Muslims, Christians, Nazis: Why Everyone Who Hates Jews Gets the Bible WRONG

So the first point I want to make about about Egypt and about the Jews going to Egypt and the Jews in Egypt right now. Who are they? The Jews in Egypt right now? Us. Us. We're in Egypt. And in fact, the whole world's with us in Egypt. The Arab is the rest of this world. We're all in Egypt right now. 2026 Egypt. And I want to say the first point because it's the first words of our story right now is this. If you look at the art scroll, I hope they're going to pay me for this plug. You know, I guess the five people that watch this video, they're not going to pay me much, but she if you look in the in the Hebrewsh, it says that this is the book called Shemote. Sheamos in in Ashkanazi talk means names. This entire book according to the rabbis the sages and part of our Torah Torah Shabbal the oral tradition this book is called names but if you look on the left side there's a fancy word called exodus which means kind of like to go out to depart and uh the fancy word for that is um gula redemption. So there's two names to this this week's para and this entire book. It's called names or exodus which is uh redemption. And why so many names? So of course it's Jewish. So we got to have this argument. But deeper is this. The Greeks were the Americas of of the olden days. And when the Greek culture took over, it really took over the world. And the Romans were like um just continued what the Greeks started, which is like Israel today. Israel is just America with a with a bad accent. You know, is America with an Israeli accent? Yes, I can get it for you. No problem. What you want? How much? Okay. And what we're going to do is appreciate the difference between the Greek translation of our Torah and the different names that were given to this second book of the Torah by the sages, which is the book of Shemote names, and the Greeks that called it Exodus, which is to go out, the the wonderful leaving of Egypt and and all that it entails. And it's we're going to start with this. And this is, I think, probably one of the the most powerful lines ever in my opinion. Happens to be that I made it up, but I really have nothing to do with it, but this is the line. The Greeks saw the second book of the of the Torah, the Bible, and they looked at the main event of the story, which was obviously the unbelievable, spectacular once in a-lifetime miracles that God did for that God did in the desert, which is when the Jews left, but even more so what they did to Egypt. The whole Exodus from Egypt and the coming into the desert was unbelievable. And when you're making Hollywood movies, so that's the things movies are made of. In fact, there have been more than one Exodus movie, you know, the Ten Commandments, Exodus. And so the Greeks looking at this book are looking at the idea of the unbelievable powerful unlimited ability of God to do whatever he wants. And these unbelievable miracles is what sells movies. And it's what sells books. And they called this book Exodus because the Exodus is the word that that en encompasses all of what happened in in in the departure from Egypt. But they missed the point. They missed the point. I'll I'll explain you how and why they missed the point because if they got the point, if the Greeks had gotten the point of this second book of the Bible, of the second book of the Torah, then they would never have come and attacked and murdered and destroyed the Jews and the Jewish temple. if they got the point. And you know who else didn't get the point? Germany. Nazi Germany did not get the point because if they got the point, they wouldn't have started to massacre and and and try to, you know, rid the world of of the of course the the evil of the world, the Jews. And then and so they didn't get the point either. And you know didn't get the point. No, Benny, who didn't get the point? Islam had to get the point that that they want to kill God's children in God's name. Radical Islam 2026 also didn't get the message. Didn't didn't learn from God's book. They have their they have the book. They have God's book in their in their Bible in their what they call the Quran. And the Quran's full of a lot of good things. Those that come from Judaism and Torah and God and and then it's full of a lot of other things like um you know Jews that Jews worse than the devil. Jews you could kill the Jew and make God happy. A lot of unfortunate lies are in in the Bible of the of the of the of Islam. So, they didn't get the point either. And how about the Christians? Do I have to even say one more time that they worship our brother and and and and they they went and abused and murdered his brothers and sisters for millennia. They're they're they're they're calmed down now, you know. They're they got they got their valium and they're they're a lot more calm. They're not killing anybody like they used to, but uh they did their share of damage. So, they didn't get the point. So, who who gets the point? You know, sadly, how many Jews don't get the point? So, let's get the point. Let's get to the point. The Greeks saw the point of the book of Exodus, the wonderful miracles and power of God to do these unbelievable miracles. And that's what they're focused on is that unbelievable departure from Egypt. What they forgot is, you know, God can do really anything he wants. Creation of the world is is probably the greatest miracle. Nobody celebrates it as a miracle. For God, miracles are are not such a big deal. But what is a big deal is who God decided to do the miracles for. That's the Jewish people. And that's the beginning of this para. And