Tetzaveh: The Clothes to Defeat Amalek | Rabbi Etiel Goldvicht | February 26th 2026

Okay, so we are paras really excited to be continuing our par but specifically with what with uh it being shab and everything that is going on around the world we have a mitzvah to annihilate a malik and we find ourselves in a very similar situation where we were back in the days of ham Russia Hash which teach us is from Zerik that Esther tells is and that is that they happened upon you. They say everything is a mikra everything is a coincidence and we seem to be in a very similar situation as we were in the story of Hama. There is a mel that we're not sure where he's holding. He's a mel that likes to show the world and anyone who hears his name is you hear his name you're you're not sure if he's a meal or if he's a there's a so we find ourselves in a situation that there's a ruler of the modern world who is you're not sure he's a great guy but you're not sure where is he holding you're not sure is he bad am is he not bad am think he is or maybe not was also bad but was also willing to go against depending if it's good for him depending what's good for for his country and you also have on the other side of the world in a very similar geography as we had the story of Purim we have a ruler over there Mhammed Kasham there is a as kazal teach us that at the end of days there will be a melash that will reawaken Israel to do chuva who wants the Iranian regime has a goal by year 2050 to annihilate the Jewish people and the Jewish state. That is their stated goal. It's the stated goal of of all of their proxies. They're working with a very very specific mission. So, we're in a very similar situation where you have a ruler from the Persian region who wants to annihilate the Jew the Jewish people and we're not sure will there be a deal, will there not be a deal? Is it good? Is it not good? You have people in America coming to tell this mel, you know, they're a little anti-semitic. They want to make sure also to annihilate the Jewish people. Things are not so clear. Things are not so clear-cut. What do we do? How are we going to be misgab over over zera malik? Now we have to understand that a malik represents the situation that we're in right now because a malik represents the teach us that a malik is gimatri. It's it's doubt. We we're not sure what's going to be. It's unknown. Will there be an Iranian attack? Will there not be an Iranian attack? Will there be a peace treaty or will there not be a peace treaty? Will there be what's going to be and we've been in this state of unknown for the last 2 and 1/2 years where we don't know what's going to be and because we don't know there is when you're in a state of doubt doubt leads to fear and fear leads to questioning questioning ourselves questioning this is exactly the mid of a malik how do we overcome a malik we have a mitzvah to wipe him out we have to understand who is a malik there Jewish people don't necessarily have mitzvah to wipe out somebody we have a mitzvah midor door to go out and annihilate this. How do we do it? What is the way to annihilate? So we find that in the in the para is leaving Mosherenu tells go and get some people. But then Mosherenu goes up to the to the mountain and he's holding his hands up. You have on one side, right? They're holding him up and it's it's unconventional warfare. It's not in a regular way. We go to what is the way to annihilate? What is the secret of Mosha's hands that are uph? And we say no it's what what does that mean that and how do we annihilate in our days? But before we get into that, first of all, just as an introduction, the concept that there is evil out there that needs to be annihilated is a very important concept that the Torah is teaching us. We live in a modern world where we sometimes think there's no such thing as evil. There's no such thing as bad people. Because in a certain way, there's truth to that. When we're coming to be me, our kids, we're coming to educate our kids. There's no such thing as a bad kid. he had a hard situation. We need to figure out a way how to lift him up, how to raise him above, how to and and in a normal society that is true. We're here to take somebody who went through a hardship and and to raise him up. But the world took that to such an extent that they're saying, "Oh, there's no such thing as bad people." And therefore, it must be that if someone is having a hard time, if you change their situation, if you give them money, if you give them a peace treaty, if you give them a uh all of the different things that we could give, which is what how we think in our society, in our outlook, so then we will give them a chance. And then there'll be an opportunity for this person to succeed. And it's true for many many people. But there also some people there are also some groups of people some energy some cohos in this world where it doesn't work where you can give them everything and you can give them prosperity and you can give them money and you can give them a lot of different opportunities but there there's an inner drive of evil that they're trying to defy in this world to defy God's name in this world and therefore we have a mitzvah door to fight against evil there is such thing as evil in this And that is the first thing we need to understand as we approach this para of but I want to get into our para as well and maybe to see how these two ideas come together. If you look at the beginning of this week's para, so first we have the mitzvah of but then in the beginning of we bring and his children closer to you should make for you for