Dec. 5, 2025

Parshas Vayishlach: The War Against Flippancy and Minyan Factories

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Season 1

What if holiness isn’t a place we visit, but a home we build? In Parshat Vayishlach, Chazal offer a powerful progression: Avraham called the sacred site a mountain, Yitzchak a field, and Yaakov a house. This isn’t just poetry; it’s a blueprint for spiritual growth. A mountain can be a chance ascent, a field requires cultivation, but a house is where you live. Yaakov’s journey invites us to turn fleeting moments of inspiration into a durable, lived-in relationship with God—a spiritual home that can withstand the distractions of modern life.

We explore how Yaakov’s secret lies in the idea of keva: fixed times, fixed places, and fixed commitments. By setting boundaries for Shabbat before it was commanded, he demonstrated how structure protects sanctity. This principle appears in the halachic concept of chazaka (an established pattern) and the practical wisdom of having a makom kavua (a set place) for tefillah. Repetition, when infused with love, solidifies identity. The modern "minyan factory" mindset, with its endless menu of options, erodes this resolve. When there’s always another minyan in fifteen minutes, prayer risks becoming a spiritual drive-through. We offer a counter-vision: elevate one primary minyan to be non-negotiable. Arrive a few minutes early. Let silence settle your heart before the words begin.

This is a call to trade quantity for depth. Choose five to ten minutes of slow, focused learning over scattered moments. Find a chavrusa that can weather your calendar. Commit to a cycle of study that repeats until it sings from within, like those who restart the same masechta until it becomes their native tongue. Small, steady choices anchor a life of meaning: Torah as daily bread, not a passing snack; tefillah as a table you return to, not a slot you chase. The Torah says, Titain emes l’Yaakov—"Give truth to Jacob." If truth is what endures, then keva is how we make it endure.

If this resonates, take one small step today. Choose a set minyan and a set learning time, and guard them. Subscribe for more thoughtful episodes, share this with a friend seeking a steadier path, and leave a review to tell us the first boundary you’ll draw.

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Questions or Comments? Please email me @ michaelbrooke97@gmail.com

00:00 - From Pshat To Drash

00:46 - Parshas Vayishlach Overview

03:09 - Avraham, Yitzchak, Yaakov: Core Midot

04:20 - Mountain, Field, And House Framework

07:57 - Tchum Shabbos And Making Things Keva

12:23 - The Modern Scattered Mind Problem

18:34 - Torah Keva Versus Quantity Mindset

22:51 - War On Minyan Factories

WEBVTT

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Let's take the plunge together into the deep waters, the spiritually plentiful and rich waters of Torah.

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We normally obsess here at the podcast over Pishat, which means the literal understanding of Torah.

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But today I want to jump from the kiddie pool.

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Well, that's not the kiddie pool, but from the shallow end, also the rich and fulfilling shallow end of Torah waters, and jump, swim, if you will, over to the deep end, where we will try to pick up on the tone and tenor and drush of Ghazal.

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Our Parsha is Parshas by Yishlach.

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And the podcast's name is The War Against Flippancy and Minion Factories.

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And allow me a minute or twenty to explain.

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We must start where all things begin at the beginning.

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Parshash by Yishlach is about Yaakov preparing to meet Aesov.

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Yaakov sends messengers to Aesov, who he hasn't seen in 20 years, and he's afraid of his brother's wrath.

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We hear about Yaakov's wrestling with an angel.

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We are commanded not to eat the Gid Hanosha, the sciatic nerve.

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Yaqov and Aesov reconcile.

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They finally meet and part peacefully.

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There's the horrible incident with the abduction of Yaqov's daughter Dinah, raped by Shechem, and then an act of war and revenge, Shimon and Levi.

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Slaughter all the male inhabitants of Shechem's metropolis.

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We hear about the birth of Ben Yamun and Nebuchadnezzar, Rocho Yaakov's beloved wife, who dies while giving birth to her second son.

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She's buried in Bayslachem.

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We also hear about the death of Yitzhak Avinu.

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Before the Parsha concludes, with Aesov's descendants, and the kingdom, and the princes, and all those folks that sprung from Aesov's loins.

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This week's parsha is mostly about the story of Yaqov.

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Yaakov is the third of the Ovos of the Forefathers.

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Lachacham Dayera was all about Avraham.

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Chaisara told us all about Yitzhak.

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And from here on, it's mostly gonna be about Yaakov and all of Yaakov's children.

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Yaakov is the Bokir Ha'avos, the chosen one.

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He is who we call ourselves, the children of Israel.

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It's Bine Yisrael.

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Yisrael is a code name for Yaakov.