these are the names of the children of Israel. those unbelievable special cuties of Hashem that God said for you Yity pinch my cheek my own cheek for you Yity if this is standing class I would have done my little my own chest butt like they do when you get a touchdown he said for you Yity boom I'll do anything for you David I'll do anything and that's the point if the Greeks or the Romans or the Nazis or or the Christians or the Muslims understood that God stopped the world stopped creating stopped everything and said for you Ben Israel I am not only could do anything I will do anything and everything and it doesn't stop God's love does not stop if God loved us one day he loved us forever if God loved us one if God loved us one day he loved us before there were even days. And if you understand that, then you get the point. And if you don't, then you can murder Jews because they're Jews because you don't want to get the point. That's what I'm saying. And so the line, the takeaway line is this. For God, miracles, it's not such a big deal. The bigger deal is not the miracles, but who God decided to do those miracles for. And that's us. That's Yity. That's Arami. That's Schllei. I mean, they sound like really goofy names when you're secular. When I was secular, I did not expect that I would be calling myself Yudity one day. My name was actually Ike, which is my parents fault. I have to blame that one on them. I was too little to be involved in that decision. When you take the name out of the story, then you get the numbers on those arms of those Jews in Awitz and everywhere else they were. and you get six million Jews burnt alive or gassed or whatever it was. When you take the name away from the number or when you give a number without a name to a human being, a human being becomes just another number then you want to make space for different numbers and you get rid of what you want to get rid of. And when you hate the Jews, so they're the ones that you get rid of. It wasn't the first time Jews were faced annihilation, genocide attempts. We still face it till today. It's just the most civilized world. So it's not happening. Also, God doesn't let them do it. So that's that's the that's the point of this book, the point of life and the point of of of our story, the human story. And it's not only about the Jew per se, because you could fill in the blank. It's about anyone that is looked at as a number. Anyone that is looked at without his name. And that's how you can have the slavery that you had in America. America was built on the sweat and blood and tears and pain and suffering of African of Africans that became African-Americans and they were Bible people. So go figure out how they forget because they also didn't get the point. You could be a Bible person, you could preach the Bible, you can have the Bible, you could know the Bible by heart, but you're not a Bible person because it's not about the information. It's about when the Bible, the Torah is a part of you, is inside of you, then you have a Bible, then you have a Torah, and then you can express that in the world. But if it's just information that you study, it doesn't doesn't make a difference in the world. And so look around today in the name of God, in the name of their Bibles all around the world, how much murder, how much how much destruction, they don't get the point either. The point is the most important thing in the world without any exception is what's your name? Angela. >> Oh, Angel. My name again. Okay. Should we do that with again? >> You know, it's a boy you don't get the name wrong also. Angel. What's your name? Joe, what's your name? >> Kobe. What's your name? >> Mariano. >> Mariano. I like that one. I like with the Spanish accent. What's your name? >> Unbelievable. And you? Davidid, your name. >> Binnie, >> that's the point. The point is the most valuable thing in the world are its people and their feelings and and what they go through and what unfortunately we put them through whether it was an act by accident or not. You can say you're sorry for an accident and you know what you can even say you're sorry if you're not the cause of their pain. You could just be sorry for them. When we understand that the human being is much more priceless in comparison to the priceless Ferraris, the human being is what matters. A piece of metal, we move for metal. We move for for what we the person is number one in in in our life, in his own lives, and in God's life. And that's the motto of life, you know. Do do unto others what you what you the way you treat people the way you want to be treated. Don't do unto others what you don't want done unto you. And in the story of life, the who matters most, it's the people. And that's it. That's the message. And these are the names of my people, my children, those that I love so much that I'm about to turn the world upside down for them. Because even my world means nothing in comparison to my people. That goes for every people, all the human beings in this world that choose to be on the side of truth and good and want to be a part of God's world. God says, "I made the world for you, not the opposite, not the other way around. The car is not to get you to a point from point A to point B with no purpose. The car is for you. Everything is for you. Everything in my world is for you. I'm for you. And how can we not be for each other? If God is for my fellow, then how can I not be for my fellow? And in fact according to one of the greatidic masters the Balatana his name was Rabbi Zman the founder of the very famous today movement the kabad movement you know has beautiful story where a one