing great. How do you know? And the true answer he said, you don't know, but you're not meant to know. It's not your job to know in this world if you're doing well. You're just going to try to do well, but you actually don't know. And that's why the greatest of the Tzadikim, they were scared. They were scared of the eternity, and they were also scared of, you know, a person should be scared if something bad can happen, and God forbid, if it can happen to them, something excruciating, painful, et cetera. But at the same time, after everything said and done, we have that on the one hand. On the other hand, you have the hand of Bitachan, of I'm going to rely on Hashem, I'm going to rely on him, I'm going to trust in him that he's going to look after me. I'm going to rely on him, even about Gehenna, even about everything that just like he put me here, he's always carried me through, he's going to carry me through there. So we've got to use it. It's a paradox that we have to live with on the one hand, be petrified of people sometimes underplay it, but not because they're in a good place, but just because they're in the make believe or they're uneducated about what it is. Then you are someone who's not scared about Gehenna, would they be scared about some of the tragedies of the Holocaust and so they're kid-dying in this and that, and they'd be petrified. But Gehenna is a billion times worse than those things. Often it's just a lack of education, but once we should use that Yira Hashem Maim to bring us closer to Hashem, like Rabbi Nachman and many others say, they can only come to real Ava Hashem when you have a real Yira Hashem first. Many different reasons why. And the basic form of fearing Hashem is just fear of punishment. So it certainly should be used to our advantage, to realize literally to put it like this, a person's going to do an Ava Yira, even if it's a borderline Ava Yira, whatever might be. Just imagine for a moment that a person's hand would burn off. I'm sorry to be so graphic, but the way you ask the question, I'm just doing the best I can, and even worse than that. If you read some of the, I'm not going to go into now, I told you before, there's a whole movie I got put together called the Gehenna movie, and he quotes some of these things there. People aren't so aware of these things, but there's a, just like you have Gomorrah's, like mesechtathis, mesechtathis. There's called this in the Midrashic literature. We have three mesechtas called mesechis gan edin, mesechis gehenam, and mesech

I think the bottom line is that a lot of things in Torah we don't fully understand or comprehend because Hashem is way beyond our understanding. There's many, many mitzvahs like that. In fact, the whole obligation of His shtadlis itself, although we can come up with understandings and another one you connect with the most is that you're elevating the physical etc. However, each thing you can ask questions on and you can always hit a crossroad. The bottom line is we serve Hashem like the Orach Hashulchah and others bring when we do, for example, kibbeh dava'im. He says you don't do kibbeh dava'im because you appreciate your parents. The reason you do kibbeh dava'im is because Hashem told you to. So that means even if there'd be no understanding of the mitzvah, like we can suggest some other mitzvahs that are very difficult to understand, we do them. And the same with the shtadlis, whether we understand or not, we do it the mitzvah of shtadlis. And the same with when it comes to thanking other people. There's no question that we have many sources that require us to thank other people for what they do. Even as you say, on the other hand, one has to have the starting point and internalize that it's of course only Hashem and it's not the other person. There's a difference between thanking somebody and then relying on somebody when I thank them. No, I'm not relying on you. I'm grateful to you for what you did and thank you so much and I have a mitzvah to thank them. But at the same time, I know it was 100% Hashem. I'll mention one other thought in line with this and we can continue discussion with Hashem if you're interested in on Sunday with Hashem, but just in terms of what comes to me right now. So there's a famous Belshemtov who others bring him down also. In terms of every mitzvah has an opportunity to be used for both the positive and the negative. So let's just take, for example, I'm just going to explain my own words now. Let's just take anger. So although anger is normally seen as a bad trait, there is a place for anger. For example, let's say you see a kid running into the road and he's about to get hit by a car. The stupid thing would be I don't want to get angry with him. Don't shout, leave him alone. Whereas an expression of anger, shouting at him or even yanking him out the street, even breaking his arm if that's what's necessary to save his life, then one would have to do that. And every mitzvah can be viewed in that way. Take one's eyes. So what do you use your eyes for? Use your eyes for positive things, for seeing good things, for learning Torah, etc. And the bad side can be to be used for viewing things that are inappropriate. I think it's just an easy example to relate to the one about anger is just a bit more complicated. A few things there. But anyway, just use this example. And then, so when one comes to the middle of Khfirah, of the Nile of Hashem, he says about Hashem, how does one use the Nile of Hashem in service of Hashem? So the negative side, we understand when a person is losing their emunah, they are relying on other people, etc. That's coming to Khfirah, that's the Nile of Hashem. How does one use the Nile of Hashem in the service of Hashem? This mitzvah, because everything has to have a positive and a negative. And says about Hashem, when it comes to viewing other people, that's not a time to tap into emunah. So when I view, let's say, I see a friend of mine, he needs something. I mustn't say now, oh, I'll have emunah that Hashem will provide for him. Now it's my time to tap into the middle of denial of Hashem and say, no, no, he needs something. It's me to take care of him. It's me to take care of the situation now. This is the time. And I think this would also be something quite applicable to when it comes to thanking other people. That when it comes to our own lives, we've got to view fully, ayno dhul vada, there's only Hashem, there's nothing else in the world. And, you know, everything else is, if I think there's another force, it's bordering our vadazara. When it comes to other people's lives, and they did something for me, so in a sense, that's similar to what the Baal Shem does teaching us. And it's a time to almost tap, of course, to still remember that Hashem is in full control, and he's pulling every string and everyone's just a puppet. On the other hand, it is more of a time like the Baal Shem does teaching us to tap into that middle of denial of Hashem in a positive way, in that I'm viewing what this person's doing for me, and I'm thanking them now, just like I would do status for them.

