Rav Kook: Humility and the land of Israel | Rabbi Aaron Goldscheider | December 24th 2025

Great to see everyone this morning on this beautiful beautiful winter morning in Shalim. The sun is out and uh thank you for being here this morning. Let me just begin with the uh the sponsors of uh this morning shar the Wednesday morning based matters program in Rhabi is dedicated for the 2026 academic yearly Eloy Nishmas Danil Benavid and Limud Bas Strauss and Morai Ben Mosha and Raisel Basio Mayor Marcus of the parents of Judy and Marcus and Goldshire and Shamto Shimto. So we thank our sponsors and they should all have a Eloy through our learning this morning. All right. So I thank everyone for being here. We continue our learning of and we are studying a safer. We're studying one of the uh the beautiful works of RVuk. I would say a book that is not as wellknown and it's a book that's the title of the book is Midotaya which are the character traits in which Rkook speaks about from his perspective um how to uh how to improve in areas of conduct becoming more and more righteous and improving uh who we are as people bringing out the best in ourselves. So the topic that we're going to look at today I would say is a classic one of the classic ideas in the world of muser in the world of midot and that is giva arrogance and the importance of every individual to overcome that feeling and that expression of ga of ego of arrogance of uh of self self-ride um and I want to I want to look at the way the ravk looks at this mida We're going to begin in a way that I would say is classic a classic way of looking at gya and then to see a kesh a very different way a very uh novel way to think about gya and uh the way that Rkook is going to present this idea. So let's begin. This is again we're we're going to begin with a with an excerpt from the work midotaraya. This is a section of gya. He goes in alphabetical order. So we're we're up to the gimmel the uh the gimmel part of the character traits. So we're we're at the sort of at the beginning of the alphabet, but we are making our way. And he writes the following about ga. It is necessary. The person who wants to reach perfection, who wants to achieve perfection in their midi to shake off or to purge from one's heart, any any smidgen of ga, any little bit of gaim, one who has ga removes the the beauty of spirit that a person is to attain. And when a person removes gya arrogance from his personality, from his character from an inner recognition, if you have this pollution of within you, there's no way of achieving full that a person, every single person here on this earth or certainly as a Jew, we want to achieve And in order to achieve that perfection, that wholesomeness, wholeness of character, we have to remove from within us. That we remove it in a way that we purify ourselves. The tash and what remains afterwards is a rom is an imprint. When we remove the ga from within, what we have is uh is great joy. And then we have true humility, a a beautiful humility. So I would say this is uh this is you know a beautiful language of cook but I would say presenting really a very basic idea of gyo the importance of removing gyo the importance if a person wants to achieve a to perfection in character that one cannot be uh cannot be arrogant that one has to be a humble person. Um when I read this I think about the uh the by the way is uh is a person that Rook had a close relationship with that they studied with one another for a period of time that they studied the laws of that related to B mikdash that they were both coim and they were anticipating the rebuilding the B mikdash and they began to study with one another and actually it's time that said took that I see that you should really leave the base medish that you have great potential you have great ability to be a leader of and he convinced his cook to begin uh to take on his first position. The rabbin uh there's a beautiful story of the many stories of of his humility. One is uh where he is in a carriage and uh he's coming to a town and the person that's in the carriage with him tells the that there's a very large group of people, hundreds of people that have gathered to see you now that you've come into uh into the town into this community. And said that I'm not leaving this carriage. I do not want to go out. I'm not interested in in uh you know all the fanfare of all the people and I've worked my whole life on being a humble person on removing gya and this would be it would be gaded for me to step out and and to be received by all these people. And he literally said I'm not I'm not moving from here. I'm just going to I'm going to sit here in the carriage for as long as it takes for the people to leave. And the person that was with him said, you know, all of these people came to see you and how disappointed they're going to be. And it's just it's really saddaka. It's really for you to step out and to greet the people. And with that, he was convinced, okay, if it's if it's for and if it's an act of saddaka of kindness, if I'm being charitable, then I'll step out and I will and I will greet the people. But he was so concerned with with the ga with that element of being humble. Yes. Jacob said yes of the eighth part. So heard that you learn from there that you can have 164th of guidance. >> So what 164th of what is >> right right >> personality of of >> so we'll actually we'll get to that next week. So well that idea of where GAVA is appropriate and RF cook is going to but first we have to first we have to kind of um understand or or appreciate the idea or the importance of humility and ridding ourselves of of any sense