Parsha Perspectives - Achrei Mos-Kedoshim

Good morning, boker tov. Welcome back to Parsha Perspectives for today. As always, we begin with gratitude. We remain very thankful to our dear sponsors, Becky and Avi Katz and family in memory of Becky's father, David Grossman. Our learning should be l'ilui nishmas Dovid ben Menachem Manash. This morning's shiur is also sponsored by Pam and Pas for a bit more. And Debbie and David Golden commemoration of the yahrtzeit of Pam and Debbie's father, Lester Greenberg, whose neshama should have an aliyah. Thank you so much for your generosity and your sponsorship. We have a double parsha, double whammy again today, Acharei Mos and Kedoshim. It's hard to do justice to either in an hour. To try to do justice and learn both is an insurmountable task, but we'll do our best nonetheless to try to glean some parsha perspectives for today, try to extract some lessons, some messages, and things that ideas that we can take from the parsha to inspire us now. Page 636 in the Artscroll Stone Chumash, Vayikra 16:1, Moshe, Hashem speaks to Moshe Acharei Mos, shnei bnei Aharon. This conversation takes place after the untimely, abrupt, tragic passing of Aaron's two sons, of Nadav and Avihu. The karvasam os na Hashem, vayamus when they drew close to Hashem and they died. Vayomer Hashem el Moshe, so Hashem tells Moshe, "Daber el Aharon achicha, speak to your brother, v'al yavo b'chol eis el hakodesh mibeis laparoaches el pnei hakapores asher al ha'aron v'lo yamus, ki b'anan era'eh al hakapores." Aaron cannot enter whenever he wants. He can't simply come unannounced, uninvited. But rather, Kadosh Baruchu says that when I appear, when I appear, ki b'anan era'eh, in a cloud I will appear over the kapores, that's the indication, that's the sign, that's the sharvit hazahav, so to say, the golden scepter that is inviting Aaron to enter. He can't just come in whenever he wants. It has to be by invitation. We've spoken in the past, we won't get into it now. Beautiful insight of Rav Chaim Shmuelevitz, the notion that familiarity breeds contempt, holiness is by remaining unfamiliar. When we become too familiar, too casual, too comfortable, then we lose any sense of holiness or sanctity or significance. When we keep a not to be unfamiliar or uncomfortable, but when we keep something precious, significant, real, and elevated, then we're able to maintain and preserve its holiness. But, it's very interesting that Hashem tells Moshe, "Speak to Aaron, your brother." As if Moshe doesn't know who Aaron is? Why not either say, "Speak to Aaron," or say, "Speak to your brother." Why does it have to be formulated as, "Speak to Aaron, your brother." This is a question of the Tiferes Shmuel, Shmuel Berenbaum, the great Rosh Yeshiva of the Mir Yeshiva in Why is the pasuk emphasizing and focusing, "Speak to Aaron, your brother." What is this brotherly connection have anything to do with the message, the myth the mission the mandate here? The pasuk Aliza Aaron Hayom Hadabrim, we all know which Aaron we're talking about. There was no need for further identification. Aaron, which Aaron? Oh, your brother Aaron. As the Torah says so many times elsewhere, "Speak to Aaron." Moshe had to tell him, "Boundary, barrier, distance. Don't come in whenever you want. Don't come in uninvited, unannounced. Al Yavoh B'cholisi, you can't simply come in anytime. Aaron might have easily misunderstood. Aaron might say, "It must be a problem in me. I can't come whenever I want. I have to be invited. There's now a boundary, there's a barrier, there's a buffer. I must have done something wrong. It must be because Hashem doesn't want me or love me. Shame on you for being biased. Now, when we want to say that somebody, oh, we know them very well. We have an intimate relationship with them. We describe someone, they're a Ben Bayit. They're in my home all the time. They don't have to knock, they just come in. They practically live in my house. They live in my house. I was a Ben Bayit by them. They were a Ben Your child We describe someone as being able to come and go whenever they want. So, that is a description of a closeness, a connection, an intimate connection. Here it's the opposite. Don't come and go whenever you want, only when you are invited, only when you are specifically welcome. So, Aaron might erroneously conclude, I guess I'm not a Ben Bayit with Hashem. I guess I can't come whenever I want. I must have done something wrong. Says the That's why the Torah specifically here identifies Aaron as the brother of Moshe cuz there's no one who's a bigger or greater Ben Bayit with Hashem than Moshe. The whole base in Amon we spoke about last Shabbos, the drasha, Neamon. What does it mean Neamon? Amona we usually translate as faith, but more accurately it translates as faithfulness, reliability, dependability, loyalty. Moshe is the whole base in Amon. Moshe is reliable, dependable. He's faithful. He's fiercely loyal to Hashem. We say Shabbos morning in our davening, Eved Ne'eman Karaso Lo. The greatest praise, the greatest appellation, the biggest title that we can attribute, that we can give to Moshe is he's Ne'eman. He's faithful and fiercely loyal. Aaron, the reason there's a buffer, there's a barrier, there's a boundary is not a function of you, but a function of the significance and holiness, the sanctity of the place. And how can I reassure you it's not a problem in you? Da Be'er El Aaron Achicha. Achicha. Aaron is your brother. He's on your level, your status. He's connected to you. He's an extension of you. It's not a function of of him. It's a function of the significance and sanctity of the place. And the same thing is the attitude we're supposed to have when we come into the Mikdash Ma, when we come into shul. We pause in the doorway. Shulchan Aruch Mishneh Berurah quote pesukim that you say when you enter shul, the way we walk away from shul. We don't have the minhag quite like the Kotel where people walk away backwards, but a person should walk out of shul with a certain sobriety, seriousness, a certain attitude. The attitude we bring into shul, what we do while we're in shul, and the way we leave shul. Aleinu. We always end davening with an Aleinu. Soloveitchik felt because the message of Aleinu Lesakein Olam B'Malchut Shakai, the mission, the message of Aleinu, the the text, the theme of Aleinu is what we carry from shul back out into the world. So, the way we come to shul, the way we leave shul, and how we are in shul, not too casual, not too comfortable. Ah, Yavo B'Chol Eileh. Shul is a place that we can come whenever we want, but still there's a Kedushas Hamakom, there's a sanctity to that place. So, in order to communicate Aaron, this isn't a function of you. It's not a deficiency or a fault in you. It's a way of elevating the status of the place. Da Be'er El Aaron Achicha. Ode Yeshalem Achim Asher Kidshu Midbar Lo Al Lashon Shel Azhara Chamura Acharei Moshi Bnei Aaron. The message wasn't to Aaron, it was to Moshe. Moshe, how should you deliver this? What precipitated it? Who entered Who entered feeling too familiar, too creative? Individualizing, offering a carbon that wasn't sanctioned. None of an Avio. The reason they were struck down, the Torah tells us, is they brought an age Zara, they brought a ketores, an incense