As we've discussed so many times, ain't no Milvado means there's only Hashem in the world. So when somebody gives you a compliment, just I'll put it out like this. What's actually happening once perspective is one thing and then how to respond to somebody else. Sometimes somebody just wants to tell you a compliment and to give them a whole sheer in response is not what they're looking for. An appropriate response just from many sources whether we understand it or not is just to say thank you so much. Or Baruch Hashem, thank you so much. If you want to make that small acknowledgement and that someone gave you a compliment about it and say, yeah, thank you Hashem. Thank you so much for that. You know, so you're acknowledging Hashem a little bit and you're also thanking them. A lot of people won't even do that. I'll just say thank you so much because it's not always the time and place to express one's personal relationship with Hashem in front of other people, etc. In terms of actually and practically what's going on, as you know, it's 100% Hashem. And this is the most important thing to acknowledge that any gift that you have, which is ultimately why somebody's complimenting you. It's got nothing to do with you. It's completely a gift from Hashem and therefore you just have to thank Hashem about it. So definitely, it's true fact. If somebody gives you a compliment, it's just thank you so much Hashem for giving me the ability to be able to smile or to be able to be so kind to people, to be able to be talented in this area, whatever it might be. I'll just share a beautiful short idea with you. Don't remember if we've discussed it or not. Abinachman explains what is true humility. True humility is when you're able to write down about yourself. I am the humblest of all men. So obviously that seems counterintuitive. What do you mean? So he explains Moeshe Rabbenu, who was the humblest of all men, was able to write in the Torah about himself. I, Moeshe Rabbenu, am the humblest of all men. Now a humble person usually it would seem wouldn't write such a thing about themselves. Moeshe Rabbenu was happy. He didn't even argue with Hashem. I don't want to write that in the Torah. No, he was happy to write that. Why? And Abinachman explains because Moeshe Rabbenu understood that a hundred percent sincerely understood that his capabilities, including his ability to be so humble, was nothing to do with his own accord. It was a hundred percent a gift from Hashem. And therefore he wasn't a liar. He would tell the truth. Yeah, I'm the humblest of all men. That's a fact that will ever live and have ever lived etc. But I take no pride in that because it's a hundred percent a gift. If anything, I'm indebted for that. I'm indebted to Hashem for giving me such a gift. So that's really, you know, just, that's really what's actually going on. But again, when somebody says to your compliment to give them this whole sheer, unless somebody would be interested in this, a lot of time won't be appropriate. But this is definitely the correct stance.

is when it comes to Emuna in general, Emuna, like as a starting point is like, does one believe in God? Does one believe in the veracity of the Torah, et cetera? That's in a sense, even though it's very complicated to some degree, it's in the sense of the most simple level. Let's say now one is 10 out of 10, belief in the Torah, belief in Hashem, et cetera. Then there's like a billion other levels of what it means to have Emuna. Is there's an or, there's an or that a person has a certain light is if you turn the lights on in the room, there's no more questions. I don't know if you know, you had ratio to look from one side to the other side, I don't know if it proved to you that there's an iron cottage, et cetera, I can see the iron cottage. I don't have any more questions. It's an obvious thing. There's an or that a person is able to achieve with Emuna and there's a billion levels of what that or is and a billion side things that it leads to. Just one or that I thought you'd appreciate. I mentioned you already have Bride of it, Tzravitzchak Bride of it. If you want to listen to his stuff, I think you might gain a lot in many, many ways. Just try it for yourself and I think maybe, again, I don't know, but just if you do appreciate, I think maybe you'll see what I mean. It's called the Q and A by Rav Yitzchak Bride of it, B-R-E-I-T-O-W-I-T-Z-Z. You can try that out. But one of the things that he mentioned the other day that was really an eye-opener that I thought you'd appreciate was Rav Yisrael Solanto was asked, what is greater? Sometimes there is Shonim will bring a proof or something, they'll say a statement, they'll make a, you know, they say this is the halacha and then they'll say it and this is my proof and it's a solid, well-founded proof. And other times, even to such an extent, you'll find this Lashan in the Rishonim, Libi Oymerli, my heart tells me, this is my feeling. Which one is stronger? Rav Yisrael Solanto was asked, when it's Mamish, a solid Makor, or when it's Libi Oymerli? And he responded that absolutely, the second one is stronger. And he explained, because when something's got a source, a Makor, any Makor can always be viewed from a different angle. And although sometimes maybe overwhelmingly objectively, it's viewed from a certain angle, but if one can always see things from a different angle, and therefore in a sense, just simple Seychel dike information, if one's only going with that, one can always have a different perspective. So I'm not such a, anyway, we'll stop with that. And then secondly, when it comes to Libi Oymerli, when it comes to my heart tells me, says Rav Yisrael Solanto, then when the Rishan's telling you, this is my feeling in a sense, he's not just saying this is a feeling, yeah, because anybody can have a feeling. That's obviously not, you know, then you can feel anything you want. He's saying, this is my feeling after many years of delving into Kedusha, of being completely immersed in the Torah, of getting rid of all the typhus that I have, et cetera. This is now the feeling that that leads to, as we discussed. So what is one, because the reason I got into this point is because one of the discussions we kind of ended on was what does one do? Because if you just use Seychel, we have typhus A, B, you might have a certain, I mean, that can sometimes lead you to certain mistaken conclusions as we discussed. Maybe, you know, should I go for this girl or this girl, et cetera. If she's more pretty than sometimes, maybe the typhus will just take me there even though that might not be better for me. And many other factors that contain our decisions. So that being the case, what are we supposed to do? So that's why I mentioned these two points. Number one, what are we supposed to do? Of course, after everything said and done, Hashem put us in a world where we have to use our head and brain as best as we can and try to make decisions as best as we can. But there's a very, very big difference between somebody who makes a decision, tries to be as smart as they can. And although they might believe Hashem, they're kind of leaving Hashem out the picture. As opposed to somebody who truthfully brings Hashem into the picture sincerely. And before they make the decision, they stop. And not just the 30 second filler, even though that's amazing in Shema Koleino, they go and they say, you know what? I'm going to speak to Hashem for an hour. I'm not making this decision. I'm going to ask Hashem, what is the right thing to do? And he says, Hashem, I know you can hear me. Hashem, I really, I know you can hear me and I know that what I say makes a difference and that you can answer me and show me direction. Hashem, I know that usually you don't come through in the form of a Navi, but I'm asking you, please God me, give me direction. I don't know what to do. I want to make the right decision, but if I make the wrong decision just by using my brain, I want to know that I have tivers and other things. And how do I know I'm doing the right thing? Please, can you guide me? And going along those lines, please Hashem, help me. Hashem, Svasai, Tifta, Rufi, Agit and Lasech, help me to say the right words. Help me to talk to you in the right way. And when one does that, after that, you go and make a decision. You're in the best hands ever because now when you get to Shema in one day, they may say, bro, did you miss the boat so badly? And he said, well, what do you mean? I try my best. This is the way I saw the picture. They're like, what do you mean? They might have a real tiner. You should have seen it like this. There can always be a tiner in an individual. But if you say, what do you mean? I knew I could make a mistake. I knew there's tivers. I knew that regardless of how smart I might be, human brains are limited. I reached out to you, Hashem. I asked you to help me. If you did not help me in the ideal way, then it's not my fault anymore. And I can't take responsibility anymore. It's your responsibility. Anyway, there's so much more to say, but that's what I wanted to share with you. And the second point also about Emun on the one hand, yes, it might start. And for some people, like I said to you, there's different strokes for different folks. Some people come to it in different ways. Some people don't come to it necessarily. You know, I know for you to spoke to you a lot, the logical way and a person has to go with how it works for them, whilst at the same time, like I say, thereafter, there are billion levels of what Emun means and what it can lead to, et cetera. And I think that's just another avenue that is worthwhile to open up.