our own your Father, the first time the word appears and it should be for honor and splendor. We have to know what does that mean that you're making clothing for honor and for splendor. And then it says again, and you call over all of the wise uh men and women, and they should make big day in order to sanctify him so that he should be a coin. You see that the clothing helped the coin become a coin and these are the clothing that they should do. It says the word when it comes to three times. Why did it say three times? Then listen to the list of that it says. These are the clothing that they should do. And they should make these whole uh these big kesh to your brother. Why are there how many clothing did the kangala wear? >> Same thing. >> Eight. But it only says six. What's missing? >> Theit is missing. What else is missing? >> The sign. Why is the tits and not mentioned over here? And what does it mean that the clothing are the why there's such a focus on clothing in Judaism? Does Judaism put such a focus on clothing? Is this how we're looking at it? What is the significance of the clothing? Why does it mention only six and it says that you should make them again and again? So, we're trying to understand the bigger picture of how do we overcome a malik? That's our bigger picture question, but then we're focusing more specifically what are the mitzvah of making big day big day kesh and why does it only say six out of the eight clothing? Why doesn't it mention all eight of them? And we have to understand that there's such a significance in the big day says the why does it say that the big day are called big day is a special day. If it wasn't for the big day, big day. If it wasn't for the big day, we would have no one surviving the enemies of that's what it means. Big day. If it wasn't for there, no one would survive. Meaning there is something hidden in the lesson of the big day kahuna to help us survive to help us get through Mashiach and overcome Malik. What is it? What is the secret of big day kesh of the big day kesh? So I want to in order to un unravel the bead as we like to do in our you have to go to the first time it appears in the Torah. Where's the first time that clothing appear in the Torah? We have >> and was that the first clothing in the Torah >> for >> well they made their own clothing also and then made them clothing also. Let's take a look at the sees that this fruit the forbidden fruit is so beautiful. She takes from the she gives it also to her husband and they both eat and for the first time. They understand that they're naked. They make clothing out of the fig leaves and they make a belt to hold it on and they realize for the first time that they're naked and therefore they need clothing. What happened at that moment that we did not need clothing beforehand? And then afterwards we did need clothing. What is the significance of the clothing? What does it come to represent? Let's see what the Tora and and later on towards the end of that same paraglonus. It wasn't enough the clothing that they made says I also want to make for them clothing. I'm gonna make for them konos or clothing out of leather. What? What? It wasn't enough. The fig clothing wasn't good. You needed like leather clothing, a little different uh it was Gucci. It was like a a higher quality. Like what what was wrong with the with the big day of the of the and then now needs to give them? And then what does do after he gives in the konus or he gives them special clothing out of leather [clears throat] and then he says ah I can't leave him in gan then he might eat from from the so he sends him out. What's going on? See, so we have to understand that the concept of clothing, how do we say clothing >> in Hebrew? >> Beed, >> which is >> beed also comes from the word >> traed. He's a traitor. What happened over there that the clothing is called beed milonad? By the way, also, how do you say a coat and over >> me? That's milashon. Moes it's like you're enter you're using something that is not yours. >> Okay. So we find and is >> you're rebelling against Hashem. What's going on over here? What is the the we know that ines when we have a certain so it means something in its deeper in its deeper realm. And there's also Gimar in Shabas says aaran shabas lea the word leush what does that mean? Levusha says a gimar lova loa meaning by wearing the clothes the malbush the leav. So therefore you have a low b meaning there is a a level of bshu that they were embarrassed that they're naked. Before they weren't embarrassed that they're naked and now they are embarrassed that they're naked. So they wear a leav now they're not embarrassed. It covers us glema. Another word of of like a cape. It's already like a higher level. What's gimma shasolan? You become like one solid human being. A glema is like a cape or like a skirt. So you see a person's limbs when he's not wearing it. But the more important you become, you become a king, you become a rabbi, you become a minister. And you see this in all countries and in all traditions, they wear a robe. And women who are already on a higher level, that's why also they wear skirts. They don't wear pants because it's a higher level that you don't see all of the that you don't see the different the legs and you wear a cape around yourself. And by the way, the higher you get, the cape also goes around your shoulders. You barely see the arms. You just see the edges of the arms cuz you're that's a higher level of respect. And there's a higher level, says the sudra. Sudra is another lash in Aramaic for clothing. It's called sudra. What is