She’asah Li Kol Tzarki: Recognizing That Hashem Gives Us What We Truly Need

Transcript

This Torah class is brought to you by TorahAnytime.com. Today, we'll learn the bracha from the Birchas Hashachar, she'asa li kol tzarki. There are two kashas, two questions, that the meforshim point out, the difference between this bracha and the previous brachos. And that is that the previous brachos are said bichlalus, in general: pokeach ivrim, all the blind; malbish arumim, all those that are arum, undressed, Rabbeinu Shlom dresses them. Here, the bracha is bifratiyus, she'asa li kol tzarki, singular, singled out, individualized, me. Why the difference in the nusach habracha? Why don't we just say in general that the Rabbeinu Shlom gives the tzrachim of everyone, she'asa li kol tzarki, by pokeach ivrim, first to the person himself, he wakes up in the morning and— And he has sight, yet he doesn't say me. Pikeach, the Eibishter opened up my eyes. Here, this bracha, she'asa li, particular, pratius, me. That's one question. Another question that the mefarshim ask: most of the brachos are hoveh, they are in the present. Pokeach ivrim, now. Malbish arumim, now. This bracha, she'asa, the Eibishter already did, He made, it's in the avar, it's in the past. She'asa li kol tzarki. The Rambam in Hilchos Tefillah, perek zayin, halacha vav, has a different girsa in the bracha: she'asiso, she'asiso li, which is clearly a connotation, a mashma'us, avar, in the past, she'asiso li. You've done for me, kol tzarki, all my needs. Why do we talk about in the context of past, and now, she'oseh, that the Eibishter makes now, at the time of the bracha, she'oseh li, that the Eibishter makes for me kol tzarki? These are the two she'eilos that the mefarshim address, the difference between the previous brachos and this one. All of the other brachos are general. In here it's miyuchad. It's prati is me, and also the brachos are hoveh now, and this bracha is over. Al derech hapshat, I'd like to introduce a pshat teretz. The Gemara actually says that this bracha is said, this bracha should be made when one puts on his shoes. It's a Gemara in Brachos, daf samech amud beis. Ki sayim misaneh, when one puts on his shoes, leima boruch sheasa li kol tzarki. I only the shoes? That's it? Not the shichtafech? That's it? That's all he needs? Not the shicht, it's only the shoes. When he puts on his shoes, he makes a bracha sheasa li kol tzarki. Ah, see, chashuviyut. He's right. He's right. So the truth is, before we get to your teretz, I would like to speak out a teretz Reb Chaim Kanievsky brings. Reb Chaim Kanievsky says there's a sefer Shema Tefilasi. It's on seder hatefila, peirush of Reb Chaim Kanievsky, shlita. Says that all other clothing one must have.

Person needs to have a pair of pants. ... He can go on heis. ... He can go without shoes. So, ... even a pair of shoes he gave. A mensch can go. A person could go without his shoes, יחף, barefoot, without shoes. ... to the Ribono Shel Olam. The Ribono Shel Olam, even this, ... Mommy, she gave me to the last, with the last pipetchke, the last nekudah, even to the last detail. The word I used was a Yiddish word for last detail, to the last detail. You gave me, which means even a pair of shoes. The problem with the teretz, I humbly would like to point out, ... The Gemara actually says in Shabbos kuf chav tes amud aleph that a person should actually sell all his belongings. Yimkor adam kol mah sheyesh lo, v'yikneh mina'alim l'raglav. Shoes dafka mehobin; it's an essential part of a human dress code. ... A mensch muz ... Yeah? The Gemara in Shabbos kuf chav tes amud aleph. The Gemara in Pesachim kuf yud beis amud aleph. Says the pshat in the pasuk, al timna min olim raglecha, b'Rashi. Rashi explains, because it's a גנאי לתלמיד חכם שיהא הולך יחף. It's a shame. It's not nice for a talmid chacham to go barefoot, unshich. Here, so a person, al timna, should not hold back shoes. Shoes dafka. Shich is a necessity. Maybe you could say that that's talking about a talmid chacham. It's not going on all people. For a talmid chacham, it's