Finding Your Path - Mesillat Yesharim - Part 1

okay good evening everybody and um we're starting a new series tonight um on in the path of the just the reason why I wanted to learn path of the just is it personally had a very big effect on me when I was um getting closer to yudish kite and wanting to become I guess you call it more observant or closer to Hashem and uh long story I'm not going to go into it now but I read a novel by a famous Yiddish author about someone who had fallen very far away from his Yiddish kite and he gets himself into a terrible mess in his life and his wife finds his wife being unfaithful to him and he runs away and and uh cut a long story short one of the things that sort of uh the hero of this novel what supports him what gives him gives him some kind of uh encouragement and brings him back is mim so I was fascinated to know you know what was this book MIM just from this novel and it's interesting because the author of this novel writes um at the end of the book something like a government health warning what do I mean by that it means that he realized he'd written the the author is a Jew very famous Jewish author I'm not going to mention him but he was completely secular he grew up as a from Jew went off to D completely and clearly are you looking for so if there's if there's one up there if not then guess you can share for this week so the author of this novel was a totally secular Jew grown up religious and he'd written clearly written this this book and this character in this book and he felt that he also he'd written a little a little bit too well so uh he he says at the end something amazing I've never seen any author ever do anything like this before he says that the reader should understand that the author of this book does not agree with what the lead character has to say and I I thought you know like as Shakespeare would say me thinks he doth protest too much I mean why obviously there was something coming from I believe within his from his within his n which he couldn't quite get to terms with which was the fact that he turned his back on his yish K and he created this character who who'd done Chua who' returned and he just wanted to make sure that nobody reading the book would do Chua as well by writing this as I call it the government health warning on the packet well anyway he failed as far as I was concerned because it did have a very strong effect of me and well when I ped up picked up the book and read the introduction and we're not going to do the introduction I don't think we're going to go straight into dive into chapter one but it's worth reading the introduction one of the things he says in the that the introduction is that you're not going to find in this book anything that you don't already know before I that's a what does that mean that's like like an almost kind of uh U self I mean why am I reading the book then and basically he says because what you find in this book is things that you really already know that everybody knows now I just want to preface this by saying this is not a book that tries to demonstrate the existence of God or the truth of the Torah that's more I would say in the realm of D hasem the hasem if one would like to put it is the D hasem is hashem's view of the world and is how we approach Hashem so the D hasem does deal with the Mitzvah with why God created the world the idea of the idea of that hasem wanted to be mative he wanted to do good to the reason for the creation of man etc etc so he doesn't deal with that in at all he starts off the departure point is that he's he's um speaking to religious Jews who believe in Hashem who believe the Torah is true but he says that to the extent that things are well known and self-evident to us so to that exact same degree they become forgotten now what does he mean by this uh let's conduct an experiment now who's wearing a watch here tonight yeah two two two okay so two people here now um who's got to mathematics okay then we going to go to calculator so no seriously I how long have you had your watch for that's a year and a half a year and a half okay you've had the watch for a year and a half so um and how many times an hour do you look at your watch probably two to three so let's say three times an hour okay here's the math now three times an hour for a day is how long2 72 times a day three times an hour let's say you're awake for so let's get three times three times an hour and let's say you're awake for what 10 hours 12 hours how how how long do you sleep 8 hours 6 hours uh seven sleep seven hours so that's seven 7 from 24 is uh is um I can see some you're as bad as mouth as mean it's 17 17 17 17 24 you 17 hours a day you're watching you're looking at your watch 17 hours a day and you look at it three times so 3 * 17 is then we're going to need a calculator who's got a calculator here you you got a calculator 3 * 17 is how much1 51 so you look at your watch 51 times a day and we you take off for shabas so you've got 6 time 51 is how much 6 * 516 so 306 306 times a week and we've got you've had it for how long week year and a half so it's 52 let's call it and 25 let's call it 75 call it 80 80 80 you've had it for 80 weeks so 80 weeks right so 80 weeks times 24,48 you've looked at your watch around 24,000 times that's crazy okay now without looking tell me what's written on the face of your watch the time no no no I'm saying you know does it have a name does does it have no exactly has got has it got anything on the watch at all don't don't look scres it's got absolutely nothing on the watch at all so I picked the wrong watch ah have you got have you got a new have you got a regular watch watch everybody's got smart smart watches I think I'm going to have to give up with this example well the point of this example is that usually when people have a normal watch which I guess I'm going to have to retire this particular Marshall didn't be very well up till now but okay everything has its time is that people can look at a watch for 24,000 times and they won't be able to tell you what's written on their