Just simple Faith

Oh, man. Oh, man. Thank you very, very much. Appreciate you guys having me. Thank you for sharing. This is a long time coming. Rabbi Karlin has reached out to me a while back and we talked about it. We played with the idea, but the the issue was is that I told him, "I'm on the road 100 days out of the year. I'm flying and going back and forth and everything else." I said, "I I really have troubles with commitment, you know? Only thing I'm committed to is my wife and my kids, you know? Apart from that, there's no schedule." I'll say that I said that and I told him at one point I said, "This is destroying me. Literally, it's destroying me." Why is it destroying me? It's because I'm a breast lover. Rebbe was big about seder. A person has to have seder. A person has to have seder. There's a seder where a person knows how he's supposed to wake up, what he's supposed to do with it. What void is it a person supposed to involve himself in? It's learning with a Torah. Everything. So, for me, it was very, very hard for me because it's like no seder. So, I told him at one point I was contemplating, you know, really pulling back. And and and one of the reasons I told I have to give the chizuk to him. I'm giving you guys chizuk that he gave me. So, he said something that he doesn't know. I I told him then, but he doesn't know to what magnitude he momma changed my life. Wow. I said I said to I said I said you know, "Every time I'm gone and I'm gone I'm go I'm going away for a lot of Shabbos. I'm a I'm a you know, dual threat that they say. I'm not just a singer, so I'm speaking also. So, over any any given Shabbos I'm away, I'm speaking four, five times over Shabbos and then I got to do the concert afterwards. Can you imagine the exhaustion that I'm dealing with at the time? So, I told him I said, "Because of that I'm going away for chaggim, I'm going away for Shabbos." Most other singers they could write the book. They're not going away for Shabbos. They don't need to. They're singing at weddings five days a week. I'm not singing at weddings. So, I told him I said it's it's the biggest struggles that all all the time over Shabbos I'm wondering like, "Who was with my son? Who was with my kids, you know? What like was taking my kid to shul, was anybody, you know, making sure that my my kids are good. And I and I tell I said, "Listen, I'm Sham, I'm running after your kinderlach. So, I got to take care of my kids." So, my daughter told me he said that one time he was speaking and wherever it was, he, you know, he, you know, he put forth his best his best that he could. And he said that when he spoke afterwards, somebody came over to him and said, "You have a real koach of speaking, you know, it's it's a good thing." He says, "And really you could use this to help a lot of people." And he said, "But you'll never know specifically which people you ought to help and at what times you should help them." He says, "But there are people for sure you know Sham wants you to help." And he says, "That's your own kids. That's your own kids." He said that to me. Uh it was it was so clear, so but what I I couldn't I couldn't keep living like that. So, the next time I talked to him, I told him I said, "You should know I'm here, you know, 100% but nowhere near 100 days out of the year I'm going, maybe 10, maybe 10." That's how much I cut back. Wow. That's how much I cut back. Versus to be both be tochen, I'm the type of person that for whatever reason, the way Sham wired my neshama that at all the years I was searching and looking for a Sham, you know, there's two different type of people that come across a safer, they read a book and some people they absorb it, they intellectualize it, and the the the um the verdict is out on whether or not the person's actually going to implement the eitza that they just read inside of the safer. Like we we don't we don't really know. Right now it's still digesting it. Then you have a another type of person where they read something, they become so inspired that they they run. They start running after Sham. I'm more like the second person. I have a brother-in-law who's like more like the second, so he's methodical, so he's a big eved Sham, but his way is a little bit more for me, it's not it. So, the few times after this during this week I had this talk with the with Rabbi David I I ended up ended up opening to Chofetz Chaim Volozhin that talked about a person who's on the road all the time and it says that person how how damaging it is for the body and the goof and I'm feeling it every time so four or five times I'm on the road you know four or five times in the night it's something I could be doing and my body is physically drained and all that and I'm like Hashem what am I what what am I doing all of this am I entertainment for people? I got into this to bring people close to Hashem. So the moment that it becomes entertainment and I'm just schlepping and running around or whatever it is I'm just damaging my goof. So after that I decided not to and then we talked about me coming here so I'm just giving you guys a whole backstory. And and as for a day extra or whatever I I told him you know I I can't make any commitments yet. I got to I got to see what it's like to be in Eretz Yisrael you know. But Baruch Hashem I'm so so elated to be with all of you guys. Baruch Hashem it gives me a little bit of you don't know how much you're doing more for me than I'm than I'm doing for you but just to be in the presence of Breslovers people that are Mevakesh Hashem or trying to get close to Hashem so very important. So I don't know if everybody has this sefer if you have this book. This book was written by Rabbi Avraham Greenbaum. Greenbaum Oh I think he You send them a link? On Zamron the the website. Yeah you can follow along. It's very partial. I decided to stick with the English sefer. We'll go through some of the other seforim as well. I didn't know where everybody's level was but I think that the accuracy that a person stays simple. I was on a call I have like my own like personal like online community and I was on a Zoom call with one of the guys who's in the midst of the gerus right now and he told me something should give us all awesome nafkas. He says that you know he's in the conversion process right now. And you know, they they have books that you're supposed to finish. You're supposed to read a certain amount of books, like 15 books. There's a There's a curriculum to Yiddishkeit. Have you ever Have you thought about this? It's a curriculum to Yiddishkeit, you know? And he said to me, "Do you have any eitzas? I have a big problem because" he said that "I'm stuck on Rabbeinu." He said, "I read the I see I I I read this sefer of Rabbeinu, and I don't want to read anything else. Like, you know, I'm stuck over here." And he says, "I know I should be learning this, I should be learning that, or whatever the case is, but I'm stuck on Rabbeinu." So, so my eitzah for him was I said, "First off, that's a good thing. You should also know that I didn't read a single book that was on the curriculum that they told me I'm supposed to read." Uh not because they weren't good books. It's just I also was learning Rabbeinu. And I said that the emes is that if a person's really devek to a tzaddik, the person's going to want to learn every aspect of Yiddishkeit, because that's the will of the tzaddik to be a part a part of a tzaddik, especially in Nachman of Breslov. When you're swimming in the seas of of Rabbeinu's Torah, there's not a piece of Torah that Rabbeinu didn't touch. There's not a single piece of, you know, Torah that that was there in that time that Rabbeinu didn't touch in that place. And that person, by attaching themselves to Rabbeinu, you're going to have access to everything else. And I told him I said, "What fired me up to learn halachas was when Rabbeinu told me how important it was to learn halachas." So, if a person is learning enough Rabbeinu, you're going to have fire to learn halacha. You're going to have fire to learn Gemara. You're going to have fire to learn even Tanakh. Person's going to pick up seforim because they're in the presence of a tzaddik. So, that's what it is. So, we're starting very, very simple. So, it says, "The world regards faith," Rabbeinu says, "as something minor." "As but I consider faith as being of greatest importance." "And the way to faith is through simplicity without sophistication at all." And if anybody knows this, he says no philosophy, knows anything about Rabbeinu, he just, you