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Now R' Yisroel says what we said last time, that you need, before that Yiras Shomayim should work or things should בכלל work, you need to have a mahalach, before that the Nissoyon kicks in. Before it begins. You need to have a mahalach. In the words of R' Yisroel, לזאת כל עומת שיעמול האדם להשים האמת לנגד עינינו. והתמימות נר לרגלינו.  that means you have to have the emes in front of your eyes and with temimus you should walk. 

That means you need a mahalach, you should be able to walk with. Or with other words, your emes has to have feet and not only a head. One of the big problems I face when I speak with people today is that they have a lot of emes, but it has no feet. You can't or don't know how to walk with that. It's not shayech to walk with that, however you want to say it. 

For example, The Mesilas Yeshorim says: האדם לא נברא אלא להתענג על השם. Now try to walk with that. Lee Sannig Alashem, what are you doing? What do you do? What makes להתענג? What does על השם mean? This statement, which is definitely true, has no feet by me. I can't walk with it. There's no mahalach. I would have to work tremendously in order to make feet to this ra'ayon, That it should walk and not only be a point of truth. 

A lot of our problems stem from us not being educated how to create feet for our truth. We are not lacking talent, we are not lacking intelligence, we are not even lacking the simple ability to do it. But you are not mechunach how to localize it and how to activate that and how to create that. We are just mechunach in knowing the right things. But these right things can be right from today till tomorrow. They have to have feet to walk with. והתמימות נר לרגלינו

This is a separate issue. This is needed before you begin to work in anything, B'etsam. When you see that even after learning and working for a while you are not developing keilim so that lofty truths should be also workable or walkable or however you want to call that, if this doesn't evolve, then you are stuck. Mussar will then turn into Hashkoffes. You will be able to say the right thing with the right tone and the right nigun, but even if it makes sense, you won't be able to work with it.

So that is a basic thing you have to know at least a little bit before you begin to work with Yiras Shomayim, otherwise you can't. And this problem showed up both in the Israeli tzibur and in the American tzibur, where a lot of people ask me, how do you do that? How do you create the mehalech? 

I’m sure you’ve heard of Perek HaZahav, which is a very difficult perek. It talks about money, kinyen and שווי and what do they mean exactly, a difficult perek. So why don't you come to me and ask, how is it possible to learn this perek? Because you were educated in learning. So even though yeshivas don’t usually learn HaZahav, in kollel the averichim come to me and say “it might be a complex perek, but it’s a gishmakke one”. No wonder, because you have been educated to deal with these problems, you know. What means t’mura and what means money and what means שווי and all the other things, you are able to do that. 

And now comes a very practical thing, your own life. And there is a torah demand on your own life and you are standing there like a five year old boy, who is absolutely incapable of doing anything by himself and you are the same thing. That's a total bushe. I have no other words. Because you are living and developing. So it should be that some of the concepts one meets throughout life should be worked on in a way that they are workable. That's a natural thing. Just like you are learning gemoreh, you are also living, you know. But this doesn't happen, and I’m not really sure why.

That's what is needed beforehand. Here R' Yisroel says exactly what we have mentioned previously, that you need to create a mahalach before the problem begins. That's what he means over here. Before the problem begins, you have to have a mahalach.

And now let's go and dive into Yiras Shomayim. And let's try to make it stronger than my Ta'ivah, which is the most essential point or at least one of the essential points of Yiras Shomayim. Yiras Shomayim is the force which opposes your Tayveh. I never wanted to work on it because I always thought that Ta'ivah is a terrible thing, much worse than what people assume. It is a terrible thing. Underneath your Ta'ivah, there are dirt and akravim and nechashim and eish, and whatever you want. It's a terrible world inside here, terrible, and I never wanted to touch that. So now I will warm up the muscles and let's go into that. 

That's a mistake. Because you would jump over one step which is definitely needed, and must not be skipped. Even though we want to work on Yiras Shomayim in the way it should stand strong against the Ta'ivahs, we can't jump there because there is one step we must take beforehand. And that's what R' Yisroel tells us. Not explicitly, as there speaks about the Yiras Shomayim which is not enough. But the way he says what Yiras Shomayim should do when it would be enough, teaches us what are the different stages in Yiras Shomayim. 

