Chanukah: To Think & To Thank {Young Israel of West Hempstead Pre Chanukah Event}

this Torah class is brought to you by Torah anytime.com good luck everyone I I want to just start by saying it's such a it's literally and figuratively heartwarming to see such an incredible crowd in mostly chabis alive B on the coldest night thus far hopefully the coldest of the year uh none further God willing but um it's a pleasure of everyone here Mo Shas to learn together as we begin our journey towards learning and I appreciate everyone being here tonight I want to just not take too much time from GL but he deserves our and thank you for being here also on a m shabas when it's hard to leave the family and hard to leave the kahila we are so appreciative that he's here tonight um but I want to just make a which is that often times when you share you know communication to seems to be so easy we have emails and whatsapps and all these correspondences and yet when I tell people oh reg GL sc's coming if this one's coming oh when there sign the hallway there's an email there's a WhatsApp somehow people they announc it's on the board in the hallway it's on a sheet what time in I don't know no one knows anything the more communication that we have but every person when I shared this is BMA when I shared I sent out on the WhatsApp and the email and I told in person like last scene is coming I've never seen such a h dress upon Him such enlightened faces with excitement he has a real shamed Tove not just in our community but all over the world and testament is apparently I was told on the way in tonight that he has the most sh T any time and the most hits I believe in terms of people listening to his shum his rosam goes well beyond just his community in the five towns and queens and New York all of the world his to really is making a rosam on so many and um I want to mention that many of us myself included have enjoyed reg um somehow like was known to be a prolific writer in fact you University once made the daunting purchase of and they said oh it's very nice to have they didn't realize they needed six shelves to fill it was six shelves in thei library called I can already see he's going to fill up seven shell in the w library God willly one day but his uh not just his his Torah his pen are strong but his personality when you speak to regad scene he's always smiling always kind always sensitive and sweet and Mido certainly matches toor and it's such a privilege to begin our journey tonight to hear his Torah and really look forward share many more opportunities God willing um as we all leave also I recommend purchasing far in the back because uh each one is a gem truly I've read some of them each one is a gem so please make your purchases on the way out without further Ado you hear him and not hear me glad thank you very much re Galler for the very warm and generous introduction I want to assure you that your R is a great because our tells us the wise exaggerate so I appreciate that a very generous uh introduction I'm an admirer of the r for many years since uh I know him from my days in Queens and I'm very proud that this kahila a stored kahila and cl is worthy of such a great Torah personality as your I'm very honored for uh tonight's opportunity to share with you in honor of I'm happy the r mentioned the the is my personal favorite I'm a very big fan of the of the I enjoy the on travel because I like to do that also sometimes and I want to begin tonight's share with a very challenging question it's a question that probably most of us would be afraid to ask if not for the fact that this question is already found in the words of the tells us a promise the promise of run the tells us one who is accustomed and you're looking at your sheet and you're not seeing it that's part of my trick I don't put all the sources on the sheet because then you have the guy in the back he's reading you know he goes through and then after 3 minutes he goes to the next malava Mala so I throw you off it's actually nothing I'm going to say tonight is on the sheet was a throat no most of the share will be on the on the sheets actually I would like one of the sheets myself because I don't have one right now if you have a sorry about that take your word for okay thear tells us but the first citations on one who is accustomed to lighting the candle which many say refers to will have children who are Torah Scholars certainly it's every parents dream and aspiration to have children who are God-fearing who are learned who are of Torah personality and the T and the gar promises us that anyone who is careful in their Kaneka will have children who are and the question possibly we're too afraid to ask but it probably Noss at us is that who doesn't like n khanah what observant you does not like n khanah and yet does every family Merit children who are I mean the gives us a promise him do we see that to be the case is that always apparent that anyone who is careful to light Thea will have children who are Tora scars it's very interesting I would never ask that question I mean who could you going go to your Rabbi and ask that that's what the gamar says so you know you just take it at at face Val value there's a reshine the son of the rivid the riv the the one who wrote notes on the ran he had a son named he was blind and one of the earliest M actually I had the to go to the K of the riv and his son s they're buried in PR in the south of Spain of France s wrote a little compendium a contr calleda which is was really not found anywhere it was never published the book of memorial for hutner forner they have a saer zar forner they publish this small compendium written by the S and there he asks how could this be the gar promises anyone who lights khah will be blessed with children who are Torah Scholars and yet we do not see this to be the case every Jew lights near Kaneka and yet the great gift and the great Merit of having a son who's a Torah scholar is a