Acharei Mos–Kedoshim: Guarding Against Arayos by Recognizing the Kedushah of a Jewish Neshamah

Transcript

This Torah class is brought to you by TorahAnytime.com. This week's parsha, Parshas Achrei Mos. At the end of the parsha, we have the parsha and sugya of issur arayos, the issur of sexual misconduct, sexual misconduct, issur arayos. Today, unfortunately, we are bombarded with this yetzer hara from all sides. There was a time and a place where the home was protected from it, and you would have to search it in the streets, and even that was difficult to find, to pursue. Today, it's delivered to the house, delivered to you directly. Every phone, every electronic device delivers the bombardment of the culture of arayos. And unfortunately, unfortunately, the nisayon, the test is great, and because of this, gedolim... Rabbanim, roshei yeshivas are trying to tackle, tackle the problem. They're trying, with all different eitzes, to deal with the issue on how to protect that people shouldn't fall into the trap, and those that already did fall into the trap, those that already unfortunately were exposed to it, how they can get out of it and how they could overcome it. I'd like to address that shaila today: how to protect, and once one unfortunately already tasted, so to speak, the fruits of ra, of bad, how does he combat? How does he fight it? How does he overcome it? And I want to do it through the parsha, through the learning of the pesukim, through the mefarshim on the pesukim. So I want to begin by pointing out that the parsha of Arayos begins with a warning, a warning: Daber bnei Yisrael v'amarta aleihem, Ani Hashem Elokeichem. That's the beginning, the opening statement, the opening message in the parashah of Arayos is, Ani Hashem Elokeichem. And it continues warning, Kema'aseh Eretz Mitzrayim asher yeshavtem bah lo sa'asu, u'chema'aseh Eretz Canaan asher ani mevi eschem shamah lo sa'asu, u'v'chukoseihem lo seleichu. Don't do the acts of Mitzrayim, and don't go in their chukim, in their ways. What is the double lashon, the double lashon? Kema'aseh Eretz Mitzrayim don't do, kema'aseh Eretz Canaan don't do, and lo sa'asu. Besides that, u'v'chukoseihem lo seleichu. What's the repetition? It says, Kema'aseh Eretz Mitzrayim lo sa'asu. Why does it repeat u'v'chukoseihem lo seleichu? Now, of course, there's many things which are included in chukos ha'amim, which is not directly Arayos, the issur.

Chukos hagoyim could apply to many different things. Yet, it is brought in the parashah of arayos. Chukos haamim is anything. It's anything which is a goyish trend, a goyish trend, a goyish way of life. Shulchan Aruch, halacha, based on Gemaras, forbids chukos haamim, from speech to dress to whatnot. It's all chukos haamim. I don't want to go into the detail. It's not the right forum and the right time to go into the detail of chukos haamim. But it's interesting that it's brought out in the parashah of arayos. And the answer could be because maybe it leads, when one feels comfortable in chukos haamim, when one doesn't have a geder, when one doesn't have the, so to speak, the protection from the ways of chukos haamim of society that he lives among, the goyish society that he lives among, it's a slippery slope towards arayos. Maybe. Maybe that the chukos haamim, lo seilchu b'chukoseihem, chukos hagoyim, is brought, is taught here in the parashah of arayos because the doors— Open towards arayos, when the chukos ha'amim, when the chukos hagoyim become the norm by Yidden. You know, sometimes nuances of society and hanhaga masks deeper yetzer haros. It masks deeper cultural deviance, but it's only nuance and you don't realize it. Yeah, what's the big deal? This, this, the way I dress, the way I talk, the comedy shows I go to, the theater I watch. It's culture, what's? Hidden in it could be the yetzer haros and the bad behavior of each culture and nation that's around us. We think maybe that it's benign. It's benign. Okay, what? So I put on such a dress of clothing. So I go and I see and I, or I go here. The chukos ha'amim really represent, if you uncover it, the tchunos ha'amim, their yetzer haros and their bad things, and the innocent. Who don't see it and don't understand it are in danger of falling into it by following the chukei ha'amim, by thinking it's the norm, when everything really is, you know, dress, clothing, speaks volumes of the tchunah of the person himself. A person might think it's just a pair of pants, you know, jeans and not jeans, just a pair of pants. But it speaks casual, not casual, just on a simple level. It goes to the psyche of a person. And then you have jeans. I remember there was a tekufah where the back of the jeans, they were ripped and a hole, and then the pants got lower. They started wearing the jeans even lower. And you would say, It's just a dress. There's no such a thing as just the way they dress. It's rooted in a mentality and a psyche of sometimes big aveiros.

Or sometimes just bad middos. People think it's benign. So what? What is it? It's not. Clothing. Clothing. External. Culture. Fashion. Fashion of a certain country speaks volumes of the yetzer haras of that country. כמעשה ארץ מצרים אשר ישבתם בה, כמעשה כנען ובחוקותיהם לא תלכו. Don't go in their chukim, because their chukim is the door. Whether or not you understand it or you realize it, whether you are able to zoom in and fully comprehend, but you should know that this leads to this, which leads to that, which might eventually lead to something more sinister. So then I believe that that's the ובחוקותיהם לא תלכו is taught here, now, specifically in this parsha. חוקות העמים, עריות, they go hand in hand. The Netziv says a different pshat. The Netziv says there's maaseh, the act. The act. Some acts is not governed. It's not the government. It's not the law of the land. It's not the way of the land. But the individuals. Maaseh is an individual act from an individual. You have plenty of deviant individuals in a community, in a society. Then there's uvchukoseihem lo seleichu, which is almost government. It's almost the norm, societal norms, lo seleichu, because in Eretz Mitzrayim, both of them, and in Canaan, both of them, were deviant and sexual sin-related. It's a meyudik a vort. It's a meyudik a vort. Sometimes the act of the individual is corrupt, is mushchas, and sometimes it's almost like a way of life in the government, almost government-mandated to behave a certain way. That's uvchukoseihem lo seleichu, and both of them are irrelevant to our arayos. They learned in the... So why does it introduce the parashah of arayos with Ani Hashem Elokeichem? Why? Why does it say, Ani Hashem Elokeichem? So there's a meyudik a Meshech Chochmah. The Meshech Chochmah says, when it comes to arayos, it's very difficult to fight it. It's very complicated. A person needs tremendous gevurah. People have come to me and told me it's impossible when I walk in the streets to keep my eyes. I can't. It's so—it's the hardest. The Rambam already writes this, nafshi shel adam mechamdasan. It's one of the most difficult things. Arayos, a person is so low, he's so... Attracted to it. And that's what I'm trying to tell you, that in each society, they figure out ways how to advertise, how to catch your eye, how to—it's a whole procedure on how to advance your attention to the arayos. So it's a fight. It's a constant fight, because the Torah is telling us, stay away, and society is trying their best to attract you. They spend billions of dollars doing that. The advertisement industry is billions of dollars on how to figure out psychologically and how to get you. So it's a war of wills. You understand the war of wills that arayos is on a daily basis. In the beis medrash, the rav, the rebbe, the rosh yeshiva, he's fighting to try to get you to stop. And in the outside world, they're fighting tooth and nail with every gimmick possible, psychological, emotional, to try to catch you to get involved.