not nice to walk around without shoes. Maybe that Rashi. But the Gemara in Shabbos kuf chof tes amud aleph is clear, rabosai, that a person must make sure that he has shoes. That's the bare essentials. What's your question? ... Can I tell you one more Gemara and then we'll see if you still feel like you have to—what? So what should I tell you? You're making it sound like k'memegein barbis. The teretz of Reb Chaim Kanievsky is k'memegein barbis, v'niskumta p'sagreisi asher koach of the shich. Talmud's kein barbis. What are you talking about? ... You definitely can't go without shoes either. So whatever it is, it's the same thing. This is luxury. It's luxury. It's a luxury to have shoes, not a luxury to have shoes, yes. He needs what? ... All right. Let's wait for the end of the shiur. Maybe it's somewhat... It can be found in the words of the end of this shiur, maybe. But, chaveisai, I'm not saying something that—you want to argue with me, wait till the end of the shiur with zug chiddush, I'm not saying anything yet. All I'm saying is, Nachnisht a siyah, v'im zogt a tiferes sheb'tiferes, it's some kind of extra thing that you have. Hot achilu a pol shichotter. It's not a luxury. Memusah meshich. Nobody had shoes. Nobody had shoes. Okay. So what do you do with these gemaras? You know what? I see already the Olam is really going to give me a workout today in this shiur, and I need she'asah li kol tzarki. Maybe bring me a cup of water. Bring me a cup of water. She'asah li kol tzarki, Ribono Shel Olam, You give me everything I need, huh? Just a cup of water will do. Anything. I see already the Olam is going to work me out today. No. All right, good, chaveisai, I'm here. I'm here. I'm here to be challenged. I'm here to do my avodah b'ne'emanus, all for You, Ribono Shel Olam. Tat al tfadir, whatever it takes to teach Your Torah, I'll do it. I still need a cup of water. I still need a cup of water. Chaveisai, I want to tell you over another gemara.

The Gemara says that Rabbi Yehoshua — it's a Gemara in Shabbos kuf nun beis amud aleph — the Gemara says Rabbi Yehoshua was walking. He wasn't going on a horse, on a donkey, and he was walking barbus, without shoes. And the min came over to him and told him, A tachan, a melech geit on without a horse? It's not proper. And without shoes? Without shoes? You're not a bar enish, you're not a mensch. A mensch geit mit shich. Now maybe you're going to say, hatikoses shereit. Maybe it's only the min. The Gemara doesn't say he was wrong. I don't think he was wrong. So he's saying on your side, a mensch on shich. Maybe a chai, a chai geit on shich. I'm maskim. It's a Gemara. I'm mefurash in Gemara. The Gemara says that they challenged Rabbi Yehoshua. Thank you very much. Be good. Don't worry about zugais. The shiur will protect me. Be good. The Gemara tells us clearly, clearly, that Rabbi Yehoshua did something interesting, walked around without shoes, and the min called him on it. Mensch on shich is bar enish. A person has to have shoes. Shoes are an essential part of the dress code of a human being. So whatever it is, the question is, why do we make shich? Oh, for them, git men a speciale heyda. The Teretz Rabbeinu says in actually, Reb Shlomo Kluger says this poyr fakert. From all these Gemaras, it's mashma that the shoes might be the most important part of the dress code of a human being. Memeila, machnis de bracha she'asah li kol tzarki, the shich. The kashya is gufa the teretz. What was the question? The question was, why do we make she'asah li kol tzarki about shoes when he puts on his shoes? So we want to say shoes is a special, it's a luxury. So we bring Gemaras, it's not a luxury; it's the most basic, important part of the person's clothing. You're right, that's taka pshat in the Gemara, and that's taka pshat in the bracha. When you put on the shoes, since it's such an important, essential part of a person's clothing that he dresses himself with, muzar machnis de bracha she'asah li kol tzarki. Das ken zayn zu shver. Odis ya luxus, odis ya essential. So if it's a luxus, akup Chaim