TEACHING PEOPLE THE TRUTH THAT

https://www.meimasai.org/ To Join Rabbi Zitron WhatsApp group: https://chat.whatsapp.com/Lh6I1f0JY9o.. Ethics all messed up There was a man who was murdered for being the brian Thompson ceo of united health care company- straight out assassination, terrible thing. Thompson was only 50 years and left behind a wife and two children. The response to such a assassination should be devestation. Yet you have people that are coming out saying this murderer is a hero, celebration Freedom of speech is extremely important---- - unless it's hate speech- then you cant say what you want hate speech is the worst unless it's against Jews than it depends on the context Journalist felt “joy” at the murder and “not empathy. Journalist reaction- not glee but not unhappy Host compare Accused Assassin Luigi Mangione to Daniel Penny Mr Jordan Neely a homeless micheal Jackson impersonator had been screaming that he had nothing to eat or drink. "I don't mind going to jail and getting life in prison. I'm ready to die," He had 42 previous arrests on charges such as evading fares, theft and assaults on three women, according to US media. He had pleaded guilty to assaulting a 67-year-old woman leaving a subway station in 2021. In May 2023, Penny restrained Jordan Neely with a chokehold after the mentally ill Michael Jackson impersonator pried open a subway car’s doors at a stop and began a threatening rant, according to witness testimony. Not in the same category not even remotely close There is a difference between someone who is poor anc a person who has reached the level of “destitute” and “indigent.” A poor person still has something. If he knocks on a door to beg 1 or money and is not answered, he moves on. This is not the case with one who is destitute and indigent — he has nothing at all. If a person reaches that level, he won't leave the door he is knocking on,' and if the door isn't opened, he will keep knocking until he is answered. He has no choice; he nas nowhere to go and nobody else to turn to. | In the prayers it says, “You hear the cry of the poor." When a poor person cries out, HASHEM hears. But “the cry of the indigent(destitute) You will pay attention to and You will save him.” This refers to 0 !e who knows he has reached the level of “indigent,” and recognizes that he has no other hope. He will return to pray again and agai n. This person has a guarantee that HASHEM will save him. “Let the words of my mouth and the meditations of my heart be acceptable to You, Hashem, my Rock and my Redeemer,” that is, the awesome unification of mouth and heart. From this one can infer the terrible punishment owing to one who divorces his heart from his mouth by uttering prayers with his mouth without intention in the heart

https://www.meimasai.org/ To Join Rabbi Zitron WhatsApp group: https://chat.whatsapp.com/Lh6I1f0JY9o.. Pele yoetz  The first one is that the speaker must pray that he be saved from arrogance and the evil that his words should produce "fruit".  He should also pray that his tongue eye, and should be articulate in order to speak his words with pleasantness and clarity in such a manner that his words are becoming to his listeners, like a bride who is beloved to her groom (as our Sages wrote in Shir HaShirim Rabbah, Perek 4, Pasuk Nofet). (( some people speak and you can try for an hour to figure it out and it doesn’t make sense)  The second one is that he should not be verbose, but short and to the point. Less is better! o ( I used to speak longer and I used to speak about allot more in class and someone once came over to me- I don’t know what to take out))  Thirdly, he must be careful in the honor of people so that no one will be publicly humiliated because of his words and he should not speak about them in error or accusingly. He should include himself with them by saying, "The path upon which we walk is not good. Let us go and walk by the light of G-d."  should always review a speech to himself in order that it will be easy for him to present. - Sometimes he needs to skip certain parts that he realizes are not appropriate to be spoken publicly or that do not make sense to him at the moment. If he needs to reorganize his presentation, he will not need to delay Pele yoetz It is a great rectification for every sin and transgression, especially for the sin of abusing the BRIT circumcisial covenant - this is because the semen emanates from the brain; its rectification is that he exert his brain to develop new Torah ideas. It is especially important on Shabbat to develop these Torah novellae, as theoly Zohar (Chelek 3, Daf 173) lauds its praise multiple reasons why public speakers in the Jewish Orthodox faith might alter interpretations of the Torah and create chiddushim (novel insights) 1. Personal Prestige or Influence: Some speakers may desire recognition or a larger following. Introducing novel and unique interpretations can make them stand out and gain admiration or influence within the community. 