Hi good morning Rabosai. HaDerech HaChamishi. הדרך החמישי בעשרת ימי תשובה. So this we saw a good part of during Aseres Yemei Teshuva. We'll try to not repeat what we discussed then, but maybe some other points that we didn't have a chance to get to. הירא את דבר השם. Libo Yechal B'Kirbo. ודעתו כי כל מעשיו בספר נכתבים. ובעת היא האלוקים יביא במשפט את כל מעשה על כל נעלם אם טוב ואם רע. כי אדם נידון בראש השנה גזר דין שלו נחתם ביום הכיפורים.
We've seen a few times that there is a certain equation or maybe a better way to express it is that Yiras Hashem will be manifest. It doesn't require extraordinary measures on our part. When we simply take things at face value and respond appropriately, those are the expressions of Yiras Hashem which are asked from us. הירא את דבר השם here is not being asked again to go above and beyond. He's not being asked to somehow demonstrate some extraordinary expression of Yiras Hashem. Just to take, to acknowledge reality, to take things seriously, to not ignore and deny reality. הירא את דבר השם לבו יחיל בקרבו בדעתו כי כל מעשיו בספר נכתבים.
L'chora this reflects a very important fundamental notion that be'emes Yiras Hashem itself is something natural and Yiras Hashem itself results from simply being attuned to, recognizing, and responding appropriately to reality. Hakadosh Baruch Hu is הקל הגדול הגיבור והנורא. Hakadosh Baruch Hu's infinite kindness naturally elicits from us a sense of fascination, exhilaration, Simcha, gratitude. But Hakadosh Baruch Hu is simultaneously nora. And that naturally engenders within us a sense of Yiras Hashem. So Yiras Hashem itself isn't some - we think of it as some, I don't know, extraordinary something extraordinary. The secret to Yiras Hashem is just being attuned to reality. And then in turn, the הירא את דבר השם is attuned, once he's attuned to the reality of Hakadosh Baruch Hu, he becomes attuned to the reality of Hakadosh Baruch Hu's world. He becomes attuned, for instance, to the fact that Aseres Yimei Teshuva is a tekufa of din. A person doesn't have to - doesn't have to be privy to sisrei Torah. A person doesn't have to be - in - engage in extraordinary measures of fasting and and wearing a sackcloth. Yiras Hashem results from recognizing the reality of Hashem Echad and then in turn expresses itself by taking seriously the features and details of that reality. The reason we're so challenged in in first cultivating and then translating and expressing the Yiras Hashem is that we allow ourselves to be distracted from the ultimate reality because of the physical and and material veneer. The Sifrei Chasidus have the idea that the word olam, meaning world, is is derived from the shoresh of ayin lamed mem which means l'ha'alim, to hide. That Hakadosh Baruch Hu's presence is hidden in the world. When a person looks at and experiences the world superficially, the world is is a physical abode. Existence is something physical. The avoda that we have is to see beyond that, to see, to look with a penetrating gaze and see into that and and recognize the ultimate reality of Anochi Hashem Elokecha. Again, nothing - no - we don't need sisrei Torah. The key to Yiras Hashem is not sisrei Torah. Yiras Hashem on the level of the biggest Tzadikim, so presumably it's it's needed for that. But on its most important and most basic level, it's just being - recognizing, being attuned to reality. And that's why there's something so simple about this: הירא את דבר השם. Yiras Hashem, what does it mean? Just be serious about about reality. For a person to drive responsibly, for a person to act responsibly when he gets behind the wheel of the car, he doesn't have to be, he doesn't have to be brilliant, he doesn't have to be exceptional, he doesn't have to be extraordinary. He just has to be attuned to the reality of what happens if a person speeds, of what happens if a person doesn't drive responsibly, if a person drives recklessly. ובעת שידע אדם כי יביאו את דינו לפני מלך בשר ודם הלא יחרד חרדה גדולה וישית עצה בנפשו.
The person will tremble, he'll be strategizing, ובכל דרכי חריצות יחפש מפלט לו, and and he'll be looking for every, every way to be as industrious and and as as possible and and acting with with with alacrity to find refuge. He's not going to be worried about about other matters when his life hangs in the balance. ולא ישגיח לטפח ולסדר אדמתו ולא יפנה לדרך כרמים ולא ישבות ביום צרה מהכין לב להינצל כצבי מיד.
And and he's not going to in any way slacken in in his attempts to save himself. ולכן מה נעלה האיוולת היוצאים לפועלם ולעבודתם עדי ערב, how foolish it is, people who just go about their routines בימים הנוראים ימי הדין והמשפט without looking to make whatever changes they can in their routine during those days, ואינם יודעים מה יהיה משפטם. הלא לנו יגל ליבם ביום שידובבו בנו.
They should be positioning themselves to be able to answer, to be able to acquit themselves on the day of mishpat, שנאמר מה נעשה לאחותנו ביום שידובב בה. Okay, so maybe we'll stop here for this morning and bli neder we'll resume around 12:45 בלי נדר אם ירצה השם in with the Pesachim. Okay rabosai, have a good morning, productive morning, be well, be safe.