watch it's better when you see on check into time and then you ask them what the time is they won't know the but the the point the point is that unless a person that's what I want to get to unless a person focuses on on something it can be in front of his eyes and he can see it all of the time 24,000 times and he will not be able to recall it this is one of the the problems with the vus hasem serving Hashem we all know there's AEM we believe as AEM we wouldn't be here in all unless we believed now it's true belief is something which is constantly going up and down but minimally the fear mere fact we there proves that we believe there's a God and we believe the Torah is true and and yet how much of our time are we really sort of living so to speak with Hashem how much of the time we really aware of Hashem and part of the VOD of mus which is really the m is one of the classic works of mus is to make bring to a person's attention that there's a God in the world and that we're living in his world because if a doesn't person doesn't do that then he may be from he may keep all the Mitzvah he may do everything right but in some in in in a fundamental way he is not has no relationship with Hashem so this was this is one of the things we're hoping to get out of M is to increase our contact with Hashem and I think especially now it's very important because I think all of us feel in yeshivas that we owe a tremendous gratitude we had a terrible tragedy today 21 soldiers were killed in action and I was thinking to myself why is it that the number of 20 like because there were so many that that we need that to impact us every single Jewish life that's lost every day soldiers are being killed and for every one of those soldiers that's a tragedy that breaks their entire family young lives being cut short and our responsibility here in the in the ISA is to take upon ourselves the the oil the responsibility that as much as we can is that we should put ourselves have our mind on them and and in our govering and our and our learning to understand that we are part of this process of protecting CLA Isel and we have an important and a vital and hidden part to play which makes it more difficult and that's why I think now more than ever it's very very important that a person has to focus on his a and his the way he treats his fellow because all of these things are contributing to the war effort again it's something which is subtle no that's not the right word it's something which is hidden but it's extremely powerful there's um so without more Ado I'd like to start um peric alof I'm going to go through this with my my own some of my own understandings and the more classical understandings as well please stop me if something's not clear why is the smaller why is it the back of why is I think it's I mean I don't know if it's in every is it in every M I don't know it's not in this one it's a printing I think it's just convenient it's not I don't think the the two for are not I haven't learned that but I think it's much more to do with Caba so um okay so the clarification the B of the cloud of the generality of of the responsibilities the obligations of a person so I want to before we go anywhere to deal with this title we're explaining what are the the obligations of a person in this world now what's your name yudah Yuda so if you look at the written Torah you'll find absolutely no excuse mention of Rights there's nothing about rights in the in the written Torah maybe in Tora is but T the written Torah there is no mention about what your rights are now a few uh who's American here so we've got two Americans so obviously you'll know by off by heart the Declaration of Independence right absolutely not absolutely not we hold these truths to be self-evident that all men are created created equal created by and are endowed by their created with certain inalienable rights amongst which are life liberty and the pursuit of happiness so certain inalienable rights so you see if we would say that the Torah was the founding the Declaration of Independence so to speak of the Jewish people the founding document the the principles on which the Jewish people are going to steal their lives and the same might be true of the American society here we have the foundation document of the Jewish people of the Torah which has not one word about rights and the very first line of the Declaration independent talks about rights now if you think about it really rights and obligations meet in the middle meaning let's say that um we want to set up a country yah Ian are going to be the joint presidents and um or maybe the only two members in the entire country I don't know but we want to what we're going to do is we're going to of course we have to have a constitution so part of the constitution of our new country is that every Tuesday afternoon Yakov Sinclair has the obligation to give to Yehuda sales sales a jelly donut okay that's going to be that's part of our the country every Tuesday afternoon yakova has to give to you the sales a jelly donut now we could frame that law in one of two ways we could say that every Tuesday afternoon UD to sales has the right to receive a Jelly Donut from yabash Sinclair or we could write it as every Tuesday after the yakas S has the the the the sorry what the D the what it called obligation thank you the obligation to give youa sales a jelly donut now if I play fair we're going to get to the same place meaning your rights meet where my obligations end or really they they overlap to the extent that I have obligations you don't need rights and to the extent that you have rights I don't need an obligation they they they say the they get to the same place with one important exception when you frame a constitution based on people's rights you turn them into takers and when you frame a constitution based on people's obligations you turn them into givers the Torah comes to turn the human being into a giver which is essentially to beim Hashem created man in the image of God just as God is a giver God is the ultimate Giver you can't give anything