2. Addressing Contemporary Issues: In an effort to make the Torah more relevant to modern times, speakers might adjust interpretations to align with current societal values or issues, sometimes straying from traditional or accurate interpretations (OPEN ORHTODOXY). 3. Ignorance or Misunderstanding: Not all interpretations stem from ill intent. Some speakers may genuinely believe in their new interpretations due to misunderstandings or lack of in-depth knowledge of traditional texts and sources. 4. Agenda-Driven Interpretation: A speaker might have a specific agenda—be it political, social, or personal—that they wish to promote. To advance this agenda, they might adjust Torah interpretations to support their viewpoint. 5. Pressure from the Community: Community leaders might feel pressured to address certain issues in a way that pleases their audience. This pressure can sometimes lead to altering interpretations to maintain harmony or support from their community. ( UNFORTUNATLY SOME RABBIS DON’T LEAD THE COMMUNITY THE FOLLOW THE COMMUNITY) Open orthodoxy - s a contemporary movement within Judaism that seeks to blend traditional Jewish practice with modern values. When a halachic conclusion comes into conflict with our own set of values, feelings, or beliefs, it is our responsibility to remain loyal to Halacha despite any personal desire to the contrary. It goes without saying that one's personal set of values or beliefs should not be a factor in determining Halacha. However, such an approach is actually championed and embraced by Open Orthodoxy. In their view, the Halacha does not dictate how one should act; rather , how one acts determines the Halacha! They erroneously-and brazenly-perceive this approach to Halacha as a continuation of the work of the Sages. After commenting that parts of Jewish tradition are "evil" Rabbi Shmuly Yanklowitz (YCT 2010)

https://www.meimasai.org/ To Join Rabbi Zitron WhatsApp group: https://chat.whatsapp.com/Lh6I1f0JY9o... Important to see the hashgacha and how hashem is in full control - They left side tried so hard to get rid of him o Impeachment twice o Prosecuted him o And persecuted him o Defamed him o Imprisoned people loyal to him o Attempted assassination  She grew up in a middle class family  the significance of the passage of time  Our campaign has tapped into the ambitions and the aspirations and the dreams of the American people.  unburdened by what has been - Oprah “If we don’t show up tomorrow, it is entirely possible that we will not have the opportunity to cast a ballot again.” Forty years after the Exodus from Egypt, the Jewish people approached the Holy Land and prepared to conquer it. The kingdom of Moav lay directly in the path of the advancing Jewish multitudes, and Balak, king of Moav, feared they would overrun his kingdom. Most fearsome of all was the mighty figure of Moses, the fiery Jewish leader. In desperation, Balak sent messengers to the elders of Midian. Moses had spent many years in Midian after his escape from Egypt as a young man. He had married a Midianite woman, and his chil- dren had been born in Midian. Who would know him better than the elders of Midian? “What can I do about the Jewish invasion?” he wanted to know. “Their leader Moses appears invincible. What is the secret of his power?” uEin kocho ela bepeh,” they replied. “His power is in his mouth.” “If so,” said Balak, “then I must call for the help of someone whose power is also in his mouth. I will call for Bilaam.” ben ish chai Israel in Egypt R. Elazar HaKapar says: Did not Israel [in Egypt] acquire four mitzvot that are worth more than the whole world? They guarded themselves from immorality and from lashon hara and did not change their [Hebrew] names or their language. Mechilta, Bo 5 forefathers did to merit theirs: guarding the eyes and tongue. We can hasten our own redemption by doing what our Our forefathers shunned immorality, which begins with the eye seeing. And they guarded their tongues, eschewing lashon har and keeping their Hebrew names and language. Rabbeinu Yonah explains that there are two types of scoffers. לֵצִים The first type is a person who ridicules others, mocks values, and cynically rejects spiritual and holy goals. There is little hope for such a person, for "if you have seen a man wise in his own eyes, there is more hope for a fool than for him" (Proverbs 21:24). However, there is another type of scoffer as well: someone who misuses his time and wastes his life. Although he does not do evil, he is considered a scoffer, since his behavior shows that he does not value the Torah there is no greater insult to the Torah than that. ben