Kanievsky, then is the bracha she'asah li kol tzarki. And az du fregst, if it's not luxus, hogufa the teretz, that's why you make the bracha she'asah li kol tzarki. So important that this is my needs. Let's go weiter, chaversai. Chabeser chiddushin than tzitzakim, what you could ask me on. Okay. Chaversai, lomer edna minut. Vos the sefer HaMenuchah from the Baal HaMichtam, it's a Rishon, says a pshat. He says that the reason why we make the bracha she'asah li kol tzarki on the dress of the shoes, when you put on the shoes, mishum sheheim hamalbish ha'acharon hatzarich leguf. It's the end of getting dressed, huh? It's the end of getting dressed. You're right. It's not the shoes. It's when I finish getting dressed. I make shas likas, I say pashutah. Kumt a vudram in a lektzutsim fefer, you know, Yiddish for like mezuggen, a lektzutsim shat, a bisl zalts un pefer. Yeah, you ready? Nu. Rabbeisai, lomer tzulegen a bissel. Avudram says, Rebbi Yaakov's even more klar in this nekudah, and he says like this: a man can be completely dressed, but he can't walk out in the street without shoes, so he can't go shopping for food, he's stuck. So when is it she'as likotzavki? When is chal? Lomed redn yeshiva shel loshon. When is chal? I'm dressed, and I have everything, when I put on my shoes. You remember the pshat? Okay, velt tzulegen a vitz. Bava Blechtig b'zogen a maaseh, a yidl b'Shavuos, vos iz a vitz. There was once a chasson, so to speak, he was going out on dates. A bachur, eh? He was going out on dates. A mishkavos vatzeredn, he didn't know what to speak to the girl.

So his mother calls him over and tells him, Let me give you a few tips on what to speak. He says, Talk to her, you know, about, you know, her shoes. Talk to her, details. Okay. The kid said he didn't know what to talk, you know, say, a kedushah, a gezek, you have a new dress, you have a new shoes. So she chapped, veyst nebech nish, she's just repeating over what he was told to repeat. So she tells him, Tell me, as na yeshich? He goes, Yes, it's a good gegezunteh. Go. A notch. I see, zech. I got the oylam's attention. You ever heard this in Yiddish? As na yeshich gegezunteh. It's an expression that's used in Europe. Why am I telling you this? As a mensch had shich can again. He is able to walk, he's able to go, he's able — nit he's homebound. What's he supposed to do? Imagine a guy with a sheine suit. It's a beautiful suit. Tasheine tie, a tuxedo, about tochnishkin shich. So where's he supposed to — he can't do anything. He's stuck. Shich means asali kol tzarki. Now he can go out, a kef, a ton, an arbeten. Mishmain pshat. The vitz can — we latezu. But the pshat is the avodah. So kumt oys that the pshat, sheasali kol tzarki, sichal malbush. A mensch becomes dressed only with the shoes. But this, I think, is the pshat why we make the bracha l'sha'avar. We asked a kasha: why do we make the bracha l'sha'avar, she'asa li kol tzarki? Why don't we make she'asa? And the teretz is because it's going back on everything else we just dressed. It's not—it's a hemsech pshat. I'm not going now on the shoes. She'asa li, even from before also, the dressing, and I'm not going she'asa. I put on my shoes and I make she'asa li kol tzarki. She'asa li, instead I have shoes, everything that I need, efshar. Okay, good? Pshatava? Yeah, good? Let me tell you over a meiredike pshat from Reb Chaim Kanievsky. What's wrong? What's bothering you? No, no, I see. Okay, we can't talk about Tishah B'Av right now. Okay, now it's a shailah in Tishah B'Av. Okay. So, hilchos Tishah B'Av, ... Tishah B'Av. Okay, now, it's ... on Tishah B'Av, what do you do with ...? Okay. Reb Chaim Kanievsky says a meiredike zach. He says, what's the pshat ... on the shoes? Because shoes is miyuchad to the person. No person can wear somebody else's shoes. Now you're saying gevaldik because it's a very big mussar deher, right? ... until you're in his shoes, right? ... right? You said something like that. Your shoes, it fits you, can't fit—yeah, you got some mussar. Reb Chaim's not going on that. Reb Chaim says there's a sefer