It's always like this. When someone intelligent like R' Yisroel says this doesn't work, he'll tell you what exactly doesn't work, and then you will know what it should look like when it works. That's R' Yisroel. He says the first thing, the first step that Yiras Shomayim would have to do in our life, the first step is that it has to be stronger than our Kashius Oiref. להיות יראת ה' פרושה על עקשת ערפו הקשה 

So Kashius Oiref means a stiff neck. That means he works his Avodeh without the ability to look right and left. You have a stiff neck and then you just go to work in one direction. And you don't think over, perhaps I have to turn over, perhaps it's another direction, but something else. This doesn't go. You have a stiff neck. 

This is one of the terrible things which we are doing in our Avoidas Hashem. One of the things, it's our Goerum that is this Lachatz we spoke when we are Lachutz or we are feeling the obligation or whatever it is that this Lachatz doesn't let us think. And Yiras Shomayim would not have to create a Lachatz. It would have to create a thinking process that you are thinking right and left. And by us, the Lachatz doesn't do that. 

But Yiras Shomayim would have to do that. That you should be able to think, ah, I'm sure I have to think over. You know? I have to think over. And looking right and left. That's the first. And when you will be matzliach, limjave boday si pukhe, when you will be matzliach to work on that stage, then there comes this terrible stage two. Or if you shout it berayoyne af epes kotsayu le umas atayva gevers, then the tayva comes in. Because when you are the first stage in your doing a thing is that you approach it. And by the approach, you have to think over here and there before you begin. And there, the Yiras Shomayim would have to let you or force you that you should think over. And we are going into that with a stiff neck, without thinking, you know, straight. No, you have to think. Ono ve ono. 

And when you are able to think ono ve ono and you decide a right decision, you'll go into your work and then you'll feel that there are terrible temptations not to do what you wanted to do. That's called tayva. And there, the Yerah would have to withstand that tayva, that stage two. So you see, when I would work on the tayva, I would just jump to stage two. I have first to jump to stage one, not to stage two. You have to work on that stage one. That the Yerah, we'll speak about that, the Yerah should enable you. This work on Yiras Shomayim is based on that, that you are, we stakl ono ve ono. 

Then comes the third, that's what he says, the last step in your practical work is that when you are doing your work and you are withstanding the tayva, the tayva could be so terrible, the atzles or the kvedus which is calling upon you, could be so terrible that in the middle you begin to think, ah, no, it could be that is the wrong way. That's too hard, you know. So that's the Bilbool hadas, what he says, You have the Bilbooladas, you just are confused whether that was the right decision. 

You never know, if once something happens, you make a decision, you work and then perhaps that's the wrong decision, you can't be so much. That those are the three stages Yiras Shomayim works against. First is this stiff neck that you are thinking really. Second is the tayva and third is the Bilbooladas. So you see, when I would work on the tayva, I would jump over the first step, I would jump straight into the second. 

Wrong. And first to establish this, that the Yerah is forcing you or enabling you to look ono ve ono. Now, perhaps we spoke briefly, I don't know any more briefly about that, but today this kredus in that, we spoke about the aslam, the aslam, a voideh of krias shemah, but today will be a chidush. So you know, Yavit of krijsme, it's terrible. Perhaps I said that last time, that Gazzle that I don't remember. 

I can't remember all the things I say, you know. It's like a gal gal which goes further, what shall I do? So the first possible krijsme, for us it is, it has a hakdomeh. 

And the abdomen is the hafsoke. You know, you're staying there and they're sitting and they say, abu yuh habam yisraab, abu. What do you do then? At that moment when you do, don't do anything. What do you do? Okay, so there are several possibilities what to do. One of them is that you think it's a bushe to begin before everyone else, you know. 

That's a real bushe. You know, before at the jhony on kippur, that's a problem. And she waits so long and you don't really know what to do, but you wait. That the other ones should begin, because when you'll be the first, that's not such a great experience. You know, so you wait for the other ones. Okay, let's skip on that. 

Okay? But the other one, when you are better off, then you begin to think that I'm obligated, obligated, obligated to have a kavoneh than. Because otherwise, I have to say that thing again, you know. I'm obligated to have Qawana. I'm obligated to have Qawana and I know what I have to think, let's say. I know and I'm obligated to have Qawana and then I put myself into this mood. 

Yes, I have to have Qawana. I have to think about these words. And then I try to concentrate on these words out of this having to have Qawana and I try to concentrate on it, to concentrate on it. And it goes like this, you say, Yisroel, Asem, El-Ek, Shach, you are out. 

After the half-posuk you are out. And you begin to ask yourself, do I have Alzheimer's? Pick disease, you know. Some other mental illness, you know. 