that wasn't obligated, that wasn't sanctioned, that wasn't commanded from God. They were too familiar, too comfortable. They did things their own way. Too individualized, too creative, too spiritually entrepreneurial. So, Hashem now turns to Aaron and says, "Unlike your sons who suffered the consequence of being too familiar, too comfortable, too creative, I love a whole life." It's a little bit of a musser. Could be a little bit of a stinging message. So, Hashem tells Moshe, "Do you know how to take away the sting? Do you know how to make it more palatable? Do you know how Aaron will receive it much better? That better allow him to speak to Aaron. I hear you talk to him like he's your brother. Don't come to him with musser. Don't come with fire and brimstone. Don't come to condemn or criticize. The barrel iron, how should you speak to him? I hear you talk. I hear you talk. Let him know you love him. He's your brother. You're coming because you love, you're invested, you care about him. We did. And says of Schmo Aaron, you see from here a very important and powerful message. Is there a soul Godel? Kish Allah here in know when you have to advise or inspire others, with a problem with a child, a student, a child, you have to show that you are a brother. Show that you are a brother. If you want someone to hear you, to listen to you, to be inspired by you, if you want to lead them in your classroom, in your home, in your place of business, then first you need to establish a brother. I'm not trying to catch you. I'm not trying to put you down. I'm not trying to be superior over you. I'm not trying to be condescending to you. You're my brother. You're my brother. I love you. I care about you. I want what's best for you, for me, for all of us, for this mission that we are on together. It's all about us. So, it's for you. First you have to take an interest. First you have to praise and compliment. First you have to display that you care. First you have to show that you care before you can come and offer any criticism. That's why every review, every quarterly annual check and always you got to start with a compliment, the positive, how are you feeling, what do you think about it? Show and demonstrate that you care before you come to criticize. You're my brother. One has to bring a message and attitude, a feeling to convey that you're my brother. And then you can come to offer or to say what then needs to be said. He doesn't quote this, but you see the same thing when it comes to Jacob. Jacob approaches the the well. And he sees that the shepherds are hanging out at the well. And the sun is still high in the sky. And there's still work to be done. And they're sitting at the water cooler. They're at the coffee machine. They're at the slushy machine. And Jacob says, "What's going on over here? You know, you're paid. You're employees. You have responsibility, obligations. What are you doing slacking off, slackers? Get back to work. What's going on?" Now, I don't know he's a complete stranger. He walks up to this well, the well, he walks up to the bar, he walks up to where they're hanging out, the water cooler, and all of a sudden this complete stranger feels comfortable offering unsolicited criticism and advice, and what do they do? They don't throw him in a locker, don't give him a big wedgie, don't give him a good big noogie, they don't they don't bully him and harass him. What do they do? They say, "Oh, you know, you're right, it's a good point. We should get back to work. You're correct." Why is he persuasive? Why do they open? Why do they listen to his message? One word. When he comes to them, he says, "Ahai. Hey brothers. Hey my brothers, what's going on? How are things? How are you doing? How's work? How's life? How you feeling? Hot day, isn't it? Have a drink. Listen, my brothers. Sun's still high in the sky, still the middle of day, it's not quitting time. What are you doing? It's time to get back to work." First he establishes, "Ahai, you're my brother." I think this is an incentive, I'm not positive. First he says, "You're my brother, Ahai." And only once he first establishes, "Ahai, hey brothers, what's going on?" Then he can follow up with a little criticism, unsolicited feedback. So similarly here too, "Daber el Aaron achicha." You have to tell him something that may be uncomfortable to hear, tell him something that might be painful and have a sting, because it is the result of what happened with his sons, Nadav and Avihu. How can you say it in a way that will be heard? "Daber el Aaron achicha." Say it that Aaron knows you're not coming to criticize, to catch him, to put him down, you're not coming as an outsider, you're coming from a place of in a sense of achicha, he's your brother and you love him and you love him. So this is the Yom Kippur service Acharei Mos is describing now that Aaron the coin Godol the service on Yom Kippur what would happen we read a talk on Yom Kippur the confession the lots of the two goats one offered to Hashem one pushed off a cliff to atone for the people skip to page 600 and 40. And this part of the Yom Kippur service the we have the incense service. A shovel full of fiery coals from on top of the and the coin Godol takes it where he places it he's constantly changing immersing everything that's going on. Parak Tes Ayin Pasuk Tes Ayin chapter chapter 16 verse 16. Says the Torah thus shall you provide atonement for the sanctuary for the contaminations of the Jewish people even for the rebellious sins among their sins so shall you do for the tent of meeting that dwells with them among amid their contamination. Says Soloveitchik Hashem here is described as Hashochnei Tom Besoch Tumosam. Hashem is described with dwell dwells with them amidst their tumah amidst their defilement. Writes the Rav writes Soloveitchik we know from daily experience that the father loves to stand besides his baby's cradle and rock it when the baby's clean. If the baby baby dirties his diaper the father will often immediately call to the baby's mother to clean the baby while he stands aside. The mother on the other hand is constantly ready to clean the baby and do all necessary unpleasant tasks. So is it in the spiritual world the creator relates to us as a mother relates to a child. He hears the cries resulting from men's spiritual crisis and immediately appears to offer help. At that moment, Kadosh Baruchu does not make an accounting of previous sins that man has done. When man finds himself in overwhelming distress, the Shekinah mother strengthens her efforts. The Shekinah is present at that moment the man is in distress and suffers from spiritual crisis. In that moment of being defiled, while feeling dirty, while feeling like a failure, in that place, that's when Hashem is there with us. The Holy One, blessed be He, becomes impure as it were from the iniquities of the children. Sin is contaminating, and even though Hashem, as it were, becomes contaminated, but the Shekinah never departs completely from any Jew, no matter how far he has gone or how deep he has immersed himself in sin. Hashem is there even after man sins. He remains hidden in the inner recesses of the heart of even the worst evildoer until the moment arrives when he remembers his maker, renounces his ways, and repents. Hashem is