know, for lack of better term, he didn't play that. So, it came to the to the philosophical ideas and in of how people approach life. And if anybody's gone through the the safer to the story of the simpleton and the sophisticated, which is probably my favorite. That's my favorite. I don't know why it's my favorite, but it's it's my favorite. It goes over well with the kids also, too. Simpleton and sophisticated. And you see something is that this is you know, Rabbeinu was he was so ahead of his time. He really understood things in the major in a in a major way. All of the the kefirah, all of the disdain from Hashem that we're experiencing even now today in this world comes out of philosophizing everything. Philosophy, where they don't understood in his generation at that time, you know, the tzaddikim in those generations screamed out against it. Today, the tzaddikim of our generations scream out against smartphones. But they're they're all included. So, they're the same thing. So, it's coming from the same avirah. From the same from the same air. You know, we're we're a little stuck these days that we're with technology to to feed a person of where he is, but the the interesting thing is is that from overcomplicating things, a person removes himself with advantages from this world and the next world. And a person overthinks things and it becomes a a philosophical person. So, which goes into the next part where he says that it's better for a person to be a fool than it is and to believe in everything than it is to be a person who's questioning things all the time. And that's what happens. And there's many different levels on that. We have people that are scientists and and they're they're more inclined to look at things from a scientific scientific aspect of things. So, they will come to philosophize things. You guys are right now you tell me you guys are into Zion. So, Zion talks specifically about at the moment when people try to take miracles and talk about them in the faith ever like this. Oh, no, this really this is what really happened and everything like that. And the Rebbi Nachman says Mashiach can't come until until all of this is this this is moved and removed itself from amongst Klal Yisrael from the world. Then you have the other people and most people never look at it this way. Then you have the people who are you know, for lack of better better term, they're very heavy with conspiracy theories, you know? Nothing that happened ever happens, right? So, if they happened then there was some reason behind all of this and it's a thousand It's not that these things are not true. You can you're more than, you know, welcome to believe that 9/11 was an inside job. Try it, you know? I don't care. You know, I To some degree I'm also I have this. I agree that there things that have happened in this world that it's not as as far as what you see, but a person needs to understand what the distraction is. Cuz if we go back to Corona, I don't care how it came about or whatever if it isn't for the individual that Hashem brought this, then it's already kefirah. Person has already gone into some other world to where he's already battling against Hashem and all day long instead of thinking about Hashem he's thinking about Fauci. It's all and it's all in his mind. He's got Fauci in his mind. He wakes up and thinks about the guy, can't wait to take him down. He's at the everything and it It's nothing about Hashem anymore. You understand? So, in many different ways there's ways that philosophy and and and not being a a simple person to take what it is it is. I know that for sure Hashem is here. I know that Hashem is with me. I know that Hashem wants to wants to wants to wants to give to me and Hashem loves me. I know everything that happens in this world is a result of Hashem's hand moving in the world. The moment that I begin to think that it's because of this or that over there, I'm already entering into the world of kufira and I'm no longer a moment. I'm not a I'm not I'm not a moment. I believe in Hashem or if I believe in Hashem, I'm I'm I'm always taking a vote of because I believe in Hashem and Fauci did it, right? Only Hashem did it. Did he use some type of way or whatever to bring it about? Yes. How important it is? I don't know. I don't know how much of a evidence Hashem is going to bring a person to be involved in all these things. Unless a person could see that somehow some way he could be he's going to be effective in being uh uh bringing light and shedding light on a certain situation that ultimately is going to result in many people coming to Hashem. But if it just ends up in the person, you know, uh you know, obsessing with things that have nothing to do that ultimately is not bringing it close to Hashem, then you taking you you taking yourself away from him. So, he says, "If you believe in everything Rabbeinu is saying, then some of your beliefs are going to be foolish. No doubt about it." Rabbeinu is a comedian. I understand that. So, Rabbeinu is a comedian here. He said, "If you believe in in everything, then no doubt about it, you're going to believe in stuff that is completely not real." He says, "But you will also believe in the truth. However, when a person is too clever and he does not want to believe in anything, he may begin First, he starts by ridiculing the falsehood, the things that everybody's clear for everybody to see that this is falsehood. And and he'll criticize fully. He says, "But can easily end up so skeptical of everything that he even denies the truth." But where does it start? It starts with all, you know, this is the same way sheker gets its legs also. So, sheker all sheker starts with truth. It says "Otzar Yirah" goes in on this in "Emunah" "Emunah" "Emunah". He says that the the beginning of all sheker starts with truth. Without the foundation of of truth and emes from Natan brings us that it has no legs. It has to first start with there's some truth. So, that's the same way it happens with with this person who becomes a skeptic. He first starts with by ridiculing things that everybody can easily tell is foolish, right? So, we'll start with that and then all of a sudden he makes his way into the things that are emes. And that's the way it begins. It always starts with the things that are true. So, in order for a person to not be swept up by this, it's better for him to be person that's simple. You just going to believe in it. Just going to believe in it and believe did it. For me, that's easier. This I can I can deal with. I can't deal with it if it's going outside of of the realm of After that, a person has to be cognizant of it because of the war the that a person's in with their emunah. To to to to have the to have to be close to to have a cognizance that presence is is with the person. That a person is living his life with We are in the biggest war that there is. Everything is working at all times to move a person away from this truth. Is faith in the war? Huh? Is faith in the war? To keep them on it, yeah, absolutely. Person has You have to battle in order to keep it. For person to keep the truth. Absolutely. It says it says in the Sanhedrin it quotes when it says that it says that the emes emes in the end that that that that that that the emes in the in the end before Messiah comes it says Sanhedrin it says before Messiah comes that the truth is going to be either you could translate it scattered or it's going to be hidden going to be hard to find, nearly impossible. It was It was a way I think ArtScroll at least translated is like you know, non-existent. You won't be able to find it so so so so easily. You also know that said this also to when he was telling he told the students he says there'll never be another group like this again of true We're doing okay. We're doing our part, but we all know that you know, we're not like that that first six of these we're talking about guys that were in the in a completely different world. If anus says this will not be duplicated, just know this that after this, there will be pockets of emes, but they will be scattered all over in many different places. So, if you go with the translation of the day of that it will be scattered, the truth will be hard to come by. But then, if you go with the other other translation of really understanding what it is, I think we could all to some degree feel this and we know this, is that it would be nearly impossible for a person to be able to define the emes before Messiah comes. That's how hard it's going to be. This is the This is the