It's difficult. Ani Hashem Elokeichem, says the Meshech Chochmah, of course without the above mashal and nimshal, without the above of bringing it back into reality in America. He says, Ani Hashem Elokeichem, I created you. I am your Creator, so I know what you're capable of doing. I would never ask you to do something which is beyond your koiches. The parsha of arayos begins with, Ani Hashem Elokeichem. I created you. I made you. I know what you're capable of. I know that it's in your ability and your koiches to be porish min ha'arayos. A person can come and say, I'm helpless. It's stronger than me. It's bigger than me. I can't. Ki atah hu yotzram v'atah yodea yitzram. Hashem created us. He knows our yetzer hara, and He's telling us it could be done. K'maaseh Eretz Mitzrayim. Many come to me and they tell me, I'm so far gone in it. I can't. I can't stop. I walk in the streets, it's all over. I can't control myself. And the answer is, remember the Torah says, Ani Hashem Elokeichem. It could be done. Yes, you could do it. It is possible. It's within your koiches to do it. It's in your ability. It's in your DNA, especially if you're a Jew, if you're a Yid, to be able to live a life of kedusha. Which is parush min ha'arayos. Yes, you could do it. Yes, you could do it. Ani Hashem Elokeichem. I'd like to venture to say another pshat in the Ani Hashem Elokeichem, and to explain the topic of staying away, of working on this inyan, advice, solutions. But I also want to introduce to you a few more shailas. I want to begin with a few interesting shailas. Like I said, Ani Hashem Elokeichem is the introduction to Parshas Arayos. Why? Meshech Chochmah's question. And then it says, Uvchukoseihem lo seleichu. So I ask you, why is chukos ha'akum, chukos ha'goyim, this topic, this inyan, here in the parashah of arayos? I also want to point out two very interesting things. The first thing is, what is the punishment, the punishment for all the arayos that are mentioned here? We have, Zachar lo sishkav mishkevei ishah, mishkav behemah, uvchol behemah lo sitein. All of this arayos, mishkav zachar, mishkav behemah, al tetame bchol eileh, says the Torah, ki bchol eileh nitme'u ha'goyim. אשר אני משלח מפניכם. ותִטְמָא הארץ, ואפקוד עוונה עליה, ותקא הארץ את יושביה. Eretz Yisrael spits you out. Eretz Yisrael vomits you out. Why does Eretz Yisrael specifically vomit out those that have arayos, those that are over sexual deviancies? Why? Why is it unique? What's unique, Eretz Yisrael? Eretz Yisrael. And what is the point? אל תטמאו. Don't be metameh. Don't be metameh yourself, כי בכל אלה נטמאו הגוים אשר אני משלח מפניכם. It almost seems that part of arayos is to be different than the goyim. And the goyim that were before you, they had to be thrown out, and you don't want to be like those goyim. What does that have to do with you don't want to be like those goyim? What's wrong with just what? If you do this, we'll throw you out of Eretz Yisrael. Unless it's just a mashal, it's giving you...

You know, the Gemara says that there are two types of doctors. One doctor says, Don't do this because you might get sick or you might die. Then there's another doctor says, You saw the guy that just left my office? You see what he looks like? You don't want to be like him, do you, right? Don't eat, don't drink, don't smoke, don't whatever. You know, they say to teach a person and to drive home the lesson he shouldn't smoke, the best way to do it is not to give him mussar shmoozin that, what, he shouldn't smoke. You know what the best thing to do is? To take him to a hospital, an ward where people have emphysema, where they have lung cancer because of smoking, and show him. You see? You're interested? Sign up. Go ahead. There's an extra bed ready for you. Well, I don't know if you have to go that far, but that's what I would do. Point B, you hear? Point B. The best way of teaching a lesson is by lesson, is by example. So maybe that's why the Torah says, The goyim did it, they got thrown out. You don't want to be thrown out like them. Yeah? You maskim? It's a nice, a nice hora. Yeah, you hear? You hear my hora? It's a very nice hora, beisai. If you just want to say that if you do this you'll get kicked out of Eretz... You do this, you get... Eretz Yisrael will not be able to... No. It doesn't say that Eretz Yisrael won't be able to swallow you; it'll have to spit you out. It says more than that. Look at the goyim, that the goyim did it, they got spit out. So maybe it's just a dugma, like the Gemara says, the second doctor warned him better. Then the first act. The act just warns you not to do because you... But if you say, k'derech shemeis ploni, it's Rashi. Rashi quotes the Gemara. That's much more of a stronger hitting-the-message home. Or maybe there's a lot more here, and that is the hevdel between the Yid and the goy. It goes to the heart of separating a Jew and a goy, a Jew and a goy. Notice that we said that the parsha begins with u'vechukosaihem lo seleichu. U'vechukosaihem lo seleichu. You're not a goy. You're different. Notice it begins with Ani Hashem Elokeichem. I am Hashem. I am Hashem your God. We're trying to separate, draw a line in the sand, as they say in English. You're either on this side, you're on that side. Either you're a Yid, or you're part of the rest of the world, Canaan, Mitzrayim, which was the whole world at the time. It's either you're on this... or, as the famous president once said, You're either with us, or you're against us. Arayos is the divide. Either you're with us, or you're against us. Let me talk a little bit. You ready? Let's have a discussion. You ready to have a discussion? Why is Eretz Yisrael so sensitive to arayos? Sensitive to arayos. Can't, they can't. So there are chayim, Rishonim. Well, Eretz Yisrael is kadosh. Arayos is tumah. Tumah and kedushah don't mix well. It's not a good mix. The Menorah was kadosh. The Yevanim were metameh, right? Tumah and kedushah, they don't mix. I once told you over from the Rekeach, why did they go after the shemen? See, there was a specific agenda: the shemen, to be metameh the shemen in the Beis HaMikdash. The Rekeach explains because shemen is the only thing that doesn't mix with anything else. Shemen floats to the top; everything else goes to the bottom. There's no way to mix it. Yevanim wanted a little bit of here and a little bit of this and a bissel da, and a bissel yeah, a bissel learning, a bissel television, a bissel, a bissel, a bissel, you know. Society. Have a good mix of things. You need to have a good mix of things. What, are you going to be—