What's going on? I can't think six words in a row. That's what pressure does, you see. That's what pressure does. You put yourself under pressure and this pressure project explodes after three and a half words. Boom! 

And there you are and you can't go till then. It's amazing, it's unbelievable. You know, when I was able to do that I couldn't believe. Where am I holding? 

I am already thinking about, ah, I have to have the Qawana. No. It's the wrong thought. 

And this is the subtle thing. It's the wrong thought. I have to think what I have to do. I have to do. What do I have to do? 

That's why the hakdome is there. This hafsokeh is there in order I should think, I have to do a certain thing. What do I have to do now? Not what do I have to reach? 

What do I have to do? I have to sit like this. I have to think about the words. I have to be metzayer of the words. I have to close my eyes. 

I have to, what do I have to do? I mean, think like this. You can, without any problems, go through. The first Qawana, the Boqash, the Bo'a Haftar, you can't go through Salah Pshuki because you know what to do. This is what the Absaq does. But by us, by us the Absaq, we are always following, it's unbelievable. We are always following this non-Yirashu-Main thought, which is the thought is, what do I have to reach? Not what I have to do. Always. 

Where would I have to be when you are already through? You do that. When you ask yourself, when do they begin? But when you are already good, you know? Then you think, I am obligated to do something. And then you see this Machshoveh of obligation, it doesn't do the work. It will adarabe. 

It will push you off the thing. And after three, four words, you are just out and it's mamesh like a mental illness. You are not sick, you are healthy, and everything is healthy by you. Only the approach to avoid is Hashem is non-healthy. It looks like subtle, that you say, in the Absaq you would have to think about what to do, not what to reach, not what you are obligated. You are obligated in the back of your mind. Of course, I have to have Qawana. But now the Absaq is Mishamish to me, to think, what do I have to do? And then, this is the place where this can help. 

Now I have created a space where this Makhshaba, ono ve ono, can be applied. And then once in a while you have this strategy, when you are tired, you have that one. When you are very tired, you have another one. 

When you are matzav of Tirdes HaDaas, you have this one. You have all the kind of strategies. In the Shmone Esreh, for example, by a broceh, you have a strategy looking in the siddur. 

By Krishna, that's not so shayach. But you are looking to the saddle, you are concentrating better because you are looking to the saddle. Once in a while you concentrate better when you don't look at the saddle, and you are metzayer that. It depends where you are holding. Are you tired? It depends where you are holding. 

You are looking ono ve ono. But you have to create the space to do it. This is our problem with the Krishna. That's why we think all the other things. We think what we are obligated. 

What is the big Töychen? We have a certain thought process, which is unclear to me, that we think that when we will know the Töychen of the first Pasik in Krishna,   I do not know the Töychen of the first Pasik in Krishna, I don't know if there is any Nivro in the world, which knows really what is going on there. But I am even worse than that. It's not because of any Nibro, but I don't know what is the first Pasik. I know something. I could give you a Vahd, two hours straight, about the first Pasik in Krishna. 

I have no problem with that. What means Schmar, what means Israel, what means Yudke Vovke, what means Alakhenu, what means Yudke Vovke, what means a Chod. I can't speak about that two hours. Let's say I would give a Vahd from 6 till 8, and then 8.05 is maariv  

I give a Vahd two hours with the whole Töychen and the depth. And what it is, and then I say Grishve, and my Grishve will be the same problem as it was before the Vahd in two hours. It doesn't move anything. 

Once it works for one time, this hispaylus quite worked well for one time. And what we always think is that when we create enough of Töychen loads, we know a lot, that's not enough. We know more, we know more, we know more. And then once this knowledge is so heavy, then somehow we think it will flip over and we'll always be mechaven that. That's what we think. 

That's why so many people are going after deeper things in Tfile or things like this, because they think when I know more, this will create a certain weight in my head, which this weight will then, it will create some enough load that my head will be there. We'll be on the other side, yeah? We'll be on the other side, my head. No, it won't. It doesn't work. It doesn't work because you have to know what you do. You have to know what to do, not what to think. 

You have to know what to do. Rebanes Shalailam, we are Charedi, no? We are Frum. And Torah tells you what to do, no? That's what Töyhe tells you. Töyhe doesn't tell you you have to reach somewhere, you have to think something. The Torah tells you what to do, do, do. That's what Töyhe tells you. 

We don't. Just think over what you think. You always think what you have to reach. 