the state that the world is going to be in before Messiah comes, that to be able to find the truth is going to be nearly impossible. So, that in conjunction with the Zohar calling it alma de shifra, that this is a false world, that means that the overwhelming majority of things that a person sees is fake. It's not real. And now with the the the I wouldn't say the invention, but I would definitely say with the because it's invented a long time ago. Um now I go with the conspiracy theories. AI With the AI stuff today, they're only telling on themselves. You know what I'm saying? You know? I say that with AI, I'm saying with all the new things that they they keep creating with all these different stuff like that. And I'm sure there's ways and I've talked to a few different uh uh Jewish companies that are implementing in different things. So, any times there's a lot of people uses You know, Reb Nachman of Breslov says it says in Likutei Moharan, it you know, when they were talking about the air balloon, it says that before the air air balloon came to before the airplane was invented, he said many years ago, he says that in the future you're going to see that each person is going to be able to travel to wherever they want by the air. This is Reb Nachman of Breslov. Reb Nachman the son of Nachman told you this many years ago. He He wrote this. He says, and he goes on to say that every invention that Hashem creates is for the sake of kedusha to glorify Hashem's name in the world. He says, "But the cloud is that the klippos get it first." So, first it goes by the klippos. So, what we see is that AI is for sure being used for horrible things. The internet for sure used for horrible thing. Everything is used for horrible things at first. But the rap was used for horrible things. No. Right? But at at some point it's brought back to be metayer to be to to for its original purposes for kedusha. So, Torah the fact of the Torah was grabbed and I'm not really saying anything on that. I'm just saying the fact that a person has to be very very cognizant of what it is that a person attributes truth to. That this is the emes. That this is this is right because now I'm saying the world is showing that it's telling on itself. With the AI stuff it's they're telling that they've been fake. You understand? That this is they're telling on themself that this has been al mah de shekra. And we've been able to fool you. What do you mean that they're telling I'm just saying with the all the AI stuff and different things like that. Nobody ever You never seen any superimposed pictures or different things like that of people, you know. Oh, like like the AI clones of the Yeah, you can clone whatever you want. I have videos of myself I got saying and doing stuff I never did. You know? Yeah, they can do all type of stuff. They can make you say whatever and I think they I'm into stuff. They call it deep fake. Yeah, deep fake. Yeah, deep fake, right? Come on. Yeah. It's telling on itself. It's sheker mamash. It's they They can't help it, you know what I'm saying? They can't help it to can't help it to tell the truth in trying to conceal it. Concealing the emes, you know? And that's what it is. So, don't be a skeptic. Don't be a person that's skeptical and always looking at Everything goes into another reason why I like the what the Rav Binyamin did here is because this is one of the first Breslov sifonim that I had. Like this is the first one of the first ones that I had. But he gives you the source for everything. So you go always go look it up and see if sometimes I may I may get a little undisciplined and grab some of the form and go on some tangents cuz it's it's just the way I wrote sometimes. But it's a beautiful story. I was actually telling Jonathan here. I was telling you in the in the in the in the car there's a there's a safer there's a there's a story that comes out in safer Melachim in uh Kings. Elisha Navi. So there's Naaman who's a general and he's the general of the king of the north. I think at that time was Aram. We're talking about the modern day Lebanon or somewhere over there. And he has a servant in his house. He's stricken with leprosy. And he's a servant in his house who happens to be she's a she's a Jewish Jewish girl. And she tells him, you know, there's a there's a Navi in Israel you should you should probably go see. So Naaman goes and tells the king that, you know, apparently there's some Jewish doctor over there that can can heal me, you know. So they he writes a letter to the king at the time. I don't think it was Ahab. Could have been Ahab but I can't remember exactly who was the king of the of the northern tribes at the time. But you you go look this up. So anyway he he comes Naaman finally before by the time the letter gets there also to the servants coming from Elisha Navi. Elisha Navi tells him he tells him, "I want you to send Naaman to me. Send him to me because they need to know that there's a God in Israel. He's letting them know already that I'm going to be, you know, I'm going to going to show the world the that that Yad Hashem and the whole world's going to know that there's a God in Israel. Send him to me." So finally Naaman gets the directive that he needs to go and meet Elisha. He comes to his house but he comes with men, he comes with gifts, he comes with, you know, all type of things. And by the time he comes to the house Elisha and Naaman, doesn't even go outside. He sends his gabbai outside to go and tell Naaman, you know, to to what he said. He says, "Tell him to go and tovel inside of the Yarden." Go to the river and go tovel. So, Naaman hears this and he gets offended. He says, "Why? Go and go and tovel inside the Yarden? He says, "I got better waters in Damascus. Why will I go and tovel inside of your dirty rivers over here, you know? I got better waters in Damascus. I'm going to go back over to where where where I was. There's no there's no no need." So, he starts to leave because he's offended and one of his servants come over to him and he says, "I'm sorry, my master. Do you mind if if I ask you a question?" He says, "Yeah." He says, "If the navi would have told you to do something much more simple than that, would you have done it? Much more sophisticated than that, would you have done it? If he had gave you something more sophisticated?" He says, "Yeah, I I suppose I would have." He says, "So, why not just go jump in the water?" If he had have gave you something that was complicated, you would have went and did it. But since the advice was so simple, it's offensive. You know, I could have did this at home. This guy's playing with my playing with my time. So, He was sick He was sick with leprosy. So, so he ends up going and he tovels inside the Yarden. By the time he comes out of the Yarden, it says that his skin was like a like a baby's skin. That's when he comes out. Miracle. And so now he comes to Elisha and he was a big kidush Hashem. He becomes a He becomes a noafied after this. He He leaves avodah zarah and he and he only asks that Hashem should be with me that, you know, my master is is is avodah zarah and when I go into the temple of the the baalim with him, then I have to bow him, but he's going to lean on me to bow that that Hashem will be with me. So, Elisha gave him a bracha that you you should be good even in the in the in the place of tumah. Wow. But the reason I bring this story is that we all to some degree are are looking for the complicated answer for life, you know? So we can feel, which is really coming from a lack of a moon in the sham, because we want to feel like we did something. So like we tough, I'm going to feel like I was the one who did it. My sophistication brought this about. I was the one who was able to accomplish this. So it's very very hard for us that it's that simple. I should just I should just be a just just be a person that just believes in the sham. I should just engage in his goodness. You mean I don't have to do all the goofing. I don't have to you know, do 40 fast. I don't have to like, you know, I could be a topic by by just talking to the sham. Can't be, you know? Can't be. I need to I need to No, I need to finish seven times. I need to you know, whatever the case is, whatever it is for the person, the individual. Whatever level of complication that it is for the person that makes him feel like, ah, you know, I did it. It's going to be in the morning. It's a sophisticated devotion to the sham. But Rabbeinu was very very against making it sophisticated. It should be something