unique gift how do we understand this so offers a very challenging answer he says yes everybody lights nah but not everybody lights it properly not everybody lights it properly what could what what could we possibly be doing wrong okay maybe there's some Mina that we're not doing exactly correctly actually just to throw ad and you could discuss it with your uh local Orthodox Rabbi with your with your one of the first on actually says something that most people I don't think are careful in and that is the since which means the Mitzvah is not for it to burn the Mitzvah is not to place the manora there the Mitzvah is to actually ignite the wick it's not sufficient to hold wick on Wick and then once it ignites you move on to the second candle or third candle you need to hold the candle there long enough so that the majority of the wick that is going to burn Burns meaning what I used to do is you light it and then you move on to the next you know but then what the seems to say is you have to hold it there until the fire spreads and only once it spreads to whatever part of the wick will burn then you can move on to the next which actually takes a few additional seconds so maybe that's what it's referring to that people are not careful but still something seems to be missing over here most Jews fulfill the MIT of we do it correctly why are we not necessarily accessing this great blessing so how could we have a she without discussing the most well-known question not only about Kaneka but probably the most well-known question in Judaism the question of the probably you know that the B did not invent this question this question already appears in earlier the theh the of Lun they all asked the famous question I'm sure you know the question attributed to the B so they found oil the oil was enough to last for one night miraculously lasted for eight nights you don't need a degree in higher mathematics to computate that how many days did the mana burn miraculously it burnt an additional 7 days so how long should Kan Kana should be 7even days why in the world we have an 8 Day holiday when the miracle was only for 7even days this is the question of the B the B himself gives three answers when I was a kid there was a saer called n of RAB zzer who collected 100 answers to the B's question a few years ago I was in a country called Lakewood and I went into this farm store and now now there's a safare of over 500 answers to the B Kasha those Greeks must be kicking themselves they thought they came they came to make us forget the T If Only They would have known they are the greatest contributors to Jewish uh literature than any nation in the world I mean the Babylonians try to kill us we don't have even five answers to anything about B we don't even have three answers to anything about PM but the Greeks they want us to forget the tah no no don't start up with us you start up with us we know how how to give it back to you 500 answers to the B's question and perhaps the most well-known answer to the B's question to me it seems to be the most fundamentally flawed the answer of the alar of Cal you know this but I want to put into new light the alar of K student of rabant the alar of K offers the following very powerful answer but upon further analysis may leave us scratching our heads the alar of C cites the famous gar thear tells us about R was very poor and his daughter was looking around there of shabas to light the n shabas and she took some kind of fluid she filled up the glass she lit it and sees her daughter is despondent he says what's wrong what were you so upset about she said I accidentally took the vinegar and lit the vinegar instead of lighting the oil and said don't sweat it what's the big deal he who said that oil should burn we'll say that vinegar should burn what's the difference vinegar oil do you understand why oil burns you don't understand that so vinegar could burn just as easily says the alar of K yes there was enough oil to last for one night so the miracle the supernatural miracle was seven days and not 8 days but upon further analysis do you understand why oil burns in the first place could you explain it is it logical could you could you have created such a phenomenon is it reasonable that you squeeze something that grows on a tree and you light it and a fire comes out of it it's just a phenomenon that you're used to it's become nature to you but just because we have a name for it an appellation for it and we could write in a book this is called confguration and this is fuel that doesn't mean it's logical it doesn't mean it's reasonable it doesn't mean it's not Supernatural even though it's nature and therefore sometimes says it's not enough to celebrate the supernatural we also have to appreciate the natural processes the fact that oil burns that itself is really a miracle yes we breathe but we take it for granted we call it nature but do we appreciate that do we appreciate the processes of all of the natural phenomenon do we appreciate evaporation condensation precipitation we don't have a yump to it but now that we're celebrating the supernatural let's tack on the natural by the way and the gives the same answer as the alar of andha says that's why in Al we don't say they lit the man if you look in the AL it says they lit candles doesn't say they lit the man because the focus is not only on the Mana the focus is on the concept the fact that oil burns that you could light a fire in the first place I'll tell you the truth I never bought this answer I never went for this say how can you say that let me ask you a simple question between me and you you really think that's why there's an extra day of Kaneka come on that's why we're celebrating that oil burns you could say that about any yti why don't we tack on a day to you know eight days for the miraculous clouds and then after even though the rabbis were very tired when we get to after and rash and and Yumer we're not looking to add extra days