And I'm referring to specifically like the Parnosa at this point. I don't know exactly what's going on, but it sounded to me like your mom is not the way you expressed. Like it's just been really, really hectic for you and you're not managing. And you just want to find something completely different. So I don't know exactly how it should play out. Obviously, and it's obviously only between you and Hashem. At the same time, what I did want to give you just a little bit of chizok is that you're not obligated to do. It's obviously easier said than done, but at the same time, you know, like I said, I don't know how exactly it will play out. But just the concept, which is a very important concept, you're not obligated to do anything beyond your view of Ishtadlis. What I mean to say is somebody who comes and diners, they have to work on Shabbos because they can't make out. We know that's checker because we know Hashem doesn't expect one to do Ishtadlis beyond against aloha and in the same vein. And if somebody's health is being really, really affected detrimentally because they don't have any time for themselves. Obviously, a person's got to do a proper Ishtadlis. They can't say, I'm going to work 10 seconds a day and I'm going to say, you know, you understand these things. You know what I mean? I'm just saying person does a normal, valid Ishtadlis and so on. If that if that if a person's doing way beyond that, they're not expected to do that. Now, a person sometimes might feel stuck and say, well, if I had another way, I would, you know. But I just want to say, I don't know exactly how to translate this. But what I have found is that there's two mahalchim that sometimes people take. One is like Avramavino. Like he said, listen, I'm jumping in the fire and Hashem is going to save me. And one is like his brother, Haran. He said, wait, let me sassadat and let me see what happens with Avramavino. And then I'll tell you whose side I'm on. And then when he saw Avramavino survived, as you know the story, he said, fine, I'm on his side. And then he died when he got thrown or he got severely injured and then died in the fire. And Hashem didn't make a miracle for him because he didn't have a real bit talking and just let go and say, you know. So again, I don't know how to translate this, but what I do just want to share is that if you really feel like, if you really like suffering, you're not obligated to continue this way. You're not obligated to continue another day suffering in this way. You know, I don't know where to. I don't know how Hashem is going to help. I don't know what, et cetera. But I just wanted to say, you know, that's not your, you know, sometimes a person maybe just has to, I don't know how, take a jump in a different direction and say, you know what? I'm stopping this because, you know, just like a person, if they're working on Shabbos, they shouldn't first find a job and then say, OK, I've found an alternative job. Now I can start keeping Shabbos and stop working on Shabbos. That's not Avramavino's approach. That's Haran's approach. Let me sassadat and see if it works out great. If I can't work it out, then, you know, that's not, if a person's completely overdoing themselves, again, I don't know the ins and outs, but from what it sounded like, you're not obligated to do that. And you have to stop in terms of, you know, that's not what Hashem would even want you to do. And it's not simple, it's much easier said than done when one's not in the going through that own struggle. But I just, because it just pained me so much, what you're going through, I just wanted to share this with you. And at the same time, I just want to share with you two things or three things that, again, Hashem has given me this just to have a certain clarity and a lot about it. I want to share it with you. In that, you know, if we really believe, Ain Ud Milvado, we believe like the Mosul of Ishtarim says that Ishtarim says nothing to do with the outcome. It's just a tax. As you know, when one pays tax, it doesn't help one, you know, make income. It just, you have to pay the taxes. Same with Ishtarim says, Mosul of Ishtarim says, it doesn't help obviously bring in the income. It just, it's a tax you have to pay. So if one really believes that, then firstly, like we're saying one over do it and one will just do within what, as I've just expressed. And secondly, for me, if a person really believes in Hashem and the reason I mentioned this to you is because I've just had a new khizok of who you are. You're just like such an incredible, I don't know what the right word is, not just bent Torah, like a real deep understanding of Emunah and Hashem. Every time I talk to you, and that's why I want to share this with you. A person is really on those lines, understands that everything is from Hashem and if that's the case, that everything is from Hashem, we want to do his aizes. So obviously, as we all trying to do, one needs to talk to Hashem in their own words, asking Hashem, et cetera, thanking Hashem for the situation, which I know you do. I know you give me khizok in the way that you do that. Two just things, if you're not aware of it, maybe you are aware, there are two things that have been absolutely amazing for me. Again, they're not just a 10 second thing. It's a little bit of investment of time. The one might be five minutes, other you have to see for yourself what's the best. And I just will tell you with me what's been absolutely amazing. One is, it's a havetokha, it's a promise from the Gomorrah Yerushalmi. It's Pascand in the Mission of Brorah. Okay, so I'm just saying you can't really go wrong with this, it's not some sort of random segulli you find in a weird mystical, or even just a mystical safer. It's from the Gomorrah down to the Mission of Brorah, that a person who says the Parashah Saman, which one can find at the back of the, you just look at one of those art scrolls, you know, like the black cover, at Aftashachris, you find the Parashah Saman, there's a little Yahir at Zayn, and you say the Parashah of the Maran, which is a quote from the Torah, of the section of the Torah where the man fell down. And the Mission of Brorah says, a person has to say it with kavonah, obviously. You can't just read through it. It's because it's not just about saying the word, it's about really meaning what one says. I know Rebo'inah Shalom, just like you brought down the man, you're the one bringing down Maaman. And just saying that every day says the Yerushalmi, Mission of Brorah brings it down, a person says it with kavonah, they will never lack, they will never, the Paranosa will never go down. I'm just saying it's a havetokha from the Yerushalmi. Obviously there's, sometimes, a person that never questions Hashem, but if a person wants to do a real Heshtadlis, the Chazanish says a half of Heshtadlis is Tfilah, okay? I'm not of the spiritual part, half of the Heshtadlis says the Chazanish is Tfilah. So I'm just, you know, beinaynuh, you know, if things are just too much, then in whatever way is possible to stop, but at the same time, maybe to stop that he's, you know, try to find a different direction, but at the same time to maybe take on, to take on something like saying the parasha saman, which will be maybe five, 10, seven, whatever, however many minutes extra every day, and it's a commitment, beinaynuh, but at the same time, it's a tremendous, tremendous, tremendous wonders. It's a gulah from the Yerushalmi to the Mission of Brewer. What more does one want? We will believe Enod Milvada. That's the first thing, which is tremendous, tremendous. If you want me to send you the exact, I'm just driving now. If you want me to send you the exact source, just send me a reminder, and I'll send you the source of words brought in the Mission of Brewer. I think it's in Simon Dallet, and I'll send you the exact, I have it on my phone also. If I remember, after I'll be there, send it to