of his students asks him rebi what's greater the mitzvah the command from god to love god or the divine command from god to love your fellow human being and of course your fellow Jew as well your you know the mitzvah was given to first and loving our neighbor which was we were all Jews but it extends in a more broad sense to the entire world. What's greater and more important than loving your fellow human being or loving God? And he answered beautifully, what can be greater than loving the one that God himself loves? When you love your fellow, when you take care of your fellow, you're loving God. You're taking care of God, so to speak. And God doesn't need anything except what? To see us behave like human beings. You see us behave like like family when we create a world that that that where our cult is is love for your fellow and we've created a world that can invite God back into his world and a world that will merit to live forever with Messiah. That's that's that's what it's all about. The next lesson is very obvious. We're taught that the king of Egypt was replaced with a new king. And then the sages come and tell us like you might think how could the sages do this but the sages really change the meaning of the verse. Now if you're not familiar with how Torah works and the divine communication of Torah. So you might respond like who do the rabbis think they are? Who gave them the right to change the Torah? If God said one thing, how could they say another thing? But the the real truth is once you get to know the Torah and you get to know how it works is that God gave us the Torah and its keys to expound and open up, uncover and and solve the riddles within the Torah. And in the end of the day, when the sages tell us that when a verse says that a new king rose, it doesn't really mean a new king. It means the king that made himself new. There's a reason for it and it's the truth. It's and it actually even more beautiful is in this case it's a there are two opinions. There are two rabbis that have different opinions of what this verse means and it sounds like a non-starter. The verse says and I'll read it for you in English with the art scroll. Another plug for art scroll and the new king arose over Egypt. A new king arose over Egypt. What's his name? Not the same name as the first king. He's a new king. So what do the sages say? Two sages argue and say that's not a new king. It's the same king and the king never changed. His attitude changed and he became a new king to the Jews because he he made it like he never knew the Jews. He never knew Joseph. Never knew Joseph. Which essentially means it's the what have you done for me lately syndrome. When I needed you and when you helped me, you were my world. Now that I'm over with you, I'm done with you. I don't need you. You can do nothing for me. Then you're done. You don't exist anymore. And so the interesting irony is it's we're calling it a new king. Because when you forget who got you where you are, you forget who helped you and you turn on them, then you kill the person that you once were and you become this new person built on on nothing without a foundation. Because if you don't hold true and hold on to what got you here, then you're not connected and then you're not even here. And so you're you're a new king on some level. And again, the more core issue is and the more message is that he just made himself like I never saw you before. I never heard of you. Who are you? Who are you, Joseph? I don't know who Joseph is. And I I certainly don't know who his who his family is and I I owe them nothing. And that's how a a Egyptian exile could happen. That's how a world can turn on Jews and try to genocide us, annihilate us. That's how Hitler could do what he did to Jews. That has certainly been a contri contributing factor in the world since it started. We have been the the behind so much good in the world, so much progression, so much wisdom, so much so much conscience. He himself hated us for that. But if you can ignore and forget and and and make as if it never happened, so then anything's possible. And so the first message we see in this story is how Egypt did it first. Don't don't it's not America that can that can turn on us or did turn on us in earlier generations. It's not the world that has been turning on us ever since getting kicked out of Spain, you know, getting abused in every country we've been, even in Egypt, you know, because I know I know they're trying to say Egypt's like a fivestar hotel. It's not. My family's from Egypt. I know exactly what they went through. They had to have fake names when they left the neighborhood. And my grandfather, as I've said before in videos, was lynched. And thank God for a good, honest, you know, Egyptian Muslim Arab that saved his life. He would would not be here. He would have not have been. He's not here anymore. He's he's in heaven by now. But it would have killed him and he saved his life. So there's good and bad everywhere. But but when you can forget where we come from and what we've done for each other, then you can do the worst atrocities. And it doesn't mean only the Jews. It means how can you treat human beings in that in such a way? How can you treat human beings as if they're worse than animals? You have more compassion for animals. In Germany, they had laws how you had to treat a dog. You couldn't mistreat a dog, but you could mistreat a Jew however you wanted. You say, and that's when we make ourselves new and make ourselves as if we don't remember the people that helped us. We don't remember people around us in general and their feelings. It's the same message, a