Only, only kaddish? Have a little life on the side, a little vacation on the side, a little bit of theater on the side, a little, a little, a little bit. Yevanim is about culture and society. Of course we want a place where there's worship, and of course we want a yeshiva where people learn. Yeah, but then when you leave the yeshiva, we have theater for you. We have bullfights, right? Theater. Where does theater come? Comes from the Yevanim. They have these big, the Greek, the warriors, the gladiators. Let's mix it a little bit, yeah? Let's mix it up a little bit, as they say in English, yeah? Can't be only one thing, right? Can't be. Could it be, huh? So they were metameh the shemen, yeah, because the concept of shemen, of kodesh and chol separated, can't handle it. Can't handle it. They went after Shabbos. They went after milah. The whole idea of kedusha, which is parush, separated. Society needs to be culturally open, free, what do they call it, free with ideas, right? An open society. Open society, free to all types of behaviors, huh? Sound familiar? All the lefties, right? I sound much more radical than the right-wing talk shows, right? They're all saying, Come on, you have to be open, right? Everyone accepting, right? What's the point? They're metameh the shemen, the oil, because they don't like this lehavdil bein hakodesh uvein hachol. They can't handle that. They want it to mix, so they metameh that. Tumah. So there's a line in the sand, and that is either/or. There's no middle ground when it comes to kedushah and tumah. There's just no middle ground in it. You know, a person who is not pure and follows a little bit of this is nothing of the kedushah. It just doesn't go together. You're destroying the purity. You know what the word purity means? Any imperfection becomes impure. It's not pure then. I want to show you something interesting. So l'choira, the Rishonim are saying that Eretz Yisrael is sensitive because it's kedushah, and you can't mix the kedushah and the tumah. I want to show you an interesting Ramban. Yeah, you want to hear an interesting—who wants to hear an interesting Ramban? Yeah, good. Okay. Says the Ramban, after he discusses everything we just mentioned, Eretz Yisrael, sensitive, arayos, ואמרו רבותינו after David Zarah, perek hei, halachah hei, הרי הוא אומר, ושפטתי בשלום אל בית אבי, והיה ה' לי לאלוקים. Interesting, huh? ושפטתי בשלום. Al pei sov, he quotes a pasuk. Yaakov. Yaakov says, I want to return in complete, completion, to the house of my father, v'hayah Hashem, and then Hashem will be li lElokim. Interesting. What did Yaakov Avinu have to do with this? V'omer, la'seis lachem es Eretz Canaan. What does that mean, that Hashem is going to give us Eretz Canaan? Kol zman she'atem b'Eretz Canaan, hoyisi lachem lElokim. When you're in Eretz Yisrael, I am your Elokim. Ein atem b'Eretz Canaan, kavayachol, ein ani lachem lElokim. Huh? Eretz Yisrael means that ani Hashem Elokeichem. Ela kol zman shehen aleha, ki'ilu mechubeshes, ha'einam aleha, einah mechubeshes. What is that? People think that the pshat Eretz Yisrael can't have arayos. It's not so much that. Arayos means you can't have Hashem. If you can't have Hashem, you can't be in His house.

Tell me, could you be in one house with a wife if you're not married to that wife? No. The concept of being bias. You know, a wife is bias, you know that? The Gemara says that, Me'olam, I never called my wife ishti, ela beisi, my home. People think a house, a home, is four walls and a bed. No, that's the furniture in the house. You know what the essence of a home is? The relationship, the kesher between ish v'isha. That creates home. Eretz Yisrael is called Beis Hashem. It's the house of Hashem. Armon shel Yerushalayim is called the palace of the king. So in essence, I could live in Eretz Yisrael physically, but if it's not ani Hashem Elokeichem, if it's not ani Hashem Elokeichem, then there's no bias. There's no Armon shel melech. There's no home. I want to show you something interesting. The common word that's used for arayos is znus. Znus, everybody knows the word znus. It's the same word that's used for avodah zarah, same exact words. In Shoftim, perek ches, pasuk lamed gimmel, it says, Vayiznu acharei ha'be'alim. Going after avodah zarah is also called znus. Zayin, nun, vav, taf is znus. Znus, commonly and overall, is used for sexual deviance. It's called znus. If a woman cheats on the husband, it's called znus. The same word is used for avodah zarah. Same words. I want to show you how every day you say this, and you might not know that you're saying this. V'lo sisuru acharei levavchem v'acharei eineichem asher atem zonim. Acharei. V'lo sisuru acharei levavchem v'acharei eineichem. And when you say asher atem zonim, what do you think you're referring to? Arayos? Sexual? That's what you think, right? When you say asher zonim, right? No. The Gemara actually says it's not referring to that. The Gemara, Brachos daf yud-beis amud beis, says, Asher atem zonim, ze hirhur avodah zarah. Call over any guy. Tell him, when you say in Kriyas Shema every day, asher atem zonim achareihem, you think it means znus, it means arayos. It doesn't mean that. Now, of course, I want you to be courteous, and I don't want you to be haughty, or what do they call that? The person looks down at the other person. What's the word in English when he's— No, he's condescending. I don't want you to be condescending. But try it out. Ask him. What do you say, znus, znus? He doesn't mean that. The Gemara says it means hirhur aveirah. So how did aveirah—znus and aveirah is the same thing. What's wrong with znus? What's so bad about it? So I want you to know this is one of the greatest discussions, the greatest discussions in the Rishonim. Many want to say it's just a chok, it's just something, because what's wrong if you marry, I don't know, your sister? So what's wrong with marrying? It's a chok. Actually, you look at the pasuk. The pasuk takkeh says by the parashah of arayos, as chukosai tishmoru. It says clearly that it's a—pasuk continues, es mishpatai ta'asu, es chukosai tishmoru. How did chukos tishmoru, chukim, where—how did it come in? It's the parashah of arayos. I thought it makes sense. I thought it's psychological.