Just something that comes to mind based on what you were saying that there you know the energy at the moment You're feeling a bit of a low and seems like a bit ironic. I don't Mabin the same time I'm definitely in the low. I Can't tell you how many times I've had this and also going through this. I go like I'm not supposed to be the same I know, you know and many times particularly during Hanukkah. I've noticed it and other also has been one There's obviously many spiritual reasons I mean you can understand that you know that the more or that they can be the more darkness they can be and Sometimes there's many spiritual things going on that you can't understand you can't put your finger on But those things are happening and just like there's a potential for tremendous light and that's what the shemit will come soon Maybe climaxing on Purim There's also The tremendous darkness that one needs to go through even if it's a tremendous darkness that one's experiencing but on a spiritual level maybe that does have to be at darkness what comes to mind for me is what many bring and You know the verse says and Rabi Nachman explains that and many others also the ones are going to be bucky Baratze and bucky Beshoiff that are the Malachin with Garatze and Beshoiff Rabi Nachman says you got to be bucky when things are going rotso when things are going amazing successful flying colorfuls Motivated amazing you're gonna learn how to channel that in the shem's direction use it for the right appreciated humble yourself Realize the gift from Hashem etc And you've also got to learn to be bucky Beshoiff says about Reblevi it's like me bird each have you know the figure who would to dance on tables excitement for mitzvahs Matzah, Lola, Beshoiff this you went through a two-year period We had what's called more in the cutness complete. Just nothing just nothing I don't feel like say shaking the little Vanessa. I just don't feel that I feel disconnected from a shem feel the moich in the cutness This is Reblevi it's him but each of many others have had such a thing Why that is that's a chance for in us why people have the times of more in the cutness more in the goddess Whatever may be you know sometimes it anyway, it's part of our word as a shem so the fact that it's there is very normal and Is it happens to everybody like I said sometimes only because more like this business shem coming and a person has to We all have to try when we have those times try our best to serve a shem under those circumstances Sometimes it's about growing having more be tough on etc Sometimes it's about waking up in the morning and doing your best to just that just try to fulfill the mitzvahs according to Basic Icaradin no extras and just literally get through the basics no extra inspiration That's just what my like the best that I can do and one never knows what is actually better What is more? What is more when I'm flying and done everything done right in the day and close to a shem and be tough on or when I'm just not feeling that moichen and I still somehow did the mitzvah today, and you know, whatever may be So in a sense, you know, really I think to realize that that's part that's that's part of our word as a shem I think to realize that it happens to it happen to the greatest of the great I think to realize in particularly in time periods when there's potential for more kudusha Sometimes that can happen to make more space for the or obviously beyond our understanding on exactly of all that that works And I think particularly to tapping to the into to the potential of when we have those low times in a sense It's not about how we see it. Sometimes, you know, just a person even you've been doing half a mitzvah Even doing a mitzvah or only doing one of eras opposed to 10 whatever may be, you know That's a tremendous achievement when I'm feeling the moichen to cut the cuteness and That's one thing that I wanted to mention just one hour that I had and Another hour that I wanted to share

Firstly along the same lines. There are many ideas and many commentaries and teachings that are brought along these lines But there's one famous one which I'm sure you know We say We say We say We say We say We say We say We say We say It's all the same It's all the same Whether things are good, whether I am God the mania need or I don't have the mania need Whether the person is alive Survived the illness or they died Whether there is shalom in this relationship Or at the end of the day there isn't Hashem Echad It's all the same Hashem It's all the same This is the highest level You know I once actually spoke about this on Purim Um Very deep Torah about Purim We have access to the Shahr Very belief I'm not going to say it now because I'm going to say it in like an hour voice otherwise But just very briefly Purim is the Shahr Nun they bring And what's the Shahr Nun? And obviously we can't really know Very deep concept One of the ideas I think is a beautiful idea The Shahr Nun like we say in Ashrei There's no Nun in Ashrei because Nun represents Nun represents nafila And if you don't want to represent nafila So he left out the Nun from Ashrei But on Purim dafka We reach the Shahr Nun The Shahr of nafila The Shahr where things are bad in the person's life Because why? Because Bureshi is very lucky Hashem wanted to create the world With Elohim, with Mirza din It's just that we couldn't withstand that But that's really the ultimate to be able to have just din Just hard times And just have and be able to still see Hashem in that lens That's the order we have on Purim That you can reach such a madraga That you reach the ultimate of what was supposed to be at the beginning Bureshi is very lucky Anyway, by the way I'm going with the Ishmael Isra Hashem is very lucky Hashem is very lucky with its Rahamim With its din, with it I'm connected With it I'm not connected It's all one and the same It's all one and the same It's the same relationship that can never be tainted With my loving father Hashem And myself we have this Unbreakable, unshakable relationship Not dependent on anything Of course we've got to do it As there are consequences As we've taught for different reasons For the sake of scharen Earning our place in all over the world etc But at the end of the day Our relationship with the parent is not dependent On other things Our relationship with Hashem is not dependent And that opportunity That we have to connect to Hashem And to be close to Hashem And to just believe in Hashem In a sense is when Even if we're able to do the things And do how he supported us And Torah learning And inspiration etc And even when it's the month of Katmah We're the same child And Hashem is the same parent That's one thing that I wanted to share And another thought Which comes to mind also I was just speaking to somebody And we were saying how If somebody would offer you 20 billion dollars right now Or to be Jewish Like it was an obvious equation This is not even somebody like Somebody who's like Maybe much more modern Or whatever It's like obviously We're not going to choose everything Maybe Nachman speaks about this often That the one thing that can All types of Simcha in a sense Can be tainted Because you know how I can say You should be in Simcha You didn't fill in today You know what it means You didn't fill in But he's like You're such a great Kavana In fact like I didn't think about it Filling once while I have them on You can always taint your Simcha Not that you should We shouldn't taint the Simcha However We can We have potential to Because we are human beings And we mess up Whereas The Simcha Of Shalom Yassani Goi Shalom Yassani Goi Yashem didn't make me a Goi Thank you Yashem For making me a Jew Thank you Yashem For not making me a Goi That Simcha is untaintable Cannot be challenged Because That's just a gift from Yashem If I ask you Why are you a Jew Why has the other God Born into the Hamas family You've won the lottery It's unbelievable More important than anything else Do you know what a Schuss we have No one speaks about finding In a kudos tovahs That when a person is going to Allow To find the good parts about yourself What have I done good today Try to think of Find those things Very often bring Simcha When one focuses on them But especially To try to sometimes Take a step back and say Okay Just to think about the fact That I'm a Jew At the end of the day I'm a Jew You know Just think about the Hamas family I don't want to go Into Yashem's response We have no idea Why He's Hamas And we're Jewish But we're not born into The Hamas family And yet Even if I'm not feeling That inspiration and motivation To maybe speak this way And say it with a passion But just sometimes To digest that concept Think about it I think it's the biggest Simcha in the world Even sometimes Simcha Can sometimes be clapping And dancing And singing on chairs And sometimes just A certain acceptance Of the situation how it is