that was very very simple for the person. Mhm. Any questions at this point? Right. From the perfect No, so I just want to understand. So sophistication in of itself is a blemish in faith? Not not to be sophisticated, but the the approaching sophistication in the level of when it when it comes to to a moon. It's not It's no sin to be smart. But but it's but where a person comes into is when a person can't enter into the place of complete posture, the simplicity. Like Rabbeinu said on himself, Rabbeinu said that all of his deals and hope one everything that he got to in terms of his of his of his a song of the sham, his knowledge of the sham, what whatever he was be able was able to be massive from his great understanding of Torah, he says none of that actually brought me me to the sham. What brought me close to Hashem was the tefillos, crying, the bakashos, hisbodedus, saying to Hashem, "This is what brought me close to Hashem." going to bring you close to Hashem? Don't Don't Don't take it the wrong way. It's not the limud Torah. Like I said, Torah Aleph, right? We begin like we say in the Torah Aleph, which lets us know the chashivus of of Torah learning. However, the chashivus of Torah learning is followed up by tefillah, right? By prayer. Right. Indicating to us how is Hashem he's mekabel our our Torah our tefillos through the Torah that we learn. So a person can't make it without Torah. Chas v'shalom. However, but a person needs to understand that it was the simplicity Not that he said it's not also Torah. I had this very interesting conversation with somebody actually now that you bring this up. Yeah. Cuz he was very very confused on, you know, at this at this point he's in a regular mainstream yeshiva, but he says that when he engages in his bodedus, he's talking to Hashem, he feels like, you know, he's he's really doing it, but he he's very scared to reveal it to the rabbais cuz anytime he's brought it up they told him it's bittul Torah. So I said, "Bittul Torah is a big issue, you know? I said, I don't know if it's really bittul Torah. I didn't check this, but I I this this is what Hashem gave to me at least at the time." So with Nachman we know tells us that there are two types of tefillah of hisbodedus. There's a type of tefillah that's higher than Torah, and there's a type of tefillah that's lower than Torah. So anything a person is davening to implement into actually put into practice the things that Hashem is telling us to do through the by the way of the Torah is higher than the Torah. He says that those type of tefillos are higher that these these Torahs on our ruchnius, on our middos, on kibus Hashem, all these that's higher than the Torah. But when it comes to our physical needs and things that are, you know, physical, mundane, these these things are lower than the Torah. So so the Torah is, you know, some degree sandwich. So this is why Rebbeinu says a person needs to daven, learn, and daven, right? You need to have have all of this. This needs to be a part of a person. So I told the person, I said, "Listen, if you're spending your time and you're asking Hashem, you know, for new shoes, or you're asking Hashem for, you know, here's a good thing to say, I said, maybe they got an argument to tell you. Maybe maybe it's bitul Torah. So, it's good to talk to Hashem. Just talk to him after the seder about all these things before you go to bed. And whatever the case is, after the feel, I said, make definitely make time because of bitul Torah you should talk to Hashem about everything, even a button on the shirt. You should daven to Hashem about everything. However, I said, but if you're davening for true kibbus Hashem and you're davening to Hashem that you should should be ish emes, that you should be a person that's that's that's constantly thinking about Hashem, a person that's daven to Hashem to implement Hashem's Torah, you're davening that you should be a person that does what Hashem tells you you should do, I said, there's no way this this bitul Torah. It's actually Torah in itself. I said, just think of it this way. I said, you're talking and learning with Hashem. I said, it is. Talking and learning with Hashem. That's the whole eitzah. So, then I'm talking and learning with Hashem. What? I'm talking and learning with Hashem? And you're you're putting it into action. Uh-huh. It's putting into action. Putting into action. So, you're talking and learning with Hashem. I said, how's that not higher? You're making perushim with Hashem. I said, that's bitul Torah? I said, come on. He thought I said, that's a nice. That's a nice. I hope he does it. I hope he does it. I said, Hashem talking and learning with Hashem. The simplicity, simplicity, being simple, being ish pashut, not being a person who's overcomplicating things or thinking about things too much or whatever. Don't approach a Yiddishe kind of way. Then just maybe for simplicity, if you could just define simplicity in terms of like the practical definition of is it like That's very sophisticated. Define simplicity, right? No, so so I'm asking, what is simplicity to you? That's what I'm asking. What is simplicity to you? I mean that a simple emunah, meaning that that I'm not it it's not that there's no time to go into to deep but what a person should, you know, you know, learn tomorrow. I'm not saying that to learn with people in a different things like that, you know. You have your taste. However, what I'm saying is that when a sham says something, a sham just says it. I don't need to go any deeper. I was sitting with the with the back home one time and we were learning uh we're learning to not we're learning to not be and cuz he had never learned and we have a some, you know, he had a few different questions so we're learning not being we're learning about Eliyahu Hanavi who went up he was taken with the in in the chariot of fire says and then Hashmal and the whatever. Then a sham took him up he ascended to shamayim. So we're reading this story and then so he turns to me and he says he says, "Okay, so you said what's the nimshal?" I said of the I said of of the of the story like a what, you know, he said, "No, what we're supposed to get he said it's not like a real story it's just like, you know, stay to I said, "No, I said dude this is Tanakh this is the" He said, "Nah." I said, "Nah, this is like it's like a midrash, you know." You know, I thought about something at the time, you know, I I there was a there was a sheer one time from from Rabbi Rabbi Weinberg and I remember hearing him say and I don't know if he meant it in the way that I understood it, you know. That's this half the problem that I have all the time with somebody speaking I don't know if I understood it the way that he said it. But he said that, you know, a lot of people struggle because of nothing has actually ever been what it was their whole lives. When they grow up in the in the Yeshiva should world they go nothing actually ever is what it is. You understand what I mean? So when something is emes they don't even know how to how to how to deal with it to some degree. So everything for them is always a firmashal. This is this was a midrash that brought down over here and whatever the case is and how we relate to midrash it's nothing else. But I'm saying it's like nothing ever really was what it was, you know, what I'm saying it's always like like, you know, it's also always life so life becomes one big mushal for the guy. He's never had nothing was actually actually ever MS for a person. So when he reads something inside that is just showing the the core of a sham like you know, look at the awesome God that we that we serve. For him he can't even deal with that. He's like he needs the backstory. He needs the cliff notes. What was this about, you know? It's like no, Hashem just said that. Why does it why does it have to be? I talked to another guy. Rabbeinu says something that's you know, today in 2025 is very controversial. Wasn't wasn't controversial you know, back when it was actually said. But then um It's safe of me doubt. Rabbeinu says he he he brings over there that a person who engages in homosexuality he says a person like that you're not allowed to be you're not allowed to be with Donald Trump's son a person like this. You can't be Muharram. This is what Rabbeinu brought. So there was no commentary after this. Couldn't judge him. So now so he says so I I said this over to a friend. I was by I was by a good friend of Harvey rough and I asked him I said what what was Rabbeinu saying over there in 