I thought it's, well, what do you call it, universally accepted. No, it's a chaik. Many want to say it's just a chaik. Says, you read the pesukim, it says, Es mishpatai ta'asu, es chukosai tishmoru. How did chukim come in? Mr. Kaika, how did chukim come in here? יש אומרים עריות זה חוקים, because what's wrong? Many want to say, I think Rabbeinu Bachaye speaks about it, it's not healthy, not healthy. You marry your relative, you'll have mongoloid children, you'll have sick children, you'll have missing chromosomes. So I want to learn that. That's es mishpatai, I'm giving you good rules. It's almost, almost healthy, sound health for health. It's advice sound in health, based in health. You shouldn't—other Rishonim say, no, it's because it's such a chemdah, there's such a taavah, it's one of the greatest lusts, so Hashem said, don't do it. Many Rishonim learn like that. The Gemara says that when they were told in the Midbar, after Matan Torah, Torah was given, and then it says, no more arayos, you can't marry your sister, your this one, your that one. Bachu lahem, they were crying. They were crying bitterly, because this was a tremendous taavah. So the truth is, like I said, this is the big discussion, the Rishonim. Big, big discussion in the Rishonim. What's wrong with arayos? What's wrong with it? You know, rabosai, I want to tell you something interesting. You want to hear something interesting? In one of the things that the Torah tells us in the parashah of arayos you shouldn't do, it says, mamash in the middle, out of nowhere, you shouldn't live with a beheima. Okay, that's a form of arayos, of course, sexual deviance. U'mizarach lo siten l'ha'avir laMolech. It's the continuation of the parashah, which means you can't take your son and sacrifice for the avodah zarah called Molech. You have any idea what's this doing here? How did this come in? It's, don't live with this ervah, don't live with that one, and don't take your son and give him to the avodah zarah called Molech. The Rishonim are baffled, baffled. How did this come? This is out of context. Later on, in perek chaf, in Parashas Kedoshim, it's going to repeat again not to give your son to Molech. Why is it repeated here? So Rabbeinu Bechaye says that it has to do with k'maaseh Eretz Mitzrayim. K'maaseh Eretz Mitzrayim. They were buried in avodah, in gilui arayos. They were shtufei zimah, and they also had this avodah zarah, this weakness towards this avodah zarah. That's how Rabbeinu Bechaye says, and that's what the Torah brings molech here. L'maaseh, molech is not here. Molech is later on. Liznos achar ha'molech, it's in Parshas Kedoshim. You have to be careful not to follow, and remember the word liznos, right? Liznos achar ha'molech. Notice there in Parshas Kedoshim, perek chaf, pasuk hei, liznos, and here it's brought in the parshah of znus, of arayos. Interesting, right? You hear the question? It's a great question, simple question. It says not to live with this one and not that one, and not to live with a male and not to live with an animal, and don't take your son and bring it to the avodah zarah. How did— it has nothing to do with this chapter, this perek. Says Rabbeinu Bechaye, it's because of the maaseh Eretz Mitzrayim. You like the question. I'm reading the question. Says Rabbeinu Bechaye, he says, V'nikras molech melashon malchus va'adnus, v'hiskil ha'molech belashon yadua, lefi shehaysa yadua etzlam b'Mitzrayim. It was one of the—

It's one of the souvenirs that they brought back from Mitzrayim. One of them was sexual deviance, and the other one was mailech. All right? This one, this particular one, and he even explains that. He goes into very interesting—if you want to have interesting reading, he explains the whole avodah zarah of Molech. V'nikras Molech, lashon malchus, va'adnus; it's kingdom. V'hi hanikras Malkum, shehaysa te'evas bnei Amon. Bnei Amon loved this avodah zarah, this form of idol worship. V'hi hanikras Adarmelech v'Anammelech; it has different names. And then he brings from Chananel that says a different pshat, that Adarmelech and Anammelech is a different avodah zarah. I don't know. If you want to study deity of the past, it's in here, okay? Rabbeinu Bechaye is busy explaining me. Soon we're going to get to the details of what Molech was, but it's interesting that it's here in the parashah of Arayos, and later we're going to say and read that it's called liznos, liznos, liznos achar haMolech, which is the same what language as znus, arayos, and interestingly enough, it's here in the same parashah. So the Chinuch explains that the Molech was so addictive, it was so that the person was so—he couldn't control himself, just like arayos. And I think the Chinuch is trying to explain that that's why it's in the same parashah. The Torah is telling us that there are certain lustful sins. One is arayos, and that's called liznos. Could be whenever it says the word liznos. is almost to be attracted. It's like an addiction. The word liznois. So the same way it applies to what? To gilui arayos, it also applies to what? To moelich, l'ha'avir b'noi la'molech. Rabosai, let me introduce to you a world of thought that I have, and this will address on how to give chizuk, advice, on how to combat the onslaught of yetzer hara and attraction for gilui arayos that we unfortunately are bombarded with on a daily basis. And with this we'll go back to answer a lot of the yukim and points that we brought out in the parsha, the pesukim and the mefarshim, the Ramban, v'shafti b'shalom al beis Avi. Okay. Znus, we said, is avodah zarah, liznois, the Gemara. And yet znus is gilui arayos. Znus, faithful, faithful, faithful. You know, Klal Yisrael, Klal Yisrael is the faithful wife of HaKadosh Baruch Hu. You know, b'matan Torah, v'erastich li l'olam, Hashem took us as a wife. V'erastich li l'olam, the whole Shir HaShirim. The whole Shir HaShirim talks about love, the relationship, the marriage between HaKadosh Baruch Hu and Klal Yisrael. Avodah zarah is a form of znus; it's an unfaithfulness, as is znus, an unfaithfulness in the home. It's a lack of being faithful and connected. As is gilui arayos in the home to the marriage, so is avodah zarah of us to the marriage of HaKadosh Baruch Hu. It's being unfaithful. Znus could be defined as unfaithful. As the woman who is mezanah is unfaithful to her husband, the Yid who does avodah zarah is unfaithful in the marriage that we have to HaKadosh Baruch Hu. In Shir HaShirim, Klal Yisrael is defined as yonasi.