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He earns that name in this week's parsha.

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And each one of these patriarchs, that throughout their travels, while they were installing Judaism into effect, they all signify different aspects of Judaism.

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Associated with primary midos.

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Avram is chased kindness, you know that.

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Yitchuk Givura, strength and awe, midas had din, precision, you know that.

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Yakov, Titain Emisli Yakov, normally about truth.

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But Khazal discuss an aspect of Yaakov Avinu's character that holds a crucial lesson for contemporary issues.

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It is an incredibly important Yesid that solves a very large problem that modern society is now trying to handle.

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The yesid comes from the great Rush Yeshiva and Torah giant of the yeshiva of Greater Washington, Rab Arun Lopiansky.

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He cited Agemara in Psachim.

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The Pasuk, the prophecies of consolation, they contain the words that let us go up to the house of the God of Yaakov.

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The Gemara Rebel Lazar has a question on the Pasuk.

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Is it the house of just the god of Yaqov?

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Is this not the house?

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Is the Hara Baias the base on Migdash not also the house of the god of Avroham and Yitzhak?

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The Gemara answers there's a unique aspect of the relationship that the Avos had with Hashem that's being exposed here.

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The Basak says El Har, Hashem, El Base Elohe Yaakov, to the house of the god of Yaakov, because it is Yaakov that called the Harabaias, that called the Baiss Hamiddash a house.

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The other Avos referred to the Base Hamygdash and its location, that plateau in Jerusalem, with a different noun.

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The Pusuk says, Loka Avram Shekosov boy harum called it a mountain, not a house.

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When he said, Asher ye omer ha yoim bahar hashem ye ra'e.

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Yitzhuk referred to this place not as a house, but veloki yitzhuk shekas bo sodeh.

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He called the harabias a field.

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Shinemarva yetse yitzkok la suach that Isaac went out to meditate in the field.

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Ella.

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The Posak uses Yaakov.

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Because it is Yaakov who refers to this location.

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And the base on Migdash?

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Eloki Yaakov Shekharu Bayas.

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He was the one who called it a house.

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Shinemarva Yikra, Ashem Ha Makoim Hahu, base ale.

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It's interesting chazal, isn't it?

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An interesting Gemara.

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That we're seeing here as we swim towards the deep end, that each one of the Avos had a different way of connecting and building Judaism.

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One like a mountain, like a walk up a hill, one like a wandering into the wilderness, and another as a house.

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The house of Hashem, says Rabbi Lopiansky.

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You can feel his the wisdom of Ravmosha Shapiro, his Rebbe coming through when he explains this.

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But he gave a real context and understanding to what Khazam mean to be conveying here.

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They're conveying a deep lesson in the way that Judaism was installed.

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And what Yaakko represents.

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See, a walk through a mountain, when you go up a mountain, you could happen to be on a mountain.

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You could walk through a valley and then up on a hill.

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You could be there by accident.

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You definitely wouldn't stay there.

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But then you could be in the field.

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A step up, a little bit more permanent, a little bit more rooted, where you will cultivate a livelihood in the field.

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You may be outdoors in a daily and consistent service of whatever it is that you're doing.

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But you're there in a field more than you go onto a mountain.

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But then you really find yourself not a guest anymore when you refer to something as your house.

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The progression of the Avos is the progression of how permanent Judaism became and how Kavua, how installed and how rooted the Avos established it.

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Avram began everything by traversing up that mountain.

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But it was only one person of movement just beginning.

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Sparks enough to light the world on fire.

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Yitzhuk, he furthered what Avram did.

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He took it to the field.

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He made it more of a life.

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Made it into La Sulach Basoda.

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But somebody who you walk into a house, a level of intimacy, shelter, a place where one not only calls it a house, but his home.

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That's what Yaakov did.

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The Bahirha Ovos, he's not better than the other Avos, but he represents the climax of the grind and the effort of the Avos.

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This is the framework.

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Mountain, field, and home.

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Each one of the Avos.

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And the essence of what Khazal are conveying, the metaphor of these three spaces, is a metaphor for how our Rukhnius is supposed to be, he explained.

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Rabbi Lopiansky elaborated on this in a question and answer session on his most recent trip to Erity Sral, where he spoke in Yeshiva's Shalavim.

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Rabbi Lopiansky argued further.

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He showed that we have certain mitzvos that we are told the Avos kept amongst the entire Torah, specific mitzvos that Avram did Shachris.

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Avram did Ayrav Tafsilan, the Gemaris says.

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Avram learned Torah.

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Yitzhak, Davind Mincha, learned Torah, did a shiddoch.