of gya but then yes a little bit of gya there's a place for that as well um I just wanted to bring one example which is uh a very well-known example of the importance of anivos of humility and it's a puk in the Torah and it's a puk that describes Mosher Raenu in a that I think many of us are familiar with and it's a where Hashem steps in and says that Mosher Rabenu my Mosher Rabenu he is the most humble of all people and he and he praises Mosher Rabenu in this way this is the incident this is the episode of Aon and Miriam where they are speaking negatively about Moshe where they're kind of questioning the relationship that he has with his wife that he separated from his wife was that really necessary to do that and then We have hashes who steps in and says the following. This is in paral. If you want to take a look at that right in the middle of the page and hashem says this uh beautiful statement that Hashem praises Moshe as a person of great anam more so than any other person alma he is the most humble of all people on this earth. So the importance of anivos and speaking about Hashem speaking about Moshe in this uh in this way is certainly a lesson a beautiful lesson of the importance of anu the importance of humility ridding ourselves of gya. And the Ramban, he has a comment and um he wants to understand exactly why is it that Mosher that um that Hashem says about Moshe in this circumstance in this episode uh that that Hashem speaks of his anivas of his humility and uh according to he has a couple of interpretations but the third interpretation is the uh the following. He writes the following. I'll just read this together with you at the very bottom of page one. And he quotes the cphree. The Ramban is quoting the cphree the midrash. Rabbi Nassan Omare. Rabbi Nassan says, which is very interesting. Did Miriam aon say this in the presence of Moshe? Did Moshe know about this or was this something that was said privately and Moshe was unaware of it? According to the Midash, they said it directly to Moshe. They said to Moshe, "How is it that you're acting this way? How is it that you are not together with your wife? We are also prophets and we're able to be, you know, have regular family uh, you know, uh, relationship with with our spouses. Why is it that you have separated?" So, according to the Midash, they actually say to Mosher, Shmarashem, Elavash Moshe that he restrained himself regarding this matter. So why does Hashem specifically speak about his because he was quiet. He heard it. He was there. Mosh, I'm sorry, Miriam and Aaron said it directly to Moshe and he and he was quiet. He was in Anab. And that's why the Torah specifically and why Hashem specifically points out his great anvoot. Uh when I when I think about that story, I think about Rafuk as well. And we know that Rkook in his lifetime that there were many many people that were critical of him and that there were those that were critical of him directly to his face so to speak that they really gave him a very very a very hard time and they were very critical and used language that was not uh not not not not appropriate language speaking about Rufk and uh and his actions and his philosophy. And there are many stories about Rufk the way that he was forgiving, the way that he did did not respond to the criticism even where it crossed the line. Um, a number of the stories that I that I've read speak about people that were very critical, gave RV cook a very hard time and ultimately needed the help of RV cook that they came to RV cook and they needed like a a letter of recommendation from RV cook >> last week >> and that what was that? >> So you told us last week as well. >> Yeah. Yeah. So that that would happen and uh in one of the stories so again one of the adversaries of Rufk was a chief rabbi chief rabbi and chief rabbi of uh of Erat is at the time of Palestine. So very often you would need the help of Ravk. So, uh, the person came in, he wrote the letter for, uh, for this individual and he handed him the letter and as he was walking out, he said to the man, "Can you please bring me back the letter? I want to read it one more time." So, he read the letter one more time. And the man asked him, "Well, why did you read it, you know, a second time?" He said, "I just wanted to make sure that I was writing it with a heart that was full of love, that I didn't hold back in any way." And I wasn't quite sure that I did that. I wrote the letter. I gave it to you, but I I I had to read the letter a second time to see that it was done without any animosity, with holding back any any love that I uh that I should give to you. So this that's part of anos. Anivas, that's part of humility. It's true in our own relationships with others, with family members. Sometimes people don't always say the right thing. Mosher Rabenu, that's what the Ramban says. He heard exactly what Miriam and Aaron said. He heard it. They said it directly to him and he was quiet. And that's why Hashem said, "See the anos. Take note of the beautiful humility of Mosheu." Okay. So that is that's step one. Yes, please. >> So I'm curious is the reason why Moshe was quiet was because one is quiet and doesn't respond to insults or because his explanation would have been, "Hey, listen. I'm talking to God all the time and you guys are actually not." I mean, >> right. Right. Right. I I I think either way there's a or again at least the way that the Ramban is reading this and the Midrash is reading it that there is that it was an act of humility. In other words, just to to step away, just to to be quiet and not to not to uh not to enter into an altercation with his with his siblings. And