Chassidim, in siman tof nun daled, that l'eleinu, when a person passes away, you're not allowed to wear his shoes. You're not allowed, so to speak, nebach, if I may use the recycled clothing, that someone else can wear anyone else's hat, jacket, so on and so on. A bashich, shich, you're not allowed to wear. And I guess Reb Chaim understood because every person has his shoes. Now you want to learn into it a musser shmooze? Efshar. But this is what it says in Sefer Chassidim. Reb Chaim Kanievsky, grada quotes this a lot in sefarim. Reb Chaim brings in his sefarim, in Taima d'Kra, he brings down in Parshas Ki Savo, that that's why whenever it talks about shoes in the Torah, it's not in plural; it says na'al. There's two shoes; it's na'alayim. You won't find in the Torah na'alayim. Na'al, it's a shoe, either two of them. When the Torah says it's lashon yachid because it's for an individual. Yedeman, meyuchad has his pair of shoes. All right? Reb Chaim Kanievsky. Habeisai, efsher ken men zogen a meiredike pshat. This opens us up to a deeper understanding in the entire bracha. You know why we make the bracha she'asa li kol tzarki? Because there's a tremendous shevach that the Ribbono Shel Olam gives every person his needs.

Specific what he needs. It's a tremendous shevach to the Eibishter. Hashem gives seichel. Hashem gives clothing, malbush arumim, yedel yachid. Every individual, the Ribbono Shel Olam gives him what he needs. She'asa li, to me, li, kol tzorki, everything that I need. There's a klaliyus that the Eibishter takes care of the world. This is a shevach that the Eibishter takes care of all my needs. With this I can explain and understand why we make the bracha in the avar. Every person's needs are pre-planned for him. He wakes up in the morning, he has to understand, tze'al tzmuchan, tzehavelt. The Ribbono Shel Olam prepares a world, his world. We had the Menchas Zvi, chovosei b'olamo, we spoke about it many times. Every person has a world, bishvili nivra olam, and that world was already prepared for him. And that's she'asa li. When he wakes up in the morning, a person can't even change that. It's all pre-planned, destined before him when he wakes up in the morning. She'asa li. It's already made for me, and that's a tremendous shevach. You know, the Ribbono Shel Olam, when He put Adam into a world, He put him into a complete, prepared, established, an olam muchan lefanav. Olamo shel adam is muchan lefanav. I can't change it. A person thinks he's going to change his destiny during the day. No. It's all sha'as li. From Rosh Hashanah, the Eibishter knows how much parnassah you're going to make. Shteit menufin d'fri, medaingt der Ribono Shel Olam. Ribono Shel Olam prepared everything already in advance. I just got to go through the motions, so to speak. I got to go through the day, and I'll find, huh? Maskim? Sha'as li. Kol tzorki. Ribono Shel Olam already prepared everything I need. If you notice, we say, sha'aso, and like I said, it's avar. Li, to me. Kol tzorki, all my needs. What happens if a person doesn't have all his needs? He's poor, mench hot nisht. So how do you make the bracha, sha'as li kol tzorki? What do you do? Havei dika'ar, huh? Okay. So let's discuss this, rabosai. There was a Yid that came to Reb Bunim Pashischa, and he asked this question: Rebbe, vi mach ich de bracha in de fri, sha'as li kol tzorki, ich hob nisht dos, dos, hob kein tzach nisht. What do I do? I have nothing. Hob kein tzach nisht. So Reb Bunim Pashischa answered him, meyredik: The fact that you mekabel your yisurim b'ahavah, az du host nisht, that's what you need to do in this world. This is what the Eibishter wants from you. So meileh, the Eibishter gave you in this world, tzorki, what you need. A mensch darf farshtein, dos is what he needs, and no one ever knows what his real needs are. The Chazon Ish used to say, it's written... This form of the chazeinish: a person should never daven for something particular. I want this, I want that. Don't. Why? Who says you need that? Maybe it's not good for you, bichlal. Maybe it's the worst thing for