there. Hashem, we're invoking the name of Hashem of Shekinah in the feminine because the maternal instinct of Hashem, the mother, unlike the father, who bails. I don't think Rav Soloveitchik is endorsing this. He's just describing this reality. That the father says, "Here, this kid needs his diaper changed. He plays, he has fun, he enjoys until the diaper needs to be changed. And who steps up in the middle of the night and the hour of the day, even the worst diaper, even the biggest Mayday, even the biggest SOS, who shows up? The mother, Shekinah, the feminine part of the description of Hashem. At times Hashem is Avinu Shebashamayim. There are components and aspects of Hashem that we relate to as He is our father, but Shekinah, the feminine, is He's also our mother, the maternal component or aspect of Hashem. And says Rav Soloveitchik, here that maternal description is that no matter what state or status we're in, no matter how defiled, how soiled, how contaminated, no matter what big a failure, no matter what mistakes, no matter what poor judgment, no matter what indiscretions, Hashem never abandons. He never gives up. He's ready to change us. He's ready to bathe us. He's ready to be with us while we notice him and see that the Shechinah Shochein Shochein is a neighbor. He's accessible. He's available. He's still there. He's still there. He hasn't walked away. He hasn't walked away. The child is sick and needs love and affection and compassion. Who's right there? That presence, it's the mother. No matter what our state, our status, Hashem is right there. No matter our mistake or shortcoming, Ein Shamayim Ba'olam K'lal, never give up. A Yid is never hopeless or helpless. Hashem is always there and accessible. He believes in us. He's waiting for us. He is supporting us and encouraging us and that is the meaning of this pasuk, HaShochein Itam, He dwells with us, Bisochtam Osam, even within that contamination. Hashem is not so pure, he says, "No, no, I can't get my hands dirty. I can't be around you. I don't want to get dirty or soiled from it." He says, "I'm right there in the trenches with you. No matter how far you've sunk, I'm right there with you and I'm not afraid that I'm going to get soiled or dirty because I'm lifting, I'm supporting, I believe in you. I'm helping you get out of this situation." Back to the Tiferes Shmuel. This pasuk. Mevuar ba'pasuk she'afilu Yordim L'Matai Sha'arei Tum'ah, K'Sh'vurach Adain Nimtza Itam. Reb Shmuel Berenbaum sees the same thing as Reb Soloveitchik, that the pasuk is communicating, no matter how far we've fallen, no matter where we are, Hashem is still with us, even on that lowest level, the 49th Aval Nimtza B'Yisrael D'var Ervah, Chas V'Shalom, there's one exception. When we give in, when we succumb, when we're compromised by sexual immorality. it says in We have to maintain and keep a holy camp. And if we loosen or blur the boundaries of holiness, of identity, of relationships, of modesty, then shove me a car a car a sham withdraws. Even in our lowest state, our possible teaches the salt to my son. Even in our lowest state, a sham is right there. We've made mistakes, we failed, we came up short, we had poor judgment, sham is right there by our side. He's right next to us. He's still encouraging us. He still believes in us. But when does he say, "Whoa, I I got to pull back. I got to walk away a little bit." When? When we indulge inappropriate morality. When we indulge inappropriate, when we blur boundaries. We have to develop an aversion, an allergy. We have to be totally disturbed by by a sense of profanity, by immorality. Person shouldn't say about regular general temptation, "I have no desire, I don't want, I'm not interested." You should say, "I am drawn. I do desire. I do want." Ella Koresh Baruch tells us, "But you can't have." Now, when it comes to arise, a person shouldn't say, "I want it, but I sham says don't do it." I have the right about sort of a dumb Lamar e f she by arise. Person should get to a place that says, "I don't want to lose my identity, myself, my dignity, my integrity. I don't want to lose myself. I don't want to lose myself with with Arayos. If I blur boundaries of identity, of orientation, of dress, of relationships, of modesty, if I lose all those boundaries, I've lost my entire character, my dignity, who I am. And therefore, Kodesh Baruch Hu wants us to cultivate and develop a sense of, which is the next parsha, of this Kedoshim to you, of this quest and yearning for holiness and for sanctity. So, yes, the Sukkah Beit Chabad and yes, the Shulchan Aruch echoes this sense that that Kodesh Baruch Hu dwells even besoch tum'at umam, even within our contamination. That's true, except one area. The one exception, if we indulge, if we give in, if we blur boundaries and behavior in this area, then Kodesh Baruch Hu says, "I have to pull back. I don't want to be there. I don't want to be part of it." Perek Tazria Pask Chaf Alef. Turn the page, 642. Again, we're still dealing with Yom Kippur. Pask Chaf Alef. V'chinam Achab al code v'al moed v'al d'var v'samach Aharon sh'tei yadov al rosh hasa'ir achai. One goat is pushed off the mountain, achieves atonement for the Jewish people, the other is brought Aharon leans, he puts his hands, he leans his hands on the head of the living goat. V'izvad alav v'yitvada alav, as kol avonot Bnei Yisrael, all of the mistakes of the Jewish people, as kol pish'eihem l'chol chatotam, all of the rebellious sins, v'natan otam al rosh hasa'ir, he places them on top of the goat, v'shilach b'yad ish itti hamidbarah, and he puts it with a designated man to the desert. This is not the one offered as a sacrifice, this is the one that will go to the desert and be pushed off the mountain. Aaron first does smicha. He leans, he rests his hands on it, and then he confesses on it, transmitting all of those mistakes and shortcomings and failures and sins onto the goat, and then the goat is pushed off of the off of the cliff we've spoken about before. It goes la'azazel, Uzza Azazel. He held one of my favorite Ish Ishbitzers the Meshech the Hilchos Ishbitzers explains Uzza and Azazel, the two voices in our head that say we're unworthy, we're incapable. We have to get rid of that voice. We push it off the cliff. We silence it. Get rid of that voice in our own head. Push it off a cliff that says you're unworthy, you're incapable, you're insignificant, you're inconsequential, you don't matter. So, we take this goat and we push it off. Why does Aaron first walk over with smicha Aaron al rosh ha'sa'ir? Why is he leaning his hands on the head of this goat? Listen to what the Soloveitchik writes. He says, "Confession over the head of the goat is an allusion to sins resulting from man's tendency to be overly practical, to act exclusively in accordance with the one's head rather than one's heart." You would never piss picture a Brisker offering this insight. The great Soloveitchik, the great Brisker, rational thinking, logic, axiological, ontological, the great Brisker Soloveitchik He says, "You know why when we lean smicha al rosh on its head? Because this was the mistake of acting too much with the head and not enough with the heart. The modern Jew is very utilitarian and practical, expending most of his energy on accumulating wealth. Lacking