2025 like you know, you can't say this on the street anymore. You know, say these type of things. I said so what's Rabbeinu saying over there? I said sat with him for like 5 minutes and going through and he started thinking and he looking at the different comments that he brings the law to and looking back and he says maybe Rabbeinu just means what he said. MAYBE COMMENTARY MAYBE HE ACTUALLY JUST means what he said like you know, so what are you looking for? Huh? Didn't look at the Torah to find good and even the biggest biggest Russia. So how could you So I told you this is a stira. I said this is a stira. It's a whole thing is a stira. So how can we find it? It's a part of the biggest Russia in the whatever. And I'm sure there's a way to reconcile this in some way with the Rish Pain Base. But it doesn't stop it from being what it is. Even if sometimes things are contradictory. If things don't make sense or whatever over here it says this over here it says that. Hashem says at the end of the day let's go with what I do know. Let's talk about what I don't know. I don't know how to reconcile these two things over here. But I don't I don't know how they go. obviously we we are always to to to to dive into eradicate a person from a Vera you know what I'm saying just like the wife of maybe maybe me here I said don't dive in that the guys are going to perish dive in that the Vera is going to go right this is not the not a way doesn't mean there's a lot of things he didn't say doesn't mean you can't be Miss Paula on the person so he just have to judge the person favorably doesn't mean you don't dive on a person makes chuva doesn't mean you know you know what I'm saying but I'm saying a lot of times we like to complicate things and it's not something that's so complicated there's something that's said just it is what it is don't try all the time to look take things I'm saying in a moon a moon of base things things that have to do with a moon and a sham whatever take these things as face value things that are going on in our life take these things first as at at face value and weigh it out you know like I was saying back with the conspiracy stuff that's like okay at some point you know a person you only have so much time in the day you only have so much much time that a person is actually living here and you have to weigh out and measure out how much of time you're going to be devoted to Hashem and increasing your moon and your and your and your connection with Hashem and how much time you're going to devote to the mundane things now in a perfect world these things are the the same thing to a person that he doesn't leave out of his his his Malcolm his places his mcduck with Hashem no matter what he's doing but ultimately we know that we we're usually scattered when a person is at work is you know he's at work or he's over here he's over here so a person only has so much time so so to speak I heard one time by a of Gedaliah even you know if a person looks at his mind in terms of real estate how much real estate has a person given up to things that are actually not bringing me close to Hashem right so a person has to weigh everything is it bringing me close to Hashem or not that's the ultimate thing is it going to draw me closer to Hashem that I'm devoting so much time to particular in in or I'm thinking about things or overthinking about about things. If it's not causing me to think more and more about Hashem, then it's it's it's something that is distracting us from our ultimate purpose. So, that's what I mean by simplicity. A person needs to be able to look at what it is that is that's bringing me close to Hashem. And that's and that's passion. Like Rabbeinu Rabbeinu says, if it's going to bring cover to to Hashem, then do it. If it's not, then don't do it. All right? Not to say that there's not some nuances. Sometimes a person needs to be misboded. Needs to spend a lot of time talking to Hashem. And and I think that's the preferable atsah before anybody goes to any Rabbeinu, tzaddikim, or anything like that. Person needs to go to Hashem first. That's the That's the way everything was designed. Especially on things that are very complicated. Because there's there's The truth is if there's a lot of things in avodas Hashem we'll talk about later, I'm sure in time this taper things many things will prompt this discussion. That there's no there's no rabbi to answer. Uh nobody to ask these questions to. Hashem built our relationship in such a way that we we are going to have to come to him sooner or later. So, why not make it sooner, right? Rabbeinu says, you got to go to the doctor. You know, why not daven first? You got to daven after you get to the doctor. Already daven already before you get there. So, already deal with Hashem before. So, the next part is that there must be questions. There must be some level of sophistication. We must ask What do we mean by simplicity? You know? Must have some questions. So, since there are many searching questions about Hashem about God, but it is only fitting and proper that there should be so. Indeed, such questions enhance the greatness of Hashem. Hashem's godliness is increased by the fact that there's there's questions. And they show us exaltedness. And Rabbeinu goes on to say, the reason why it does because since you have the questions, that only proves that you don't know. You understand how the godliness of Hashem is expanded in the fact that a person has a question on Hashem, that reminds us that Hashem's godliness is expanded because you have the question. That means you don't know. If you had no questions, then that means you know what? You already understand all of Hashem, all of his properties, and everything else. But since a person doesn't have it, we always say, "Oh, this guy is all don't have a moon or no this the ultimate act of a moon." You're increasing Hashem. So, it says it's obviously impossible for us with our limited intelligence, human intelligence, to understand Hashem's ways. So, inevitably, there are things that baffle us, and this is only fitting. If God's ways were in accordance with the limits of our meager understanding, there would be no difference between his understanding and ours. We'd be on his level. We'd be on Hashem's level. So, a person thinks that he uh you know, I I had a I had a come very interesting conversation uh with a with a person who calls himself an atheist. I call every Jew who says that they're atheist, I call them an oxymoron. I call them to face. An oxymoron. But you know, the whole entire integrity of Hashem's existence is based on the fact that there's a cloud of Israel. There's no other proof that Hashem gives to the rest of the world. You know, I would say people, scholars, they look in sky science, they use philosophy, and they all the Nevi'im, Hashem is telling the whole entire world how they're going to know that he exists he exists. He says, "When you see me sanctified through the fact that the the the cloud of Israel is returning to Eretz Israel, when you see cloud of Israel, when you see all these things come to pass over who? The Jewish people, and you will know that I'm Hashem." Hashem's business card to the rest of the world that he exists is the fact that there's Jews. So, when a Jew says he's an atheist, he's the biggest oxymoron in the world. Because he's the proof that Hashem exists. You know, he said he'll give you all these different proofs. You're the proof. Hashem says, "Who's the proof? The fact that there's Jews." That's that's what that's the only proof. And and we and we know that it's such a thing because sh- shouldn't be according to you know if you calculate history we look at all of the class of shouldn't be just it just shouldn't be but it is why because the sham already said it and the sham's word is money in the bank. So the fact that they're still eating the here through all the adversity the trials and tribulation the towers of class of but there's Jews here he becomes a proof so whatever. Oxy money is but whatever the case is. So I used to I was having a conversation with I tell I said listen you know there's a there's an interesting dynamic with a lot of people these guys who end up calling themselves atheist especially if they came from the firm world I'm specifically talking about the guys who come from maybe some type of some level of a firm background what's interesting about it is is that usually very highly in the shamans very highly in the shamans and they're not just them become stumps and atheists who just like