Hashem, that's the way that the Ramban is reading this, that Hashem said that specifically to point out that that was a great act of humility. That was a humble act to just be qu you know just to be silent and uh and to move on. Okay. And I think that's uh certainly can be a lesson a lesson for uh for all of us. So now I would say that's again step one. I would say that's classic classic humility a classic teaching of RF the Ramban the story of Mosherenu. But now I want to share something that I think is is unique to uh is unique to Rufk and I'll just introduce in the following way. Uh I've told the story a number of times. You probably have heard it here as well. The story about Rufk. There was a student of Ravkok who came to Ravkok and said to Rufk, "ook, it seems that every time we study any area of Torah, no matter what for you, it always comes back to Erit Israel." Somehow, like no matter what we're talking about, it could be Shabas, it could be any issue, somehow it makes its way back to the holiness of the land of Israel. So, Rubuk said the following. He said, "You know what? When I open up ash, I see that Hashem is talking about the land of Israel to Aram and Yakov to Mosherenu go down bring the Jewish people to the land of Israel. All the of the land of Israel of corbanote of sacrifices all the agricultural Mosher Rabenu the end of his life he's praying to enter the land of Israel. So I see from the very beginning of the Torah to the very end of the Torah that Hashem is always talking about the land of Israel. So he said if Hashem is always talking about the land of Israel so I think I'm in good company that I I also always talk about the land of Israel that everything is about the land of Israel. So here when we talk about gaiva we talk about arrogance and humility I'm not sure if that's a topic that's an arisel related topic and yet Rafuk says it's very much connected to the land of Israel. So how is arrogance come to overcoming arrogance humility how is that part of the story of erit Israel? So here we have two two statements that are made of a cook. This is from midotaya. This is and in the section of ga the section of arrogance. And he writes the following. A person who puts in great effort effort in order to merit. If a person puts in the effort to remove any gya arrogance from their heart, that person will merit that person will merit love of the land of Israel. Now it seems like a bit of a nonsequittor. What is the relationship between removing arrogance and loving the land of Israel? Okay, question one. And look at the next statement. A person who loves Israel truthfully in a very deep way in a very real way that person will merit to hate any arrogance. So what is the relationship between Israel loving Israel yearning for Israel and Giva and humility? So I want to begin with the following explanation and um it takes us to the story that we're all familiar with the story of the Moraglan. The Moragam are asked to go into the land of Israel. 12 Moragdam two come back with a positive report. Yeshua and Khv 10 come back with a negative report. Now how is it that go that Moshe chooses this group of 10. These are leaders of Ami Israel. They go into Eric Israel and yet they come back with a negative report. That's a question that many of the Mafarim struggle with. If you look at the story, how could it be that these fine people, upstanding citizens, they are leaders of ami Israel, they're chosen to be the ones to go and lur to see the to the land of Israel. And they come back, the majority, 10 out of 12 with a negative report. You have the following explanation that's given by the Zohar. The Zohar gives the following explanation and it's quoted in the Msilasar. Msaram written by the Ramal which is a book about midot as well. And he's speaking about in this section, it's the 11th chapter, he's speaking about arrogance, ga. And he says that there was ga amongst the moraglin based on the zohar. Look at the words of the mishar quoting from the zohari. And this is what caused their sin and for them to come back with a negative report about Israel. They said negative things about the land of Israel. And they brought about death to them and to their generation. And here's the key. You can underline the following words. What were they afraid of? What was their concern? That they would not have the co when they would enter the land of Israel. Shalom. That they would lose their jobs. they would not have that same position when they would enter the land of Israel. The and others would be chosen, would be hired in their place. I read this and I think about so many people that have made Ali I think about myself. I think about other rabbis also. That great challenge of coming to land of Israel and knowing that you're not going to have the same job and the same prestige and the same salary that you had beforehand. a good friend of mine, Rabbi David Gotautle. He is a rabbi in Beamesh. >> Rabbi, thank you. In RBS, Ram B Sheamesh. I was actually there this morning. They have a big I love RBS. As you enter Beamesh, um so he uh so he was one of the first rabbis to come to kind of try to build a community around him. He's here about 15 years. Rabbi Gautip, he had a big sh in uh in Baltimore. And he actually speaks about a conversation that he had with Rabar Lifenstein about leaving America. Many rabbis said, "Do not leave America because you have a very very large congregation and and you're doing very important work." And Revan Leman said the following. He said, "First of all, why should America be Zoha to all of your talents that Israel needs your talents as well?" And he also said even if you