a spiritual sensitivity, he acts with his head rather than his heart." Yes, of course, the Soloveitchik and we endorse the head. The head. Torah learning is in the head. Logic is in the head. Das are in the head. Of course the head is critical. The head is who we are. The head is the computer center that is disciplined and regulates the whole body. The head is central but not to the exclusion and not at the expense of the heart. Of the heart. There has to be the heart. They say that one summer and the the bachrum at the Yeshiva would go to Boston to learn with the Rav in the summer. And they would learn different mesechtas, different shas sugias, different areas of halacha. So one summer Reb Zalman wanted to learn chassidus, Tanya. Not not to learn the classic a mesechta. And he tried for a few days and within a few days the bachrum, the boys rebelled. They said "Rebbi, Rebbi, you got it. Let's go back to some Brisker lamdus. We got to go back to a mesechta. We got to go back to a gemara." And Reb Zalman bemoaned. He said "Nebach, my talmidim, they only want what's in my head. They're not interested in what's in my heart." They only want what's in my head. They're not interested in what's in my heart. And so here he writes "The samach Aaron arosh, sometimes we have to confess, we have to offer vidui, we need kapara. Sometimes we need atonement and forgiveness for thinking too much with the head at the expense of and neglecting the heart. It's the right balance. You need the head and you also need the heart. Don't be too rational, too practical, too functional. Don't be overly overly utilitarian. Person needs the head but we also need the heart." And then he continues "What does Aaron do? He puts his hands and leans on the head of the goat. The his vada. And he confesses all of on it." The Kohen Gadol's confession does not include remorse or resolve not to sin again, both of which are necessary for an individual's confession. When reciting a communal confession for his family, for other Kohanim, for all of Israel, respectively, the Kohen Gadol could not express remorse cuz he can't do teshuvah for the mistakes of others. As recited by the Kohen Gadol, vidui is not an expression of teshuvah, but serves as a means of communal kapparah, as an atonement, just as a communal sacrifice performs this function. In a real sense, the pain and remorse associated with sincere vidui serve as an actual sacrifice which performs a kapparah function. Confession which is not merely a perfunctory verbalization of a set formula, but is bound up with tribulations of the soul and pangs of conscience shall be deemed a sacrifice. It's a beautiful insight of the Rav. If a person really confesses properly, if a person really is willing to look in a mirror, be honest and truthful with themselves, with their creator, with others, if a person genuinely undergoes the process of regret, remorse, acceptance, and a pledge and a promise not to repeat in the future, but a person is really willing to admit admit, I'm imperfect. I failed. I came up short. I made a mistake. That very admission, which is often painful, is a sacrifice. See, the arrogant, haughty individual doesn't ever want to admit that they made a mistake. They think they're perfect, infallible. To admit fallibility, to admit and confess imperfection, is often very painful. It takes, it demands, it requires sacrifice. And that's why the confession itself is a form of sacrifice that brings the atonement. Confession compels man in a state of terrible torment to admit facts as they really are, to give clear expression to the truth. This indeed is a sacrifice, a breaking of the will, a torturous negation of human nature. Both remorse and shame are involved in this process. You've taught us to look inward at truth, to look ourselves straight in the eye, to overcome our mechanism of self-defense, to smash asunder the artificial barriers, to go against our natural inclination to run and hide, to tear down the screen, to put into words what our heart has already determined, so that we may desist from violence of the hands. Just as the sacrifice is burned on the altar, so do we burn down by our act of confession our well-barricaded complacency, our overblown pride, our artificial existence. So beautiful, right? How powerful are Soloveitchik's words, so poetic. Just as the sacrifice is burned upon the altar, so do we burn down by our act of confession our well-barricaded complacency, our overblown pride, our artificial existence. We're not perfect. Take off the mask. Stop walking around like you're great, you're perfect, you're better than everyone else. Burn down the mask. Burn down the barrier. Burn down the persona. Burn down this fake fakiness. Be real. Admit. Confess. Cuz only then can we improve. Reminds me of what Soloveitchik writes elsewhere, one of my favorites. That the kiyor, the basin where the kohanim would wash, was on the way to the mizbe'ach. And what was at the bottom? What was the kiyor fashioned out of? The mirrors. Because before you can approach the mizbe'ach and offer a sacrifice, you have to be willing to look in the mirror. You have to be honest with yourself. Many people, they have all the answers for the whole world. They could tell you what's wrong with the shul, the school, the community, the government. They could tell you the store. They'll tell you what's wrong with everything around them. Tell you what's wrong with their spouse, their children, their parents, their in-laws. They can tell you everything wrong with everyone. When it comes to them, perfect. When it comes to them, everything's amazing. Everything's amazing. Before you can offer a sacrifice, you got to look in the mirror. You have to first be able to inspect and evaluate and seek to grow ourselves. This vada a love. So, therefore, this coins confession over this goat on behalf of the community is a kapara. It achieves an atonement because the willingness to endure the discomfort and the pain that comes with admitting that we're fallible, we've made mistakes, we came up short, we were wrong is a sacrifice that brings with it an atonement. Parshat Acharei Mot pasuk gimmel. Moving right along through Acharei Mot. Skipping parshat Acharei Mot. Service outside of the Mishkan, prohibition against eating the blood, have to cover up the blood, which brings us to parshat Acharei Mot, which is the parsha of arayos, immorality, forbidden relationships, boundaries in the relationships that we have with others. So, parshat Acharei Mot pasuk gimmel. K'ma'aseh Eretz Mitzrayim asher lo asitem u'v'chukoteihem lo telechu. U'k'ma'aseh Eretz Kena'an asher ani mevi etzchem sham lo sa'asu u'v'chukoteihem lo telechu. Hashem says as an introduction, first he reminds them Daber el Bnei Yisrael v'amarta aleihem, speak to the Jewish people, remind them Ani Hashem Elokeichem. I am the Lord your God. Those words Ani Hashem, you know how many times they appear in Acharei Mot Kedoshim? Six in Acharei Mot, 18 in Kedoshim. Ani Hashem. V'chai. The gets the Pnei Menachem who says v'chai, vav is six, chai is 18, v'chai, if you want to live with Torah and mitzvahs, the way to live a meaningful purposeful life, the way to live to get the most out of this world, the way to live to find the greatest happiness and fulfillment, the