is exemplified as a yoinah, a dove. Yonah sibechagvya sela, the dove, the dove, the dove. Why the dove? There's an interesting Gemara. The Gemara says in Eruvin, daf kuf amud beis, that if the Torah was not given, we would learn out different things from different animals of the briah, of the creation. We would learn different hanhagos tovos, actions that need to be done. For example, tznius, we would learn from the chatul. We would learn from the cat. Gezel, we would learn from the nemalah. Doesn't steal. Where would we learn arayos from? No? Miyonah. We would learn it from the yonah. The mefurash Gemara in Eruvin, daf kuf amud beis, we would learn it from the yonah. Says Rashi, she'eino niskak ela l'bazugai. It's faithful. I believe emes la'amito, rabosai, the koach of Klal Yisrael is to be faithful. No matter what, they remain faithful. As we remain faithful to HaKadosh Baruch Hu, HaKadosh Baruch Hu remains faithful to us in that marriage as well, that He doesn't take another nation. I've told you many times that there's a very famous Aruch HaChaim that explains the kaf aleihem har k'gigis, that HaKadosh Baruch Hu forced us into Matan Torah. Kafa. He put the mountain on top and he forced us. It's a little bit of a strange way of, especially if you look at it as a marriage. There was a verastich li, the chuppah, the kaf aleihem har kegigis, that mountain. Today we have the chuppah for that reason. It's rooted in the kaf aleihem that he put a canopy on top the mountain. Yeah, but it was forced. It's brought from the Acharonim that he explains a forced marriage is like an ones. What is the halacha by ones? The halacha is if you're me'anes a woman, lo yuchal l'shalchah kol yamav, lo yasir l'isha. You can never send her away. You must keep her always. Brought down from the Acharonim, the Ribbono Shel Olam wanted the halachos of the Torah that He can never send us away. We're stuck. We're committed to this. Beautiful Acharonim. Maaseh d'Zatzal used to say over. Beautiful, huh? Maaseh d'Zatzal used to say over. Rabbeinu Gershon was called Me'or HaGolah. He was called the light of the Golus. Me'or. He was the light of the Golus. Why was he called Me'or HaGolah? And the answer, Maaseh used to say over from people previous, from previous gedolim, mefarshim, I don't remember who he quoted, but he would say it over all the time. Rabbeinu Gershon made two takanos. He established two things. The first thing he established is that you can't divorce a woman. Forcefully. Can't force her. From the Torah, if you don't like your wife, you just send her away and that's it. You give her a get and she's done. Can't, can't force. The second thing that Rabbeinu Gershon established, that you can't have two wives. You can only have one wife. See, he was called Me'or HaGolah. Why was he called Me'or HaGolah? Because Hashem keeps the halachos of the Torah like we see from this Aruch HaChaim. So this protected us in the galus. This was our light, our shining light, our protection in the galus, that even though we strayed, Hashem can't get rid of us forcefully, because we're married to Him as a wife. Well, there's halacha, you can't be megareish bal karcha. And the second thing is, so maybe you can go take a different nation. You can take a different nation and say that this is my, I'll have two. Rabbeinu Gershon said you can only have what? One. So Me'or HaGolah, he was the light in the galus. Galus, I believe, rabosai, is a test to the faithfulness of Klal Yisrael, and only Klal Yisrael could remain.

Faithful through Galus. The pasuk says that what happens when you're metamei yourself with arayos, the Ribono Shel Olam kicks you out of Eretz Yisrael. So pashut you learn that what is it? It's because Eretz Yisrael can't have deviance, sexual deviance, arayos. Kedushah can't be soivel, can't swallow, can't coexist with tumah. Or maybe it's, what is it? It's galus. Maybe it's more about galus also. The test, the test of galus is the test of faithfulness. In galus we're going to learn what it means to be what? Faithful. I get in my shul, a very special person, Rabbi Yehuda Lowinger, very special person. He pointed out to me that there was a beautiful clip that was going around on the phones, Birchas Kohanim by the Kotel. Now I think every Yom Tov we get these clips. It's from Chol Hamoed, right? So we get every Yom Tov these clips. He asked me, like, Did you see it? Like, what was your response? I said I was very moved. What was I moved? How Klal Yisrael is loyal. That's what I saw. That was my first feeling when I saw it. I was very moved by it. No matter how much suffering, and no matter, we come back, and we come to the Kaisel fresh with emunah, with faith that the Beis Hamikdash will be rebuilt after so many years, and so many tears, and so much suffering, and so much. We come with resolve and resolute that we are still here, we still believe, and we're still coming to the Beis Hashem. We come back to the home of the Eibishter, b'ahavah, with love. That's what I saw in this. That's what I saw. And he understood me, because we think alike, and we have the same feelings about these things. Galus makes the Jew. It creates the Jew. There was an expression always, the Galus Yid, the Yid from Galus. It's spoken about in many of the books. I think there's an angle that needs to be brought out about the Galus Yid, and that is that the Jew becomes a Jew through Galus. Galus strengthens, it strengthens his emunah, his resolve, his faithfulness is tested through Galus. The parshim tell us that one of the greatest nisyonos of Galus is assimilation. When we go between other countries and cultures, assimilation. I unfortunately recently saw it, to my surprise, to my shock. Where a Jewish person is best friends with a Muslim from Egypt, his brother-in-law. And this guy's telling me how his mother-in-law is Jewish, the Muslim guy was telling me, and they're best friends. Assimilation, assimilation, assimilation. Galus is a nisayon of assimilation. And at the same time, the farshim tell us that the more we try to assimilate, the more the goy is against us and presses us aside and separates us. Because if we don't separate it ourselves from the goy, the goy separates us from him. It's just the way it is. Znus of arayos, the mixing, the mix, the unfaithfulness to a husband, the unfaithfulness to a man, and moving away to what's lusting us away, in a deeper sense, is really