have a tenth I think he said a tenth a tenth of the congregation in number that you have in Baltimore here in Israel he said well this is nitskut this is the future of the Jewish people very beautiful that you have 500 families in Baltimore but if you have 100 families here or 50 families here this is the this is the future of amusel that's what likenstein zatal said um a few months ago I davened in his shape She I knew that he built a shul and I dabbed Mariv there. It was before Rashashana and I heard about his shul his shul and ram sheh. I don't know if anybody ded in his shul. What was his shul in rappape she? It was a garage. I mean it was literally it was they turned a garage into a shul and I I've always heard about Rabbi Gali Shul in Bamesh and this was the shul that he that he's davened in. This is the congregation. I don't know exactly the numbers maybe 100 family whatever it may be they just built a shul this rashashana they opened the doors on rashashana to a beautiful shul in in Ramap she but it took him a long time it took him you know 15 years being here and again this is the moraglin were concerned according to the zohar well we're going to learn we're going to lose our prestige we're literally going to lose our position we're not going to have a 500 family shul how are we going to make aliyah so that's why They according to the Zohar why they came back with a negative report they were really concerned with themselves right it was really ego and part of what it means and I think this is what Rkuk is referring to somebody that wants to make aliyah somebody that loves the land of Israel part of loving the land of Israel means that you're going to have to humble yourself you're going to have to humble yourself and I know that that happens on a regular basis my kids I have a daughter in sixth grade a daughter in eighth grade They come home with homework with a whole page in Hebrew. They say, "Aba, can you help me with this?" And what do I say? >> Not really. I can't I don't know if I could read all this. This is like, wow. Um, and that's that's humbling, right? That's humbling that I that I have a difficult time helping my sixth grader with their with their homework. Okay. But that's what it means to come to the land of Israel. And Rook writes if you want to remove gya come to the land of Israel. That's part of loving the land of Israel. To love the land of Israel also means that u that we in a very beautiful way that we remove the gya within. There's another aspect as well to what it mean what it means to come to the land of Israel. And here we turn to one of the most famous poems that was written by Riff Cook. I have it here in translation. You can find it in Hebrew as well, but I just wanted for the sake of time to read it in translation. It's called the four-part song. And he says that every Jew is singing four songs. There are four song. There's a very beautiful, you know, Rkook is a is a halakist. He's writing material. He's writing and gam. But he's also he's he's a poet. He's a mystic and he loves writing poetry. And this is I would say this might be his most famous poem that he writes. And he writes the following. And we'll just read the first two paragraphs. And this is translation. There is one who sings the song of the individual. A Jew sings a song which is your individual song. This person finds everything inside the soul and experiences in it total spiritual fulfillment. This is the bottom of page two if you want to follow along. So this is what is what is he referring to? He's referring to religious life, spiritual life where we are concerned with our spiritual life, our individual spiritual life, the way that we dav, the way that we keep shabas, our own selves, our own spiritual selves. And yes, that's a very beautiful part of what it means to be a Jew. But it doesn't end there. It's not just your shabas and your kashras and your learning and your davining. There's something else as well. on the second part of the song that every Jew should be singing what he describes and I think the language here is beautiful again it's in the translation then there is one who sings the song of the nation leaving the boundaries of the individual soul which are found to be too narrow and not idealistic enough this person yearns for great heights and unites with the entire Jewish people with a deep love pain by the nation's suffering finding happiness and its dreams the one who sings the song of the nation is immersed and deep thoughts concerning its past and future and tries to understand its inner spiritual nature with love and a wise heart. So what else? What other song is every Jew singing? According to Revk, it's the song of the nation that we're concerned and this I would say is another aspect of humility. The humility to understand that my religious life is not only my religious life, but how about the religious life of the nation? What are the needs of the nation? And to come to the land of Israel to make aliyah, to be a part of the nation is a recognition that my spiritual life is not the end of the story. What is what's needed? What does the nation need? How are we going to be successful? How are we going to grow? How are we going to become the great nation of Israel that we are to be? Um, everybody here is familiar with nephesh benef. So, it was founded by a rabbi in Bocaratan who also made aliyah, left his big shul. He was an assistant rabbi, I believe, at the time, Rabbi Yeshua Fas, Josh Fas. He lives in Ramape Chamesh. Everybody lives in Rambe Chame. And um does anybody know why they named the the organization Nephesh Ben Nephesh? >> One soul at a time. I saw >> Okay, good. One soul at a time. Yeah. So, if you look at the website, it'll say one like one soul at a time. Even though that's kind of like of all the of all the names for an aliyah organization, I'm not sure if that would be, you know, the first that would come to mind. Nephesh Ben Nephesh. So, if you look at the story and I looked it up. So Josh Fast, Yeshua Fas, who is the co-founder of Neesh Benefesh, that he had a cousin, a 13-year-old boy who was killed here in Israel in a terrorist attack while he was a rabbi in Be in Bocaran. And he said at that moment, if there was a loss of life and a family that lost a child that I need to come to Israel to be a part of the nation of Israel. And I just want to I just looked at uh I just one quote that he uh from Josh F. He said, "I felt compelled to stand in hisstead." Referring to his 13-year-old cousin and moved to Israel with my family. So Nevh Nephesh originally is my soul. A soul was lost in the nation of Israel. That soul needs to be replaced. I need to come to the land of Israel and to build the nation of of uh of Israel, the Jewish people. So that's I think that very much captures what what Rkook is referring to. Um that we have our own spiritual lives that we are concerned about and we we must be concerned about that very much. You know what we're we're studying of midot and self-improvement that's very much focused on the individual. But then there is the song of the nation. the concern that we have with the nation that requires a certain humility as well. And I think that's what Rafuk is referring to the humility and erit Israel and to come to the land of Israel is also to humble ourselves to to see ourselves as part of of the greater nation the needs of the nation. we turn to page three and there's I think another aspect as well of the humility when we speak about humility and the land of Israel and I would look at the following the following sukim this is the top of page three and they're pukim that are found invar yud through yud and yud and it speaks about the nature of the land of Israel in contrast to the land of Egypt Let me read to you the following. It's a second line down on page three. The land that you are coming to inherit inherit. It's not like the land of Egypt that you left that it's a place literally translated where you plant your seed and water it on foot like a vegetable garden. And what does that mean? The buffaram say that you have the Nile River that you have water that's accessible and easily waters and uh brings success to the agriculture. That's what happens in the land of Egypt. However, but this land that you come to that you're going to inherit. It's a place of mountains and valleys. From the reigns of heavens will you drink water. What does the Ramban say? That when you come to the land of Israel, what's different? That Hashem you have to dive in to Hashem. That we recognize that it doesn't happen as easily. That there is a very particular hashkafa that there's a very particular oversight in the land of Israel that God's presence is here. And theukim actually described the difference between how things um unfold or the nature of things outside the land of Israel and the nature of things in the land of Israel. And the nature of things in the land of Israel is that we are very much re we we rely upon our prayers rely upon Hashem to provide for us a sense of godliness in the land of Israel. And I think this is a second component to what RF cook is referring to the humility that one experiences in the land of Israel. Humility because we are in the land of Hashem that Hashem's presence is here. And when you come to the land of Israel, we recognize how much we need to rely on Hashem. The relationship changes here in the land of Israel. We have the beauty of the hashkaha of seeing the hand of God maybe in a way that we don't see outside the land of Israel but often it's also challenging as the puk says so we have to rely on that reign and the hand of god so that also engenders a uh a humility that one finds that one experiences in the land of Israel okay let's turn to the to the final page And I want to uh I want to add one more dimension to the um one more dimension to humility in the land of Israel. And here I want to read a few a few uh words from RVuk and just to leave the time to be able to do so. So we are familiar with the idea famously the Gammorra says that the beta mikdash was destroyed because of because there was hatred inappropriate hatred excessive hatred that we uh that we had for one another. There's another garra and actually has a similar theme that speaks about destruction of the ba mikdash and it says the following. There's a gar in Shabas Shabas dam which says the following dash rail says raa in the name of was the son of rail what does it mean in the following it's a puk in Isaiah it's 3:16 and god said why is it that there is destruction that god brought the galut to the Jewish people because the daughters of Zion were because they were arrogant and says because when they walked they walked with their head held high or straight up in other words without a sense of uh of humility. So, Rufuk has the following comment. A very beautiful comment. So, what do we see? Again, the Gumar itself says that there was some hottiness, a sin, a transgression of hottiness that brought about the destruction of the Ba Mikdash. Let's look at the following words of uh of Ravkuk. This is in his anaya. We're on page four, right in the middle of the page. And this is the the beautiful work where Cook comments on many of the agitic pieces in shas. When a person recognizes their when one recognizes the faults or