high. Person has to always remember Ani Hashem. If six in Acharei Mos, 18 in Kedoshim, we walk around with Ani Hashem, then we can find life and make life meaningful and purposeful and truly be alive when we remember that we calibrate our compass and we navigate this world through the tool of Ani Hashem. Kadosh Baruch Hu is the Aibershter who created the world. He created everything in it. He created us. He designed us and programmed us and he did it not for him, he did it for us. So, what are we going to abandon him and figure it out for ourselves? We're not going to follow his instructions, but we're going to make it up for ourselves? The high, if you want to be alive, if you want to live, if you want meaning and purpose, if you want to successfully navigate, then it's only through Ani Hashem. So, he introduces with don't forget Ani Hashem and now Hashem says, he cautions us, "K'ma'aseh Eretz Mitzrayim, don't emulate, don't imitate, don't follow what they did in Mitzrayim. K'ma'aseh Eretz Mitzrayim, don't do what they did in in Mitzrayim." What is it they did in Mitzrayim? K'ma'aseh Eretz Mitzrayim, what they do in Mitzrayim? We're definitely not going to revisit this whole topic now. We spoke on the last day of Pesach about LGTP LGBTQ plus and why it is absolutely an anomaly. Torahism can never use that acronym and never recognize an identity. It's not an identity, it's a behavior. The Torah legislates behavior, it never confuses behavior with identity. There's no identity of the gossiper. There's no identity of a Shabbos violator. There's no identity of a cheeseburger eater. There's no identity of a person who looks at inappropriate images. None of those prohibitions of the Torah is an identity and neither is this one. Torah has things to say about it. It legislates and regulates. It demands and expects, but never confuses it or sees it as an identity. Again, we spoke about that at length. Definitely not going there now, but we introduced it that the safer of the madrish tells us on these words, "K'misa mitzrayim asher yishavtim ba, lo sa'asu." Don't imitate what you saw in Egypt. What is it we saw in Egypt that we're meant to not imitate? We saw it and we lived through a lot. It was the most morally compromised, corrupt decadent place on Earth, Egypt. So much so that we came close to being obliterated, to being hopeless. We were on the 49th level of tumah. We had so assimilated ourselves that we came close to being eradicated, to being irredeemable. But baruch Hashem, we weren't on the 50th level. There was still something We maintained our dress and our names and our language. There was something redeemable about us and Hashem took us out. And now he takes us out and he turns to us and he says, "I got you out of there. Don't ever go back there. Don't ever go back there physically." Torah in three places tells us you're not allowed to live in Egypt. I had the Rambam live there and the Radvaz live there and Rav Ovadia Yosef live there. Had a great people live in Egypt that the Torah tells us in three places you're not allowed to geographically go back to live in Egypt. Topic we've covered. A topic for another time. But not only geographically, physically are we not meant to go back and live in Egypt, spiritually don't go backwards. This world we're living in is so paradoxical. Because in some ways we're making such progress technologically. Phew. What's going on? Self-driving cars, artificial intelligence. What's going on technologically? Medical breakthrough, our mastery over the world. There's enormous progress. Morally, we're going backwards. As fast as we're going forward technologically and in medical breakthrough, we're going backwards twice as fast when it comes to morality, confusion, basic definitions, identity, relationships, institutions, boundaries, borders. We're going backwards. We're becoming compromised in that way. And that's what Hashem tells us here, "K'ma'aseh Eretz Mitzrayim and Eretz Kena'an, k'ma'aseh Eretz Kena'an, don't go backwards. I brought you to the mountain. I took you out to make your own identity, to have your own definitions, to have your own blueprint and instruction manual for this world. And you know what? It will be uncomfortable. It'll be inconvenient, but you won't be the first." Avram was ha'Ivri. Avram was known as not just the Hebrew who spoke Hebrew. Ha'Ivri means may aver. The whole world was on one side and Avram was on the other. It's inconvenient. All of culture and pop culture and politics all subscribe to certain things right now, but Jews are told, "Be Ivri. Be on the other side of this issue even if it's going to leave you feeling all alone because it's truth. It's Hashem's truth. Don't go back." So, the Medrash tells us on this passuk, "What's the ma'aseh Eretz Mitzrayim? In Mitzrayim, men married men and women married women. And that's what you are to not repeat. Have boundaries. This wasn't made up in Tav Shin Pei Hei, 2025. This isn't biased, racist, discriminatory. We love all Jews and we make space and invite and make room and we respect and we are sympathetic that it's not easy why Hakadosh Baruch Hu created certain situations and scenarios and constructed people in certain ways. We don't know. We have a long list when we get upstairs. Hashem, why did you punish the mamzer by making him a mamzer when it was no fault of his own or her own? It was the conduct of their parents. Hashem, why is an still waiting for a get we have to fight for? I don't understand why you created an institution, a possibility of an agunah. Hashem, why is this person physically disabled, emotionally disabled, limited that they can't have a relationship or a physical intimacy? I don't understand. There are examples and it's a list of questions I have on Hashem and this is among them. So, it's with sympathy and empathy and love and support that we and no judgement recognizing that Hashem does test people with things we don't understand and can't understand. Al tadin es chavercha ad she tagia l'mekomo. Don't judge someone until you're in their place and we and cannot by definition be in someone's place. So, we're not judging those who struggle in this or any area. Someone who struggles with gossip or looking at images or being faithful. Someone who struggles with honesty or integrity. We encourage, we support, we inspire, but we don't judge cuz we don't know what people go through, how they're made up, where they come from, or what they're struggling with. We're not sitting in judgement when we say that the Torah doesn't recognize any of those struggles as identities. They're behaviors and actions not identities, not identities. But, the Medrash on this pasuk, k'ma'aseh Eretz Mitzrayim, k'ma'aseh Eretz Kena'an, what we're meant to not imitate, what we're meant to not regress, to not go backwards to, is a lack of clear, with confidence, understanding of definition, relationship, institutions and and maintaining a society in the community based on them. And that is what the Medrash tells us dafka k'ma'aseh Eretz Mitzrayim is describing, is describing. Now, Rav Druck in his L'havdil says he wonders, when do we read the parsha of Acharei Mot? When do we read this part of parshas Acharei Mot? Yom Kippur, when? Mincha. So, the beginning of Acharei Mot we read on Yom Kippur