continued message. And that's a problem. That's the beginning of the downfall and the destruction and the hurt of humanity. That's why you have today, forget Egypt. Whatever you had in Egypt, you have today. Today is the Egypt 2026. We're suffering. The world is bleeding. The world is suffering. The world is is screaming in pain. People were selling people. We're kidnapping children and selling that children. Forget about how many women are being kidnapped and sold. It's a sick world because when we don't care about anyone else but ourselves, that's sick. And this idea of being neutral in a world where people are being slaughtered, swallowed up alive and you sit back and do nothing. You're part of the problem. Part of the problem. Guilty by association or lack of it. And that's another problem. You know, the peaceful Muslims, there are so many of them. We don't hear about them because they're doing nothing to counter the aggressive radical Islam that that is blowing themselves up all over. You know, just look at the news. blowing them up everywhere, kill rammings's everywhere. It's not only in Israel that they ram they ram people with cars. France, it's all over. So if you're just going to quietly sit back and say it doesn't bother me enough to do something about it, then then you don't care. So we got to come together. Goodness has to come together and and follow the values of the Bible, the real Bible, the Torah, and and and and stand up and unite. It's it's a Torah and it's a value system for the entire world, for all of humanity. And so when we get the point and get the picture and we come together for what we do agree with instead of fighting for what we disagree with, we'll have a better world. We'll be able to protect each other more. We'll be safer. And again, that's all built off of this simple, beautiful hidden message. Two rabbis arguing whether parro was a new king or just the same old king that just, you know, had the what have you done for me lately, you know, syndrome. Again, choose your cult. Choose your cult. Okay. Second message. [sighs] It's beautiful. Actually, I mean, some I'm thinking up as we go, but it's beautiful to see the exact solution. We talked about Harro, the king of Egypt that just completely turned his back on his Jews, which is really again anybody turning your back on anyone that that you really are indebted to and you oh, but it's just more convenient to forget and and and ignore. And then we see the opposite. We see two Jewish women, which could be any kind of woman out there. Women are powerful today. Power to the people, power to the women. they they are in amazing positions to do a lot of good and to fix a lot of the evil of this world because women are are a lot less violent certainly they don't yell as loud as men and uh you know they can help make this world a much much better place now that they have the power to so we see Jew Jewish women and the power of women already here in the story saving lives saving Jewish babies the the uh we're going to understand it again this was this is Egypt 2026 also so we got to have the double vision when we look at the story But it's like this law and and regulation in any modern country can pervert itself. For example, my favorite example is the squatter's rights example. You know, judges in America in the name of law, in the name of truth, in the name of justice, and yes, this is a parody. This is a comedy show, this is a satire, decide that they could take a home that belongs to person A. And because person B snuck himself into that home long enough and say that person B gets to live there gets to steal person A's home and all this is the name of law and order which is again choose your cult. It's it's it's if it would be a comedy a dumb dumber comedy I would I would laugh but it's not. So should I cry? What do you do? That's stealing people's homes and giving it to to squatters because they squatted long enough. Okay, that's that's that's a prime example of how governments and modern regulation can be so corrupt that they're just facilitating crime. They're mafia. Now, they're just another mafia with a with a suit and tie. So, here too in Egypt, they did that. Egypt made a new decree and a new ordinance. Um, it's just, you know, it's just the way it is. And this is an extreme example. I mean, squatting is squatter is right is, you know, you only lose a home, but it's it's very tragic and it's not fair. It's money's money. Money belongs to a person. But here, they're talking about a new decree. What's the new decree? Jewish babies are going to be killed. We're going to take Jewish babies and put them in the in the Nile River and and they're going to die. Now, this is this is extreme. How can any society absorb that and say, "Okay, but again, unfortunately, we're we're too quiet when we need to when we need to be when we need to stand up." Just like in in in in Germany, same thing. People were quiet. At first, people could have stopped it before it got started, but no one no one cared enough or no one was strong enough to stop it before it got started. So, here too, they decided, we're going to take Jewish boys only and kill them. Two women stood up to power and the regulations and the rules and risk their lives to protect the Jewish children. And and these were Miriam and Yed, Shifra, and Pua. Because the Torah doesn't only talk about the fact that they risk their lives to save lives. It talks about the fact that they had the sensitivity and care to sing to those babies. Sing to them that they should have a pleasant experience amongst amidst this horror that they should smile and be happy and to