to God if you could give anything to God he wouldn't be God because by aaic God is that existence who is totally perfect in any way in every way and if I could give him anything that meant that that particular thing whatever it was he didn't have before which means in some way God forbid I made God more perfect by him now having the this thing that he didn't have before so it's aaic that we can't give anything to God God is the ultimate giver but to the to the extent that man can be Man was created to beim in the image of God which means that just like God is a giver we're supposed to be givers El desla identifies in in a must read I hate that expression but it's it's it's a it's an essay that everybody should Lear learn and maybe we will do an essay called which literally means like a a pamphlet or an guess count is a pamphlet of kindness rla identifies they're actually at the at the root of the human personality there are two motivations everything in your life comes from two motivations there is the motivation to give and the motivation to take you can boil down at any one particular moment if you you you'll notice that you it's an interesting exercise to do you'll realize that at any given moment in your life you're being motivated by one of those two motivations you're either in giving mode or taking mode and they swap very quickly from one to the other but they're totally discreet he says person's either giving or he's taking and as I said it can change on a flip in in a split second from in other words hidden With Every Act of giving sometimes as an act of taking which is what am I taking I'm taking the covered I'm taking the glory here I'm I'm such a good guy giving I remember my rebi told me once he was learning very late in the ISA in Baltimore one night and uh about I don't know 12:30 1:00 and somebody came in he said he found it very difficult to to resist the temptation to look around and see who it was watching him being such a sadic so okay on the one hand's he's he's giving he's learning Torah it's the biggest gift you can do give to the world you creating for that reason the whole world was created says that if there was one God forbid one Split Second where the world where there wasn't Torah being learned in the world learns it from a where not for my bris of day and night the BR is the bris of the Torah were not for that bris of the Torah being learned it's I would never have placed the laws of Heaven and Earth meaning the natural world is dependent on the existence of the Torah if the Torah God forbid wasn't being learned the ne says and the world would return to an earlier stage of to for formless and emptiness but because the world is Round And there's always going to be day and night some somebody somewh is always learning Torah Torah is the ultimate gift but says desla the whole human personality is was was B is based on these two desires the D desire to take is the root behind all wars or immorality uh all bad meters eventually go back to the desire to take and all good meters all good parts of a person come from the desire to give Justice kindness obviously sympathy um humility all of the good things in a person's personality can be traced back to that root desire now by the by he says something also very interesting which is that the desire to get to to take to take the has a very interesting aspect to it that it's actually not based at all on on um on the thing itself I think we've all had this experience so let's go around the room all of you have got some kind of hobby probably or uh uh that's what's your hobby working working all right that's not a very easy one start doing guitar So guitar okay so presumably if you like guitars how many guitars you have one only one how many would you like to have okay you mean you don't suffer from G that's guitar acquisition syndrome not yet not yet okay but uh I mean we could Supply you could you could you could take out guitar and you could put watches I mean you books books a lot of books yeah but books are a bit different because every book is really different well I'm uh but let's what's what's your hobby I like nature nature okay so probably there are all kinds of nature uh equipment and stuff that you need to hiking boots and stuff or the a million different places a a million different places okay so all right very good you know so and what's what's your hobby surfing surfing so have you probably want to get a better surfboard right or a faster surfboard so I think everybody's maybe not everybody I say I'm talking for myself I know I'm not going to tell you what my um particular but whatever it is let's say for the sake of argument and it's not uh let's say you're into watches so you know and you save up all your money and you manage to buy yourself whatever it is and but really you would like a Rolex and you know exactly the Rolex that you want you know the model and you know and and and you go to the shop and you look at it and you know just your whole you're going to be so if only I had that Rolex everything in my life would be wonderful if only I had that surfboard everything would be wonderful if only I went to such and such place everything would be wonderful even if even if if only I could buy that Les po 65 um then everything and this I don't know if you noticed but it becomes almost like an obsession that won't leave you alone you kind of walk around and it just pops into your head to the extent that you know you can be in the middle of doing and you can Rolex you know it just pops into your mind in the most unpleasant and uh and inappropriate times and and what happens so okay let's say you get to your you you buy you buy your new Sur surf SURFboard or you buy your new guitar and you know you open it up and it's beautiful and that's that sort of smell of uh of new guitar as you open up the plush case and you take it out and and oh wow you know and then about a week later it's still very nice but and two months later it's it's another guitar and so what happened the answer is rdes explains the desire to take has got nothing to do with