you is to have this. You should daven to the Eibishter, Ribono Shel Olam, if I need it, if it's good for me, give it to me. You know, we say every day in davening, Retzon yerei'av ya'aseh. We'd like to learn with You. I want to learn with You. I want so much to learn with You. You know how much I... I just want to learn with You together. Come, let's learn. I'm sorry, we make a bracha, Retzon yerei'av ya'aseh, v'es shavasam yishma v'yoshi'em. What's the double lashon? Beautiful shaila. So there's a ma'idige vort from Fridige Lubavitcher, tzaddik, the Tzemach Tzedek said this vort. Retzon yerei'av ya'aseh. They ask, 'Boribono Shel Olam, give me.' Ribono Shel Olam does it. He gives it to them. They ask, Retzon yerei'av — it's their ratzon. But then they realize it's not good for them. So they ask Ribono Shel Olam, 'I don't want it. Not good for me.' V'es shavasam — when they go back to daven and say, 'Ribono Shel Olam, this wasn't the right move for me. This wasn't good for me.' V'es shavasam yishma v'yoshi'em. No, ida l'hakshiv... A person never knows what's really good for...

We say, ... learn with me. ... A Yid once asked, a Yid once asked, Rebbe, ich ken bechlal nisht lernen. Ich hob nisht kein tzait, of ton dem dach. The only thing I could do is in the morning, ... a kapitel Tehillim, and then I have to run. You know what the Rebbe answered him? ... az dos iz vos der Eibishter vil fun dir. That's what he wants. That's what he's asking of you. You never know. A person never knows what he's here for in this world. The Ribono Shel Olam knows what you're here for, and m'meila He's mamtzi, l'fi what you need to do. And this is what Rabbeinu b'Pashut is saying. Rabbeinu b'Pashut is saying, ... maybe that's what your tikkun is. That's what you're here for. Maybe you're here to come and say, Ribono Shel Olam, mechabnish, mekabel it. This is what the right thing for me is. But it's interesting, I saw this ... the Maggid, ... he was very poor, and he said to somebody once, ... I don't have anything. And the Torah says, Az a chavesd isht nisht, ... Maybe that's enough what I need. It's a simple way of understanding life. I have what I need. What? I can't, I can't hear. Yes? I don't, I can't hear you. What are you— Yeah. I don't know why I'm not understanding the question. Maybe we're saying the same thing. You know what I would say? You know what? Maybe the Olam understands you better than me, so you'll say it over. But I'll tell you what I was thinking. If I have that, I'm happy with that also. ... Think of it. ... ... So if you're not ... also. ... The pshat is the shenster pshat. The Maggid is ... saying a person, what he has is what he needs, and what he needs is what he has. ... is tov u'meitiv lakol. You know, there's an interesting Rambam. The Rambam in the end of Hilchos ... Shmita v'Yovel, he speaks about people who stay away from the world, that they try to calm and bring more parnassah to themselves, and they try to accumulate wealth and Olam Hazeh, stays away, stays in his corner. What happens to such a person? He's like Levi. Azeiz nafsho, v'lo yeshaveh Levi bilvad. Yad ha'mensh ken zayn azeivi Levi. Kol ish v'ish mikol ba'ei olam. Reb Shneyer Zal used to say, it's not only Yidden, even kol ba'ei olam, any person in the world, kol ba'ei olam, even goyim, anybody, any person in this world is able to reach the darga of Levi. Ashreinu v'ruchoi, v'vinah, madoi libado l'amod lifnei Hashem l'shareso, to stay away and not to be mevakesh ohel hacheshbonos. He's not looking to accumulate wealth and to make it in the stock market and this market and to this and to become prosperous. Stays in his little winkel and he's ehrlich and honest. The Eibishter takes care of him. Harei zeh niskadesh kodesh kodashim, v'yi Hashem chelko v'nachlaso l'olmei olamim, v'yizkeh lo ba'olam hazeh davar ha'maspik lo. What he needs, what he needs, the Eibishter gives every person what he needs. I want to tell you over, a maaseh dike Chafetz Chaim. Chafetz Chaim would say, Eizehu ashir? Hasameach b'chelko. Happy is the one who is sameach in his lot.

