Yerushalayim/Jerusalem: The City of Connection by Rabbi Yossi Goldin

okay good morning everybody um we wanted to make sure everyone was awake so we got you moving a little bit from downstairs to upstairs I'll uh I'll try to be extra loud um so everyone can hear me if anyone can hear me so let me know and I will uh try to be a little bit louder we're trying to see if we can get on the air it seems to be a technical issue right now uh but we're going to look into it and see it could be at the very least where my frinkle theme comes for his year he should know how to turn on the air but but uh uh we're trying to see if we can get it if we can get it done okay so um thank you again a couple of you have have continued to ask me about about my parents but my father my parents should are planning on coming back this week they should be home in a couple of days um so after sh my father will be back they're only here for a few weeks and then they're going back for the summer uh to the US but um my father should be able to uh pick up at least for a couple of weeks um the week after shavu out and he looks forward to uh to seeing everyone and to learning with you so I was trying to figure out what to do this week and obviously as as those of you who have been here in the last few weeks know that we we we generally do par sha uh I also know that around the time of the my father tends to sometimes take a break and do something connected to the so I was thinking about shav and then I realized that we had a very unique opportunity that we have a class on AR y um and that while many of us if not all of us celebrate y on some level um not many of us have necessarily taken the time to really uh learn about Yim uh in some of the sources so I wanted to to talk a little bit about Yim and its uniqueness and really see some I think very fascinating and meaningful sources that will hopefully enhance our y that commences this evening um so we're going to start with uh Source number one well actually I'll start with with with a question does anyone know how many times in t the name appears oh okay you guys all got it correct the answer is in in all of the five books of the Torah the name y does not appear once it does appear in tanak in but in the Torah itself the name does not appear nor is the place of where the going to be actually identified in the Torah so the r in Source number one tries to understand why that would be why is it that you know we would think you you know in fact the Torah references or right he God talks about the place I will choose the place where I will mention my name the place where you will gather that's mentioned often why is that place never identified in in the Torah itself so says the ram in Source number one says I am confident thatu and many of the leaders of the Jewish people did know where this location was it was a location that had been identified by ainu uh Ina and as we we know that there's reference to it often um in the midash regarding places that the AOS had had had had had had um had encountered upon and been involved in and says the ra I'm positive that MOS knew where it was because had commanded that this place was going to be a house of worship this is a reference to the Aramaic tus where identifies where this place is going to be so then the question becomes well if if mosha knew where it was and many of the leaders knew where it was why was yusim itself never identified in the Torah why why did am not necessarily know where this place was going to be Until It ultimately was chosen why is it not mentioned specifically it was only mentioned or hinted at right God will refer to it in very very general terms but not or mosha refers in very general terms but not in specific terms he says I have three suggestions as to why that would be and it's so interesting to see how important and how and how poignant these suggestions are reason number one why the Torah never identified or why the Jewish Nation explicitly never identified it so that our enemies and the other nations would not fight us for it and would not try to take over it um once they realized how important it was to us and again how poignant that is and how precious that is in terms of what we're dealing with today and how the places that are the focal points of much of our of much of our conflict are our holiest sites sites that are so important to us that's number one number two so that those Nations who do control it right now won't Dy it won't won't take care of it if you think about no you think about for example I just think about someone I was recently talking about about K about Kos which is in and how often it gets destroyed and how while again we're not getting into Political but Israel has certainl um um has certain military control over it yet it's in an an Arab City it's in a Palestinian City excuse me and is constantly being destroyed so if the Nations knew and they knew this is they were in control of this place that was holy to us they might destroy it then the ra says the third reason had it been identified from the very beginning as they entered the land that this was going to be where the BET mikash was every shet would have fought for that land would have fought for that area in order not to cause infighting between the Jewish people because if everyone knew this y that's where it's going to be then we all would have fought for that to be within oural just like there were people who fought against Aon being identified as the cohain in order to avoid that kind of infighting therefore it was not identified until it was ready to be revealed and therefore specifically designed it that only once the Jewish people had a king and that King had a certain control over the people could it now be identified this is where thees is going to be built because then the king could have a certain Authority and be able to carry to carry it out so it's very interesting that the ramban gives two main reasons both of which are unfortunately familiar to us whether it's the infighting that would result from from from from a desire to have a certain Authority or to have a