but why are we taking clouds for granted we have eight days of the supernatural clouds why don't we have Cloud day we come to sh and we appreciate evaporation and condensation and everyone will come to sh I don't know we'll have boxes and inside we'll have these fluffy clouds and we'll throw I don't know we'll we'll figure out what to do why don't we have a day that we add on to the calendar Cloud day or pesak you know we celebrate the splitting of the sea let's have a day to add on to pesak to celebrate water water day you take you know you take water for granted you think you could just come in here listen to a she and then when you're when you're feeling a little parched you're just going to drink water like like it's like it's nothing why does water quench your thirst does hydrogen quench your thirst it's a gas does oxygen quench your thirst it's a gas if you were thirsty and you'd be infused with a pipe of hydrogen and a PP of pipe of oxygen we'd have to carry you away and now all of a sudden because you have two atoms of hydrogen and one atom of oxygen it quenches your thirst so we should have an extra add-on to pesak to celebrate the miracle of water and you could ask this about any so conveniently it's like a good you know where did the last day of of Kaneka come from to celebrate the miracle that oil burns but we don't do this any other time of the year why specifically when it comes to Kaneka do we celebrate the miracle that oil burns this answer always bothered me and understanding what the alar of Kel meant I believe we will uncover the most basic principle of what Kaneka is I want to bring to your attention the words of the ramban probably the most famous comments the ramban ever wrote are the comments of the ran found at the end of par the ran there is speaking about why God does not perform miracles in every generation why Hashem only made open Miracles one time in history when he took us out of Egypt and the ran actually writes that the purpose of open Miracles is not just for those miracles in it of themselves ran writes the famous words you'll find them on your sheet no you won't yeah on number 22 take a look look at these words inside says ra from the great and obvious Miracles a person will acknowledge the hidden Miracles the hidden Miracles what we call nature what we call natural processes are the foundation of the T a person has no in the unless we believe that all of our happenings and everything that occurs to us they're all miraculous there is no nature at all the ran writes the purpose of open Miracles the reason why God splits the sea the reason why he turns the water to blood the reason why God performed all the Miracles of Egypt is for us to come to the recognition that there is no such thing as nature nature is just something covered with a veil that doesn't allow us to penetrate the source of something but the purpose of an open Miracle is to recognize there is no nature okay so that means the purpose of the seven days the purpose of the oil miraculously lasting for seven days is for us to come to the recognition that the fact that oil burns in the first place that itself is a miracle okay but what does that have to do with Kaneka we could have done that any time of the year by the way I'm a very big fan of the swarm of who rash of he has incredible he says based on this answer of the alar of Cal that the purpose of the seven days of miraculous burning is for us to infer that even the first day the fact that oil burns that itself is a miracle is why we say men ofina what is Bina Bina is the Acumen of not wisdom of to infer one thing from another men of understanding enacted eight days why benina from the seven days of the supernatural we infer that even the first day was a miracle and therefore they enacted eight days but still why is this essential to Kaneka so let's begin as follows we're going to speak about a very elevated topic a mystical topic let's introduce the concept of sper without getting too complex and too sophisticated on the simplest level there's a concept that there are 10 Sphero in this world they are Das or Kina you know thear says God created the world with how many statements God created the world with 10 statements so the mar says these 10 statements with which God created the world is a reference to the 10 spher the 10 mystical emanations or manifestations of God the one thing we need to know is they are not God they are ways with which God relates to this world the Z teaches that the SP that relates to kanaka is the SPH of H H interesting comes so the r already started me off says well there's right again is the Eid say that's another reason why is eight days because it's associated with the mid of and because it's associ mid of there're eight days ofah is and is what are we going to do with this how is this going to help us what does it mean Kan is H and what in the world is H H is Splendor you know inesh the word h is always combined with another word what does it combined with and there are two words in Hebrew that seem to be synonymous now this is a very important principle are there synonyms Ines in the the term for a synonym is are there are there synonms in many say indeed there are synonyms you look in you look in rakak it means the same thing it means the same thing the malum disagrees vehemently the malum says there's no such thing as a shame Ines there are no synonyms every Hebrew word has a Nuance of meaning and means something differently than andak means something different than and means something different than there is no concept of synonym Ines that is the one of the main principles of the malum you know the malum is one of the most important commentaries on tanak I actually have a very uh personal uh close family connection with the malum my grandfather who was a holocaust Survivor he passed away a few years ago at 106 years old he was a student of rabim zba and his grandfather was the rabbi in the city of lynchets in the 