There's a huge, huge, huge amount of information just to discuss here, and it's a really good question, obviously. I mean, this is really the killer question, like, how much established do we have to put in? And we don't have a shulch in our heart about this, because it's really the bottom line to super oversimplify it. Well, many of the Torah sources say the laydom of Farshim is that, Hashem tsilcha, that famous idea, Hashem is your shadow, that the amount of bitachon you have, that's the amount of hashgacha that you will see in your life. Meaning to say, if you put up one finger in the sunlight, you'll see a shadow of one finger. If you put up five fingers, you'll see a shadow of five fingers. And the same with bitachon. Sometimes a person's got super bitachon. I can give you that, if you're interested in seeing, like, the extremes extreme, like, do no ishtar, this type of thing. That's the Nevada approach. And there's a whole safer. It's even in English. It's one of my most favorite spharm. It's beautiful. And again, he goes through tons of macros that is showing how you can just have absolute bitachon and just let go and almost do no ishtar. And then you've got the other extreme. You've got an obligation to do basic ishtar. But one thing for sure, and never to forget, is that the ishtar has zero impact on your result. That's an explicit miscellaneous ishrim. He says, ishtarless is a tax. When you pay tax, it does not help you make more income. All it does, it's a fitting obligation. If you're interested, I'll send you another website. And I've got a few courses there. And you can check out the course on ishtarless. It's eight part. It's eight, eight, five minute sessions. And if you're interested, we go through some of these things there.

So I've seen over the years, obviously in many areas, there's different approaches. Not everyone likes the same foods, and you can understand there's different approaches for people to reach different things. Already in Yiddish kites, people try to make everything like there's only one opinion. You see there's many, even in the Rishoyanim, you see the Rambam was very different to the others. You see it's safer Haikarim and the Rambam, two completely different approaches in Ashkova in Rishoyanim already. And the fact that you have an approach, that there is an approach, which would maybe be more like the Rambam style of very logical, et cetera. And then you have many others who move more towards like the Rabbi Nachman style. I think that can be valid again. Each one can have a lot of questions and it can be debated and discussed, et cetera. But I certainly accept that there's different approaches. I mean, if people have different Shoshayana Shama, here's my question in terms of when one does go the rational approach, I'm sure you're extremely educated in terms of all the arguments, et cetera, which I'm definitely not. I haven't made it my thing. However, here's my question. I'm going to send you a little write up if you don't mind that I wrote myself. I didn't, it's not something that I published widely at all. But just a basic question, you find in Judaism itself that so many people got it so wrong. Already, you start right from Kairach's generation, where the Midrashim said that he was the biggest Tzadik, biggest Haqam type of thing. And the question is if he got it wrong rationally, so wrong that he's no olama by et cetera, and then over the years, you know, all those that went against the Arizal, against the Baal Shem Tov, against the Ramchal, et cetera. And again, they weren't stupid. Many of them were thinking rationally. How can I be so confident that whatever smart I may be, that working with rationalism, I'm not making a mistake if they could have? Again, I'm not saying one doesn't, one might say, well, what else am I supposed to do? I have to use the best that I can. Fine. Again, we have to use the Sechul the best that we can. But I believe after all is said and done, the only key that we have is to fill up, to ask Hashem to guide us in the right way. After we've sincerely dove into going in the right direction. Again, I'm assuming a person is already in the world of Emuna, et cetera, because obviously if one doesn't have Emuna, then you can't come to this. I'm saying for other decisions, how does one find the Tzadik of the generation? How does one find what path is right in Yishka, et cetera? All these things. Once you've got, hopefully, a deep Emuna, I believe that the starting point is to be a real deep, sincere Tzadik. And thereafter, yeah, then use the Sechul, use this, et cetera. The reason I emphasize it so much is because usually what happens is even for believing people, the ratio is 99 to 1, 99 of the Sechul and 1 on the Tzadik. Whereas it needs to be, I wouldn't say maybe 99 Tzadik and 1 Sechul, but a lot of Tzadik, probably more than 50 of the Tzadik. Again, if I realize that I'm so limited and then the remaining, the remaining, the remaining part on other areas such as the Sechul side.

Like I'm pointing out, there were people that were very lishmah against the Ramchal, and thought that the Ramchal was Mameshah Shab-Sai Tzvi. And then you find that, not just the Ramchal, you find that with the Yermiyahu Anavi, you find the Moeshe Rabbein, where the Gomorrah says, kol echad ve echad kinei leishtoi. And these were not people, these were people who were, who were not, I mean, not everybody was egotistical, maybe there were some, but there were people that were, as we know, much higher than our, both Sechel and Midas and everything. So that being the case, that leaves us with the question of, how can we just, just saying elu ve elu can be, without falling on filah heavily, you know, how can one be so sure they're not in that category? That's a kind of separate nakuta. And back to the first nakuta, which is somewhat related, in terms of finding the truth of Torah, Hashem, etc. So certainly this is one approach, the approach that, you know, I mean, I'm so happy I came across you now and your websites, because I learn with many people about Hashem and have this, I've got, this is like what I'm doing now, I've got a whole group and writing books into the Miratashem, about these areas, for many people, they don't have these questions, and I don't go down this route, but definitely a minority, those that do, I'm just going to send them to your website, because I'm not proficient in this area, you have to, you know, you've obviously studied it very, very, very well, and I see the way you presented it beautifully. So it's definitely an approach.