ish chai Some people are unaware of the gravity of lashon hara, falsehood, and idle chatter. "What did I do?" they ask. "It was just words. I didn't kill; I didn't steal! Talk is harmless." "He who scorns a word will cause himself injury" – such people will lose the reward for their mitzvot of speech, such as Torah study and prayer. For if speech does not count (according to them), why should God reward them for it? This explains why if Reuven speaks lashon hara against Shimon, Shimon's sins are transferred to Reuven, nd Reuven's mitzvot are transferred to Shimon (see Hovot HaLevavot, Sha'ar Hakeni'ah 7). A speaker of lashon hara shows that he does not value speech; therefore his mitzvot of speech will be taken from him. (Proverbs 18:21), ‘ Death and life are in the hand of the tongue, and those who love it will eat its produce. כא מָ֣וֶת וְ֖חַיִּים בְּיַד־לָשׁ֑וֹן וְ֜אֹהֲבֶ֗יהָ יֹאכַ֥ל פִּרְיָֽהּ: The tongue controls the power of life and death. One can build with the tongue, and one can destroy with the tongue. One can heal with the tongue, and one can harm with the tongue. One can give life with the tongue, and one can take away life with the tongue. every person must have yiras Shamayim, which is translated as “fear of Heaven.” It does not mean that we have to be afraid of Heaven, says R’ Chaim Volozhiner. We have to be afraid of God, not of Heaven. Rather, it means that we have to fear the effect of our actions in Heaven. Our every word and deed can build great edifices in the higher worlds. This is R’ Chaim Volozhiner’s message to every single Jew. No one should say, “What am I? What power do I possess? How can my humble deeds have any influence at all?” On the contrary, he should know and affix in his heart that not one of his deeds, words and thoughts ever goes to waste. If used constructively, they produce eternal edifices, and if used otherwise, one needs to fear the consequences

To Join Rabbi Zitron WhatsApp group: https://chat.whatsapp.com/Lh6I1f0JY9o... Ever see a baal teshuvah daven- every word for an hour- same person 5 years later just flying through the words o What changed – you can say now they know the words, but its more than that, when something is fresh you connect to it more  Lets say someone is going on vacation for 1 month – long vacation to a beautiful resort with amazing views the enjoyment this person has from the resort and the views cannot be compared to the first week vs the last week, as once you get used to something you tend to not appreciate/relate to it the same way  Someone who was waiting a long time to get married, the first week of marriage is usually different than the 10th week of marriage . - Our connections to certain things tend to get stale abit over time- unless something is done about it o Includes our connection to hashem and the mitzvot - Why this is important - o You can say why do I need a connection I am checking off the boxes-  Keep Shabbos  Kosher  Tefillin  Tznius  Daven - 1) We all want to enjoy life we all want to be happy in life, when you do things that your not connected to o you don’t enjoy o You don’t do it well o You don’t do it with happiness - Same thing the way a parent treats a child o They can check off all the boxes- take them out, play with them, spend time with them  But if your connection is stale –never tell them you Judaism has a system of 613 mitzvos. Yet, this system is like a mere "body." In order to instill life into it, a person needs to put in a neshamah. If a person doesn't see to this, he could end up living as a "synthetic Jew," instead of a real one. He could keep all the mitzvos, including tefillin, tzitzis, mezuzah, Shabbos, Rosh Hashanah, and Yom Kippur, he could even spend a lot of money to buy a beautiful and flawless esrog, yet after all of this, he will still be a mere body without a soul. The only thing that breathes the spirit of life into mitzvah observance, that makes a person into a true oveid Hashem, is Torah learning. Essentially, this is what the Mesillas Yesharim chapter 5 is saying in this impo tant passage: The Creator, blessed be His Name, Who created the yetzer hara in man, is the One Who created the Torah as an antidote for it, as Chazal say: "I created the yetzer hara, and I created the Torah as its antidote." It is obvious that if the Creator Torah Is the Answer When Hashem Hides His Face created this antidote as the only remedy for this illness, then it is completely impossible for a person to be healed from this illness without this remedy. We come out of yom kippur- where we connect with hashem- we aim to do teshuvha out of love and we come to sukkos the time of our special connection and relationship with hashem - The hug from hashem Build your relationship cant do that 6 - if you don’t want to, - if you don’t enjoy it, - if you don’t do it with happiness - We come we are happy and we are dancing with what? o The torah o This is what builds that relationship

