Fear of God is Not Meant to be SCARY | Bas Ayin for Life | Parshas Chayei Sara

Khavra, I hope you're doing amazing. I want to share with you an idea from the Heliga Basayan. This is Parsha's Parshis Khaya Sar. And the Torah tells us that the Sari Main who lived a hundred years, twenty years, and seven years. So going on this Pasak the Basayyan teaches us Al-Daracha Musser, an approach to understanding Yura. You know, taking a step back for a moment, we often are grow up with an approach that Yura represents to be fearful, to be scared. But that's really the last thing a Kurdish Barakh wants. Hashan doesn't want us to be scared of him in that sense. You know, this is the time of year where you may have seen advertisements, maybe you've you've driven past homes where there's certain, you know, lights and scary ghosts and skeletons, and it's like an outward approach of scariness. You know, we live in a culture where people, it's a multi-million dollar industry of horror films and and books, and just people paying money to get scared. That's not what we're talking about when we cut when it comes to URSSM. It's not what we're talking about. And the Basaian is going to give us an approach that I think can help us understand what year really is. But before I do, I want to share with you a story. I was walking um back from Shool, and I think it was on Success, and you know, you could learn from everybody, even from everybody, even from the people, the the the non-Jews who put up their Halloween decorations. And so they did it, uh, you know, we're talking Succus time, so they did it uh more than Schloishu Yang Kai de Machak. And I I remember walking by this apartment building, and you had on the top floor, maybe you'd call it the penthouse suite, um, you know, uh uh a home that was decorated with ghosts and pumpkins, and why they use pumpkins, I don't know, I guess because it's big enough to carve out. It's a very scary fruit, I don't know. And you know, like creepy lights and go very scary. And then on the ground um outside, what made like 50 feet away, there was a simple sukkah. And I remember looking at the two and like like imagining like this this inner spiritual battle taking place, like the scariness of the Halloween decorations versus the simplicity of the sukkah, and of course we know which one wins out. It's it's the simplicity of the sukkah. Sukkha actually represents to be sukha to vision vision to see, yiskah, which actually Sara Ymenu passed away this week's parsha Sarah was called Yiska to have that vision to see, right? And so when it comes to yera, it's really that sukka approach. It's sui, it's yiska, it's Sarah Yamenu approach. It's the idea of just seeing. It's not when we talk about yura, it's not the fear, uh, it's not the Halloween type of fear, chaswishalam. It's not approaching Kurdish Baruch, being, oh my gosh, I feel so scared like that. It it's yera means most simply to see, to see a Qurdish Baruch. I want to share with you an approach to how we could really better understand and deeper understand this concept of yura. So let's see. The Basain says like this You know, the Ikhar Bri'as a'lum says the Zire, the Basain brings from the Zaire that the Ikhar Briya Sa'ulam, Haisubishira was for Yurah, Shirukraish. That's why the beginning of the Torah says Beraishus Bishfil Yura. Beraishus represents ura. Therefore, a person must apply effort, la gia, la mida, zu, and to tap into this midah properly, and it's important to do it properly because many tap into this midah improperly, right? Bachinas ha yira, kide la hasht metunabur. This is what Hashem wants. Hashem wants us to tap into this realm of yura. So says the Basa'in like this. Here's my advice. You want to attain this level of yeah, who al Yedei, it's through doing what? Shay Yestakil. It seems like the Basain is learning Yura quite literally. Yura means to see. It's actually the kindness of Hashem, who, Hamchaya Osam Hashem, is the one who's giving us life, Bikal Aisvregah, he's the one who's sustaining the world perpetually, constantly, consistently. Every single breath that we take, like the Daban Malakh said, in tahilim, kolhanushama to halalka, that every single breath that we make is praising a Qurish Baruch. Ratza Laimar says the Basin, call Nishima Unishima, Mare Gudula Sapur. We have the capacity in every single um expression of breath that we have in every single moment of our lives, called Nishima Unishima, we have the ability to show the greatness of a Qurish Baruch and to revel in his greatness and to be thankful and grateful in the fact that he's being a machaib, that he is sustaining us. Knowing with certainty and understanding the fact that if Hashem were to remove his presence, his essence, his being from us at any given moment, we would just completely be null and void. We would not be able to survive, we would not be able to live. We're only here because of him. The nishamah that we have, it constantly, it praises a karish baraku, some saparas keduasabare baraku, and it's talking, it's praising the greatness of Hashem. Says the Basin, Vikhain Bakholhan Son is based on the Tukunizar. There's nothing, there's no place on this world that's devoid of a Qurish Barucho. And it's up to us to find that. It's up to us to bring to bring that out. Tap into the Pasul Kinichemiachaya, understanding that Hashem is keeping everything afloat, everything alive. But I want to share with you these words from the from the Basaiyan. When a person chooses to stop, right? I know the sign here says no stopping anytime, but you know, it sometimes the way to actually not the sometimes the way to not stop is actually to just pause and that and you're actually still going. It's like the Jewish people when they encamped, right? It's still called a masa, it's still called a journey. And Rashi points out why when they encamped, is that