level of kadha within our midst versus or the uh what results when our enemies or or other Nations recognize the the areas that are that are important to us so that's why according to that is not mentioned explicitly however the truth is that if we look in the sources there are a number of indications and hints to the name yusim that do come up throughout saer throughout the Torah and specifically in saer Bish and I'd like to explore those with you right now if you look at source number two uh this is a p when as aam finishes the fighting of the of the war between the Four Kings and the five Kings he exits and is victorious in the fight and he saves Lo the Torah tells us the following this king who was the king of a place called sh he comes out to AB with he comes out with bread and he comes out with wine and he is a Coen to hasem tumus the uncus translation here identifies who is this me who is this maled shame Noah this was the shame the son of Noah and what is this place called shal says tus Mal he was the king of yush so according to this Source the earliest idea that we have that there is a place called yusim is at this point when AB is on his way back from defeating the Four Kings and yet the name is called shalim moving on we see another source where where the where a reference toam is made but not explicit ly Source number three this is again after we're on a place called what what what does call the place where took place so calls the place Hashem year why so that it will be said that on this place Hashem will see what will hasem or will appear I should say excuse me says what does it mean should choose that this should be the place where he will where where his where his will reside and where Corban will be brought so we have this place which we know according to the way the ma is and it has two names that that been called that that it's been given so far in verious we have we have maled who called it shal and we have abrahamu who called it year look at source number four a beautiful and fascinating medish the medish says the following on the one hand we have a place where the is called and that's shame the son of meaning he was someone who would serve and that's shame called it sorry sorry I'm not GNA thank you you're right has you are correct thank you I was getting it confused says the medis the following thing if I call this place shal which is the name that maled has given I'm that I'm not taking into account the name that ab's given to it he called it and if I call it so that I'm that I'm not taking into account the name that shame gave to it what did do okay so what did do he took the two names he took the name and he took the name shal and he combined them them and from there came yush now just to even get understand this a little bit better if you look I mean if you're thinking about well why is it what what you why is it's a little bit different how did it get to so the gatria of of the Al and the he is six and that turned into a v so went from Yu shal and if you're thinking for a second then wait a second we don't call it shal we call it so that's where toos in Source number five references this and he says was already called and if you look in many places or in most places where the name of the yush is written it is actually written without a yud and that is a reference or a hint to the fact that the name Yim is actually a combination of Oru and and and and shal we all know that when did Hashem do this meaning no correct there's no again this is this is a medress and as with any Mish that we have uh it could be that it's that it occurred at some point or it could be me to teach us a lesson meaning that as as with as with any medish but the the the sense seems to be that at some point again with any with anything we're talking about God and when did God do and what did he say there's something about these names that cause the name yush which appears later on in Tanakh to have stemmed from that according to this m the name Yim came from from this now if we understand we all as many of us are aware we know that when we talk about the name of something or the name of someone represents their Essence which is why when parents give a name to a child that we put so much thought and depth into it because we know that the name of someone or something is meant to represent his Essence if you look here in Source number seven M who has a beautiful called the He suggests that the fact that the name y was born out of what we call a out of a connection between two names that itself is a hint to its essence the name comes from a a connection between two different names that were given that is hint that hints to us the fact that the essence of what yusim is is yush as I put here in the beginning at the top of the of the of the S the city of connection that the essence of yush is it is a connector it is a source of connection and that's hinted to by by the fact that we take two names and the two names combine to one and if you think about it this also very much is a hint to is hinted at in in in in in Source number six in the famous where the where the Torah Des describes the gim in Source number six the says is it a city that again if you translate it connects to it together meaning there is sense of connection and we're going to see soon there's a number of different interpretations amongst the thei and the what exactly is the connection what connects what connecting who to whom or connecting what to whom what is is that Source but already here in this PUK we have this sense that yusim is the city is a city of connection so the question is what does that mean what does that mean in what way is yush the city of connection so I think there are two main directions we can take with this all both of which I think many will resonate with with with with with us all in terms of understanding yush as a place of connection first and foremost well let's see what what what what does yush ACT to connect who does ACT to connect let's say it that way people people on hasem first and foremost a very very simple level y or I think the best way to say it is acts