doesn't like believe in a sham they drink beers they become the you know the world leaders of kafir right you know they won't do anything stump you know they come in there and if the guy is is not on TV he's still a bakke right in in all the you know the the kafir sky you know that it it possibly can be so he still becomes a bakke and he's all these intricate reasons and everything like that and and I'm not and I'm not that guy so I'm not going to go there with anybody I'm going to deal with the life breast of a bakke life so we're going to talk to your heart I want to ask you from your heart so sit for me very sweet person I said it seems to me that with all this information and everything else that you know that you're very very holy in the shaman and and you didn't like the box right most people check out because they don't like the box there's a box and everybody's a box and no matter how firm if you're in the camera you have you have your box if you're in the modern Orthodox you have your box and each level everybody has the box and nobody has it difference between the person who becomes a coach and the person that becomes a tsadik they both didn't like the box they both checked out They both checked out the box. One went to the right, one went to the left. But I think at the core of the root of the sham of the person was to be something great for Hashem and some guys end up going to the left of the box. Made up in the way of their interpretations of what they read what was going on and the disdain but the tsadikim also have a lot of disdain for what's going on inside the box. So they go to the right. Right? And it's and it's it's in and I said you know I told I said listen I said I think if you would have just made a few different decisions you still wouldn't have made you wouldn't have been inside the box but you would have been on the right. I said I said why every time somebody has a problem with the system or they have a problem with the way things are they they decide to do less. Why not do more? Why not serve Hashem a little harder than the next guy? Why not do that you know? If it bothers you and it feels fake every time you dabble in shacharit mincha maariv and have a problem with that why not serve Hashem more right than what the what the next people do? Yes it it is a form of insanity of doing the same thing over and over again and making the same mistake and keep trying it and keep doing it. So that's true. I agree. Nobody disagrees. If you go and see the people who are the who are special in this generation gedolim tsadikim whatever none of them check the box. They don't fit the box. They got all different type of things going on you understand? And and they and they and and they're normal to some degree but they're the real normal. We're all the crazies like Rebbeinu says you know. Rebbeinu says I only met one sane person in my life that was Rebbeinu you know. So we're all nuts. So I so I told I I told somebody on this on time I know I'm side going. I told I said I said that we all are not not only are we benei nevi'im but all we're all we all can have nevu'ah because the gemara says that Hashem took the nevu'ah from the nevi'im and he gave it to the meshuga'im. I said so if we're all meshuga'im then we could we could be nevu'ah in this world you know like mamash we could we could bring it. So Mishael is over. Al pi din it's this So, I don't know what we're doing on time. That's the one thing I should have done. 12:41 Okay, so my question is we're good. We're still We're still moving. We have a little bit more time. You guys probably got all day, yeah? Yeah. I don't. We We took a couple detours. It wasn't my fault. It was the gas pedal. No, it was on me. I'm blaming it on the gas pedal. No, it was the gas pedal. So, it's not your fault. It was your your fault. It was your fault. Your fault led you astray. No, no. It was me. So, believing is seeing. So, he says, "If you ask a believer to explain why he has a moon in the sham, you ask the person about the moon, why they have a moon in the sham, he will certainly not be able to give you a reason. But, because his faith is applicable only when one does not understand the reason yet. All right. You guys probably came across this also to into a to a Zion is little riff from from nothing. It also brings that if a person is a momin, you don't need a moon in a place where where you understand it. If you have a doubt, then you know something's there. But, then you don't need a moon at that point. You don't need a moon. A moon kicks in at the place where I don't know. And when it's Kabbalah when it's dark outside and I don't know and I can't see, that's when I need my moon. When not and I have doubt on a on a a certain thing, then what's the need for a moon? So, he's saying that particularly it's hard for a person to explain his moon in the in the case of where something when a person doesn't understand it. And he doesn't understand the reason. So, yet because of his complete faith, whatever the believer whatever the believer himself believes is perfectly clear. Person is very clear to the person. It's self-as evident as if he sees it with his own eyes. As I see poor like that of a Muslim one time when one of the one of these uh It's called from Canton. One of the guys from the enlightenment What do you call these guys again? No, Muslim. All right. So, one of the Muslims came to him. one time and and asked him why he was such a big ball of money. He says, "You you ever seen Hashem before?" He says, "Yes, yes." He says, "Yeah, I saw Hashem." He says, "So, you ever seen Hashem?" And Rab Nachman getting louder, "I saw Hashem. What are you talking about? Didn't see I saw Hashem." I said Rab Nachman was What was he saying? He said, "I'm such a moment in Hashem, it's it's clear to him as day that Hashem is there." He explained all these intricacies. You understand what he says? It's such so clear as day. And before I said that, I didn't check this chair. I probably should have. I'm a little bigger than the rest of the fellows, but I should have I didn't check the chair. It was clear for me as day. It was going to hold me. You understand what I'm saying? That the moment that brings about such a bitachon that person relies on Hashem, a person trusts in Hashem because he knows Hashem is there. He believes Hashem is there more than I heard one time Rab Tzadok HaKohen gave over one of his shiurim. He says, "I believe that Rabbeinu is a tzaddik emes more than I believe that the sky is blue." Right? Wow. I said much of a moment he was in Rabbeinu on on on him being the tzaddik emes. So, when a person something's clear for a person when a person's is is clear, a person has emunah, he can't explain it. So, the first part of Sefer HaMitzvot, the way that a person He can't explain it, but it's clear. But, well, something is very very clear to an individual. You can't ask a person why you believe in how do you believe in that. It's clear to me. It's just clear. I don't know what it is. Well, that's how I saw I saw Hashem. I saw Hashem. A person should live with Hashem in such a way that emunah has to be in such a level to where it's as if you can see Hashem. Like it's clear to a person. That's the ultimate level of where we are what what we're trying to be masig, what we're trying to get to in our avodas Hashem in our relationship with Hashem is that it's clear for me that Hashem is right there for me. Hashem is is there. More than the table's here, Hashem is there. More than anything else that I've seen or could have experienced in my life, I know that for sure Hashem is here. And this comes about through a person spending more and more time with the Sham. So the the the the if a person that's spending time with the Sham the about it is is not is not it's like he's not there. Because we don't have the physical visible aspect of a Sham here down here in this in in this world we're not we have nothing to look at. Sham told us we we didn't see nothing at all seen and show you anything. So we we didn't see a Sham. So because of that it's very very easy for the the awareness of cognizance of a Sham's presence being in the a person's life is very easy for that to leave out from the person faster than anything else because we don't have any physical representation. So what that calls for is a person spending a lot of time with the Sham and his voters talking to a Sham and him that a Sham is here. Reminding a person that a Sham is here. And that's the I seen on the it was a My my wife is she's she's really big