However, I don't feel it's necessarily the approach for everybody, as I've mentioned already, Rabi Nachman and many others take a less rational approach. Again, even Rabi Nachman himself says it's got to be based on Samdas, and that Samdas, you know, it's got to have maybe some of these rational proofs, as well as a person seeing Hashem come through for them many times in their life. You're diving for something, you see Hashem come through, etc. Many take on even contemporary Rabanim, you know, put it in the way that you can't always prove, I mean, you can prove the facts like you've done historically in other areas, but obviously you can't prove Hashem, that's impossible if everybody will agree, nobody can prove the fact that there is a God, you can give compelling evidence, etc. So it's something sometimes beyond, for some people, proving it logically is not always the root. Again, for some people it is. I will also mention that I think there is a factor that is beyond all these rational approaches, and that, again, is in Hashem's Khechboines. You know, sometimes you have Gil-Gulim, a person who in a previous Gil-Gul had a certain tough kid, and for whatever reason, let's say now they're suffering in that they're not going to believe in Hashem, they're being punished in this Gil-Gul, or the opposite, or they did something right in their previous Gil-Gul, and therefore they're going to come to this world, and they're going to have almost an automatic Emuna, and they're going to have a different tough kid in this world. That's just one angle, and there's many other angles of Khechboines that we can't see, and we can't understand. So sometimes you can speak to somebody and give maybe all the rational approaches in the world, but it still won't go in, and sometimes you can speak to somebody and barely prove anything, but they're almost automatically jumping like a magnet to Hashem and to the Torah. So I think there's factors that are beyond that. I've seen that different things definitely speak to different people. I don't at all feel that this one size fits all, and that's in terms of this Nekuta. And where I say the second Nekuta that I mentioned, which I actually mentioned in the previous voice note before this, ties into this is that those that maybe have more of that type of Neshama, again, maybe based on previous Gil-Gulim or higher things, or I don't know what Hashem's Khechboines, people just many, many people have spoken to. They just know that there is a Hashem, and they may have maybe different to how they've been brought up, not always just based on their upbringing, etc., and what they've been told from their teachers and parents. It's a fact for them. It's something that is so obvious, but they can't prove it. They can't prove it, but it's the most basic in the world, and they don't go anywhere near a rational proof. Maybe someone like that might automatically come to this, that mode of just like when finding Ashkoff, which I've said one has to come to Tfilah, one who automatically knows that obvious fact about Hashem's existence, then they can go straight there to find everything. And that is also one way to come to the Torah. For people who have absolute clarity about that there is Hashem, etc., and they come to Tfilah, then when they dove into Hashem and we believe Hashem answers, suddenly they meet the right people or other avenues that guide them in the right direction.

So, as far as I understand, I think that everything really is decreed already by Hashem. Even how one's going to govern, is that Tfilah going to be listened to, you know, is Hashem going to say yes, is he going to say no, etc. So it's just that this is the difficult question of Bechira, of do we do anything? How can we change anything? We can't, in essence. Everything is decreed by Hashem. At the same time, we know that we do have this thing called Bechira, and then the basic answer to it is before the fact and after the fact. Before the fact, we've got to believe that it's in our power. So we're daven for something and we really believe we can change it. And Tfilah, we know the power of Tfilah works and can change anything. And after the fact, once we've already daven or the things already happened, we've got to realize that the whole time the plan was Hashem's. You know, whether it seemed like someone was going to die, and then suddenly we all davened and they got saved. That was Hashem's plan, that a person was going to daven and they're going to get saved. And at the same time, sometimes a person is sick, we daven and they don't get saved. That was Hashem's plan, that that person wasn't going to be saved by the Tfilah or that Tfilah wasn't strong enough or there was other factors while the Tfilah is not going to work, etc. I hope that explains a little bit.

So, in terms of, is Tfilah Ishtadlus or not? Number one, one needs to know, even the Chazanish holds that 50% of Ishtadlus is Tfilah, so whenever someone's sick, someone needs money, etc. The first thing that you do in terms of the Ishtadlus, even not the Munapat, is to dove into Hashem. That's what the Chazanish holds, 50% of the obligation of Ishtadlus is to dove into Hashem, that's that. In terms of the difference between, you know, is it the Ishtadlus that if someone's on the right level, they don't have to do Tfilah? We do find that Hashem wants us to dove, and even if someone's on the right level of the Munapat, you know, certainly like according to Arish's teachings and many others, the highest Tfilah is just thanking Hashem, and in a sense you don't have to ask Hashem for anything, he knows what to give, and just thank Hashem for everything, and obviously there's many levels that I know you've learned about that, but at the same time, even for someone who's a let's say at a level that they don't want to do so much Ishtadlus, Tfilah is different in the same way that one's supposed to strive to do mitzvahs, one's supposed to work hard to do mitzvahs. Spiritual Ishtadlus is very different to physical Ishtadlus, to worrying about the physical things in the world. That's something that if a person has absolute immune, et cetera, then maybe they can completely rely on Hashem whereas here, it says, the Gomorrah says that everything's in Hashem's hands. How tall, how much money, how much all the different things a person's going to have, that's from Hashem. But how much year Hashem is going to have, that's in one's own hands. That's in our own b'khirah. So how much one's going to dove, and how much tarah they're going to learn, that is in our own hands. So I think that Tfilah is definitely saying that the more the better. Sometimes thank you, sometimes request, et cetera. But even if it does fall under Ishtadlus, it's definitely saying the more the better. In terms of the other thing, how much efforts should one investigate things, I think that's very dependent on each individual. And depending on the level of emunah, that would depend how much they have to investigate something. Someone on a very, very high level which maybe we can only dream of, they definitely don't need to go to a doctor at that level. The doctor doesn't do anything. It's ridiculous. But for us, to make us feel better almost, that's what it is Ishtadlus. To make us feel better, just because when we see a lion, we get scared. If we're on the level that we see a lion and we don't get scared, then we don't need to do Ishtadlus. But if we do, then to some degree we need to do a bit of Ishtadlus. But again, that lion is going to vary from individual to individual. How much Ishtadlus have to put is going to vary on... When they've put enough Ishtadlus, and now they feel better, they feel comfortable that they're not relying on a miracle and they've done enough. I hope that helps a little bit.