A picture of what happens in galus between us and HaKadosh Baruch Hu. Our faithfulness is tested. Our faithfulness is tested by faithfulness in general. We need to be faithful too, and it gets tested by society. When we're rejected and not accepted, it makes us come back to HaKadosh Baruch Hu to be more faithful. Deviance and arayos, which is part of the galus. I can't even tell you how big part of assimilation and a big part of people going off the derech is through sexual deviance. The breakdown in religious purity starts with subtle arayos. That's how they get the youth. I've seen this, I've experienced this on a daily basis. It's subtle in the beginning, but that's where it's the culture. There's no divide. It takes you and it grabs you, and little by little, the kedusha ends. The Jew starts to break down, and he comes into the society of the outside, and it's through the means of arayos. You walk into the public schools, the number one thing. That takes the Jew away is this. It's the arayos. It's the culture of sexual deviance. It's what it does. This becomes the test of loyalty, the fight that every Jew has. And that's where assimilation and galus is so strongly connected. Assimilation is the breakdown of religious purity and puritans. Now, I want to tell you something interesting. The Medrash says, based on a pasuk in Shir HaShirim, Tashuri meirosh Amanah. I believe this is emes l'amito, rabosai, something beautiful. In Shir HaShirim it says, Tashuri, sing from the mountaintops, meirosh Amanah. What is meirosh Amanah, from the mountaintops of Amanah? It says the Medrash that there is a mountain called Amanah. And as the Yidden will leave galus on their way back to Eretz Yisroel when Moshiach comes, they will stand on this mountaintop because they have to pass over it to get into Eretz Yisroel, and they'll look back at the galus, and they will say shirah, and they will say praise, Amanah. Shirah, Tashuri, you'll say shir, praise, thanking Hashem, Amanah. In the past I've told you many different pshatim. The Belzer Rebbe's zichronim livrachah used to say a pshat. That the only thing we have in Galus, which is really something special that we will not have when Mashiach comes, is emunah. Because then everything will be clear. We'll know Hashem. We'll be there with Him. But the longing, emunah, emunah in the Galus, and we'll say shira for that. We'll look back and we'll thank Hashem for the gift, for the gift of emunah, the gift of emunah, the gift which gave us the ability to survive the Galus. I would like to give forth another pshat, introduce to you another pshat. Amonah could also mean faithfulness. Emunah is truthfulness, faithful. Amon in business is faithful. To shurim reish, it doesn't say emunah, it says amonah. We'll thank Hashem that we were able to be faithful in the Galus, and we'll thank Hashem that the Galus made us faithful. We'll start to understand what the point of the Galus is. The Galus is to test our resolve. Yainasi b'chagvei hasela. It's to test Klal Yisrael and their ability to be a...

Yoina, to be faithful. The shir hashirim is about the yoina. It's about the dove. Its broader sense is not only the faithfulness in the marriage, but it's the faithfulness in the marriage with HaKadosh Baruch Hu, the emunah, the trust that we have and the belief we have with HaKadosh Baruch Hu. It gets tested every day, every day, every day it gets tested. You know, I want to tell you something interesting. You want to hear something interesting? I moved by a certain song. As I get older, it's fading, this song. The newer generations, even if they know about it, they don't understand the significance and the heritage behind the song. And that is the Hungarian Jew had a song that they sang at every special occasion. It was called Szól a kakas már. Okay, we're going to teach a little Hungarian today. Szól a kakas már. Now, you think the word kakas means kakash cake. Today that's all it means. You go to the store, you ask for kakas. Okay, kakas is a bird. It's a beautiful bird. A kakas is a bird. It's the cry of the bird, Szól a kakas. First Mazitzer Rebbe—sorry, the first Kalover Rebbe, excuse me, the first Kalover Rebbe was passing by a field and he heard a farmer, a goyish farmer, sing a song. Chasidim have a... Theory, a mahalach, that all songs have in it kedusha, they have some spiritual, have some Hashem's essence in it, and that when goyim have it, it needs to be taken. Like Mitzrayim, we had, there was a lot of kedusha, nitzotzes, the whole idea of nitzotzes, to go down to Mitzrayim to take the kedusha. They understand that you take the songs that are sang, are sung by these farmers, that they made up a song, there's got to be kedushah in it, and they would buy the song and use the song with Jewish words for HaKadosh Baruch Hu to ma'aleh, to uplift the niggun. Kalver Rebbe heard such a niggun and he bought it, and he put the words, Tzola kokoshma, which is the bird flies through the forest, and he's humming. What is he humming? He's humming coming of Mashiach. Tzola kokoshma. Hungarian Jews sang this in the darkest of times with voices of faith. Tzola kokoshma. It's a beautiful bird, the beautiful golden beak. It sings about Yiboneh HaMikdash, announcing the day when the Beis HaMikdash will be rebuilt. The bird, the analogy is Klal Yisroel, the faithful bird, the yonah b'chagvei hasela. The birds, the birds, the birds. The bird sings, Yiboneh Mikdash. It's faithful. The darkness of the forest. Forest is an analogy for galus always. I've told you many times that in Novardok they used to sing a song. The song would go as follows. The words were made up by the Novardoker baal mussar. Sun, how come, where are you? How come I don't see the sun? Forest, you're very thick. If the forest would not be so thick, then I would see the sun. Fish, you look at the water, you see fish? No. Why? Because the ocean is deep. Fish, fish, where are you? Ocean, you're very deep. If the ocean would not be so deep, then the fish would be able to be seen. That's the first two stanzas. The first one is, Fish, where are you? Ocean, you're very deep. If the ocean was not so deep, then you'd see the fish. Sun, this is the second stanza. Sun, where are you? I can't see the shine of the sun. The forest is too thick. If the forest wouldn't be so thick. And the third stanza is, Ribono Shel Olam...