into all the like the the podcast the like the meaningful people the living living the kind of whatever and and one time there was it was it was I remember. So they asked him one time you know what what what separated you and whatever and he said you know I decided that a long time I want to do something that was revolutionary something that you know he said it was a big need a lot of people didn't do it and he said it was groundbreaking. I didn't know I was going to do it and he said I decided I was going to start talking about a Sham. I've been talking about it. It's it's it's such a thing where people don't really when you don't make it a reality. I'm nothing like that. I remember I used to learn about nothing like that. Me and him had say it was you know I used to go there and be spoon-fed is what it was. But so every day I think it was four days a week we were learning and I remember at one point we he here he some brochures on names and another Yeshiva or something. And I remember my mother saying that you know came in the guy made an amazing pitch about the Yeshiva it was great. And then he said I left out one thing Hashem. He said You understand? So easy in this world to to be busy with everything except for Hashem. You understand? And and and and as you said before, the reason why it's so important to start with this in you know of Amuna and starting with Hashem is because when they when they when they when it becomes very very hard to be connected to the Emes, to not know what the truth is in a world especially where we are today if a person is not double to Hashem you for sure won't have it. The only way out, the only way out is to be double to Hashem. How do we know? It says the Hashem is Hashem is Emes. The seal of Hashem is Emes. Person is not double to Hashem, you will not have the Emes. You're just not going to have the truth in this generation. You won't stumble upon it because it's now being made harder and harder and harder for a person to find. So with Hashem's help we will have a shoot we should be successful. Right. Questions? Yes. I so I wanted to just clarify that if someone is a master of faith, right? Why they believe in God, he won't be able to explain to a non-believer in a way where that person will understand. That's something that's impossible to do. Yeah. Yeah, you you can you can articulate it but you can't. It's like the power of a in the ball of Tanya talked about the power of a He said that the highest expression of is is niggunim of anything a person feels whether it's pain whether it's happiness or sadness, there's no words. The more articulate you get with the words the further and further you getting away from the coot of what you just experienced. Whether it was pain, whether it was happiness. Gleefulness comes out with a great a joy. Right? Rebbe talks about like sighing. Whatever that this this can break so much and and be be able to draw something towards the person just from the saying he would be able to he must get no words. This is the power of something where there's where there's no words. So, the more there's articulation then it could it could move something further and further away from a from from the actual reality. So, being a moment in a sham, a person that believes in a sham, how can you explain it? What can you explain? What what is it to What is it to explain? And it's natural. Like like when nothing brings actually in the story you guys but I don't know what you guys are holding in this store but but nothing actually brings that it's a natural thing to believe in a sham, to believe in Torah and Sadiq. And if you leave the human alone, he naturally believes in these things. Wow. It's It's a It's a truth. I'm going to tell you crazy story. So, a really close good friend with some of you guys also, too, who's black, who was adopted at birth by uh Ashkenazi family. He grew up I don't think he said he wasn't until like nine or 10 when he realized that he he was adopted. He's black. His parents are white. He's not a 10-year-old. And because somebody else said something to him I've heard of other stories like this but I'm specifically talking about about Yossi. He's He's open about his story. Uh so so and he you know because other people brought it up he like now he's realizing oh yeah, maybe maybe these are not my birth parents, you understand? So, it shows to me how simple a human is, you understand, before you get in and complicate him. Once you make him complicated, you understand? It's very very hard for for for him to to to navigate simple truths because you've complicated him. But the human alone, he believes in Sadiq. He believes in the Torah. He believes in a sham. That's the natural human. The human is a Jew. It's a human. This is a natural to the person. The people were over there with a desire not not just because I mean I'm sure he became a great business also but they're over there you know over there with a desire because there there was something there. There was some kashik. There was something there. It was a natural human thing. Wow. Thank you. I have more questions, but I wanted to ask one more question. else has any other questions? Comments or anything? Comments? It's beautiful. Thank you. Oh, thank you very much. is life changing. Thank you. Thank you. Simplicity works in every aspect of of what we're saying. Every aspect. You talk about but even even in the learning like when we learn a piece of tomorrow. Right. Before you get into the whole fill bolt. Right. What does it actually say? Right. Right. Simplicity works in in everything. In everything. In everything. But also in business also. Oh, in business also. When you try to solve things, look for the most simplest way of doing it. Right. That sometimes is really the best one. Right. I'm forming now my um my my my whiskey business that I had I released a bourbon years back and I and I so you know, like going through like oh, who you know, yeah, you need a the person to run this operation this just like so simple. The answer was like push it right in front of my face. The guy that already knows he's already been doing everything. You understand what I'm saying? All times like I need a guy who does this who knows this and it's like you already have the guy that's already been doing everything. Like that's the guy. You hire him to do the you know. So like you're right. A lot of a lot of the things we are over complicating life. You're right. It's in every aspect. It's not just in learning, not just in in in a moment but in everything a person is if simplified things it would be the best. This is why we're debating also said that person needs to study a lot for every day. Person needs to be learning a lot for every single day. And the reason why person a lot for specifically with a ruling all the time, you know, don't be left with all that where it tells you to go ask your local Orthodox rabbi. Yeah, you know, get a sock then. Learn a lot for every day because that's helping the person be my value already on in his life of MS and have been doing in in certain boundaries of life. You take a person that's busy and I have always said, you know, you know, over here things are different. But I said always one of the best gifts that Hashem gave me is that I didn't go to Yeshiva, you know. With all the people of the Torah, like you know, over complicate. I'm not saying it's a bad thing. Because Hashem is in a way a person can use it for kedusha, but what happens is a lot of times is that people can't make a simple decision in the world, like a regular life decision. Everything's he's all the time he's got his finger up and he's like he's thinking like like, you know, like a decision, you know? Rebbeinu says, "If it's going to be a couple of Hashem, do it. If it's not, then don't do it." Like, you know, simplify life. Rebbeinu's whole thing is as complicated as this Likutei Moharan, he sent the commission of Rebbeinu to constantly keep bringing this down to some some simple practical eitzos. No matter where Rebbeinu goes, you're left with eitzos from the Torah. You're left with something. He's leaving something for the simpletons, simple guys like me, and then he's also doing something for the for the big people like you guys. All the time with the He he's doing it in every way. He wants that there should be simple practical advice. Not the confusion. None of the Torahs Rebbeinu is bringing is to confuse a person and to take him somewhere where he can't come back from, right? So, yeah, don't complicate life. It's really huge. I