called a journey? Because that's the Jewish people. Even when we stop, we're not stopping. We don't stop anytime. Okay. When a person stops and he looks and he sees all of the chasadim that Hashem is providing, Bevada Yippalullah, that's when ura will come. Because of how great a Qurish Baruch is. Oh my gosh, he's constantly giving me, he's providing me with everything that I have, and this creates a certain feeling, not scared, not horror, but a certain awe, certain to live with seriousness, a certain realm of humility. He he he's the basin is bunching together yeah and achnad, humility. It means if if somebody is just puts on a blindfold, so then he's just not willing to see what's on the other side. But when a person lifts that up and now he's he sees that's humility. Oh my gosh, we yes, there's there's there's a world out here, there's people here. I'm I'm I'm listening, I'm paying attention, I'm understanding what's really going on. Understanding that call Nishamatalka, that that uh that Hashem is Mikhaya Eskulam, and says the Basa'in like this to believe, that everything that happens, that everything on this world, even if it's not apparently so, everything, rakem, everything is his mercy, everything is his khesed. And he says a powerful line, even when a person finds that he's going through a difficulty and he's saying a challenge, Yamin kime ito lo tetse haros. This is a line that every single Jewish person should plaster on their wall. Yamin kime itse haros. Ayyid has to believe that from him, from Hashem, there does not emerge any bad. Hashem is Tov and he's a meteh. That means everything that comes from him is good. Period. Exclamation mark, no question mark there, end of story. Okay, it's hard, we don't understand, but this is part of what the Basain is telling us is to live with yeah means to be able to have a vision that everything that's happening in life, in my life, in the world, is rak has de Hashem, and Yamin kime ito lote se haros from him, nothing bad emerges, nothing bad comes from him, everything is is is tov, albeit it might be concealed, kin rak tov chaser Hashem. Allah Kharissa, that's what Hashem wants to do. He wants to give us and be bestowers of good. And when we tap into this and we understand this, that creates, oh my gosh, that creates a certain taqar, a certain aim of living with a heightened level of of awareness of this world has a purpose, a rhyme and a reason. Even if I don't get that rhyme, a reason. And I think that this is a tremendous schizik for us to take into our lives. You know, the basain is very connected to this concept of vision. The basin literally means right, Ishun Basain, like the Pasik says, it's representing the pupil, the eye. Because the eye represents the place that we can see. But it it's it's been pointed out that ironically, the pupil, the place that we could see, is the darkest place is the darkest spot of the human body. You know, even a person who has jet black hair, it's technically not black. There's a pigment in the in the human, it's called melanin, and it's just really, really dark brown. But the real bona fide, the one place that is actually mammish mommish black, it's the pupil of the eye. It's the darkest place, it's the darkest of the dark, it's mammish black of the black, it's literally like a black hole. But in that place, that's where we can see. Isn't that amazing? K'ishon Bas Oyan, right? And and and I think this is one of the, I mean, at least from learning the safer, I I think this is one of the messages that the Bas'an, and again, more and more people are connecting to this tzadik, the closer we get to Gaulah, and I think part of the message is is this is that yes, with it's it we live in the darkness of Gullis. It's the darkest of the dark, it's true. The closer, right? The the closer to dawn, the more the more dark it is. And we're right, we're by the footsteps of Mashiach, which means it's like the darkest part of exile. But it's in that darkness, it's in the pupil of the eye where you have the capacity to see. That's where vision comes from. The Basarin has a famous gemautriya that Yisrael, the the Yisrael, which is the Jewish people, is R and Choshech. It's the same Gemachria, ar and chosek. Because that's us. We we can be living in the pupil of the eye, we could be experiencing dinem, but we can understand that, oh my gosh, call nishama tahalka, that Hashem is Mekhaya's kulam. We could realize that rak chaste, everything is chastehem. We could have been Yamin kimeito lote understanding. We have that vision, that proper level of understanding to be estaku like Sari, Menu, Yiska, the sukkha, with that proper vision in life to realize everything is good. Everything is good because everything is from God. And we should all be Zoha in our lives personally to take these messages and to broaden our horizons and to to see a Qurish Baruch Moore, to open, to have that vision, to see Hashem in the light, to see Hashem in the darkness. And when we realize that we're going to live with more nuance, with more feeling, with more just being able to relax a little bit, to be able to just appreciate what we do have, and to hopefully become better people each and every day, each and every moment of every day, to become more and more aware of Hashem. The more aware we are of Hashem, the more humble we will be, the more humble we will be, um, the more connected we will we will be to him, and the greater our lives will be. So Rita Hashem, we should tap into this, and I wish you all the best. A beautiful Shabbos ahead. If you haven't checked out the website, basayanforlife.com, go ahead and check it out. It's a it's a Basaian hub, a place that you can watch your videos, uh, listen to Sheer, and you can learn the safer there and uh learn about the topic. Have a wonderful Shabbos, and I look forward to seeing your research next week.