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We're told something very interesting that Yaakov did.

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The Medrash.

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Bracious Rabbah 3318 says that Yaakov came intact to the city of Shekhemini and camped before the city.

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The Gomara, the Medras says it states that Yaakov arrived on a Friday evening just as the sun was setting.

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And what did he do?

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He set up boundaries for Shabbos.

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Tchkumen.

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The laws of Shabbos boundaries he kept before.

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The mitzvah of Shabbaz had been beginning.

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If you're not familiar with the Tchum Shabbas, it's the maximum distance that a person is allowed to walk on Shabbos beyond their space of dwelling.

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The Halacha is that this is generally limited to just 2,000 amos, approximately half a mile, outside of the city's limits.

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Yaakov.

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He sets up Tchumen.

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Yaakov, does that not scream the same idea that what he's about is about making things permanent, completing what was started by Avram and continued by Yitchuk, that now something becomes the deep spiritual energy of planted and permanent and keva and rooted and installed forever.

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That's what Tchumen are.

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They're supposed to hold you in place and create boundaries to create a substance of a powerful, unique set place, set entity.

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That's what Yaqov is.

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The application, he said, from this deep level of feeling that we're getting from Hazal is that our Torah study and our mitzvos need to be keva as well.

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Our Yiddishkeit needs to be how it was installed, which is keva by us.

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Not flippant, haphazard, or great just in quantity.

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We have such a modern challenge of the scattering of the brain.

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We can be involved in so many things.

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Our attention spans are sinking and shrinking to seconds instead of minutes.

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We can hardly pay attention for Davening through one bracha, nor can we follow the rabbi's lecture or sermon for more than three minutes before we space out to think about the Yankee game.

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When the Rebitson gives her talk to Hershabis afternoon book club learning chovos halavavos, the females can't help but pay attention for a minute, but then God forbid, drift off, schmoozing with a friend, or thinking about what they should wear for the next simcha.

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It's not their fault.

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It's not our fault.

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We all live in a generation where things are so quick, are so instantaneous.

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So we become scattered.

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Whether it was the smartphone that caused this or just advanced the problem is not our issue.

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But what art is our issue is that there's an astronomical problem of being scatter-brained and pizzernefesh in a religion that requires us to be calm, cool, and collected and to be keva.

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Keva is the opposite of scattered.

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Or to be more like Yaakov, which means installed and rooted.

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Don't you know that a chazaka, which means a halachic predetermined outcome, something that's happened three times in a row, is going to continue to happen in halacha.

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If a person continuously does something, then we assume it will happen the fourth time after the three times, three strikes and you're out, or three strikes and you're in, depending on what we're talking about.

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But it's the same here.

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With Avrum, number one, Yitzhak number two, and Yaakov makes it a chazaka, he makes it three.

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This trifecta makes Tirah and Mitzvos installed forever.

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Our Yiddishkite is to be permanent.

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The highest level of our spiritual service is supposed to be with a deeper quality.

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How many of us have chavrusas?

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But they're quick.

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We get the pshatter, we just go to the shir, which is great.

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But how many of us have five to ten good minutes of slow thinking about what chazal are saying in the Gemara?

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How keva can we become when we are supposed to hear Chazal's words of that?

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Even if you know all of Torah, you should not forsake it and study other wisdoms.

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You should continue to live by it.

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It should be your life.

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And learn it over and over.

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Why?

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Because Tyra should be Keva.

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It should be deeper of quality, more permanent, and it will happen.

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This also sings so much to the Titan Emis Liyakov because when something becomes more permanent, you're not just a guest in the house, you don't happen to be walking through the house, but instead you become living in the house, you become keva.

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That's when something is emis.

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Something's emistic.

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When the khavrusa is immovable, when something is not a not quickly hustling in, but so many of the important obligations in your life, you know they can't be moved.

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It should be that way for your prayers and for your mitzvah and for your Torah.

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They're real.

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Make your Torah Keva.

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Make it installed in your life.

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It's immovable.

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Make it start to become one with your bones.

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There's a great Magad Shir of Bitsalo Wagner, a Jewish philanthropist and superstar that may very well reveal himself as Mashiach.

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He is so holy, so pure, so kind, so understanding, and so giving.

00:17:31.920 --> 00:17:33.359
He wakes up at 6 a.m.

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before his business obligations and teaches a shir to his Talmudim, also working gentlemen that are God thirsty and toer thirsty and wake up to join him in the shir early in the morning.

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And they learn one messehta.

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And they learn a little bit each day.

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And when they finish the masechta, they start it again and they learn it again and again until it becomes so deeply rooted, it becomes so keva, so installed that the Judaism becomes permanent in them.