morning. The morning. And this part of most we read on Yom Kippur in the afternoon. Is that a coincidence? Says of your according his father the Mordecai of Amora Gedola. Says my father that would point out a tremendous insight. But Boca show Yom Kippur in the Torah portion of most. Shamita Torah can you also God will of my love of name the Kadusha Torah. The first half the first part of most is a description of man at his peak at his pinnacle, the holiest holiest person on the holiest day of the year in the holiest place. The whole partial the whole beginning of most is a detailed description of the holiest person in the holiest place on the holiest day of the year. The holiest day of the year. The Hamish Parsha for all of my life I have to say so. We shall be him because of my love of most because of him with the minister of Adam. Kaza dashing from the Pasek when it says no one can be present when the holiest man in the holiest place in the holiest day of the year is doing the service, it means not only can no other human, not only can no other person be present, but even an angel can't be present. That's how holy, that's how elevated that day, that person, that place is. I put them in the middle of the Torah portion of most. What do we see from the beginning of most? Why do we read it on Yom Kippur morning? Because we see God goes but like you got a man can climb to the highest levels of holiness and sanctity. You see what we're capable of. You see the potential. You see the possibility. You see how high we can go. You see how high we can climb. Should we will be also in the lock. We can go so high that we're elevated above. We can go even higher than an angel. The Malach also comes from the flame. The Malach can't go into the Kadusha Kadushim. The Malach can't go into the Kodesh Hakodashim, but the Pointed out of Mordecai Druk, the father of Rabbi Yisrael Meir Druk. Wow, Yom Kippur morning we read the beginning of Acharei Mos. How high a Jew can climb, how holy a Jew can be. Potential, the possibility. And then what do we read in the afternoon? We go from the highest high to the lowest low. Who's the lowest low? The Egyptians. The itself became saturated, became infected, contaminated with that impurity. As it says in the Torah, "Lo La'asot." That's what we're being cautioned never to do. Acharei Mos Boker Nigano B'Piska Really? On that holy day we're fasting, we're davening, we're in shul all day. The day that we begin by reading the beginning of Parshas Acharei Mos, how high we can climb, higher than the angels, and all of a sudden we pivot, pivot. At the end of the day at Mincha, now all of a sudden from going at the highest high, the potential, the possibility, we go to the lowest low, how low we can sink, how dangerous how slippery is the slope. Said Rabbi Mordecai Druk to tell us, to teach us that you should know a person even who could go to the highest highs can sink to the lowest lows. Have we not seen that in our world, in our time? We see great people seen that in our world in our time? We see great people Great people are also vulnerable. Nobody's beyond reproach. Nobody Nobody is not vulnerable. Ain't not but all of us are susceptible. All of us are in danger. All of us are vulnerable. A year to do can climb to the highest highs, higher than an angel. And yet, that same day needs to be cautioned not to slip to the lowest lows. Because there's very little separating the highest highs and the lowest lows. We're all vulnerable. We can all slip. It's so easy. And that's why we read it on the same day to tell us that even the same person who could climb to the highest highs could sink to the lowest lows. Even a person who attained a high doesn't stay there, but is also still susceptible and vulnerable and at risk. And the moment we don't think we're at risk is the moment that you're at the highest risk. The moment a person thinks I've conquered I'm done. I finished. I've eliminated. I've obliterated all temptation. The moment a person thinks they're at no risk is when they're at the highest risk. Khasal tell us the mission go to my reach the go to my menu. The greater a person is, the more of the they have to contend with. The greater their passion, their enthusiasm, their energy, their creativity the greater possibility and potential for greatness then the greater misplaced and misapplied that it's a hard can bring them down. The greater they can slip and the danger that they can sink. And that's why the Torah has the two parts of most as the morning and afternoon of Yom Kippur to tell us about these two possibilities. Which brings us to parshas Kedoshim. Are you fazed me out? I think on a double parsha we should get two hours. A double parsha we should get two hours. It's just not fair. It's just not fair. Okay, but instead we have 15 minutes. Parshas Kedoshim, Kedoshim to you. Page 656. God speaks to Moshe and he tells him, "Kedoshim to you. Be holy." Why? Kedoshim to you ki kadosh ani Hashem Elokeichem. As we just mentioned over and over and over and over again, because I am holy. I am holy. I made you, I created you, I am you, you are me, I'm in you. And therefore you have the possibility. And when you think, "I can't be holy. Did you see what I did last night? Do you know what I looked at and watched? Do you know what I think about and fantasize about? I can't be holy." Hashem says, "No, you can be. Kedoshim to you ki kadosh ani. I'm in you, you are me." More than just you have my DNA, we have a tzelem Elokim. And when we can tap into the godliness in us, when we can nurture and nourish the godly soul in us, we have that capacity to fulfill Kedoshim to you. Why can't the Torah simply say, "Be holy" without qualifying it because I'm holy? Be holy cuz it's worthwhile or I have an expectation or I demand of you to be holy without having to give a reason? Hashem created us and put us in a physical world filled with physical temptation and desire. How do we have a fair fight? How can we possibly persevere? How can we possibly live our best? It's impossible. The answer is only ki kadosh ani uvo tedbak. When we cling to the God in us is what gives us the strength, the resolve, the tenacity, and the capacity to achieve holiness in this world. We're in a We're in a physical world. We're physical beings. We're bound by physical things. We're driven by physical desires. How can we possibly possibly navigate this world in a meaningful way? The answer is K'dosh Ani. When we remember that Hashem is in us, that's the only way. When we attach ourselves and connect to his Torah. How do we remember the tzelem Elokim in us? When we learn his diary, we learn him. When we learn him, we tap into the him in us. And therefore K'doshim Tihyu, the only way that we have that ability is K'dosh Ani, when we when we remember that we have that possibility in us. Perek Tes, Pasuk Tes Vav. Perek Tes Yud Tes Pasuk Tes Vav. K'doshim is a litany of mitzvot, a beautiful list. What's the theme, the common denominator, common driver? I'll leave to you, that's your homework, to go through this enormous list and figure it out. From holiness, parents, Shabbat, idols, pigul, gifts to the poor, honest business dealings, loving your fellow Jew, and so on and so forth. Brings us to Pasuk Tes Vav. Pasuk 15. Lo sisa al shav v'lo tishpot