deficiencies that a person has then a person will recognize the goodness that's found in others. The first step to recognize the goodnesses in others is to see that you are not perfect that you have certain imperfections. And in that way then you'll become more aware then you will recognize you'll see that goodness that the other has the blindness. There's a certain blindness that comes about through gya when it reaches its height, when it's excessive, when there is great gya. This brings about a destruction to to the world, to our communities. It's impossible for there to be a life of community that we feel connected as a leot in order for it to develop until there is an inner recognition that every person that every individual has certain things that they have strength So they have skills that you yourself are missing. In other words, the key to developing a beautiful society, a beautiful community is that every individual in that community recognizes that there's something lacking within me that others do possess, that others do have. And when you see yourself in a humble way that I'm I'm not perfect, that I have my deficiencies and to recognize how others have beautiful beautiful strength, beautiful characteristics that I don't have. When you recognize that, then then a community can come together. Then you can develop a beautiful a beautiful nation. And you recognize that only with the help of the other. it. Then there's a wholeness only when there's a when you have the help of your friend, when you have that cohesiveness, when you recognize that you don't have it all, that you have imperfections, that you have deficiencies. Um, when I think about this, I certainly think about the the issue uh that we're struggling with in Israel today of the secular and the religious and those that are not serving the army. It's a it's a uh a discussion that that we can all have. But I think Rav Cook is suggesting at the very least that we have a sense of humility that we recognize what the other is contributing and what it is that I don't necessarily have that the other does have. And that's the first step. The first step is the sense of humility of your imperfections, your deficiencies, your blemishes. And when you when you recognize that now you can highlight the goodness in others. And that's how you bring a community together. And that's how he interprets this gamarra. This what brought the downfall of the Jewish people and this what brought destruction the BA mikdash that literally that we were standing up zikufa that we were standing up in a way that we didn't recognize the the goodness in others again on a physical physically literally but it really means on a the way the RV cook is interpreting this on a on a spiritual on a psychological level that we're a little bit that we humb humble ourselves before one another and how important it is to do that um I'll just uh I'll just close with the following and this actually brings us back to the uh to the Moraglin story. So the Moraglin say after the after there's the the the negative report. They say that's the language that's used that the the the land is a very very good land and many of the commentators or maybe it's more of a kidish idea. They point out that there's another place where ma is also used. Not used in the Torah, but it's used in another in a Mishna and it says as a perkavos be very very humble. Be very very humble. And what's interesting is this relationship between land of Israel and humility. And I think Rav Cook is teaching us a very a very very beautiful idea and that is the humility that's required to come to the land of Israel. An exquisite humility such a beautiful humility on the part of of all of us all those that have made the decision to come to Israel. That's that's that requires a great anut to kind of break the arrogance. I don't know exactly what will be professionally what will be financially what will be but I'm doing it. I'm surrendering to the will of Hashem. The humility to come to land of Israel and then living in the land of Israel to live in the presence of Hashem. That's also an act of humility to recognize that I'm I'm in the place of the Shina to live with that sense that humbles us as well. And Ruk is also pointing out a third aspect of humil humility in the land of Israel and that is nationhood. that when we come together as a nation, the land of Israel, when we're working with one another in the galut, we can kind of find our our own little corner, our own little and do what we need to do. But when we come to land of Israel and we're working together as a nation, with a government, with an army, with our social services, with with with life day in and day out as we're working with one another. So that is uh that's an opportunity to to humble ourselves the recognition that we need to have of what everyone contributes to uh to the community and the building of the nation. So these are some of the ideas that uh that Rkook speaks about in terms of gya uh gya in the traditional sense of uh of the importance of humility. But the way that he connects it so beautifully to Erit Israel and just to close with the the words again of of Israel the one who loves Israel who truly loves Israel that person will merit they'll have no place for GA will will total animosity total hatred for any sense of Giva to live with uh here in the land of Israel with a great sense of humility of to walk in the ways of of Mosherenu. We should all be Zoh to uh to uh to live with it with Anivv and continue to uh to bring nas to Hashem all of us living in the land of Israel. Wish everyone a good day. Cultiv. Thank you. Have a good day. See you.