Reb Chofetz Chaim, it should have said, b'ma sheyesh. He's happy with what he has. It's not del Chofetz Chaim. What happens if a person has nothing? ... So how is he sameach b'chelko? He knows that that's what the Eibishter gave him. That's his chelek, his lot in life. It's the Eibishter give dir. It's what you need, and what you need is what the Eibishter gives you. ... Hasameach b'chelko. Reb Shlomo Kluger says even a tipa d'heder in the bracha. Reb Shlomo Kluger in Chochmas Adam says that ... is efshar ... kol tzarki is ... Haguf is the she'asah li kol tzarki. Ribbono Shel Olam, that I don't have, I understand is asah li kol tzarki. ... he says, ... maybe that's what you meant. That's the bracha. The bracha is—yeah, that's what you meant. Reb Shlomo Kluger, mistakluger, how's that? Chochmas Adam, he says good. ... What was the question? Efshar ... and that's why he says, asah li kol tzarki. I know that I don't have, and I still make the bracha, she'asah li kol tzarki. The Chofetz Chaim used to say over, Reb Akiva used to say, Kol ma d'avid Rachmana l'tav avid. The Gemara in Brachos, Sameach says that he walked to a hotel and they didn't let him sleep there. He couldn't get a room. He had a candle, and he had a tarnegol, and a chamor, and a donkey, so he had to stay in the streets. A wind came, blew out the candle. A cat came and ate the tarnegol. A lion came and ate the chamor. Hey, you're left penniless, hopeless. What happened? At night, the ganavim came and they destroyed and pillaged, and he was saved because they didn't see him or hear him. Had he had the tarnegol, they would have heard, and they would have attracted attention to him. Kol ma d'avid Rachmana l'tav avid. Zogt the Chofetz Chaim, every person at the end of his life will be able to look back and see, Kol ma d'avid Rachmana l'tav avid, every step of the way. Now, Reb Akiva was zoche to see it right away because he said right away, Kol ma d'avid Rachmana l'tav avid. So he saw it right away. But every person, at the end of his life, gets the opportunity to look back and see that everything the Ribono Shel Olam did was for my good, and whatever You given me was my tzarchi, what I really needed. ... I'm not patience. I'm not patient. I want the answers right away. But the answers come, and the explanations come, and the understanding comes. You know, this week's parsha, Yankev Avinu sees Yosef after 22 years of suffering. Shreklach, sees Yosef. What's the first thing he does? Reads Kriyas Shema. The Taz says he only read the first pasuk. Taz has a kasha. You read Kriyas Shema; you're allowed to be mafsik me'akoved. Taz, siman samech-vav, se'if alef. You're allowed to stop in the middle of Kriyas Shema, me'akoved, me'ira. He was a melech, Yosef. Yaakov was allowed to stop in the middle of Kriyas Shema to show him respect and say hello to him and greet him. Says the Taz, it was pasuk Kriyas Shema. He was in the middle of the first pasuk. And you don't stop in the middle of the first pasuk. So it comes out that he was actually reading only Shema, Yisrael, Hashem Elokeinu, Hashem Echad. Why at that point? Why at that juncture? So there's a lot of Torah. Maybe it was the time of Kriyas Shema. Yosef already read Kriyas Shema, Yaakov didn't read Kriyas Shema, he was on the derech, he had a mitzvah to travel to Mitzrayim, ois mitzvah patur min hamitzvah. I'm saying it so quickly because I see that the oilam wants to run already for lunch, and it's a tummel in halacha. Why is Yaakov reading Kriyas Shema and not Yosef? What's the point of reading