And in terms of the other points about Gehenna and upsetting us, why does Hashem have to make it so hard, etc. I mean, that's obviously a very valid point, you know, because like, if Hashem is this loving Father, why does He have to make it this way? I think it's also just so important. I mean, I've been through this so many times myself, for myself, and I try to say it in the recordings quite a lot of times. But just to keep reminding ourselves of the process of why did Hashem create the world. And you know, you go through the steps of what so many Mepharishim say. Hashem created the world in the first place only because He loves us and He wants to give to us. That is the starting point. Otherwise, you didn't need to create the world. He doesn't need that we're important, but He doesn't need us to exist in order to be able to exist. And that being the case, why did He decide to create the world? And the answer that we'll bring is just to give to us, as you know. And that being the case, we must never forget that point. The only reason He created the whole world in the first place is just to be kind and give to us, etc. Now, because He wants to give us the highest, ultimate form of closeness to Him, which will be the highest form of pleasure one can ever experience, He wants, as you know, He gives us the opportunity to be in this world with opportunity and potential to choose good and bad and have free choice. And that point of free choice now leads us with opportunity to earn the next place, the next world for ourselves. And if we do so successfully, that will be the highest possible connection to Him, which we've earned for ourselves, which is the highest, nothing higher than that. But again, in order to give us that opportunity, He needed to create in this world the opportunity to do the opposite. Otherwise, it's not really earning it. Because if everyone does, if everyone just gets it, then it's not earning it. Then it is that free gift. So again, in order to do that, there does need to be the potential for go hand them and for suffering and for, you know, all these really, really hectic and terrible things. You know, and again, if we keep that in mind that the whole point of Hashem doing it was for that, then it can put a little bit more into perspective. Again, at some point, we're going to hit a brick wall. But again, the answer will be, if Hashem did it, we know it's for the best. We trust it's for the best. And obviously, the other point, you know, Hashem's never going to make it an impossible challenge. I think two points that are important to keep in mind. One is that, like you say, Teshuvah. I mean, we know that Teshuvah not only helps for anything, but changes our various to Mitzvahs, actually changes them to Mitzvahs. And the other one is the concept of N'kudasab'chirah, which I've discussed at some point of every single person has a different place of free choice. So the person who's been brought up with Atar and Mitzvahs, I don't know how Hashem's going to judge them. Obviously, we can't know that. But Hashem will certainly do it in a fair way. If they've never known about Shabbos, maybe Shabbos won't be on their scorecard. Maybe it'll be, you know, how that, you know, and you can take it so far as how the Arabs are going to be judged. They're also going to have a certain N'kudasab'chirah. Even people out of the Jewish world, maybe they can't go. Their belief might be that it's a big Mitzvah to kill Jews and that might not be a free choice for them anymore. But what will be a free choice is how do they choose to torture the Jews, etc. That will be within them. I mean, that's an extreme example. But even within the Jews, someone didn't understand Atar and Mitzvahs, etc. And how are they doing their basic connection of what they do know within their circle? And nobody can know what their N'kudasab'chirah is. And therefore, we just have to try our best. We just have to be besimcha. We have to just follow their advice that we know from the Torah leaders, you know, and just be besimcha, be happy that we have the opportunity to be alive, to be earning the next world for ourselves, making it different for others, making it different for Hashem. And at the same time, what I don't like and what I'm very against is when people, because they don't like, they're scared of the concept, then they kind of tone it all down in the wrong way. Don't worry, everything's going to be okay. Even if you've sinned, it's okay, type of thing. That is just distorting the truth. And I don't know, just like if someone's about to fall off a cliff, you can't say to them, don't worry, you're going to be okay. You know, and then they fall off the cliff. That's not caring for some of you. They could be careful. You're doing something very dangerous. You know, if they're going to close, you have to sometime shatter them to come back. So I'm saying to myself, and if this can be beneficial for others also, just to realize there's a very important seriousness, you know, about what we're doing. It's not just, because again, it comes down to emuned. Do we really believe it's coming? We don't see the next world. We don't see all these things. But again, not to forget that it's all there for the sake of our benefit and opportunity, and that should just lead us to more and more simcha.

The truth of the matter is that, in many statements in the Gemara, where Hashem says that he has feelings, or it says even Hashem has hands, or he wears to fill in, or this and that, so already the Maphara Hashem said that, exactly as you say, it's very clear that Hashem doesn't have any of these things. Hashem doesn't have feelings, doesn't have a body, doesn't have completely beyond any and all of that. That's just, as you say, just to help us digest the concepts. So, when it says Hashem has hate, or has anger towards these things, you know, these definitely just to help us digest the concepts. But as the Gemara also says, Hashem has completely, as many sources say, completely beyond any and all of the feelings. Number one, number two, it's very, very clear that Hashem created the world only to be good, and out of complete love. So Hashem doesn't hate, in its essence, Hashem doesn't hate the Yatesohara, Hashem doesn't hate the snake, Hashem doesn't hate anyone. In a sense, you know, you can, if you're, okay, this is where it gets impossible to understand, because how to reconcile B'chira, our free choice, and Hashem's complete, I think the word is omnipotence, complete running the world, Enod Milvada completely becomes impossible for us to understand. But at the end of the day, if we believe that Hashem runs every single moment, and every single detail, you know, when you think of Hitler, does Hashem love Hitler, or does Hashem hate Hitler? Hashem created Hitler, you know? So of course there's a certain part of it that we, in our vocabulary, he hates, which is his B'chira that he used. On the other hand, this is exactly the path that Hashem planned for him to be Shaliachin, etc. So in a sense, Hashem loves everything. But these are very deep concepts, very difficult to understand. The bottom line of what's practical for us is that Hashem created the world only to be good for us, and everything has a purpose. And the things that we can't relate to, and we can't understand fully how to put it together, it's only because we're beyond that understanding. We can't understand what it means that Hashem has anger about something when Hashem doesn't have feelings, etc. So again, just to appreciate that, firstly, like we said before, one has to always view it from the two different perspectives. On the one hand, Hashem doesn't have feelings, on the other hand, we're taught that Hashem has a certain sense of anger, etc., just for us to relate to. And on the other hand, just to again appreciate and understand how we are so far from any basic understanding of the truth of what Hashem's essence is and what's truly going on.