to connect Heaven and Earth to connect us to a is that place where for many of us we go when we go when we're when we're there I'm talking specifically now about the old city simply because y has expanded but obviously all of Y has a certain status there's a sense of connection there's a deeper sense of purpose and a deeper sense of connection that we feel to something Beyond ourselves and this is not by coincidence this has been true throughout the ages if you look at source number eight the first time or not one of the first not the first time but one of the first times that the aot encounter this place that is later identified as yush is the place with Yu yaku uh as we know he running away from his brother is and he stopped he has a dream again there's big debate exactly where he was and how he got there but many of the MIM do identify that somehow as the place of of the mikdash andov and what does what does the sayov wakes up after his dream is here and I had no idea he gets he gets gets nervous and he says he gets nervous he says wow this is the house of God and I think the key for us is those last few words where he says what is this place this is the place this is the gate to heaven what is a gate a gate is that point of connection is that point of entry and what he's basically saying is look look look how Rashi describes it how does Rashi explain this is the place where our prayers will go up to shamay this is the place where there is that connection that inherent connection between between Heaven and Earth and our prayers are able to to enter Heaven and in fact that is why we're going to skip a couple of sources now for one second if you look at uh Source number 12 Source number 12 we have the famous idea that many of us are familiar with which is the idea that where are we supposed to Face whenever we DAV in we're supposed to face towards y okay this is actually something that many people get confused about especially those who make Al from America they think that wherever you are in the world you're always supposed to Face East okay so they're they're in Israel they're like okay which way is east so sometimes even in Israel You're supposed to you're supposed to Face East but the answer is you're always supposed to Face look at the gar the gar says if you were standing in he should direct his heart okay you should always face towards if you're standing in is then you should be focusing towards you should through the city that that that you have chosen if you're standing in then where do you go you point towards excuse me if you're standing then you have to point in the direction of and if you're in the in the then you should excuse me you should F you should Point towards the Kor which is where the cover is if you're behind it and you should look look as if you're facing towards it therefore concludes the if you're standing in the in the East you should face West concludes it now enables all of us we're all facing in one specific Direction now if you look you if you may have noticed in the very beginning of this of this gar it didn't necessarily say that a person needs to physically face it said a person said you should in your mind focused that way toos here points out that it's not just about where you're where you're focusing in your mind but you should actually face directly in that direction and that's the that we have that's the that we have that when we're in we always face towards when we're in we face towards yush when we're in we face towards the old city or towards or towards the uh toward towards harab now on the one hand this might just be a nice idea to help us with our kavana but if we take what Rashi was saying in a deep level what Rashi was describing to us earlier that that the place of is the what we're really doing is we're really directing ouro towards yush and in yush is where they're going to enter Heavens now again how exactly this works from a metaphysical level we don't know and what exactly does that mean does God not under of course God hears us wherever we are but there is this sense that yush acts as the entry point for us to heaven and that's one of the reasons that we're meant to f face towards towards and we see the I'm not going to go go through this inside but in verses 14 and 15 we see that and even in Daniel used to face in sour 15 it says that that Daniel himself when he would D in he would face towards towards and in Source number 14 again there's this discussion of facing our F towards towards yush now another another a deeper level to understanding this to understanding the idea that is is actually hinted that in Source go back for a second to Source number nine Source number nine discusses something very very very fascinating the PK says sorry the gor starts his follows said the following to what does it mean when the said says that uh with amongst you is Holiness but I won't come to the city says the gar just if if because of there Holiness you won't come to the city this is meant to say I won't come and enter the sh Mala Up in Heaven until I have returned or I have B basically reside IE when God returns back to the says the is there such a thing as says says the in yes yes there was something called because as the Torah talks about as the P says it connects things together that is hint says the says thear to this concept of sh Mala so there is so again this hints to the same idea of there being a sh there is a sh or there is a city of Y according to K that is parallel that is up in the in the in the in the in the metaphysical Realms parallel to our sh and that is through which the sense of K and all of our are able to go up to shamay says in Source number 10 he says something very very interesting he says that's why in many places even though it might be written as Y without a yud that's why we call it Yus what does that have to do with anything so he points out that if you if you yusim is from it's plural it's like so why do we refer to it as in some places actually written with the Y because says and this is in Source number 10 there's actually two Ys there's a shata and there Shala air