sudra? So hashem, the secret of hashem, something that is even more unique is. So then the the wear a sudra sudra it's called. So we find that there's the lashon of clothing comes from rebelling and then when you wear it it's lo it's a golam it's you become different levels of co of respecting. What does that mean? What is the significance of this? It used to be and this we have to understand and this the Balamore brings down in his introduction to that the is called says the Balam even the lowest level of our which is called a living soul is called I am I am happy My is happy. I wake up you call it. Why says the Balmor? We have to understand our even our lowest level of our called what's called the is called because where does it come from? It comes from the we have which is the it's coming from there and therefore our is called the and the body used to be one they used to be that there is no separation between them and nowadays when you look at a person so you see a physical body and very much we identify people based on their looks oh look at this person good-looking not good-looking can look at what they're wearing, what they're not wearing, right? Right? It's very much the physical body and if you look close into his eyes and sometimes you see this with like a you look into you're like wow I could see the nishama in this person you could see the inside nish what it used to be in the days of what you saw was light you saw nish if you looked carefully I see that there's a form of a g also but the nishama overshown everything that had their whole essence was radiant that is coming out the moment though they eat from the they're eating from the tree and they're going against the of they're going after the desire of the that says look it's it's I I desire something that is outside of me so therefore that is the tendency of the because we all have different tendencies that we identify with. Who am I? Am I the person who wants to sleep in the morning or am I the person who wants to get up in the morning? Am I the person who wants the cheesecake in the fridge or am I the person who wants to watch his weight? I'm both. It's mixed inside of me. My goof generally has a desire to receive. I want to eat. I want to sleep. I want money. I want co. I want nice things. My nishama generally wants to give. I want to love somebody. I want to give my money to my children and to poor people. I want to respect other people. I want to give of myself to other people. So the gof generally it's it's a nephesh. It's an energy or nish that wants to receive. And the nish is an energy that wants to give. Those are the two. It's a to create things. But is it an energy of giving or is it an energy of receiving? This is the constant battle. But this battle only started once we ate from the because originally it was mainly the energy of the nam. There was also a goof there but it was outside of us. It's hard for us to even understand but then they went for that little and they wanted to eat from the and then what happened? This energy entered into our body and now we are one. We have the gof and the nama and we're embarrassed. Our goof over took our mind and our soul and that's what was calling the shots. Who's calling the shots in my life? Is it my goof, my desires, my physicality? Look, I'm eating without proportion. I'm running after different yates or haras and I'm and I'm letting that guide my life or am I letting my nishama, my soul guide my life? That was the exact sin of Adam and that's why they were embarrassed. I was ba my goof was ba rebelled against I was mob I did and therefore I need to wear a beet and therefore I need to wear mill and by covering up my gof I am no longer lo I'm no longer in busha I am no longer in kma because the only thing that we don't cover which which part of our body do we not cover >> our face. How do we say face in Hebrew? >> Pane. What does pane mean? Pim. The pmius comes out through our face. I'm not embarrassed of my pine. This is where you see someone's nama, his smile, her smile, their eyes, their their inside, their feelings, their emotions. That's not embarrassing cuz that's my nishama that is radiate radiating out. That's exactly why we we reveal our faces. We reveal our punim. It's the re revealing the penius of a person. That is what happened. That's why we wear clothing. And that's why the says there's a Torah says you have to honor Shabas. How do you honor Shabas? With special clothing. Cuz that is the coat of a person is the type of clothing that he wears allows different energies of his nishama to shine through. Sometimes we wear clothing, right? You notice it a doctor goes to to the hospital, he wears doctor clothing. A lawyer wears uh a robe when he goes into the office. When they come home, they take off the doctor clothes. They put on the regular dad clothes. The clothing that you wear affects which part of your nishama is going to come out. On shabas we wear clothing. You see in the world people think that clothing is there to protect the body. In Judaism clothing is there to protect the nisha. The type of clothing that you wear allows different aspects of your nishama to come out. On shabas you wear different clothing. You walk differently. You act differently. You feel differently. You're connecting to different aspect of your in a bentora wears clothing that you could see that he's a bentora. He's going to be embarrassed to walk with those clothing into an inappropriate place cuz you're walking like this into this place. Go put on black clothing, go to a far away place and do your what you want to do. But once you