the object itself the desire to take is based on the principle of taking what I don't have and moving it within my perimeter the D the desire to engulf and devour to consume and it's the feeling of the consumption or the the dream of the consumption which is The Delectable part so to speak it's the desire to take possession and of course once I have it then of course it loses that beautiful taste because I already have it and he says this is why people uh have immoral relation ships because of that this idea and once they have whatever it is their desire then it pales it pulls very quickly it becomes stale and this is true with relationships God forbid and it's true with guitars and it's true with surfboards and it's true with nature and it's true with anything you might want to to mention because the desire to take is really something which cannot be satiated cannot be satisfied it's the greeneyed monster that mocks the Fe the meat it feeds upon it constantly wants more and more and more and when a person gets hooked into taking he will never be happy these two are the root motivations of the human personality and as we said Judaism is framed as a series of obligations and not as a sim a series of Rights because rights make a person into a taker and taking is the root of all evil so that's why be a we're interested in person has to explore what are my obligations why my obligations because obligations make me a giver and being a giver is what Hashem wants me to be that's what he created me to be and that's what makes me happy people don't realize this people think that acquiring is what makes them happy the reverse is actually true the reverse is actually true what makes a person what makes a human being really happy is to give because basically when he gives he's fulfilling the purpose of his creation he's aligned himself with the purpose of the Creator and he feels that deep down in his the shama this is what I should be doing this is the right thing to do and I'm not just talking about Jews here non-jews as well why is it that you see that people multi-billionaires suddenly have a desire to give all their money away because that touches a very deep cord in the human being so the next thing is I want to talk about the the explanation of the the obligations of a person Mo in his world now what is his world Mo we're going to go into this maybe a little bit deeper later on but I'm going to leave this for now I'm going to come back to this idea okay let's start in proper the foundation ofus now doesn't mean the movement that the B started in the 17th century casus means going beyond the letter of the law no was a tadic Abraham is the pillar of Noah Noah was was aad in his generation he was what is aad a sadik is somebody who does what he's supposed to do Noah looked all after all the animals in in the in the ark but he would have been perfectly happy if there could have been a a robot who could have done gone around and done all the cleaning and all the feeding of the animals he wouldn't have bothered himu is the ofu even after the third day of the bris when he was in a lot of pain was concerned was hurting more from the fact that he couldn't do the MIT and Hashem made the day very hot Rashi tells us he took the son out from its narik from its Scabbard from its sheath made it extra hot so nobody would come and bother him Hashem saw that AB was in more pain from the the fact that he couldn't do the mid of even though there was nobody for the to be done to not like Noah where well there's nothing to do so you know that's fine no if I can't do it pains me and therefore hasem sent him these Three Angels these malim who looked like human beings merely so that he could do the Mitzvah of of Aid is somebody who goes beyond the latter of the law Aid who wants to do for the sake of doing aad is somebody who does what he needs to do um maybe we should have actually started off by um I don't know where it is in this one up to the chapter of Nik cleanliness um can't find the whole of the is based on [Applause] AA yeah it's a says tah the learning of Torah brings to zirus zirus is is translated variously as watchfulness zirus basically mean think zus is the meter of to think about what you're doing we're going to talk about this in some detail the doesn't want you to think too much just says you know do it now go for it Z is watchfulness or carefulness may Reus that brings to the hands of literally of alacrity doing things doing Mitzvah running to do mitzvas that brings to the level of now nikus means cleanliness literally it means freeing a p a person frees himself from his AAS and he's doing everything it says in the if any of us get to that level we'll be do very doing very very well now there are other levels above this and these are the level up to here is up to here isus what we would call being righteous being a sadik being a sadic means doing what it says in the then n may be delay precious cleanliness spiritual cleanliness leads to pre me mean separating separating yourself from things which are essentially allowed but may God forbid lead a person away astray preachers separation May tar that brings to Purity tar mayus that brings brings toid which is I guess you call saintliness that LE leads brings us to humility you see how far humility is up there it takes very difficult to be truly humble and another humility leads a person to the fear of sin now this is a whole discussion in itself there are two kinds of fear there's a fear called which is the fear of punishment and the rambam says that's only fitting for um people on a fairly low level and Hali we should get to that level and that is a person doesn't do an a because he doesn't want to get hurt is not that a person is worried about getting um punished he's worried that he may have something in in on his on his he might have done something which is going to make him in some way separate from hem to whatever small degree that is and that bothers him and the fear of sin brings a person to Kad Holiness K Mayes and that brings the level of all the way up the ladder to a