beautify them and to make them feel good. It's unbelievable care and sensitivity. We we're in a world that you can become so lost. You know, people are are so hurt and so distraught so you can lose the big picture that it's a person and that person feels. And when we are in tune to the fact that the person feels and our job is to care for that person and to and to make that person feel better, that it's not just, oh, so you're a poor man. Here, take 10 bucks and leave me alone or here take a piece of bread and get out of my get out of my face. It's it's it's how you do it. It's the sensitivity to help uplift a person, not just to give him a sandwich. Sandwich is fine. I asked for a sandwich. I still haven't gotten it. But but the point is is is the sensitivity. You're dealing with a fragile, delicate, broken person. And that's that's that's important. And and you know what? There's an interesting Jewish law when it comes to charity. For a long time, it made no sense to me. And I won't say that it it makes perfect sense because it's still difficult to absorb. But but but but in light of what we're talking about now and the sensitivity that has to go with your kindness, look at this says if there was a rich person that became poor, right? It's the the law in the laws of charity in the Bible in the Torah is that you must if you can give to the person according to what he needs. not a standard of giving. So if a if a person that was let's say poor for example he lived in a one room uh a one room apartment and another person was wealthy not that he had a family but himself wealthy and lived in a much more dignified you know much more luxurious manner. He had a be much more beautiful spacious apartment. And again, we're talking about in an imaginary world, we our funds are unlimited. Unlimited funds because again, if funds are limited, so we're not going to do this. But when funds allow, this is the ideal. So you give the poor man that had a small apartment, a very simple apartment, that's what you replace for because our idea is not how much money we gave him, but have we remedied the problem? Have we made him feel better? Have we restored him to to the himymn that there was that he could be happy about that he's not suffering or struggling anymore? So if that man was content with a small apartment, we give him a small apartment. But the man that was used to a bigger apartment, we don't say, "Who do you think we are? Go get a job. We we don't we get him what he had is the ideal." Again, when if I was if the world was just this unlimited lottery where there's all the money and there's no limit. So if if Donald Trump would become poor, right, then we would replace his life. We would try to match his lifestyle so he doesn't have to suffer because again if he had to, you know, change his lifestyle, it would it would be hurtful. So we replace that so the person is not hurt. That's the law in of charity. And that's the idea of the sensitivity that we're speaking about here. It's not enough to just get help a person get from point A to point B, but did you make him feel better? Did you did you make him forget about his loss and his suffering? Did you did you treat him like like you the way you would like to be treated? Did you treat him like a real brother or sister? Did you treat him like the real human being that we're meant to treat people like? Did you remember that God loves that person and therefore you loved him because you know if God loves him then I should love him. If God cares for him then I should care. Now I stepped into a trouble because if God cared for him so much why did he get in the apartment? But that's a discussion for another time. All right. Next. All right. I'll be honest. We're going from theme to theme. If we're going to talk about sensitivity and the extreme sensitivity of unbelievable people that can reach a selfless point and an awareness that they can excel at sensitivity beyond what we could imagine. So, who who better to speak about now than the birth of Moses? Moshe. Moshe was born and let me tell you, hands down, the most sensitive, caring person that ever lived. You know, if we're going to do People magazine 2026 edition from from the history of mankind, he's maybe number one on the list. If not, he's he's one of the top on the list. There is no one that was more sensitive and kind than Moshe was. Moses. Beautiful stories about him we'll get into. And it doesn't stop with him because if you hear about some of these sages and their sensitivity, it takes it to beyond human. We're talking about walking angels, but it's not because if walking angels, we wouldn't be impressed by it. By the way, a walking angel, if an angel came down to heaven and acted like an angel, so from heaven, and act like an angel, that would not impress us because he's an angel. But when a human behaves like an angel, that's impressive because that human being has to overcome all of his selfishness, all of his what makes us what we are, all what weighs us down. And he can fly like an eagle. I mean, an angel says just a song, you know. What can I say? Fly like an eagle. Something like I don't know. Yeah. Yeah. I mean, it's in my mind the song. I'm going to save you. The the the suffering slipping. >> Oh, yeah. Life does creep on slipping. >> Sing it. Sing it, man. >> Fly like an angel. >> Yes, we'll we're gonna we're gonna remake the song. Fly like an angel. When a human being can fly like an angel, that's impressive. And that's what Mosha remain. We're going to get into his story. Beautiful story. We're going to jump since this is we're going to talk about the book of of Shimote, not just