Kriyas Shema? Punkt that they couldn't find a better moment to read Kriyas Shema. Maharal explains that he read Kriyas Shema not because of the halachah of Kriyas Shema, but because of Kriyas Shema, like when a person speaks out before he's moser nefesh for the Eibishter, he gives a scream, Shema Yisrael. This was a Shema Yisrael scream, Shema Yisrael. And the Maharal explains because the chesed of the Eibishter, he saw the tremendous chesed of the Eibishter. So he said, the Ribono Shel Olam is great, recognized. His eyes opened up and he saw something very big and very special in front of him. What did he see that was so special? Avada he saw the chesed that he got his son back, but he saw even deeper. If you look at the Siach Yitzchak, it's a peirush on the siddur, Shema Yisrael Hashem...

Elokeinu Hashem Echad. Hashem's midas ha-racham. Elokeinu is midas ha... Hashem Echad. It's all one. Yaakov finally realized all the middos hadin. What was it? Hashem Echad. It was all the chesed, kol ma d'avid Rachmana l'tav avid. He recognized it was all for his good. It was all l'tovah, l'tovah, l'tovah, l'tovah. A person gets to see at the end, kol ma d'avid Rachmana l'tav avid, recognize. And he screams out, Shema Yisrael, Hashem Elokeinu, Hashem Echad. Sha'osi li kol tzarki. Every morning, a person is thanking the Eibishter, the Ribono Shel Olam, I recognize, kol ma d'avid Rachmana l'tav avid. You gave me everything I need. Ribono Shel Olam, You're so good. I saw in Yesod V'Shoresh HaAvodah, he says that it's not only a tefillah, hoda'ah la'avar, but it's a tefillah and a bakashah la'asid as well. Sheya'amin. Not only sheyodeh al ha'avar, sha'osi li kol tzarki, sheya'amin. He should believe that the Ribono Shel Olam will do. So every morning when you make the bracha, sha'osi li kol tzarki, you thank the Eibishter, Ribono Shel Olam, I gave. You've given me. You've given me everything I need, even if I don't realize or understand it. And I ask the Eibishter in the future, sheya'aseh li kol tzarki. The way we're learning, we're asking the Eibishter that I should see, sha'osi li kol tzarki. I look in the future. He asked that in the future I should see that it was she'asa li kol tzarki. Well, he said, listen, I know it's late and I know it's something that you have to pay attention to. You know what the bracha is, Rabbeinu Shalom? Let me see. Lirois b'tuvcha. I ask You, life is so many questions and so many difficulties and so many things that I can't understand, I can't wrap my fingers around. He asked the Eibishter she'asa li, that I should be zoche in the future, in the day ahead, to see that He did for me kol tzarki in the past. You like the pshat, Rabbi Yisai? I don't know if it's emes, but it's emes. I see he's ready to close the camera, so let me tell you the last point. It's going to take one second. I think the lesson, on a practical note, to finish, a person has to learn, and this is important to teach your children, not everything that you want is what you need. A person walks around, children for surely, I need this, and I need that, I need this. You should teach people, you know, it's not you need, you want it. Wanting and needing is two different things, Rabbi Yisai. She'asa li kol tzarki. What I need, the Eibishter gives me. That you should know. Wanting is a different sugya. Let's not be zoche, we should see. Kol ma d'avid Rachmana, l'tav avid, and to give the Rabbeinu Shalom the shevach v'hoda'ah she'asa li kol tzarki. You've just experienced another Torah class, brought to you by TorahAnytime.com.