wear once you wear clothing of that's what says it's the person. That is the secret of understanding why we have clothing in the first place. and why the Torah says it's going to be and it's going to be and because there's three different levels of clothing that the says you have lo you have gimma and you have sudra I believe that's why it only says six out of the eight clothing why does it say six because is lo that's the only thing you need in order to enter the realm of lo but everything else that we have all the six other things that we have They're on the level of glema. Glema is already a higher level of co and it's not just lo. It's to be it's look what we're wearing. We're wearing something that is fancy. And then there is so that's the tits. So the tits is not mentioned. The lo is not mentioned but the but the glema everything that is considered that were those are the six closing that are mentioned. the tonis pim and the m and the kosh and all and the aphod. Those are the six clothing that we have in the middle. But now we have to take it one step higher. So they made their own clothing. Their own clothing was the clothing of loo out of big day out of ala out of the fig leaves. But said that's not enough. I'm going to make for you clothing big day or and in the medish it's brought down big day or how do you spell orin is or but in the it says it's big day or clothing of light. What does that mean? Made special clothing for Adam and Kava to give them the tools and the kah of how to survive and how to still be madame shim when they're going out of gan when they're no longer in the garden of Eden. They're out of gan and over there we have an opportunity to bead sham and you're going to learn it through the lesson of the big day from the special leather clothing. I want to read to you a fascinating message says the is the the big day. It was clothing. What happened to the clothing that Hashem made and the ro all of the firstborns used to use it and it was passed down from father to firstborn son to firstborn son throughout all of the generations was he gave it to who is the firstborn because k and he had their thing so they were but then was born gave it to He gave it to Noah. They all lived for many many years. Gave it over to Noah. So we have the clothing that himself made for Adam and was passed down through to Shell to Noah all the way to Shane. Where did it go from Shane? the same clothing. I found another medish says the medish. It was [clears throat] Nimrod. The medish goes all the way back and continues that these clothing made it all the way into Noah's Noah ended up there seems to be a either he gave it to Shame and that ended up making its way to Rifka according to this other medish he gave it to and gave it to Kush and Kush gave it to Nimrod and by the way Nimrod it's brought down in the me that he had a certain clothing and therefore he was so powerful and he was able to rule over everyone And as was able to overpower Nimrod and he was able to take the big Asos that he was that he had lo but he was made from Nimrod and he killed him and he took it cuz he wanted those clothing and Rifka said you need to wear these clothing Yakov when you go to get the fromk and when he comes into what does smell I feel there's a scent amech of over here. What's going on over here in this message? And this is exactly at the moment when Jacob is getting the bra from Asov. I think this is where the two things come together. Yakov is coming to get a bra from Asov. Asov ideally was the one who was supposed to get the braha. As we said in our sher of Jacob and Asov, Asov was supposed to get the of Haz. Yakov was supposed to get the of Haba, they're supposed to be partners. Rifk sees that Asov is taking Haz. He's not connected to the Haba. He's not connected to the therefore Yakov needs to take upon himself both the of Haz and the of Hav. In order to have the bra of haz you need to be wearing the clothing of the big day that gave because it wasn't just clothing as a punishment now you're embarrassed. It was special clothing to teach him. You need to constantly be met the levush. Meaning whatever it is you're doing, whatever you're wearing, whether you're a doctor, whether you're a lawyer, whether you're a soldier inside, it's always to bring out your khes of how could you be serving Hashem and therefore you have special clothing which is your journey to go out to to gulos and toart and to whatever the hour aod is. And Riff understands if Jacob is going to be taking upon himself, what does that mean? He's going to go out to Gulos and he needs to be met all of the negative things that are out there and therefore he needs to be getting these special clothing. And when Yakov goes to his father, his father says I smell ganed over here. Who are you my son? So he says it is me as your right how he how he said every single sentence. He says come over here let me feel you. And he says the voice is the voice of Jacob the way he's speaking but the I could feel that it's the you're wearing the special bigos which is for who who is this I'm going to make sure that he's going to get the what's going on over here says in the brush says the medish of our our secret power is through our is through our ability to dav to learn to Asov's superpower is through his hands. his ability to send over huge boats with jet planes and with a lot of different armors and with a very very strong sword. That is the of says the medishto when Jacobu is lowering his voice. He's not learning. He's complaining. He's using his voice to complain. So then the hands of Asov go up and they