But where are you in the galus? And the answer is because the galus is too long. Had the galus not been so long, HaKadosh Baruch Hu would see the analogy: the fish in the water, the sun in the forest, the bird chirps through the forest. Shekinah Hamikdash, it's lost. But with faith knows, faithful waits the day that Moshiach will come, Birchas Kohanim by the Kotel, his Jews in galus await the moment. Moshiach is coming. With faith, like the Yona, they believe in that. That's faithfulness. Arayos goes to the core of unfaithfulness. Zachar with zachar is also part of that. Hashem created a world, a world where people connect and they have children, and the Shechinah is there. It's brought down in sefarim that zachar with zachar is pushing the Ribono Shel Olam away, because the Shechinah is shoreh bein ish l'isha. So when you have zachar with zachar, male with male, what you're doing is pushing, pushing the Shechinah away. Hizaharu lo siten laMolech. What was Molech? Do you have any idea what Molech was? There's a machlokes rishonim how Molech worked. You would give your son to the avodah zarah, to the, so to speak, from modern-day terms, the church. They would promise you that if you gave this child, you would have riches and wealth, and that's how they attracted you. It was a sacrifice, but how did it work? So the Chinuch explains, it's brought down in the Rishonim clearly. It was advertisement at its best, okay? They convinced you, they fooled you into believing that if you did this, your home would have bracha and hatzlacha, and the rest of your children would be who knows what. Give up one. That's what the aztec did. Give up one, okay? What would happen? So it's a machlokes rishonim. Some rishonim learn, the Rosh, the Rambam, that the child was not sacrificed. You didn't lose the child. They would take the child, put him through two big fires, pass him through, but he survived, and you would return the child to the father. There was no actual sacrifice of the child. The Rosh, the Rambam learns like this. The Ramban says it's not true. You see clearly that they used to literally give up the child. He died. So the Ramban explains that in the procedure there was so much heat that the child suffocated. So you actually did sacrifice a child. What is the greatest loyalty in the world? And that is from a father to a child. Arayus, I explained to you, is the loyalty of husband to wife, the faithfulness of husband to wife. And arayus really has a bigger connotation with unfaithfulness to HaKadosh Baruch Hu. It's the same znus. The unfaithfulness from a father to a child. Klal Yisrael is also child, child of the Father, the Ribbono Shel Olam. I've mentioned in the past. That Barbanel explains that every galus is there to uproot the concept of we are banim laMakom. We are children of HaKadosh Baruch Hu. Every galus, they try to uproot that. You notice by Chanukah, what do we say? V'achar kach ba'u banecha. Why banecha? We spoke about it in the past, but we could say another pshat now, and that is because every galus, Yavan included, was to uproot banecha, the special relationship. Christianity believes that they have what? They have the son of God. Very possible that in the culture of Christianity is to undo the fact that we are banim laMakom. I saw there's an interesting Chiddah. The Chiddah says, Reb Palaggi, Reb Chaim Palaggi brings in his Haggadah, this Chiddah. He says it's interesting. What is Makas Bechoros? Makas Bechoros says clearly, B'ni bechori Yisrael, you started up with my son. You know, we celebrate Makas Bechoros more than all the other makos.

Right? Parshas was makkas, there, bechorim, bechorim, but what about the other makkas? Not that much celebrated. Ashkenaz has a custom that when they do the ten makkas, they take a little bit from the wine. Right? Why? So some of the mefarshim explain, you shouldn't be completely so happy that goyim had makkas. Jews aren't happy when their enemy gets punished. B'nafol oyivcha al tismach. You shouldn't be happy. Yet, makkas bechoros is celebrated. So the Rabbeinu Bachya says because makkas bechoros actually is from all the makkas. It's the symbol, it's the sign of all the makkas. It's included, and that's the last one, and that's this. So they're all included. When you say makkas bechoros, you mean makkas bechoros and ETC, all the rest of them. But this was the big one and the main one. Or we could say that we don't celebrate all the makkas. Why? Because the makkas were a punishment for the Mitzriyim. Rav Chaim Brisker explains that it was twofold, every makkah. It was a punishment for the Mitzriyim, but it was also a lesson for us. We had the twofold. But makkas bechoros, Rav Chaim Palagi brings from earlier kadmonim, was strictly l'tovas ulahavas Klal Yisrael. Makkas bechoros was only to show Klal Yisrael, You're my son. All the other makkas were meant to hit the enemy, so to speak. Makkas Bechoros was to elevate Klal Yisroel, the chidah. Reb Chaim Palagi brings a beautiful chidah on Reish Dovid, and he says the lesson on the way out of Mitzrayim was Bani bechori Yisroel. You're not only not avadim, you're not in the lowest status of avadim of Paro, but you're actually on the highest status of what? Of my son. You're Bani bechori Yisroel. When you leave, you don't even leave as an eved. You're not even my eved. You're Bani bechori, you're my son. And that was the message and the lesson of Makkas Bechoros on the way out of Mitzrayim. Abarbanel, and he quotes this, Reb Chaim Palagi quotes this Abarbanel, that in every galus, the goyim try to make us forget that we're Bani bechori Yisroel, that we're the ben HaKadosh Baruch Hu. They try to undermine our special status, that we're different, that we're unique, that we're not like the rest of the nations of the world. You know, every Friday night, every Friday night, there's a zemer, Tzama nafshi, right? Tzama nafshi l'Elokim l'Kel chai, Kelecha Borani, v'omar chayoni. It's in the siddur. It's one of the zemiros. Actually, it might be the zemirah of all the other zemiros, the crown of all the zemiros. It was written by the Even Ezra. It was written by the Even Ezra. The Chasam Sofer only sang this one and no other one. This was the only zemer that the Chasam Sofer sang. Written by the Ibn Ezra. There's a stanza in there that says, Re'ei l'shivcha na'ames, re'ei l'shivcha giveret na'ames, ki loi b'nei chames, ki im b'ni hachai. See the shivcha na'ames, giveret emes. Shivcha na'ames means the shivcha that speaks. Giveret emes, the true woman, giveret. Loi ki b'nei chames u'b'ni hachai. Your child is the dead one; my child is the live one. Now what is that referring to? We know Shlomo HaMelech. Shlomo HaMelech, his first case that was brought in front of him after he got his knowledge was the story of the child. She claimed, My child was alive. No, my child is the one that's alive. Yours is the dead one. Shlomo HaMelech says, Let's cut him in half. The one that said that, Give it to the other one, it must be the what? The real mother, right? The one that said she should be alive. You want me to tell you a nice joke? Europe, they used to say it, so I guess it's a good joke, a b'mesorah. They say over a story based on this story of Shlomo.