the para. And it goes like this. Imagine you're the one. Yeah. You you God wants you to save the Jews. Take him out of Egypt. Exactly. You No, I mean the guy in the watching this right now. Um so what what happens? So God chose you're you're the chosen one. You're going to you're going to redeem this world. You're the Messiah. You're going to redeem this world from its darkness. And it's time to do your job. And the first job, one of the first jobs that Moses, Moshe has in the Torah is to go to the Nile River and turn that Nile River into blood. Now, if we would all think about it for a second, who's the star of this movie? Moshe. Who's taking a staff and turning that river into blood? No, >> not Moshe. >> And the question is, why not? Why not Moshe? So the answer is this and I'm going to explain it through Mosha's perspective. Imagine the sensitivity of a human being you know like imagine the president. We don't have anything better than that but imagine the president like I'm busy running America. Like I don't have time for all these little things like a boy that's upset because his his cup of milk spilled. Basically I'm busy. I'm running the world. you know, this kid with the cup of milk that spilled, you know, someone else will take care of that. And you missed the point because it's all about that kid whose milk spilled and you notice it and you take out of your busy important so to speak life because we're all the same importance in God's eyes. That kid with his cup that just spilled, if you could save him from his sorrow, you just saved the world because God created that entire world for God. That boy that's suffering. you're too busy and too big for that boy or for that person that that's you that is insignment in your life. We're all significant in God's in God's eyes. And so it's it's counterintuitive. You would think that Moses look at the story. Beautiful story. Moses is trying he's busy saving the Jews from exile. We got to get the Jews out. And the next job is to to turn the river into blood. But imagine Moses got the staff. I can't do it. Imagine a movie scene. HEY, WHAT ARE YOU DOING, CHARLTON? WHAT IS THIS? Put Take the stick and touch the river. I can't do it. I can't hit the river with my stick. And what do we pay you for? You're going to be ruined in this in this industry. Just, you know, Charlton was Charlton H of course with the Ten Commandments. How come Moshe didn't do it? So here's the answer in this ridiculous dramatic drama dramatic version of of my story is this. The river helped him. That same Nile River saved his life and protected him from being drowned in it when he was a baby. And now he was a baby. He wasn't even conscious of what happened. But he knows what happened. And now he's faced with a job to do. God Almighty has, you know, put me in charge. And it's my job to turn that river into blood. But you know what? How can I strike that river and turn it into blood work? How can I repay the river that did so much good for me with such bad? So it can't be me that that's supposed to do it because that would contradict his life principles. You cannot repay good with bad. You just can't. Oh, there's millions of Jews that have to come out of Egypt. That's a different story. I cannot repay good with bad. So, you know what? Someone else will. And Aaron did it instead. And look at the sensitivity. It's just a body of water. No feelings, no no memory, no anything. But it's not the water. It's the person. If Moses, the leader of the Jews that would speak to God on Mount Si, you know, a year later or so, if he could take a stick and hit the river that saved his life, what does that represent? What does that mean? So Moses on his level could not do that, would not do that. God would never ask him to do that. Therefore, who was the person to do it? Someone that didn't owe that debt of gratitude to the Nile River, which was Aaron. And Aaron did it. Now, of course, we have to be practical. If there was no other way to get it done but Moses, Moshe, then I assume he would have done it because then it's already exterior circumstances. But if it doesn't have to be that way, then don't do it that way. And the beautiful sensitivity and appreciation, the godlike, the angelic beyond human motion is able to stop and understand, no, this is not the way God created his world. It's just not it. You can't do a wrong to accomplish a right. It doesn't work that way in God. Another beautiful story just to touch on the sensitivity of two two people walking in in a in a garden, walking down the road, whatever. And it was one of the one of the Libaba Rebes. I don't remember which one, but but a saintly, you know, holy Jewish leader of of thousands and thousands of people. and his son who would one day become a rebi the rebi they're walking and without paying attention the father's teaching him of course deep ideas important ideas that he felt that the boy needs to learn and amidst you know amidst their discussion the boy not even thinking about it just grabs some leaves off of a tree and tears them off the tree branch whatever and crumples them up and throws them on the floor as they're walking and his father the rebi turns to him says says, "My son, were you conscious of the fact that you're in God's world when you grabbed those leaves and broke them off the tree and crumpled them?" And and again, we're talking about a a level of appreciation and sensitivity. He was teaching son a life lesson because he would become a Jewish leader one day and he had to understand we don't just take life that way. We don't just take God's world that way. Those leaves are sacred. That tree is