sorry it's a pair a pair exactly it's a pair just like just like just like y so even the name itself once again hints to this connection but also hints to this Duality this dual nature this idea that Yim itself is our Gateway up into heaven parallel to theim the sh so if we understand this idea that is this sense of connection is the source of connection between Heaven and Earth between man and God between our I guess the way we would say it our physical world and the spiritual World up above we can then understand something very very interesting an interesting Rashi in in sa fortius we look at source number 11 we have the famous story of when yov and ysf reconnect ysf has been in MIT for many years he reveals himself to his brothers he tells yakob and and the family to come down to Yus to come down down to MIM and ysf and yov finally reconnect and meet again after 22 years and the Torah tells us oh sorry this is actually forgive me this is not with Yosef and with yose and yob this is when yose Y for the first time this is before yose reveals himself excuse me and yoseph at this point uh after sorry it's after he reveals himself and they now hug each other and the Torah tells us that Y and as they embraced y fell on Bin's necks and he cried and cried on y's neck so what what exactly does that mean what are the two necks and why are they crying so rashly Rashi famously notes the following idea what does it mean so what was he what was what was y crying about he was crying about the two the first the second that technically although officially they weren't in the because they were that belongs to everybody belongs to all of the but it was in the it was physically in the of and Y was crying about those two mdash that were going to be destroyed in the future and why was bamin crying on y neck he was crying about the Mish the Mish inil that was in the of that were y was ultimately Shila was in of Y and therefore he was crying about the Mish that was going to be destroyed in Sheila which is a very nice idea many of us may be familiar with this Rashi the question is what is it what does it mean and where did any where did Rashi get this from and it's based on a medis where where did this come from what number one why are they crying about these things and number two where is that almost where is it hinted to in the PUK in what sense where do we get the sense that there is something about them crying on each other's necks that somehow is now a reference to the BET mikdash and to and to the mishkan so I can say that I I we can answer the question fully but I heard a direction that that that resonated with me from from Rabbi map one of the Big B here in I heard him give a year once and he made the following suggestion that I think is very powerful he said the hint to all of this in the pasuk was the neck says what is the neck in a person what is what do the neck function as in a person the neck is the physical connection between a person's mind between his head and his body between his physical body and the spiritual side of who he is and therefore the neck just like that is what it does within a person say says understood Rashi and kazal that the neck is a symbol of the bet mikdash the B mikdash and the mishan because what do the BET mikdash and the mishan do what do they function as the connector between the physical world and the spiritual world and therefore by the fact that the Torah stret doesn't just say that they cried they hugged and they cried it says bamin cried on his two necks what are the two necks so says understood rash mean it means the two mikash that were in that were and the neck of Yosef refers to the the Mish the mishan of Shilo and therefore again this just highlights for us the role that the BET mikdash and by extension yush plays the role of a connector the role of connecting us to a connecting Heaven to Earth connecting our physical selves to our spiritual reality that is beyond us and that is I think One Direction when we understand yush as a city of connection we understand it to mean uh the city of connection between us Between Heaven and Earth and between us and God Rara Kaplan um has a beautiful book R has many beautiful books RAB arath has a beautiful small book it's called Jerusalem the eye of the universe and he has it's a whole it's a book all about about yush and he just points out just to complete this this this this first part that Yus isn't just a one-way Direction just like our and anything that we give to a goes through so too says Kaplan any kind of what what's referred to in Kaz as she any kind of goodness or any kind of spirituality that God brings into the world also goes through y if you look at source number 16 the fact that Jerusalem is the Gate of Heaven has another important implication just as things can go in through a gate so they can emerge thus all spiritual sustenance and blessing come only through Yus as it says God will bless you from Z all just like our enter Heaven through so too any gives to the world comes through comes through as well and there and and and that way we see yush as this connector Between Heaven and Earth but there's another way that that that yush acts as a connector it's not just between us and it's not just Between Heaven and Earth it's also acts as a connector between all of am Israel look at source number 17 this isi Rua Lei Ru Le said the following statement what does it mean it's a city that connects one Jew to another okay and mki in Source number 18 suggests that this could be why was not as we know Source number 18 because yam's Essence is it is a connector it is the place that connects us all together therefore famously we have this idea y loone didn't belong to any one sh it was found physically I think it's usually in the border between and yud and so physically that's where that's where the area is but the but yush itself did not belong to anyone shav it it belonged to all of us it belonged to am Israel it was the source of connection it was how we were able to connect each other in fact this is already hinted to in the gamar that we saw why does the gar said why does