So the bottom line, just to simplify things, okay, is as follows, I think that you just need to decide on a time that you're going to do, it's a person says, you know what, 20 minutes a day to start or 30 minutes a day, maybe that's too much to start. I think if a person says I'm going to do one or two minutes a day, I think anything's amazing, but I think that if one's serious about it, it needs to be something that's a bit more significant than that. And then, so let's say you take a 20 minute patch to start and then you just, there are no official rules. And just to remember, Abinachman says that if you try to speak to Hashem, if you designate the time and you're all, all you're able to say in those 20 minutes is Hashem, help me. And without any feeling. And that's all that comes out. It says if you've asked everything that you needed, thanked for everything that you needed, it's, it's as if you had the most amazing Spiritus. Everything in this world is about Emuna. Emuna means I don't experience, I don't see, I don't understand, I just believe. And if we follow the advice of, I'm not going to go through them now, I'm sure we've discussed in previously and at some point, and the Hashem and the Saffron, it will all be there that will be coming out, just all the tremendous, tremendously powerful things that we're doing when you're doing a Spiritus in so many Makarris. And if we believe that, then regardless of what actually happens, even if we feel completely disconnected, you're doing the highest connection in the world. So it's not about, it's nice when you feel connected to Hashem and inspired and motivated and all the different things. But it's not about that. It's about just making the time. That's almost like a little bonus, but and it's so much less important than actually then actually just making the time and just trying to do it. Because that's the ikar. In terms of practically what one does in that time, so again, I'm oversimplifying, but that's how one needs to just start, just to oversimplify. You don't want to really have to read 20 books and whatever, because then it's just so hard to get down to doing it. You just make a time, you make a spot where no one's around, it can be anywhere, it can be at any time what suits you best. Ideally just turn your phone off, just be on your own. And then again, there's no rules. So I'll just give you some tips just to help to start, but there's no rules. It's your personal relationship, just like you have a personal relationship with other people. Nobody tells you what to say the same with Hashem. Sometimes if a person doesn't know what to say, so you can just start. The first thing, Hashem, before I start, please help me to do his wordedness in the right way. Please send me the right words. Ask Hashem to give you a good wordedness. Then after that, you can break it up into different parts. One thing is to break it up into just your gratitude to Hashem, to thank Hashem. That's called segment number one. And in that little segment, so if you have 20 minutes for the first, or if you're doing 30 minutes, it's going to use an even number in terms of breaking it up into 10 minutes. So the first 10 minutes of the 30 minutes, you just thank Hashem. You say, thank you, Hashem, that I have eyes. Thank you, Hashem, that I'm not blind and you're elaborate. Do you know how would my life be if I'm blind? And you speak out, thank you so much, Hashem. And then you've got to move to money. Thank you, Hashem. You've given me money to this point in my life. Thank you, Hashem, for whatever, and you can think of many, many, many things that are beautiful things in your life. And then you take it one step further. Again, if you've learned about these things, Hashem, I want to now thank you for difficult things in my life, because not because I understand a good word, because I trust that they're good. Thank you, Hashem, for this thing that happened yesterday. This tremendously challenged that you sent me, because I know that it's good for me, and I trust that it's good for me. Again, in your own way, and slowly, with Menuch HaSanefesh, calmly. And that's the segment number one, that could be an idea. Segment number two, there could now be requests. Requests, Hashem, I need this in my life. I need this. I really am struggling in this area. I need it. And requests can be broken up into many different areas. Simply speaking, I really need to pass this test. Please, Hashem, help me. And you know, it's going to be really not good for me in my eyes. If I don't pass the test again, I'll, Hashem, help me to have Emuna for wherever it comes through, whatever happens. But at the same time, it would be really meaningful to me if I'm able to pass this test in the way that I need. And you can, you know, and many, many other things that you need. And again, that can be broken up into different sub-segments also of what it means, requests. It can be a physical request and the spiritual requests. One is literally physically. I'm short of money, or I have this difficult relationship, or whatever it might be, or I have these studies not going so well, or whatever it might be. And then the spiritual request could be, Hashem, please help me, you know, to watch my eyes better. Please, it's so difficult, you know, whatever it might be, or Hashem, please help me to be more inspired and to learn Torah. And you can elaborate on each point for a day, or for a day, I'm saying, it depends on how you feel. Sometimes you might be like just one thing is really like two to three. I'm just feeling like really doing badly in this, in my, I'm not learning Torah well. And you spend the whole 10 minutes just saying, Hashem, I really want to learn Torah better. I know that Torah is the main thing in my life, et cetera, you know. And the third segment, and there's so many again, but just some ideas that could be to shiver. And that's in terms of, you know, you could speak to Hashem, Hashem, I know the main thing is, I don't buy on what we do in this world really affects the next world and our impact for eternity. And I really want to do well, and I want to give you nachas, and I don't want to do distance myself from you, but please help me to stop sinning in the areas that I, you know, even if it's unintentional, and think of the areas that maybe you could improve. It's a time maybe you could think in yourself Hashem, you could talk to Hashem, and you could also use that time to think, is there an area to, to, that I could improve, et cetera. And then, and then once you've done that also, the rest of the day, you should just be happy. You shouldn't think about things. If there's something you want to think about, about shiver, et cetera, you just put it down on your phone or whatever, you think about it in that session. And there's really, it's like, it's really an incredible, incredible time. Again, it's like the Itsuhara is so strong in trying to stop us from doing it because it's so holy and so special and amazing. But again, just the things to remember that it's not about how motivated we feel, even if sometimes you feel like literally like you're, like you're talking to a wall, and like you're so uninspired, et cetera. Again, all you can say is Hashem, help me, help me to feel connected to you, help me to have him when I help me to feel inspired. And if that's all you say, you've done everything in the world. There's a lot more. This is just for now. There's an amazing book bar of Irish, I don't know if you've seen it before, Bar of Shadow of Irish. It's called In Forest Fields. If you're interested in like a book to be inspired to do it, but it is, and just a lot of different ideas. And it's just simple ideas, but it's beautifully written. You'll be able to find her now and just type it in on Google, probably on Amazon or any other platform. Like I say, In Forest Fields, Bar of Shalom, Irish, and that could be something else. Anyway,

We know from many many sources that The the holiest of the individuals are the ones that experience the hardest of challenges You look at David Amel just look at just one example as many just look at what he went through in his life He's on Sun try to kill him. You know, he's a I mean many many many things we just look at the whole story and or Terribly challenging things but again He was one of the holiest in the shams that ever existed and specifically because one has a holy Neshama Hashem says that that's the guy that's the guy that's gonna do the job for me that for whatever reason has to suffer in this world Doesn't mean tomorrow gonna have suffered tomorrow's a new day. Obviously, we always hope for the positive for the future What's happened until now is just There are no words passion. No words, and I'm humbled to be able to even just talk to you and you're Obviously a tremendously tremendously holy Neshama I can only I can't even begin to imagine what you've been through and I'm just sending you a big hug dear brother. Just a big hug. I'm sure you've been through many tears I'm crying with you There's that Hashem gonna diamond for you. I do my best just to dive in for you and We all know that Hashem is the all-powerful and in one second in literally one second can turn things 360 degrees as you said she knew my come she knew muscle. She knew a job. She knew muscle. It's all happening now Specifically enough of is the month as we know All the tragedies, but specifically called up because Hashem is a venu of our father to show us that even when there's the challenges It's specifically because he's the father that he says as the challenges very easy to say so much more difficult to digest and Experience oneself, you know and the Nakhash as you know I'm telling you things that you all know we've discussed before the Nakhash is the one Hashem hates the Nakhash has his Paranosa wherever he goes no problem can eat his food anywhere and everywhere because Hashem doesn't want anything to do with him But then there's the real holy people Hashem says none of him. He's gonna have a struggle I want him to talk to me every day. I want it to be it doesn't know what's gonna be is to really put his Bitachan into me