state where a person is to able to be revived the dead doesn't get to that he doesn't go to I think he just gets toes so these are the steps what I that we're going to be talking about so the first step along the ladder is already looking how do you say our trajectory even at the beginning is he's talking about that's the very thing he starts off with the foundation ofas means that's where a person should have a desire to aim for to aim for that now I want my rebi you know most of us will have a very hard time getting to sidus why do we bother to learn the rest of this book why don't we just stop putting Theus why are we learning about all these things that uh for sure in in our generation I can't say for sure but I would say almost definitely there's nobody in our generation again I can't say that for sure but almost nobody in our generation which will get to these higher levels so why do we learn about them so he gave me the following answer there are two answers number one the mere fact that you know certain these these levels exist what they consist of makes you a different person the mere fact that you are a cognizant that these levels of spirituality of close to closer to hasem exist that makes you a a more spiritual person even if you'll never get there in your life and the other answer is that it's true that most of us will never reach these levels but it's possible for a brief period of time for even maybe even a split second that we will be able to ra raise ourselves up and touch one of those levels even though we can't stay there we can't hold at that level and for that it's going to be worth learning about them but clearly that's where our eyes should be focused okay so and the root and I'd like to say here that yod is something and shes are really two different yod is something which is how do you say inanimate a foundation is something which is Stone which is unforgiving which is how do you say fixed and a sh a root is something which is dynamic which grows so what does the understand so there are really two parts to service of hem one is we all work within the code of the H the code of the in a sense is fixed it's true will change as new things come into the world but we have a we have a pokim we have let's say a spectrum of opinions but usually the spectrum of opinions apply to fairly narrow circumstances nobody can will tell you that you can cook on chabas nobody's going to be able to tell you that you can eat bacon God forbid unless of course you're starving on a desert island the Torah is to a certain extent a yod it's fixed but on the other hand there also has to be each individual person has to find his own way his own Shish like a shish which grows a root that grows so a person has to find within the the the strictures of Haka his own personal personal expression this is very very important sometimes people think that being an orthodox Jew is is to be like an automatan to be a robot nothing could be further than the truth Hashem made us all tremendously different why if he really wanted robots then why don't we just you know come out at the cookie cutter out of the factory is uh all pre-wired and ready to go no there's no the human personality human personalities so varied so many different people with different likes and different dislikes and different ways of seeing things and we're all supposed to be using all of these talents and these conquering these deficiencies to serve AEM better so that's the other part the arak kodes was metal on the outside and on the two outsides and it was wood in the inside a level of wood wood is again something organic and metal gold is something which is inert so that's the thees carried the carried the Torah so so to speak a has to be somebody and a Jew who wants to Aspire has to have the these two elements he has to be rigid rigor no I don't say rigid he wants has to be rigorous in his his application his diuk his care in keeping all the Mitzvah down to their till him to their their smallest details and on the other hand he has to also find a way to infuse his ausem with his own personality and God forbid a person who tries to uh do a labotomy on his personality will find himself very um unhappy and for sure that's not what Hashem wants Hashem wants us to each one of us to serve him in our own individual unique way so that's a shish the fixed part of things the way you get this to this is to expand to grow your that is and we'll finish with this that a person has to clarify and this literally make true it's from he has to clarify and make true again we are back to those two words we said what are his obligations in his world and what he needs to fix hisato or magmo now these are two very similar words magma means something like um Target um Maat is a target magmas is like another word for Target aiming for and how it can bechi oh aiming for and how it can be very good because basically my and my are what we would call in English strategy and tactics in everything that he does in his labor in the all the days of his life where he needs to get he has to work out where he needs to get to he has to make that has to clarify and make that true where marot means how what what is what's the difference between strategy and tactic tactics before we go on so it says you need to work out what you're aiming for and then how you achieve it exactly strategy is where I want to get to tactics is how I get there so a person has to work out a strategy meaning where am I trying to get to and then two how do I get there but before we get there forgive the pun he said before that a person has to make clear and make true what does he mean by these two words has to make clear make true what are the his obligation in his world and to what he's going to focus his strategy and his tactics as we said before is so is I want to say something which is clear is something which is talking about logic meaning a person has to first of all make clear what it is his what his obligations are in his world in this world and the oblig ation of clearly are therefore his obligation is to be a Jew his