In a melech, that it was once a town where there were a lot of girls and very few boys, marriageable material for these girls. A good bochur, it was hard to come by. Talk, word got out that there's a boy coming to town that's very, very eligible, perfect for marriage. So they all jumped. You know, all the mothers with the daughters jumped. Here we have an opportunity. So when he came off the train, there were two mother-in-laws with daughters waiting already. Perspective mother-in-laws and daughters, perspective mother-in-laws and daughters waiting for this. And as soon as he came off, Oh, come. And the other one said, No, you come to me. No, you. And they started fighting. He's mine. No, he's mine. No, he's mine. Yeah, I saw him first. I heard about him first. Turned into a whole story. So they went to the rav. Rav, who gets the son-in-law? Who gets—what do we do? So the rav is thinking, How is he supposed to pasken such a—how would he come up with a— He said, Okay, we have a historic precedence, and that is Shlomo HaMelech. He said, Cut him in half, the baby, and whoever—right? Let's see. So you know what? We'll cut the guy in half. All right? So one perspective mother-in-law said, Okay, cut him in half. And the other one said, No, no, no, don't cut him in half. Tell me, by the story of Shlomo HaMelech, who got the baby, the one that said not to cut him in half, right? Because it must be the real mother. The Rav went and paskened the other way around here, that the perspective mother-in-law who said to cut him in half. Why? You're the real mother-in-law. So, European joke, rabosai. You earned it after a beautiful listening for so long. You see, most people can't sit that long. You earned it. All right. Getting back to the stanza in the zmiros: Re'ei le-shifchah ne'emes, geveres emes, lo ki bnei chames u'vnei achai. What does it have to do with Shabbos? What is going on here? What is the discussion? How did Shlomo HaMelech's story come into the story? Your son is the live one, mine is the dead one, and the answer is very simple. They say over the Chasam Sofer said that the Even Ezra was alluding to the future, that there's going to be a Christianity that's going to claim that Mary is the wife and that Jesus, yashke, is the son. Re'ei le-geveres, le-re'ei le-shifchah ne'emes. See the shifchah that speaks. Mary was the servant, was the shifchah. They claim she... Geveres emes. Geveres is a wife. There's a gever and there's a geveret. You talk to missus, geveret. Emes, who's the real giver? Loi ki b'nei chameis. Your son is the meis; he actually did die. Uv'ni. Klal Yisroel says, we are the ben HaKadosh Baruch Hu. Beauty. Shabbos. Shabbos is os hi beini uvein Bnei Yisrael. It's the sign, the sign of the connection. The Gemara says that hakol modim that the Torah was given on Shabbos. Shabbos is connection. Shabbos is the marriage. And again, I can't really go into great detail now because everybody's starting to run away, but kallah, chassan, Shabbos Friday night. Who's the chassan? Who's the kallah? HaKadosh Baruch Hu, the chassan, right? Kallah, Klal Yisrael, Knesses Yisrael, right? Chadodi likras kallah, huh? Chassan, kallah, Shabbos, marriage, shvuos, verastich li l'olam, a different time, my boys. I'm getting back to the point. B'neich, hachai uv'ni hameis. Moilech. What is moilech? To take a child and give him to avodah zarah.

U'viznos acharei elohim. It's also znus. It's the bayis. V'shavti b'shalom el beis avi, v'hayah Hashem li lElohim. Remember the Ramban's pasuk: Eretz Yisrael is Beis Hashem. It's the home of Hashem. You know where Hashem rests? Hashem rests in your heart, your soul. V'vavi mishkan evneh. Could you imagine in this mishkan you'd bring in arayos, you'd bring in sexual deviance? Would you be ma'amid a tzelem baheichal? Would a guy bring a cross? Would he bring a cross into a beis medrash? Nobody would fathom to do a thing like this. In the home of Hashem, to bring in avodah zarah, to bring znus into the heart where Hashem dwells and v'shachanti b'socham is also v'zanu acharei elohim acheirim. It's the same znus, rabosai. It's bringing in a juiced soul is pure. It's important, and im yirtzeh Hashem next week we will continue with more, but a different derech, a different avenue of how to work and deal with this. But this will be a start. Elevate the person. Discuss with him the beauty of a Jew, the purity of his heart, what his neshama really is, and how he's staining his neshama by looking and seeing sexual deviance. The Ribono Shel Olam who rests within you cannot be together in the same room with this. Would you bring this filth into the beis medrash? Open up the aron hakodesh. Imagine a guy would go, take pornography, bring it into the beis medrash, open up the aron hakodesh, put it inside the aron hakodesh where the sifrei Torah are. Would you do a thing like that? Would any normal, any person would not have the feelings to be able to do a thing like this. They wouldn't have the brazenness to do it. This might be worse. This might be worse, rabosai. Lavi Mishkanevna, your neshama is a place of kedusha where the Ribbono Shel Olam dwells. You're bringing in filth, tumah. Realize the kedusha. Realize what it means to be a Jew. That's why the pasuk says, Don't do like the goyim. Of course the act is no good, but understand, you want to be that? You understand the difference between a Jew and a goy? All the people that are busy with this are the lowest, the lowest of humanity. If you had to be in a room for five minutes with any of the people who do all these things that you see on these pictures, you would run out. You would run out, and you earned yourself another joke, okay? And with this I'll end. You want to hear another good joke? I saw you liked the first one. You get another one. It's a good lesson in life. When you show appreciation, you get more. Just kidding. I grew up with a cute joke. Probably today they'd say, Ach. Not funny anymore. All right, maybe I'm an old fogey. I got old in my, you know. But we grew up that they took three types of people, and again, I'm just not even going to say what type, because I don't want to get any, you know, what do you call that, racial and whatever. Three types of people, yeah. And they said whoever could stay the longest with a skunk in the same room, yeah, is going to win the prize of whatever it is that they're offering. I don't know, a $500 gift certificate. So they brought in the first guy. Now again, you'll fit it, you'll put it in whichever, because, you know, every society has the jokes about the other society, and if you went to that society, they have the same jokes about you, the same exact ones. But either way, all right, they brought him in. He was a tough guy. He survived 10 minutes. 10 minutes. He came out, he says, I can't take it anymore. I just can't be with the skunk anymore in the same room. I just can't do it. All right, contestant number two. Contestant number two was even, yeah. He survived 15 minutes. He came out, he said, That's it. I don't care if I lose. I just can't take it anymore.

Don't bring a skunk into number three. The skunk ran out after three, four minutes. I couldn't take it anymore. The skunk ran out after three minutes. Couldn't take it anymore. You're laughing, huh? If you were in the same room with any of these actors and any of these people, I don't know who would run out faster, if they would run out because you're a Jew, or you would run out because you couldn't take the skunk anymore. All right? Don't bring a skunk into the Kodesh HaKadosh. Don't bring a skunk into—teach your children, it's skunk. It's not pure. It's not beautiful. There's beautiful out there. Don't bring a skunk into the Kodesh HaKadosh. Don't bring him into a beis medrash, and definitely don't put him in an aron kodesh, all right? Your neshama is an aron kodesh. V'lovavi mishkan evneh. This is Ani Hashem Elokeichem. You're special. You're special. That's the hakdamah. You know, you have Me. I'm here. I'm with you. How do you even go there? It's not for you to go there. This is a good start of advice on how to combat all the filth and all the nisyonos that are out there in this world. You've just experienced another Torah class brought to you by TorahAnytime.com.