everyone face towards when they dve in because it said everyone is facing One Direction even in G Isel becomes the great unifier arel becomes the great unifier because every single Jew no matter where they live where are they facing when they dve in facing towards y it's it's it becomes a unifier for all of us the maharal and number 19 suggests that this is why we know the we have the famous we have the famous gar that talks about what was the cause of the destruction of the second says the in Source number 19 each was destroyed for its own reasons why was the the thing that led to the destruction of the betam mikdash there were many other things that were going on at that time why because what and the are is they are the great unifier they unify us that's what its goal is is to is to be something that unifies is at that time once there was a they couldn't build their own they couldn't build their own there was one Central all of is was connected through the became one but when they then began to fight amongst themselves and cause that separation when they themselves no longer were unified then by definition the betes had to be destroyed because the purpose of thees was to unify us and if we're going to reject that unification if we're going to reject that Unity then then can no longer be around and that is why that is why the was destroyed specifically through because the purpose of was to unify Us in Source number 20 R Kaplan points out beautifully another way another another level to understanding how Yim acted as a unifier for all for all of am Israel so I'll read this with you it's it's really beautiful the way the way he describes it um he talks about how it acted as a unifier not just simply because we're all facing yusan but because there were times when all of us had to come to yusim and interact with each other and be inspired by each other and that connected much more Unity within the context of AEM among the most dramatic of these observances Source number 20 were the three annual pilgrimages there are three festivals sukot pesak and CH during which in the days of the temple the Torah acquired every Jew who was able to make a pilgrimage to the place chosen by God the Torah thus States three times a year shall all your males appear before the Lord your God in the place which he shall choose on the Feast of matso on the Feast of shav and on the Feast of sukot during these pilgrimages Geor Jews poured into yam from all over the world they renewed friendships and exchange news as a result the Jews were United and molded into a single people but most important all this was done within a context of Holiness and serving Hashem the fact that so many people were gathering were gathering in worship would reinforce all of them religiously and morally so much so that in the course of these pilgrimages no Jew would be suspected of harming another in any way thus Jerusalem United the Jewish people in the context that directed this Unity towards the unity of God so it wasn't just that we came together and had a good time but this was done within the context of that other connection between us and Hashem this helps us understand why the place chosen by God had to be a city why do it have to be a city what is a city besides a mere concentration of people it is a place where civilization grows and develops the very concentration of people in the city results in an exchange of growth and ideas it is therefore no coincidence that the growth of civilization in general has historically emanated from its cities while the farmlands provided food for the body the cities provided food for the mind and soul as Rabbi shimal points out the Hebrew word for City ear comes from the same base as the word to awaken rare to wake up it is the city that awakens mankind bringing out his best creative instincts indeed in the Torah we find that the building of cities led to many of the most important developments of civilization the focal point of Jewish civilization was to develop a relationship with God and this too required a City Jerusalem became the place where Jews from all over the world would gather to exchange ideas and develop a civilization enhancing this relationship vital to this process were the temple and the many teachers of Torah who lived in Jerusalem which will be discussed in a later chapter but in general it was Jerusalem that was the city the awakener arousing and motivating the Jew towards his mission it is not very surprising that our sages teach that Jerusalem is the highest realization of the concept of the city so Kaplan beautifully notes that the goal of jush was not just simply they became a place where we got together but it became the place where we United within the service within the context of aadat hasem and which pushed us to to grow in our aadat hasm and in our relig religiosity and encouraging us as a nation to continue to develop and as he says as a civilization in the in the highest way so what we've seen so far today and I know that I'm sure everyone I I sense that we're a little hot in here so we're going to end in in a little bit early give you guys some time to have a break before the before the next year and I apologize we weren't able to get the uh to get the uh the air on what we've seen so far we talked about the the the history of of of the name yam we noted that name comes from two names in saer bous shal and year shal given by shame and given by ab and how the med notes beautifully that couldn't pick one of the other so he connected them and created and that's where the name y or specifically comes comes from and we we talked about how if the name Yim came out of a out of a connection that hints to the fact that the essence of Y is that it is a city of connection we talked about how it is a city of connection first and foremost between us and Between Heaven and Earth it is the place that we turn to when we pray it is the place that yakob identifies as sh has the gate to to Heaven it is the place where according to Arya Kaplan any goodness that wants to give to us comes down through it's hinted to from the fact that we have