sacred. The ground we walk on is sacred. And I heard this somewhere. I'm not sure where. It may not be a Torah idea. It may be a Torah idea. One day the ground will say to you maybe in the world of truth. Who gave you the right to walk on me? Who gave you the right to walk on? The earth ground gives us a place to walk. Those trees give us what they give us. Appreciation, sensitivity. This is greatness. This is what the human being can achieve if he's placed on the right direction. What cult are you living for when you're all about self worship? So that none of this makes any sense. It's actually insanity. But what's the real insanity? Okay. If I'm going to talk about sensitivity, I want to bring it to a modern day example. We're going to go from Moses, Moshe of the Bible to Moshe, the great sage that lived about 50 years ago. Re Moshe Feinstein from Brooklyn, New York. Brooklyn. And unbelievable story. Again, beyond human. Beyond human. He was leaving some type of event and he was going to a car. He was driven from place to place certainly when he was older. and someone wanted to be so nice and to help the the greatest sage of the generation or one of the greatest sages of the generation. They wanted to help him to his car. Imagine you're talking about, let's say, someone who was just the biggest Trump fan that you ever saw in your life. The big, you know, the biggest Trump fan. I'm sure he has he has some huge Trump fans. Anyway, so you're talking about the biggest Trump fan has an opportunity. He's just somehow is he's not a not a important person, but somehow he's in the right place at the right time and he could say hi to Trump and he could actually walk Trump to the to his car and open the the door for Trump and let him in. Imagine would make that guy's life. So here you have a man that just loves Mosha Fein so much. He was a sadic. He was unbelievable. One of the golim of all time, not just of a generation. He has an opportunity to to help the Godor into the into the car and he does it. But he's so nervous and so swept away by the moment. He ends up closing the door on his hand. Unbelievable. What a tragic ending. All he wanted to do was help the gut door. He closes the door on his hand. Now, what does Mosha Feinstein do in this book? He shows you that he's he's greater than human being. He's more than human and endures the pain. And an old man endures the pain of a car door being closed on his hand and does nothing. Not a flinch, nothing. The man that closed the doors watching through the window has no idea anything happened. Drives away. Waits until he's out of sight of the people. Then tells the the car driver, "Please pull over for a moment." And he opens the door and puts his hand out with blood bleeding. Travis shock the pain. What? What? What? He's like, I couldn't bear the pain if if I that man knew what he did to me and and the pain that he would go through. I couldn't bear that. So I endured this pain. I'm speaking from now. So he endured this pain not to cause himself the pain of knowing that he caused another human being pain. godlike when when God sees that he's impressed. Can you imagine? How do you impress God? That's how not with the millions, not with the cars, and the homes. You impress God by doing stuff like that or at least wanting to do it. You want to do it, Hashem already gives you a big kiss on your cheek, big kiss on your forehead. He loves you already. If you just want to if we just want to be the right person, that person that God created us to become, that's you're already halfway there. In the world of effort, you're not there yet. But in at least in the world of want, desire, what you want and what you desire is who you really are. If you can want it, if you can envision it, you Hashem is already with you saying you I I love you. If you could work and make the effort, you get an A for effort. that even if you fail in God's world, you got an A for effort because you tried to accomplish that greatness that you were given the potential to fulfill. How much more so if you can accomplish it and become superhuman beyond him, you become God. The end of the day, we're in this world. We have two options. We can come in the world an animal and leave the world an animal. And if we die trying, we are winners because you try to beat that animal inside you. You tried to grow up and stand up tall with your eyes to the heavens. And I'm not a creature of the earth. I'm a creature of the heavens. And you tried and you failed. In the end of the day, you didn't become Joseph. You didn't become Mosher Rabenu. You wanted to go to Lador. You were a simple guy that had problems and had issues and you worked on them, but you didn't become this great man. Hashem says, "You're my in my world. You're great. And I have a special place for you next to me because you try. That's what life is all about. We're here to try to understand who and really who and what we really are and where we're really meant to be going. It's just a shift of direction. In the end of the day, it's a shift of direction. You make a onederee turn to the right and you reach your destination. You reach the finish line. And one wrong shift to the left, we won't talk about where it can take you. We are a people of extremes. You can become the greatest, you can become the worst. It's up to you. The main point of it all is don't give up. Because if you give up, then the downward spiraling effect is endless. You will fall to the lowest of lows once you give up. But if you never give up, even though it's hard and even though you may have not have made the progress you wanted. So we're winners in Hashem's world.