To Join Rabbi Zitron WhatsApp group: https://chat.whatsapp.com/Lh6I1f0JY9o... Rambam (Hilchos Teshuvah 3, 4 rationale for blowing ”אף על פי שתקיעת שופר בראש השנה גזירת הכתוב, רמז יש בו, כלומר :teshuvah עורו ישנים משנתכם ונרדמים הקיצו מתרדמתכם, וחפשו במעשיכם וחזרו בתשובה Chayei Adam  blow the shofar - wake u- judgment.- smallest gesture- human judge -defense arguments even more HaKadosh Baruch Hu…Chayei Adam recommend aside extra time introspection)) doing teshuvah Rabbi yaakov galinsky learning Torah Kiddushin 30b-- Shemoneh Esrei words השִׁיבֵנוּ אָבִינוּ לְתוֹרָתָךְ וְקָרְבֵּנוּ מַלְכֵּנוּ,(lavodascha) Yoma 76a  students of Rabbi Shimon bar Yochai asked him, "Why didn't the mann come down for Bnei Yisrael just once a year  king who has an only son doesn’t make sense  Yoma 5b). --what order did Moshe put the priestly garments on Aharon and his sons?" answer: מאי דְהַוה הַוה Ramchal - limited intellects two legs and not three --family , money children..  Best father- hard upbringing why did the students of Rabbi Shimon bar Yochai feel the need to ask  Really the question is a great question Brachot 35b famous machlokes between Rabbi Yishmael and Rabbi Shimon bar Yochai Devarim 11:14). "וְאָסַפְתָּ דְגָנֶךָ Yehoshua 1:8), Since it says, שֶׁנֶּאֱמַר "לֹא יָמוּשׁ סֵפֶרהַתּוֹרָה הַזֶּה מִפִּיךָ" "This book of the Torah shall not leave your mouth Rabbi Yishmael's opinion think shouldn't engage in a parnasah וְאָסַפְתָּ דְגָנֶךָ " Rabbi Shimon bar Yochai - plows -sows threshes - winnows - his Torah  Yisrael performs Hashem's will, their work is performed by others When Yisrael does not perform Hashem's will, they must perform their work themselves, Abayei said: Many followed the advice of Rabbi Yishmael and were successful . Many followed the advice of Rabbi Shimon bar Yochai and were not successful. Avos 2:2),)supports rabbi Yishmael כָּל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה סוֹפָהּ בְּטֵלָה וְגוֹרָרֶת עָווֹן Shulchan Aruch Mishnah Berurah  majority of people aren't able to achieve the lofty level of learning Torah full time. However, you will always find a few individuals who can Question-- Why did the mann fall for Bnei Yisrael every day? Why not have it fall just once a year- Midrash -Hashem did not bring the Jewish people to Eretz Yisrael via the direct route.  mann and learn torah mann fall for them only once a year? tzaddikim - entrance to their tents, -----average person-entrance of the camp -over 12 mil (24,000 amos, or about 6 miles), a three-hour trek -----wicked who had to wander around for even longer distances -bitul Torah must beearning a livelihood Rabbi Shimon bar Yochai =mann--mashgiach'--coriander seed, white' --it 'whitened'. Yisrael -parable--only son Important--cheshbon hanefesh Nesivos Shalom  live in a world - superficial- outer appearances Tehillim (34:15): -\טוס֣וּר מֵ֖רָע וַֽעֲשֵׂה־ט֑וֹב בַּקֵּ֖שׁ שָׁל֣וֹם וְרָדְפֵֽהוּ ten days of repentance Yeshayahu 55:6-7 ודִּרְשׁ֥וּ יְהֹוָ֖ה בְּהִמָּצְא֑וֹ קְרָאֻ֖הוּ בִּֽהְיוֹת֥וֹ קָרֽוֹב: זיַֽעֲזֹ֚ב רָשָׁע֙ דַּרְכּ֔וֹ וְאִ֥ישׁ אָ֖וֶן מַחְשְׁבֹתָ֑יו וְיָשֹׁ֚ב אֶל־יְהֹוָה֙ וִירַֽחֲמֵ֔הוּ וְאֶל־אֱלֹהֵ֖ינוּ כִּֽי־יַרְבֶּ֥ה לִסְלֽוֹחַ: Q1)) (( so what is the correct order Q2))? Q2 Why- דַּרְכּ֔וֹ forsake his "way" rather than "actions?" TESHUVAH 101 When it comes to actual sins we say torah is telling us here דִּרְשׁ֥וּ יְהֹוָ֖ה בְּהִמָּצְא֑וֹ is reffering to a deeper level of teshuvah Pri Ha'aretz (Parshas Ki Sisa) - never committed a sin, cannot assume - opportunity to sin, or didn’t sin due to shame -judge people - But is your core Yuma 29a) that הִרְהוּרֵי עֲבֵירָה קָשׁוּ מֵעֲבֵירָה, (why?)) thought manifestation of the root of evil ((additionally person sins feel broken-hearted teshuvah that you stop doing bad and then do good root of evil  to accomplish this is by doing good, דִּרְשׁ֥וּ יְהֹוָ֖ה בְּהִמָּצְא֑וֹ for by engaging in active Divine service, he purifies his natural tendencies, יַֽעֲזֹ֚ב רָשָׁע֙ דַּרְכּ֔וֹ rendering them holy to Hashem Nesivos shalom -- forbidden desires --channel desire for G-dliness Rosh Hashanah 18a these pessukim refer to the ten-day time period between Rosh Hashanah and Yom Kippu have already repented on Rosh Hashana Yeshayahu first relate the aspect of ִּרְשׁ֥וּ יְהֹוָ֖ה בְּהִמָּצְא֑וֹ "Aseh tov - Seek Hashem when He can be found, call upon Him while He is near," and only then proceed to the ֽעֲזֹ֚ב רָשָׁע֙ דַּרְכּ֔וֹ "sur mei'ra The Beis Avraham actions" or "sins יַֽעֲזֹ֚ב רָשָׁע֙ דַּרְכּ֔וֹ Throughout e year, as much as a Jew toils to overcome and battle the evil within him, it is very difficult to eradicate it at its source. At this time of year, the prospect of such complete cleansing is a real and achievable possibility.