al dal, v'lo tehader pnei gadol. B'tzedek tishpot amitecha. Don't commit a perversion of justice, don't favor the poor, don't honor the great, with righteousness shall you judge your fellow. B'tzedek, with righteousness shall you judge your fellow. Chazal understand from this Pasuk, with righteousness judge your fellow, what does that mean? Have they done l'chaf z'chut chaverecha? L'chaf z'chut. Judge others favorably. Don't look askance. Don't immediately jump to think the worst, to assume the worst. Judge favorably. Come up creatively with a scenario where maybe what that person did, you misjudged them. You don't know all the facts. You didn't see the whole situation. Have they done l'chaf z'chut chaverecha? Judge them judge them favorably. Someone's walking out of a non-kosher restaurant, maybe they needed the bathroom. Maybe they just got a bottle of water. Someone didn't answer your text, maybe they lost their phone. Maybe they were traveling. Maybe they didn't have service. Judge others favorably. Don't rush to assume the worst. Our teachers of Shabbos daf kuf kuf zayin hadan l'kaf z'chus, dan enosh l'z'chus. If you judge others favorably, Hashem will judge you favorably. Does that make sense? Absolutely. Mida k'neged mida. What you do, Hashem will do for you. But it doesn't make sense at all. Why am I told to judge someone favorably? Because maybe there are facts I don't know. Maybe I'm missing some critical information. I don't know why they went in the non-kosher restaurant. I don't know why they didn't get back to me. I don't know why they didn't wave to me in the supermarket when they passed me. Maybe they didn't see me. Maybe they were focused because their child had a 103 fever. I don't know why. So, when I judge others favorably, it's because there's information I don't have. I don't know. But Hashem is omnipotent and infinite. Hashem is all-knowing. So, what does it mean that he should judge me favorably in kind? He's infinite and omnipotent. He's all-knowing. He's not missing any information. What does it mean to be dan l'kaf z'chus? The Maggid Yosef, Reb Yosef explains that people are exceedingly complex. There's so much that contributes and goes in to the way a person acts. Everyone Everyone's carrying some baggage. Everyone has certain genetic predispositions. Everyone has experiences that affect him or her in one way or another. Our DNA, our childhood, our socioeconomic status, how well we slept last night, how well we're eating, how we feel. All of it. Our health, our wellness, our circumstance, our family life. It all contributes to who we are, how we feel, how we behave at any given moment. At any given moment. We know it about ourselves. We know, we tell someone, if I didn't act my best self, don't judge me. I haven't slept in nights. I'm living or dealing with chronic pain. Now there are people who have long COVID. Our heart goes out to them. As much as for many, most of us COVID's in the rearview mirror, there are people 5 years later still suffering from long COVID. From chronic pain. You ever have a toothache or a migraine that was so overwhelmingly painful, when someone tried talking to you, you said, "Just don't talk to me. I can't talk to you right now. I can't talk to you. I can't see straight. I'm in unbearable pain." Who How do you know that someone in your life is not struggling with a chronic pain? It's not a toothache or a headache. Could be emotional or mental. You don't know. So you're assuming the way they spoke, what they did, how they acted that you're not in But how do you know what's really behind it? We say in the story of Tfila Zaka and every Yom Kippur, if you come in time, is a Tfila that we say called Tfila Zaka. And in it we say, "Golu Yedu Fanacha, Hashem, you know Shelones Kavanti Bechol Chatai Va'avones L'hachi Sachal Valim Rokeach De'acha. Hashem, you know, you know me. You know every ounce of me. You know every fiber of my being and you know that even when I came up short and even when I made mistakes, I didn't do it. I didn't do it to anger you or to rebel against you. Achalachti Ba'atzas Yetzer Hara. I gave in to my Yetzer Hara. Asher Tomni Bechol Yom Poresh Reshes Leragli Lachdeni. Which every day sets a trap for me to ensnare me. Hashem, when I made mistakes and came up short, it's cuz I indulged that voice that's not my best self. And you know it's not really me. You know who it's not I am. So judge me favorably. In essence, what do we tell Hashem? We say, "Hashem, you know what I'm going through. You know how hard it is. You know my struggles. You know what I'm dealing with. You know the pressures and fears and anxieties. you know my strengths and my weaknesses, my opportunities and liabilities. Externally, objectively, you have all the information. And you're right. If you're simply to judge me objectively, I'm guilty as charged. But if you include internally, if you consider the total picture, if you include the factor that I'm struggling, that I'm tempted, that it's not easy, judge me favorably. Judge me favorably. Every person is waging a battle we know nothing about. Everyone is struggling with something. And this is what Rav Sorotzkin explains what it means hadana's have a lot of hosts that God has done us the hosts. Be like Hashem. And even if we do have all the external facts and information, recognize that people are facing pressures and hardships. People are fighting battles we know nothing about. Even when you see them walking out of the non-kosher restaurant, and it's not a bottle of water, and they're not coming out of the bathroom, you see them bite into a cheeseburger. Still, even then recognize that people are battling something we know nothing about. If we look upon others in this way, if we recognize everyone's struggling, everyone's battling, people are going through things we know nothing about, then Hashem will look at us that way, too. Al tadon as the game of homo, don't judge someone till you're in their place, and you can never be in someone else's place. So, how could you ever judge them? How could you ever judge them? Relating to Kametz Metzrayim, what we spoke about a moment ago, we share a clear perspective because this is what the Torah wants us to, not because we want to judge or hurt or be insensitive to others, but because we have a clarity. Rav Chaim Soloveitchik offers a similar insight. How can Hashem judge favorably as if he's missing information? He has it all. He's omnipotent and infinite. The answer is that he does. The question is, which part of the information does he focus on? Our spouses, children, friends, neighbors, they do things which we feel connected to. They behave in ways that we admire, that we love. And then they do things that we reject, that we abhor, that we're repulsed by. And the question is, which part do we focus on? Which part do we choose to focus on? Nazareth of it says, means what do you focus on? The many times you called and they called back or the one time they forgot to call you back? What do you focus on? You focus on all the good, all the common, all you admire, all the connection, or you focus on the distance, what you sit in judgment, what you abhor? Do you have the capacity to compartmentalize and say, I reject that behavior, that part of their life, that thing they did, but I won't let it cloud our whole relationship. I won't let it define our whole friendship or our whole family connection. If we're able to relate to others in such a way that we compartmentalize, we choose what to focus on, we look at the big context and picture of the friendship or the family and not focus in on that narrow thing that even if we know all the facts about, we reject or abhor, then we'll treat us that way, too. And that's what we're working on. These are the days of Omer. Rabbi Akiva's students died because they didn't show respect. They didn't show respect. We have to recognize that there are differences, but Rabbi Don Kol Ha'adam Kaf Zechus. Hazal didn't say just judge the person favorably. Rabbi Menachem Sachs writes in Menachem Zion, Hazal said Rabbi Don Kol Ha'adam. Kol Ha'adam. Judge the total person. It means you say 90% of the time they're a good friend. 