1860s when the malum was writing his commentary to tanak in the city of lynchet so you imagine I I had a grandfather who took me back to 1860 he would speak about his grandfather who knew the malum my grandfather would always speak about the malum the B said there many T the malum was the only one who was able to explain them even couldn't explain it and the explained it that's what the B said the briskers say there are three that have a status of a obviously they say the and the malum okay the Mal's fundamental principle is there is no concept of and the Mal speaks about this in many places in his in in and the Mal uncovers the fundamental difference between and is the of what's the difference between and what do we know about pre8 buts says the Mal is a reference to external Beauty so let's say you have a beautiful es it has a beautiful color it has beautiful shape it has beautiful crown it has beautiful bumps had refers to external beauty the IM that's external beauty but there's another term there's a term called hi what does Hy mean Hy refers to internal beauty what is internal beauty you could have different types of people one person you could say you know objectively this individual looks good yeah there are different tastes that people have but there are some people they have objective good looks form appearance complexion that's Hadar that's external beauty there's something called hide hide is you could look at somebody and you could say objectively maybe the appearance is not what is appealing but there's some internal quality that they have whether it's wisdom whether it's good character humility that that internal beauty shines forth from them and they have a splendor it's not an objective calculative measurable quality but there's something about them that transcends their physical perhaps limitation and they are splendorous and Majestic that's Hy that's the difference between H andar hardar is external beauty H is internal beauty the main point of contention between Greece between yavan and is is yavan was a nation of H external beauty and the Jewish people are a nation of Hy the Greeks valued Body Sculpting muscle tone athleticism good looks the Greeks valued and judge somebody the way you look is who you are that is the philosophy that the world view of yavan they are a nation of not so is we say we don't view our great people based on their objective appearance we look at their character we look at their mid we look at their personality we look at their fear of God we look at their humility we look at their inner soul and that is the dominant and that is how we view other people we are a nation of H not a nation of but let's take that idea a little bit deeper because it's not only how we view other people it's also how we view the world the way yavan view the world is yavan said if you could measure it and you could calculate it and you could computate it and you could add it up we believe it exists but we don't believe in the Supernatural we believe in evaporation we could measure that we have terminologies for that we have weathermen we believe in condensation we believe in precipitation it's all calculable it's all compettive it's all measurable there are scientific formulas if we could explain it if we could measure it it exists we don't believe that we don't believe it rains because the water evaporated and sometimes well there's more water in the atmosphere so rain more we believe that there are processes that even though you can measure and you can't calculate we believe that if you come to sh and you davem and you pour out your heart it will affect the weather cycle we believe that if you WP Fillin around your arm the economy could be affected we believe that if you learn Tyra it could change a person's health we believe that the way we speak to our friends affects events throughout the world yes maybe sometimes we have to use diplomacy sometimes we have to protest sometimes we have to do but we believe that events in Israel are affected by our good deeds and our even though the Greeks would say what what what does you are learning Torah in West Hemstead have to do with the fate of Israeli soldiers on the front line but we believe it has a lot to do with it because we don't only accept that this is a world of Hadar we believe there's an inner mechanism of the universe that is covered by a veil that has been termed but if you pull away the veil inside that Veil is the Divine hand of a orchestrating events commensurate with our actions and in this world the main battle between Y and is is is this a world of or is this a world of is this a world where you see what you get things are the way they appear or is there an inner Majesty in other people and an inner Majesty in how the almighty runs this world any other time of the year we're not tacking on extra days to commemorate the fact that oil burns it's not relevant we're not adding on a date to pesak we're not add adding on a date to to suus we're not adding on a date to any other holiday but the entire purpose of kanaka in the battle between H and in the battle between is this a world of nature or is this a world where even what we call nature is really Supernatural in the Battle of Kana between is and Yan the purpose of the victory over the Greeks is to realize that likees that one does not have a Shear in the Torah unless we believe there is no such thing as nature we don't just believe that if you eat well and sleep well and do exercise you'll be you'll be healthy yeah it will help it will help because you did and if God sees you value your life he'll assist you but we believe that your observance affects your health we obser we believe your observance affects your livelihood we don't believe that just because you got up early and you went to work and you put your heart and soul into your job you're going to come home with a paycheck we believe that your paycheck is affected by your good deeds even though the you