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They live it and they sing it.

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They exude with spiritual pleasure because of the relationship and the depth that they have encountered and knotted with Hakadesh Barakhu's Tirah.

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They think in learning these individuals because they now have made it real.

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They've made it permanent.

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They've made it keva.

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And it's time we now make that war on the minion factory.

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I was learning with a friend.

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It's actually a paid chavrusa.

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He's Torah Thirsty.

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He booked a paid chavrusa, so I spend my time before our Kavrusa Shaf preparing the sugya, preparing the topic.

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So I call him and we learn for a good hour.

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Clear Gemara learning.

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He's an amazing individual who offers loans in Brooklyn, helps out a shull.

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But he confided to me.

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The hardest part about going to Davenink is that why do I need to go to the minion right now if there's another minion in 15 minutes?

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He's not wrong.

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I've noticed this also in my life.

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That because of the rebuy, the multiple prayer options that I could chap mincha later, pray Shachris anytime between six and nine.

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So our prayers become the antithesis of what Yaakov installed them to be, which is to be immovable and permanent structures of our day, nourishment for our soul, Shachris Minchemariv to be like breakfast, lunch, and dinner, immovable meals for the spiritual soul, but instead they have.

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Slipped into a topping of a mincha where one doesn't even have a set muckam kavua installed place to pray, a place to mark his territory and rejuvenate and reboot his spiritual life and talk to Hashem about his problems.

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Instead, it becomes standing in the back of an extra minion room factory, trying to hear the chazin where you pray for five minutes before running back to the car that's double parked outside.

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It is flippant and half-hazard.

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When I was in yeshiva, even if a person slept through chakris, the Rusheshiva said, pray alone and don't pray with a minion, because I don't want you to go to the minion factory.

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I want you to know and to learn the lesson that there is only one minion, make it or break it.

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Be there.

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Become real.

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Let it become permanent.

00:21:02.880 --> 00:21:06.319
The Pizar Hanefesh has gone too far.

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Our scatter brainedness has gone too far.

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We're involved in too many things, and things are too loose.

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Especially in areas that cannot be loose.

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That needs to be keva.

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Like a muckum kavua, a place of tsvila.

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In our Torah study.

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It needs to be more permanent, more real.

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This is the lesson.

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What chazal means to convey.

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When it talks about in Hoshea that the nation was going up to the house of the God of Yaakov.

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Because Yaakov, the Bokir Haavos, showed us that Judaism, what's to be, is the main staple of our life, where we're not in the guest house, we're not walking through the field, and we're not strolling up a mountain, but instead we're in the house.

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And it's keva by us.

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And the real things in our life that are permanent, should have that same relationship with our spirituality, with our Avaitas Hashem.

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I think you could agree that this lesson is important in a day and age where things are so not permanent, when things are so movable, pliable, flexible, disposable.

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It's not how it should be in the areas of life that are very important and crucial and vital to our success.

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Commit.

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Commit to some minutes of slow, patient learning, scheduled times that are immovable, that are peaceful, that are pleasant, that are wholesome, that are invigorating.

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Be there.

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Open up to them and let them be rooted times of Torah study.

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I hope I'm conveying the message clearly and using the right adjectives and nouns to give over the lesson.

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Commit that for shachris, I won't pray at a minion factory.

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I won't chap a shachris, but instead I'll go to the shoal that I pray at.

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I put my tzvillin on five minutes before.

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I mark my territory with a stender, and I lace up the phylacteries upon my head and my arm, and I stand there ready to serve and praise and thank the omnipresent.

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Okay, Avram Be Ezro, when you davin a muckam kavua, the Gomara says.

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But ladies and gentlemen, Asei Tay Roscha Keva.

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Let's make it anti-flippant.

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Let's declare war on the minion factories, which sometimes we need them.

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Mincha, sometimes you're running to a chasana and you have to do drop-offs, so you have to chap a mincha.

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But there are levels.

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There are levels of half-hazard, flippant chapping.

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And some steps forward that we still can take, maybe by Marv or by Shachris.

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Take this lesson from Rabbi Lopiansky.

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Take this lesson to life and slow down.

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Learn clearly.

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Make Judaism permanent.

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Asei Tai Roscha Keva.

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And like this, we're truly promulgating and propulgating the beautiful Messiah of Avrom, who went up the mountain, Yitzhak who went out to meditate in the field, and eventually to Yaakov, who called Ahara Bias, he called it the base Hashem, the house of Hashem.

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Because Judaism now would be Keva, would be installed forever, and would be permanent.

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And it should be the same thing with our relationship with Hashem.