obligation is to follow Hashem to follow the Torah so he has to make that true to himself that there's a God that there's a Torah he has to as Rabbi gotle would say he has to verify he has to do the historical verification of the Torah or whatever thing whatever he needs to do intellectually to make his mind comfortable as Rabbi Kellan put it uh that he gives himself permission to believe however intellect is not enough a person lives in two world one is the world of the intellect and the other is what I like to call an emotional reality the emotional reality is that intellectually I understand me put it this way a person can intellectually maybe conceive of the ideas of God and Judaism but unless he inculcates that to himself it's quite possible for him to drive out of God forbid and go and find you know the nearest Big Mac non kosha Big Mac because it's not part of his life it's not part of who he is means that it's the emotional Reality by which I live that's the reality in which I live let me just finish and I'll explain let you let you speak in other words people tend to think that belief is something which is is either you either believe or you don't believe it's an onoff position or maybe even if it's not an on off position but it's some kind of dimmer um and really that's a better way of looking at it what I want to say is that imuna is a maida auna is something which is let's give an example there's a maida called C maida how do you say translate maida into English personality trade that's what I want that's why I think it's con connected with the idea of to make something true to make it you have to make it true you have to live within that truth you have to intellectually understand it and then you have to live within that truth that you've intellectually arrived at and that's a separate process because let's say for example let's say there's a Meda called c c means anger so intellectually a person could understand that to be an angry person an extremely bad thing but that won't stop him being a car son it won't stop him being an angry person unless he takes positive active steps steps to work on his meter we've all had this expression to work on your meters to take steps to find emotional spiritual exercises to change or modify your midot your character traits so just like a person needs needs to work if he's God forbid and has basically the meter of anger he has to work on that he has to find ways to improve his character and it's something that can be done so similarly maida there's a mea of amuna belief is not a light switch but amuna is something which has to be constantly strengthened or God forbid it can be weakened and to that extent I want to say it's living in that's what he talk about he has to make something clear he has sorry true he has to live it out he has to do things which strengthen his imuna and one of those things is learning Torah that's what you're going to start off with when a person learns Torah and principally kazal which deal with the strength ofuna then this something which which helps him so that's what he need we just I think we're going to finish here and I'll ask you can ask some ask some questions we'll read it again first of all be let's just sum up what we said be the desri description of the CL of the what are the general principles the general categories of the obligation of a person in this world he spoke about that that's the title the foundation you the foundation of too s is something fixed Shish is something Dynamic it's organic it's growing aimo perfect service of Hashem as much as we can who she is B that a person has to intellectually clarify V and live within that realm of his intellectual Clarity make it true for himself with regard to a person what are his obligations in his world and we did didn't go into his world and we'll do that next week why it says his world why not the world we'll start with that next week please somebody remind me but his world and to what he needs to focus his strategy his end game so to speak and the technique by which you'll get there in everything that he labors hard all the days of his life and also I want to go into this word what is talk about hard work laboring hard the nature of a person is basically a person is born to work hard which I think is what your hobby was anyway we'll leave it here if you have questions yeah for a person that leans more emotionally is it more important for him to focus on serving a emotionally rather than intellectually or which root does he take um a person has to well that's that's really what I was saying that there there there are the kind of there's the The Matrix which is the Torah the Torah gives you the framework of of life and within that it's up to you to bring your own personal Emotional Self um to p full the Mitzvah in the way which which is in individ individually and Uniquely Yours whatever that may be what sort ofid you want to do or the or or the way the way you like to learn Torah I mean here in obviously we giving people basic skills but people go on and Branch off into all different kinds of areas when they've got that foundation in a sense in a sense sort of I guess like don't know if I want this to be put out to the world but is like a remedial school it's like a place where people who aren't privileged to have a solid authentic Jewish Education are able to catch up and so therefore what is taught here are you know the ground skills and but as you hopefully develop and grow and grow and grow in your Torah you'll see that there's a there's AA a person should learn teach us what his heart desires so it's the two things again it's the there's the Torah there which is um how do you say like megalithic it's a it's a solid structure of itself but within that there are infinite pows depending on your personality to be able to bring it to reality and fruition in a way which is going to satisfy you and which is going to be necessary for the world I don't know if I answered your question y okay everybody so I look forward to seeing you next week we'll pick up from that have a good evening