that that the gar talks about a Shala in the heavens that is opposite the sh which is why we call it in the plural as a pair because there's two there's two Ys that is one type of one type of connection that results from from Y and the other type that results from is the fact that it connects all Jews it wasn't separated it doesn't belong to anyone shave it belongs to everybody is a city that connects is one one to the other and as rlin points out it becomes the place where we you where we we come together all in the service of God I'd like to end with just two more minutes to explain a beautiful idea that I heard that R writes regarding the kadus that isn't just the city that connects us all but yush is also the source of all kadus in the world and this begins with a with with a medish in Source number 21 until was chosen or identified all of had the once was chosen the left all of Israel and identified specifically Within with within and there's a fascinating conversation we'll just mention it briefly without getting into all of the details it's a very very big but we know that there's a big debate regarding the status of the Kad of is and today it is understood the gamar mentions that there were two Main Place times when the Jewish Nation came and quote unquote settled reconquered the land in kazal it's identified as oim and O B oim refers to the first time that the Jewish people entered the land when yua LED am Israel into the land that's called people who made Aliah from from and according to most opinions the Kusa that ER Israel received at that time was only temporary that once Yeshua entered the land with the am Israel it it became a land of kha land of Holiness And yet when the bikash was destroyed when the first bash was destroyed the Kusa of er Israel was removed because it was only given because they conquered the land and once the land was conquered from them that was called was was was not in contrast according to many specifically the r as well and although the r does say that that the remained even after the destruction of the first remained but the K rest of was B the second time am shall come is what we call O on the when they when when Ezra and his followers come to yush and they now resettle the land of yusim all of a sudden the land becomes holy again and that says the r many him that was not just it wasn't just a temporary K it was a that K once they settled in y and then settled on the outskirts and the outskirts and continued to settle the land that area any area which was settled by o b is it is eternally Kad it is Kad until today until the time and even until the times of of of Messiah and the question that the Ron try to understand is why why would the kha that began with yua be Batel once the first bames was destroyed and yet the Kusha that Ezra instituted was did not become Batel after the second bames was destroyed in fact we could argue what Yeshua did was Stronger how did Yeshua conquer the land with Force he came in and he forcibly took over the land he conquered he kicked everybody out how did Ezra take get the land he came and he moved in he settled they didn't forcibly remove anybody if we had to guess which one is stronger we would think the way that yosua came in with with am Isel that should be the one that's that's a stronger type of Kusa so everyone ask why is it that the Kusa of O MIT when they came in and yosua and kicked everybody out that was only temporary and was removed once the BET mikdash was destroyed and yet when Ezra comes and settles the land that Kusha remained after theu the second destruction of the bash what's the difference between the two why did the second one why does the second one remain forever so saling in a beautiful essay in alach Chua and one of his well-known books alua which wasn't written by him it was written by one of his students a collection of his um of his chuvas so he writes a beautiful suggestion it's not I I didn't bring it for you here but if you look it's it's in the the book Al Al Chua it's in the bag it's one of the last two essays there's there's even a reference to it it says Kush yua Kush Kush Ezra salvic points out that there was two there was a fundamental difference in the way the two different kushim were done when yahushua conquered the land he conquered from the outside in first they conquered around uro and then sh and only eventually later much much later on did they eventually get in fact in fact of Sal when Yoshua first conquered the land there was no bam mdash there was no yush and so everything started from the outside in that type of K where the only be began and yet there wasn't a k at that time was a temporary K because it came from the outside in when Ezra and return what's the first thing they start with they start with yush they start with building the bet mikdash so when they start and then they settle in yush and then they slowly settle outward and outward and outward and outward and outward more and more and more and more say salic that was kha that started with yush and slowly spread out a kidha that starts from the outside and only later gets to yush that has to be a temporary K because that is a k where the focal point isn't the K of the bash but a k or a settling that begun begins with Y and then moves outward that is a k that will be will be will be Eternal because when the the focal point of our of our settling of the land begins with Yus and then only expands outward where we focus on the keeping the main thing the main thing and only then expanding outward that is the type of K where we're basically taking the kha of Yim and spreading it outward to the rest of Earth Israel and we and only then can the Kusa remain for for for for eternity and so is pointing out in in very beautiful fashion is that all of the K Isel ultimately stems from the K and so as we celebrate this evening and tomorrow hopefully have a little bit more food for thought regarding the significance and the meaning of not just as a as a connector but also as the source for all of the K that we have here in the land wishing everyone a wonderful day and and a wonderful y