Tehillim 34:13-14). Who is the man who desires life, who loves days to see goodness?   יגמִֽי־הָ֖אִישׁ הֶֽחָפֵ֣ץ חַיִּ֑ים אֹ֘הֵ֥ב יָ֜מִ֗ים לִרְא֥וֹת טֽוֹב: 14Guard your tongue from evil and your lips from speaking deceitfully.   ידנְצֹ֣ר לְשֽׁוֹנְךָ֣ מֵרָ֑ע וּ֜שְׂפָתֶ֗יךָ מִדַּבֵּ֥ר מִרְמָֽה : In other words, one who wishes to live should avoid speaking Lashon HaRah. The Chofetz Chaim concludes: Everyone must know that each time he is faced with a nisayon and overcomes it, his reward is beyond comprehension. Hashem will surely bring him to an exalted level in he World to Come, for he will be a symbol of greatness among his people. In this world, he will merit the blessings that Dovid HaMelech says are guaranteed for those who fear Hashem: "Praiseworthy is the man who fears Hashem, who greatly desires His mitzvos. Mighty in the land will his offspring be, a generation of the upright who will be blessed. Radak explains to mean that others will be in awe of him and his offspring. In the merit of his self-control, of overcoming his desires for the sake of Hashem, his descendants will light up the world with their Torah and righteousness. He will derive great pleasure from his offspring in this world and in the Next. CHILDREN physical traits are passed down through DNA coding. Rabbi Eliayhu Dessler writes in his Michtav M'Eliyahu that spiritual traits are transmitted via the womb and after the child is born , if a parent achieves a a particular character of virtue even after the child is born this gets passed to child . It will be easier for that child to master the same challenge . One of the most powerful ways to guarantee that your children follow a lifestyle of mitzvot is to strengthen yourself Every minute there is a new desire; if the body now desires one portion, a minute from now it will desire two. It is never sated with these desires. All the rivers flow into the sea, yet the sea is not full. Even if the body is occasionally sated, the same d sire soon returns again. ;To the place where the rivers go, there they go again. All this would be bad enough if a person could satisfy his de- sires easily, without much effort. But such is not the case. For the eye is comprised of four colors (the white, the dark rim around the iris, the color of the iris and the black of the pupil) corresponding to the four letters of the Divine name (Tikkunim 70, 128a). When a man casts his gaze upon impure creatures he draws upon himself the unclean spirit that hovers over them. This later causes him to gaze upon worse things, which then bring him to sin. The Eye ben ish chai Black is the symbol of the evil inclination, as in the verse, "for blackness is naught" Kohelet (Ecclesiastes 11:10). Similarly, the Sages taught that "the darkness He called night" (Genesis 1:5) refers to the evil inclination. The fact that we see through the pupils, which are black, is a hint to us that the evil inclination traps a person through what he sees. In gematriya, the words "sight" (re'iyah) and “might” (gevurah) are the same, to teach us that the crux of a person's struggle against the evil inclination is in the realm of sight. Ben Yehoyada Pirkei avot: אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, For the same reason the Sages forbade gazing at the face of en evildoer. Instead a man should accustom himself to looking upon holy things. That way he draws holiness upon himself, imbuing the four colors of his eyes with great illumination. Pele yoets Just as looking at the face of a wicked man causes evil,damaging his eyes,even more so in faces of idols. Similarly, in the holy Zohar (Chelek 2, Daf 182b) the Sages said, "It is prohibited to look at the face of an angry man when he is irate." It is through looking that a person steals, robs, embezzles, and kills. Pele yoetz- Almost no sins are done without the looking of one's eyes.