become stronger. That it says we were complaining. That was the beginning of coming the first time after we leave. But when he's lifting up his voice, he's saying Torah and and praises to Hashem and then cannot doesn't have any power philosoph major philosophers and and wizards that stood for the world like Can we go and overpower the Jewish nation? Go see if they have sh and if they have as if you see that there's still men and women coming to hear paras on Thursday mornings so then you know that the as rule if you hear that the medish across and across the world are filled with children learning Hashem's Torah as will not be able to overpower us but if you hear that the voices of Torah are going down and the voices of prayer are going down so that's when as goes up kazal are teaching us that as and Jacob are sort of like a seesaw. We were given the bra of ol and haba but only on that we're able to connect the spiritual and the physical together. But the moment that we are going down in our spirituality and we're no longer bringing God's glory into this world. So then as starts to rise and as gets the kak of the we're really and who is the continuation of >> Malik is the one and that's what's brought down in the in the it is always the sort of like the the strap that is holding is in line is Amalik. They're the ones who are continuing the legacy of Asa. He is a grandson of Asov. He is the son of Alifas. And his job in a certain way, the reason why he exists, this evil exists in the world is always to counterbalance the Jewish people. Are we doing the right thing or are we not? His kak comes when we're not 100% right. And his whole that this energy of evil that exists in the world is always there to cast doubt on the Jewish people. We're coming out of everything is glorious and the sea is splitting. Everyone is scared, right? Everyone is scared. But then comes Malik and says, "No, no, it's all a mikra." There was a big wind and they went through was can we're going to go and attack and therefore they're casting doubt on us. It's sometimes because we have a doubt so therefore they come. Sometimes we're we think like we're going so strong. But they're able this power of evil is able to cast doubt that we're questioning. Wait, what's the right thing to do and we're at loss and this is the unique warfare in which Mosher Raenu tells Yeshua how we're going to beat Amalik. There needs to be a partnership between the ones who are going out to battle and Mosher Rabenu who's standing on the top of the mountain and he's lifting up his hands. What is this unique battle between the people who are going out to war and Mosher Rabenu that is lifting up his hands in order to overpower Malik? There needs to be a connection between the soldiers and the people who are learning Torah and the Bish. There needs to be a connection. There needs to be a total love and each one saying we need the other one. Each one is saying we can't win this war without you. And when there is such love and connection between the front which is the battlefront, the physical battlefront and the front which is the Torah battlefront and each one is saying I need you as part of am in order to overcome a Malik. That's when we could beat a Malik. You can't beat a Malik just on the mountain top with your hands. And you can't beat a Malik just on the battle front when you're going out to battle because if it's just yad as so as hands are strong if it's co in order to beat Malik you need the yakov as well. That's why the battle is with the hands. you need and that's how Mosherenu teaches us we're going to be that we go out to battle but we look up to Mosher Rabenu on the mountaintop when they're dedicating their life and their heart to so then that's when they're able to overpower amalik this is our in our generation Jacobu got these clothing from his mother all the way from Marisha. It's the clothing of the co that we understand that we have a mission in this world. And some of us might wear uh uniforms of a bentora of a jacket and a hat. Others wear uniforms of a soldier with mahal and others wear uniforms of lawyers and doctors and professors and whatever profession it is that we're doing in. And the reason why we wear the clothing is that we're covering up our gof and we're revealing the pimus the inside ourim which is a connection to and when we have that unique connection that is our ability to overpower to overpower as and you know what happened with the clothing that Jacobu wore >> to get the bra who did he pass it down to himself >> says the medish which we read four he passes it down to Yoseph Yseph is the first one to go out into Gulos and he's going to be working in a place that is filled with with arayas and aodara but he's going to be wearing these clothing and as the med says is and is the is the and is the It's all of the Torus that you're going to face. You're going to wear these clothing and you're going to know how to deal with it. You're going to find the your inner strength from your ina to overpower all of the challenges. >> They took it off of him. >> They took it off of him 100%. They took it. But what does it mean that he gave it to him? And this is what's brought down in the medish Jacobu before he went out to go to Galas. He goes to learn the yeshiva of Shva. And in a certain way, he's learning the Torah of the Gulus from before the Mabu into going into Gul. Why didn't he need to go to Shra? He was already learning. He was Yoshim. There's a unique special Torah when you're going out into Gul. And now he was teaching that Torah to Yoseph. And that was the Pass that he