And you think what is Toychen, and then you think that will do the job. It won't do the job. You'll have always the same problem. You'll be stuck with that problem the whole life. 

Tfile de Ziboula Barzai, it'll be stuck with that problem. Because it doesn't work, because Torah knows what Torah says. Torah puts you on a place where you have to do. 

And the Makhshava has to be what do I have to do. And that's why there is a hafsokke. And when you do that, the whole thing changes over. 

It's a change, 180 degrees, this whole thing, you know? That is the real place to have this Kabbalah in Grishman. It's in the hafsoka beforehand. 

There it is. And when you already think about the hafsoka, you don't think like this. You know, once you think, you thought throughout your life, you were so sure once you thought, a productive thought in this hafsoka, you know? It was. But you always thought that, aha, I'm now oimed, lifnei melech malchei a hamelochim, that's very good to think like this. 

But you think it does the job, you know? I'm everything, I'm not. And I'm a mekabel malchus shomayim, and I will have to be Makhhavan in that posuk. Then you say it. 

And then after three, four words, it's like a disease. I asked this over, I wasn't Makhadishat myself. Because I suffer from that. But the difference between me and you is that I am not afraid to ask people whether they also suffer from that. You know these bochurim, which they have a terrible Yateshwara, and they come to you to ask, and they think they are the only ones which have that Yateshwara, I do not have that problem. Because when I have the Yateshwara, I'm not afraid, and I'll ask publicly, do you also have that Yateshwara? 

And then a lot of people tell me, yes, I feel very good. Because the whole world had that Yateshwara. Ah, fine. And then I can work, you know? Then I'm not alone, I can work. So that's the same thing with this one. 

Of course that was my problem. I felt like I'm mentally ill. I can't say a posuk with six words. It's like illness. And then I ask around, the other one says, ah, na, hon, na, hon. And they were very ashamed. 

I said, I'm not saying this, I'm not saying this. That's the matzav of you, that's the matzav of you are in. That's what you do. And then, so what you do? 

I read, I bought a new book which came out about Teuchen and Isch, of Grishmen, Bosegrishn. It's a healthy capore, a healthy goldenness. It doesn't do the work. We all know that doesn't do the work. We all know it. Because these things don't do the work. 

But the work is that you know what you have to do. And then, of course, there is Kavana, which is Hal on that. Of course there is Kavana and there is Teuchen. And there can be Teuchen on our shield. There can be Teuchen for a whole life in that Bosegrishn, of Grishmen, which is anchored in that maiseh. 

And then it's right. Then you can go with the Kavana and you can think about that. You learn and you learn all different kind of deep things. But the deep things alone, they don't make this switch. This is the mistake, you see it. 

There's tons of people who think like this. It's like that was when I made that, I can say that, it's like a physical joke. Ruchnis has no weight. You're maskim. But you think that when there is enough Ruchnis, somehow it will weigh something. 

No. Because a thousand time effes will still be effes. Ruchnis has no weight. Mysr has a weight. Because that's mysr. Doing has a weight. That will take you. But Ruchnis has no. Ruchnis has to be held in the mysr. It doesn't do the job. 

The tochen him alone. So that is the half-soccer, what is half-soccer of a shamr. So that's a big, big, that's a hemschuk like from last time. 

A big hemschuk. And that will enable us that we really will have the possibility to give this lestakel honor of honor that we look around and we think, what are we obligated to do? What is the mahalik I have to take in my case, in my situation? What is that mahalik that has a place to be hal on? It's not standing on its own, like isolated, you know, like without any, without any stam, I have to think what do I have to do? Now I have a place to do that. It's this half-soccer. So those are the two things, yeah? 

Is that the new shamr? 

You could do that everywhere, but Yerashvain needs that because otherwise you can't do it. You could do that, she said. That's the thing which you do, have to do every, every, every time, do a thing out of your thought. But Yerashvain needs that, otherwise you can't do it on the wall. You can't, you can't do that. 

So is it that haloha comes first and then you do, like, more, you understand more tochen or musar? Like, first you have to learn. 

It is the haloha, but it's also your approach to haloha. That means like haloha. It is a mahalik you have. It is a mahalik. What I do when I say the Khrishwitz, oh, not the haloha, that after haloha I have to be maqabun, but how do I have to be maqabun? 