agree with you. I have a question. Yeah. Just like if you take a look at the Eitzos and you just read every page, you won't be able to do everything in there. Right. So so you can I can accept all that as emes, but but how do you find with simplicity like what to do and what not to do? That that still requires a this is also to a part where you have to you have to realize you you are commissioned and you have It's not And not only are you commissioned to have a relationship with Hashem, a person has Sometimes you won't have good relationships. But a person has a relationship with Hashem, this comes about you knowing yourself, knowing Hashem in the way that Hashem wants you to go, and you'll know which eitzah is applicable for you at that time. Okay. But this is why I said there's some questions sometimes you can't ask other people, you know? I remember when when when when I had started to to dress in Hasidic garb or whatever and it was me and a couple of friends at the time and I had a rabbi of Shmuel Brody in Seattle, I remember asking uh I didn't ask him, my friend asked actually asked. I was there when he asked the question. He says, "When does a person, you know, start to, you know, change their clothing or whatever?" And he says, the rabbi looked at him and says, "Person's got to know for himself, you know? It's It's not It's not a rabbi question. Person's got to know for himself, you know? Sometimes a rabbi come and tell you it's not time yet. And you should take that advice or whatever, but for a person is certain things you have to know. You You You have to know and when you don't know them, you have to You have to build You have to build such a relationship with Hashem that you you are going to You're going to have those answers. It's not all the time you're going to know. Right. Okay. And then um So, I guess that I might have had a question of like if it's going to be covered, but also um but you're also, let's say, not You're allowed to do it logically, but but like to find that balance that makes sense. Like at what point Like it may not give Hashem kavod, but I'm still allowed to do it. Or, you know, I but I guess person by person I guess So, then the question I think would be why? Why are you doing it? Mhm. You know? Mhm. The The The This is a person is both of this. You know, you start off at your own level, but this is It's surgery. You know what I'm saying? Person should be surgical with themselves and asking what's motivating such a behavior. What's motivating me to do this? What's What You know, why am I doing this, you know? It's a very important question a person to ask himself why. Right? So, if if you can't deal with the simple answer of this is either bringing me closer to Hashem or distancing me from Hashem or this is giving kavod, then at least ask yourself why. And when it's just you, you know, you can be honest. Right. You know, it's just you. You can be honest. Right. You know, you don't you don't have to convince yourself, you know, of of the reason of a reason why. And that's what happens a lot of times. This is a part of the complication of the people convince themselves for why they're doing the action and they don't want to just say it straight up, you know, "Oh, it's going to give me more cover up, you know, so I so I'll do it, you know, that's that's why." Because then they have to deal with the fact that, "Oh, now you want cover up, you know?" So then he starts this surgical you have to be surgical with the with this voting decision. Ask a person, "Why does he want to do something? Why am I motivated to do this? Why am I not doing this?" You know? Right. So really really huge huge union. I'm good. We have no questions? Come on, man. I've been waiting all day for a question for you. No, I'm joking. No no question. do have one. No question. Okay, go ahead. About the emunah what we talked about before. Let's say I wanted to like let's say I have a business but I have too much emunah on God and I don't give him a clee to make my business work. At what point is there just not having enough emunah? Okay, so you asked a question of bitachon and emunah. So here's here's here's a here's a very good question, but one thing that you said that I will correct is that you don't give a sham a clee, a sham gives us the clee, right? So most people always think that, you know, yeah, we got to build kaylim and we got to and that's true, but we're not building kaylim that we're inventing. Hashem has given the the given us the kaylim to actually build. You understand what I'm saying? That it's We have to understand that that's the real emunah and real bitachon is a person understands that Hashem is doing it, not me doing it. So you ask a question of the age-old question of how much hishtadlus, how much bitachon a person has and in business or anything. This This actually spills over to other things. I've been talking about this a lot actually because there were this shiurim uh uh going around from uh what's his name? Michael Safdie, I think in the The guy is nuclear. He's nuclear. He gives it Listen, I don't even need coffee anymore dealing with this guy. He's amazing. He's amazing. It's good stuff, but I I didn't even give this over to him. I I messaged him a few times, but it's an interesting thing that uh in the in the safer by Yom Kippur da da that actually is brought down in the section of bitachon that's really aligned with Rabbeinu's whole movement. I mean, let's say, you know, uh maybe it's me, but I'm a Breslover, so any safer I learn, I just see Rabbeinu all the time. I just say I can't. I always think about what Rabbeinu actually said. I get to see him. So, so, one of the things he says over there is that when it comes to um he says, "When it comes to this question of how much hishtadlus, how much bitachon, how much, you know, you could say emunah." And Shaar Habitachon says that emunah and bitachon are one side of the same coin. So, sometimes we can use them interchangeably, although let's say bitachon is the act of a person practicing their emunah. But he says that everybody asks the question of how much measure of this versus how much measure of that do I need? And he says the tzaddikim ask a different question. They say, "Which hishtadlus is going to bring me to the bitachon?" Right? So, which action is going to bring me to the emunah, right? So, the bigger question is that when it comes to the business uh that a person has is by you doing the business bringing you to more bitachon in Hashem? Or is it leading you to believe that you're doing more? You understand what I'm saying? Yeah. Reevaluate the person thinks about business and the and what type of business that they chooses because the Chovos Had Levavos says in Shaar Habitachon that people are able to to choose a choose a business that gives them kavod, gives them honor, gives them anything else, but they won't take a a simple job, something that even though in that job they'll have more bitachon, they'll have more emunah in Hashem. They'll take the job that they give them more, you know, more kavod or honor. And the danger of that is is that you risk putting yourself in a situation to where you move further further away from Hashem in the sham as you start to think that you are the one who did it. So it's it's it's a it's a very very fine line. So they they came in the clean itself it comes from Hashem. Hashem will give the person a clean. It's brought also by Yitzchak Breitbart. It says in the if you go to which I wasn't exactly Yitzchak Breitbart brings that when a person davens to Hashem he said when a person needs to to be prepared or something he needs to some type of work, some type of whatever. He says that first the person needs to stop. He said we don't make any moves. First we daven to Hashem and only after davening to Hashem and Hashem gives us some type of clean, some type of idea, whatever and then we move on it. But we don't just go hey I need a business so the first thing we do is start asking chat GPT what we should be doing. Yeah, I'm about this I'm 5'7" you know what I'm saying. I'm listening to that. I you know I enjoy taking long walks on the beach and whatever the case is. So chat GPT GPT can give you spit out your career you know for you or whatever. No no no. So what do the Breslovers do? We cry out to Hashem and we ask Hashem and then from Hashem we engage in some hishtadlus that's going to bring us to more of a bitachon in this year. Yeah? Just go ahead guys. Thank you guys so much. All the best to you all. What's your address?