loved him. He said he's in he's special. I'm going to teach him all the secrets of the Torah of how to begal even when we're not init. And that was the P. They were so jealous of it. They wanted to take it off. But it doesn't end there. I don't know what happened to the physical konus after that story because they took it off and they and they put it into into blah and and therefore we don't know what happened. But says the medish when when yak when theatiman come to yose theatim all come down to yse and he reveals himself. So he gives each one of them khalifos. But how many did he give to say you're going to now play favoritism already? Played favoritism and it wasn't so good. So why did he give it to him? Why did he give him five? getting over the past. What's he giving it to him? This is the migill. The reason why Yseph gave five clothing is because he's telling him, I'm going to give you the secret of how to overpower a Malik in the darkest moments of Jewish history. And the story of Pur was the darkest moment of Jewish history. The B mikdish was destroyed. We were after inner fightings. The 10vatim were exiled 150 years before. There's a there's at its lowest moral status ever since they became a nation who says I'm going to destroy the B mikdash comes destroys the B mikdash. Millions are slaughtered. They get taken out to gull to exile. They're there. They were told it's going to be for 70 years they're going to come back. But it seems like they're not coming back. And so many are intermarried and 52 years go by and then 70 years go by based on it's already the second time they made a party thinking that it's over. 70 years are over. The Jews are never going back and is started to believe that and therefore they didn't know what to do. So they said let's go into the into the misha of of maybe we'll do some politics. Hmon says everyone bow down to me. So they bow down and they think all of our Tarsus is because of Morai. There's one Jews not willing to bow down. That's the reason why we have all of the Tarsus. All of the Tarsus is because of the people. That's what they think. But Mori and Amusra and Esther who was able to awaken the Jewish people, she's able to do that within the place of of It is the darkest time in Jewish history. But yet within the darkest moment of Jewish history was able to understand the pmius that everything is from they were able to read the shushan times just like you read the New York Times or whatever you want to read and you're reading a lot of headlines. You don't see shame hashem in the migill at all. The name of hashem ykvokki does not appear in the story at all. It's just, oh, they appointed a king, a queen was killed, there's another party. You're just reading all of what's going on. You're following the news. Oh, there's will there be an Iran thing. Who did they hire? Oh, it's Wkov now. Now it's this and now Tucker and now everyone is all we're just reading all of the news and we're getting all am got to a deeper sense. That is our job today. We want to overcome a malik. We have to be able to look past the storyline deeper into what does our nishama say? What is our real battle over here? How do we connect the yimov with the co? How can we t take all of our energies and to be megalic connecting the base medish our domin over here and our that we do with the that are out in the front and all of the preparation that that will also be connected back to the base medish and connected to because our whole existence in this world and our whole way of overpowering a malik is by showing that is the one that is orchestrating the entire story. That is our mission in this life is to be meal shim in this world is that every the way we act, the way we talk, the way we interact, the way we read the news is we're seeing godliness in this world. We're seeing is the one who's orchestrating the whole the entire [clears throat] all world events and then we're able to overcome and it's door and we find that there's two different ways. On the one hand, it says you need to eradicate Malik's from this world. But it also says I will eradicate Malik from this world. I don't know how that how do the two things go together. I didn't see this inside anywhere but I want to suggest that we don't actually need obviously in the times of Tanak it was a war against a very specific nation that was called Malik and told Yeshua told Mosha to tell Yeshua go and fight them and he told you have to go and fight but at the end after it's all mixed up so therefore our job is to eradicate the the concept of this evil from this world from our own hearts. not live in the sense of mikra and that they're running the world but rather and even the hands the moheime of our efforts our hard work everything is and if we live our life like this and we are so says then I will come in I will get the job done I will make a be eradicated from this world door. They're fighting against Hashem. You're my agents. You're the ones who are going to make this a reality. Show the world how Hashem is revealed through all of this current events. If you create a society and live your life in this way, so then I will do the job and I will do I will make sure that whatever will happen there'll be a big war. They will be eradicated and we could just sit here And we will be because we're the ones who are this is the para of it's the para of the clothing. It's the para that reminds us that if we live our life our premius together to be sh we will be to see a malik being eradicated by we'll be seeing and that will be revealed across the whole entire world. That should go right.