would if you ask the boss hey boss are you going to give this guy more money because he davins better or whereas fing the boss might say actually I'd rather him not DAV let him come an hour earlier to the office but despite what the boss says the real boss says that boss is not who's cutting you the check the main battle between yavan and Israel is this a world of hardar or is this a world of H is this a world where only oil lights or is this a world where even vinegar could light is this a world where you only celebrate the miraculous or is this a world where you also celebrate the natural so there's any holiday a year that we need to tack on it's not enough to celebrate the miraculous burning of the oil for 7 days if you wouldn't add a day to celebrate the fact that even oil could burn in the first place you're missing the whole point of kanaha is the Y of not a y of but let's take this to the next level the vill rides in IM in number 10 a beautiful idea very short words I think this is a life altering teaching because everybody knows that one of the main objectives of Kan is they enacted you ever hear the word what does mean gratitude the gr says is a l of theid of is a of I have a question for you in the in the 21st century do we modern man do we have an easy time having gratitude to Hashem or do we have a hard time we have a hard time do we walk around always feeling overflowing with gratitude to Hashem I don't think so why is that so challenging to us why is it so challenging for us to feel gratitude for the simple things in life when we wake up in the morning do we wake up thank you Hashem for a bed thank you Hashem for a pillow thank you Hashem for my slippers thank you Hashem for my toothbrush thank you Hashem for my toothpaste thank you Hashem that I'm breathing that my heart is do we feel that way we have a very T hard time feeling that way we're used to everything but that's not the only reason do we thank Hashem Hashem thank you for my Salary thank you Hashem for my house for my husband for my wife for my children for my life why don't we have that attitude I would humbly suggest that it's not only that we take things for granted it's because we are influenced from from the secular philosophy of Hadar we say to ourselves I I should thank Hashem for children the reason I have children is cuz I have I got married that's what happens you get married and you have children I should thank hasm for a salary I have a salary cuz I went to work that's what happens you go to work the boss gives you a salary I should thank Hashem for rain it rains I should thank a for a home when you get a job and you get a salary you by a home what exactly am I thanking Hashem for the problem is we live in a world of had the reason we take everything for granted is because we so to speak write off that everything in our life has a logical explanation everything I have could be explained in reasonable terms I have a because I did B I have C because I did D that's just the way the world works but if you live in a world of HDE then you say that just because I got married the fact that I have children is because of the and the sh and the beneficience of the almighty that he gifted me children and the fact that I have a salary yes I went to work but it's because of the kindness of the Creator and everything I have it's not because there's a process called evaporation condensation there no processes everything is an open miracle from the kindness of Hashem that is why gratitude is linked to the mid of in a world of in gratitude abounds in a world of Hy we could begin to recognize that nothing is a shoen nothing is a slam dunk it's all the that's the reason why Kaneka is so inextricably bound with gratitude because the maida of Kaneka the allows for so here's The Clincher where in does it speak about the of in which there's this little tiny says that they went into the and there was only enough oil to last for one day and it lasted for eight days what's the next year you know that I'm sure you've seen it dozens of times they made and are you kidding me did you realize that that's what the gamar says did you realize that the one gar that tooks about kanah left out the most important part of Kaneka the gar should say what in the world happened to the and that it's the one shot Shas has to tell us what to do on Kaneka and it left out the the main mitzah of Kana do you ever notice that they it's talking about the legislation of Kaneka and it says they established Kaneka to say Hal and to thank hasem and it left out lighting the Mana what happened so so I looked at the B maybe you know you know it you need to put in now the B doesn't add anything I looked at the the doesn't say to add anything you look in the new garas they have all the that they found in any library in the world there is no that says they established now I'll tell you a little secret I'll tell you a different answer this is not where I'm going one of the great says the truth is when they made the first year they never made a Mitzvah to light the why would they make a Mitzvah to light the there was aikd they L the in the B mikdash what do you in the world would you would you be lighting a man in your house for the the Mitzvah of lighting the man was not enacted until 200 years later after the BD was destroyed that's the amazing but it's not unanimously accepted so let's come back to the question what happened to the Mitzvah of lighting the Mana what's even more interesting is if you look in the rambam when the rambam codifies this Kamar you know what the rambam says when the ram quotes over this Kamar the ram says it's not on your sheets the rabbi is enacted there are days of Joy say Hal and you light the N so the ramam got it the only thing is the ramam forgot something the ram forgot to say it's unbelievable the gar says what's two things and this is not very complicated if the gamar would have said let's say 19 things then you could say oh the gamar