10% of the time they don't get back to me, they don't come through for me. Am I going to throw away the whole friendship? Rabbi Don Kol Ha'adam. Look at the whole situation. Kol Ha'adam. look at judge the entire person, judge the whole situation, not only a small part of it, not only a small part of it. Okay, we have all partials Kedoshim plant prepared for next year. We'll do one last thing, one last. And now it's a plus a Torah. When you enter the land and you plant a tree, the first 3 years have the status of Orlah. Are they laying in those first 3 years of that tree, you cannot eat it. Even Ezra says, why? Why does the Torah tell us you can't eat from the fruit of the tree the first 3 years? It has the status of Orlah. She also have Orlah she because that tree is like Orlah, it's dangerous, it doesn't work. Orlah of Orlah of Orlah. It's something that doesn't work. Just like Orlah of Orlah. How does Moshe describe himself? A rough for sign. A speech impediment is a rough. The fruit of the tree in those first 3 years has an impediment. It's it's imperfect. It's not good. The Ramban expands. Rough of Orlah of Orlah and Orlah of Orlah. Says the Ramban in the first 3 years the fruit of a tree it's not good for you. It's harmful for the body. It's not a good fruit, it's not a sweet fruit. And that's why the Torah says avoid it the first 3 years because it's not good for you. That's a plus a Torah. Stuff to thank him. He sent me his Haggadah this year was fantastic. I quoted from it. I loved it. I tried to get in touch. I have to follow up. So grateful he sent me the beautiful Haggadah. He says, you know what is good for a fruit of a tree to grow? He's in the things that he digs up. He digs up these valuable things. Of Yiannis and I put looking to his mice and niffler from Yiannis and I put It appears in a safer called Asifas Chochomim. Written by Refoel Shtuch me Luvov. Reb Yonusson Eibschutz was trying to learn to speak Sfas Ashkenaz. What language is Ashkenaz? German. Kishai Yoshev Beis Hakisei b'dei shelo yaharbeh b'divrei Torah. When he would go to the bathroom in order to avoid thinking in Torah while in the bathroom, he used the time there to try to learn German. Interesting fact. One time P'am achas karav eis mayim she'al hachochomim anshei olam. So he was trying to read a German paper in order to learn German to avoid thinking about Torah while in the bathroom. So he's reading a German paper and he saw in it she'baya kasol she'mavashel basar b'chalav v'shofeich al shorashim etz she'meshakshlim yom y'maher etz l'hotzi pri b'terem b'ozmano. If you cook meat and milk and you pour it on the base of a tree in the winter, it will cause the tree to ripen and the fruit to grow faster. Okay? In his quest to learn German, he's reading some random German science magazine in the bathroom to avoid thinking in Torah and he reads that if you make if you cook meat and milk and pour it on the base of a tree, it'll make the fruit grow faster. Miyad, Reb Aryeh Leib Eibschutz of Reb Yonusson immediately thought of Torah cuz that's where his mind went. Defeated the purpose even in the bathroom. He said, "Maybe that's why we have the mitzvah of Bikurim next to the mitzvah of Basar B'Chalav." It says Reishis Bikurei Amasacha Beis Hashem Elokecha. Lo S'vashel G'di B'Chalav Imo. Back in Shmos, we have back-to-back the the mitzvah of Bikurim, first fruit, and you're not allowed to cook meat and milk together. Why are they adjacent? Why are they juxtaposed one to the other? Because it's cooking meat and milk that you're tempted to pour on the tree to make it grow faster so you get your first fruit. And maybe that's why the Torah puts them together. Interesting. And here he was trying to avoid thinking in Torah, and reading the science journal caused him to think of a Torah insight. So he fasted 40 days because he felt bad that he had thought of Torah in the bathroom. Cuz everything led to him thinking in Torah, he fasted 40 days. And he took upon himself not to read these other things in the bathroom, even in some foreign language. The Ramah points out from here that When do we first teach a child the aleph-bet, at what age? Three. So that he will begin to learn Torah. We teach him the Hebrew alphabet, the aleph-bet, at 3 years old. Says the Gra, pointing to a Medrash Tanchuma on our parsha, on this pasuk, 3 years the tree has to be an orlah, you're not allowed to eat from it, you can't benefit. Says the Gra, quoting the Medrash Tanchuma, medaber betinok, we're talking about a child. The first 3 years they're orlah, like Mosha aral sfatayam, means speech impediment. The first 3 years the child doesn't know the aleph-bet, and then in the shana revi'is, in the fourth year after they turn 3, you begin to teach them the aleph-bet. That's why there's a minhag avei upsherin. The minhag of the upsherin, not everybody has the minhag of an upsherin, it's not a halacha, it's a minhag. The minhag of the upsherin is that when the child turns 3, they're no longer orlah, they're no longer aral sfatayam, they're now capable of learning the aleph-bet, and it's time to teach them. In fact, the Mishna in Avos that we read ben chamesh lemikra, at 5 you start teaching Chumash, the Abarbanel has a different gear so then shanim lo, before you start that at 5 you teach and at 3 you teach the Hebrew letters at 3 you teach the Hebrew letters and the rubber says from the safer year we buy the first for a child at 3 just like the tree for 3 years a man is like a tree other makes a sudden it's after 3 years old now you buy the first and the other side some quotes the minute to give the first haircut just like you can't cut the tree for the 3 years now you're cutting the hair of the child you leave over the why do you leave over the what's the class of Torah has an as a long essay all about this the on the day of the the minute you shall I am was to have instruments to celebrate all the origin and all comes from this of a rough for sign the child can't speak or formulate the letters until 3 years have passed the beginning of the fourth year so when the child celebrates the third birthday that's when you have the we got a lot more to say but we ran out of time have a wonderful day please remain for them as the soldiers are going back in we even more for their success the hostages come home everyone remains take a booklet we'll finish all of them in just a few minutes thank you