It doesn't say there the answer. What do I do when I am maqabun? What do I do? What is my maize? For example, when I sit like this, I can't be maqabun. Even though my head is, okay, you can measure whether it's a safe or a horizontal or not. But when I sit like this, I can't be maqabun khrishwan. I have to sit in a certain way. So I think about that. If I love soka, okay, hopefully I don't come into that. Aboy chere ba'amoy yisroel ba'avo. 

And I say, ah, naturally, no, it's not like that. But it is something, you know. You are there with the khrishwan, because khrishwan, and to say that with the hisragshus, perhaps, and always think about tera. And then comes the time that you have to say this malkush, this malkushumaym or this khrishwan. And then you pose to say, ah, it's already 

this, or people make like this, you know. The point of that is not that there is some shed in front of you, which you may not see him. It's a question of concentration. Yeah, it's a concentration question. It's like it, how the halochot says, it's like when you make like this. 

Because you can better concentrate when things are closed, yeah. And that's why the masjgeer, when he, when the masjgeer said khrishwan, he didn't say like this, he said like that. You saw him. He was in a certain position. 

He was like this, didn't put the hand here. For you it's better here, better here. That's your strategy, you know, the way you do it. But it's a question of to concentrate. That's a question of the position. 

Then it's a question of what, how do I picture the words? What do I do? How do I do that? And I have certain ways how to do that, that then I do what I thought I have to do. 

What I tell you now, it sounds like better than religious, very kharid, yeah, that's good. But it's, for example, the Briskrov had that. The Briskrov always thought what to do. But you think, you see how you think, you think the Briskrov was such a going, that by him the halochha was not only one. Because every single thing was also again the halochha. You must, as I say, you must, a lot of people come, you got a halochha, you got thousands. You had a thousand halochhas, which were bothering him. No, he thought what to do. 

What do I have to do in order that I should be Mekai and this khiev in the right way, which is called khrishwan. And he thought what to do. Yeah, but it's not a question that this one see-if by him had a thousand see-ifing. No, it had, what do I do with that see-if that was bothering him? 

The lemaise, that's a very kharidish thing. So that's what we have to do. It's a personal approach and everything. A copy in Ben-Al-Lochave'i Ratu, where you go home, you know. And you go home and you have to be nice, you know. So this, again, this doesn't do the job when you think I have to be nice. The question is what to do? What do you do? What do you do when you are nice? What do you do when you come home? For example, by me, I don't want to say, I don't have any shares in Selkom, I do not, but even though when I come home and I'm close to home, close to home, come out there, I pick up a phone and I say, I'm coming home now. So people think what you're crazy about, you come home soon, you know. But it's a difference, the lemaise, there's a difference when you are telling I'm coming and then a minute later you come, or when you say, Shalom, I'm coming. 

It's a world's difference. So what do you do? That means it's only that came only out of the thought, what do I do? People don't think like this, they think I have to be nice, that I have to be nice. So what's the best way to help them? Does it help you anything? It's a question of what you do. What do you do with that? What's your strategy when you want to have good middos? 

What's your strategy? You have to think about that. You have to take your time, you have to create a window or a frame where you can think about that before the lemaise begins, just before the lemaise. 

You make a song and think about what you have to do now, and then you do it, the whole thing is different. And you do exactly what you are obligated. And you can do it to the uppermost extent you are able to do it. That is the point which I wanted to say today. So it sounds like the same thing as last time, I know. 

But it's not, it's one step further. Because this hafsokke, it's worth like unbelievable. That's worth all the world. That you have to make a hafsokke and think what do you do with that hafsokke. Think in Grishme what you do. 

And you see that the busheh ve a cherpo or what you do with this gold mine, which this minhag gives in front of us, a gold mine, and we just do the wrong thing. So that's what I think is for today. We'll go from this. You should do that. 

I hope I really try to work to do it. It's a good thing I'll have Shema Broches, Monday is do a Hasene, Monday night in Beesjes Word, it says there an invitation. And really everyone is heartfully invited to come and dance with me. The way people know me, I really love to dance by the Hasene and by children. And it will be a very big thing for everyone who comes. 

But it's a good time in the Shema Broches to work on Taive. You eat the whole time, you know, and you don't know how to stop that one. So I really try, I will try to work on that. Next week, so next week we'll go one further. But it only has a say for when you do this work first. 

You can't jump to the second stage. We have to do that work first. We have to experience it, that to think on over on is a sensible thing in that relating to your Chiove. And then this Chiove, which you relate to in a thoughtful way, will be able to withstand against Taive. And this whole Nahalach, this whole new world, Mom is like in the jungle, you know.