forgot this and the Raman forgot this we're only dealing with two things it's not very complicated over here the way the gar says we have to observe and two things the Ram says Hal and light the candles so the gamar forgot lighting the candles and the rambam forgot thanking Hashem so the great R of yti writes in M it must be thear did not forget lighting the candles and the ram did not forget thanking has lighting the Mana is different than any other MIT the when when God says shake the lul all you got to do is think I'm now doing the mitzah of shaking the lul and shake it and you're done if God says put Onin all you got to do is think I'm fulfilling the MIT putting on you wrap it and you did it but if you want to light the man and you lit the Mana and you think God asked me to light the Mana and you walk away you did nothing you didn't do anything there is no Mitzvah to light the Manara there's no Mitzvah it's not a mitzvah the Mitzvah is to thank hasem the way you express it is by lighting the man that's why the says they made and the Mitzvah is the r formulates how do we fulfill Thea by lighting the Mana says if you just light the like any other Mitzvah and you forget that this is not just a Mitzvah this is an expression of gratitude you don't get the Mitzvah if you light the and you you don't realize that this is not an ordinary Mitzvah just an expression of gratitude for everything in life he writes you're missing the main part it's no wonder then we all like the man but not everyone will Merit the promise of the gamar that har Elan if you want to access the great promise of to have God-fearing children to have children who are learned to have theas you're hoping for lighting the manur is different than any other Mitzvah the Mitzvah is not just to light it you can light it at the right time with the best oil with the most mud execution but you need to realize there's no Mitzvah just doing the act the Mitzvah is it's an Express of that the oil burns miraculously that oil burns and that you have water and that you have food and that you have clothing and that you have a home and that you have friends and you have family and all the benefits of Life the lighting of the is an expression of gratitude for everything in life if you light it that way you could take it to the bank the promise of the gamar that is why that eth day is essential to Kaneka if you're just going to appreciate the supernatural of Kaneka you miss the boat of kananaka so I'll conclude with a story about Asher Asher he lives in southern Israel he's the father of Five Daughters they're all marriageable age from 28 to 21 and he can't get any of them out of the house he couldn't marry off any of them Tad insult to injury his Kusa that he learned with he was marrying off one daughter after another and you know the by the last daughter Usher needed to take out a a mortgage for you know Min as you have to buy the kid an apartment right so he needed a co-signer on the mortgage so he asked his poor Kusa who couldn't marry off any of his kids just to be the uh co-signer sure enough his Kusa defaults on the loan the bank comes to Asher aser couldn't pay so the bank took away Asher's home so he has five kids he can't marry them off the bank took away his home and he's wallowing in self- misery so Asher doesn't know what to do a friend of his says go to the GBA the B is maybe he could give you advice so he goes to the B is and the B is says okay but do you DAV do I of course I what am I that's what I came to this great rebba for he's going to ask me if I DAV thanks a lot the Reb no do you thank Hashem so what do I thank a I just told you I have problems in life there are things I need I didn't come here to have you encourage me to appreciate I I I need things the Gabba said here here's my advice you're asking you're asking you're asking I'm going to give you a formula 60% thanking 40% asking and that was the end of the meeting so Asher's besides himself he's very upset the rebba didn't you know commiserate with his problem so he goes to his friend he tells his friend what the rebba said and he says you know maybe the rbbi has a point even though you need to marry off your kids and you're in difficult Financial Straits but still you have all the basics in life you have all the great gifts of the almighty maybe try thanking him a little bit so user gave it a shot and it was kanah and he realized that if you look in the Hal of Kana or any Hal this formula that the rebba suggested is exactly exactly outlined in Hal exactly 6040 that's the ratio in Hal 60% thanking Hashem 40% asking if you ask most people is that the ratio that we use the ratio we use is more like 99.9% asking and if we remember a little bit of thanking at the right time we have a long laundry list of the things we need and a shorter list to say the Le the least of the things we thank for at least in terms of the emotional energy we invest in our but the purpose of is the mid of is to realize that all the things we take for granted we take it for granted because we look at things the way they appear but we don't believe that things work the way they appear we believe that everything that we take for granted the process of respiration circulation digestion all the processes that we can name and label you can't take any to the bank they are all the supernatural hand of Hashem veiled inar but in essence the mid of and in the Merit of thanking which the ran writes is the purpose of creation the ran in the end says the purpose of all of creation is to thank Hashem that is why the the r writes that it's a very beloved Mitzvah because when you light that mana and you use that act of lighting as an expression of gratitude you're fulfilling the very purpose of creation and it's a very beloved mitvah and in that mayem give us only and opportunities to be endlessly thankful to him I wish you all happy thank you for having me you've just 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