Our Love for G-D & G-Ds Love of usמים רבים לא יוכלו לכבות את האהבה Kabbalah Rabbi Yitzchok Minkowicz

Welcome to our class onus. We're going to be learning a beautiful discourse in the Reb. The name of theic discourse is called the Reb said thisic discourse on Shabas told us that year was also the Shabas that blessed the month of the year exactly 69 years ago. So every went on to certify and edit this discourse in honor of the 10th day of the month of in that same year. So again the discourse is based in the verse in the prophets from King Solomon's song of songs where he says an immense amount of water cannot extinguish the love and if you have streams of water you can't flood the love you can give everything all different treasures and compliments like all the commentaries say with love it's not going to be considered of any value. What's really really important is Ava. Ava has the power to create the greatest and deepest longest standing everlasting relationships. That's the verse from so the and also in medashi they explain on this verse that Hashem says to the Jewish people that if all the nations of the world are going to gather a multitude of nations like the multit like like the analogy of a lot a lot of water they cannot go ahead and extinguish God forbid the love that exists between Hashem and the Jewish And if all the nations of the world then the officer are going to gather together and know which is represents all the different waters that that that are that are that that are running they cannot go ahead god forbid and erase the Jewish people from the world. So a the relationship can be ex extinguished and b we cannot be we won't be ourselves won't be extinguished if a person gives the way the medish translates all his treasures from his home home which means to to give up everything and your only purpose is to acquire tora in exile I'm going to pay back double in the world to come and all the the the the uh spoils from the war of of of of the of the war of go is going to be is going to be for the Jewish people. And it goes on to explain the next verse in the the young the young sister. In other words, in that time the angels are going to say this one nation that we have in the world, a little nation, but nevertheless, they have a lot of merits. And what are we going to do? what are we gonna do to our young sister that when all the nations are going to speak about it to wage war? So comes along the the angel uh who is the the officer the angel that protects the Jewish people and they're going to say and he explains the verse if they're not going to be a wall. In other words, if we stand strong like a wall, what does it mean we stand strong? So the medra says we're not going to go in intermarriage. We're gonna not endure any intermarriage, but we're going to stand strong in our faith and in all to acquire basically the oneness of Hashem, then we will have then we'll have a strong fort fortress and the nations will not be able to conquer us or have any any any leadership over us. But sadly, if we're going to be weak and in other words, unfortunately, we're going to be weak in doing the mitzvot. So then we're going to have to ask Hashem for compassion and Hashem is going to remember the Torah that the children learned which is written on their hearts. So that's the way the medish translates. In other words, the medish are saying is that we're talking about the Jewish people that even though the nations want to destroy us, they want to wipe us out, they want to kill the relationship, and even God for if we're weak, guess what? Hashem will be there for us because of the love that we have. And the message finishes off and it says the nations of the world say we sin and what the Jewish people don't sin. In other words, the the young little sisters, Hashem says that just like we have a young sister and just like when you have someone that's small and they sin so the parents don't go ahead and scream at them. The same thing with the Jewish people and he finishes off that against their will. They're going to be my nation and like like it says but God we're going to be like the nations of the world. But what is Hashem going to do? Hashem is going to say even if we we we rebel Hashem is going to be a king over us. So what do you see from here? You see based in the medish the tremendous love that Hashem has for the Jewish people. Jab says we have to send how is this medish that talks about where we're where we just need Hashem's compassion because we're not living in a high level goes how does that drive together with the insight of of of the teaching that says on this ver of the of on this verse of the insight in other words what is insight and it's based on what it says in the zy that what is the tremendous amount of water that is referring to the meditation that we meditate on the greatness of Hashem and we realize Hashem is he fills the whole world every part of every detail of the world is there and hovers over the world every part of the world every part of the world Hashem is there and nothing is compared to Hashem so he meditate fills every part of the world hovers over and there's nothing that that has any value toward compared to Hashem what is that that's the meditation of Israel And which we say in and we have this meditation about the greatness of and the way nothing is compared to then we go to the we have true love for Hashem up to the level of up to the level of which means what kind of love out without a limit and we're not going to be quiet and there's nothing that can go ahead and and starve that love with a tremendous uh meditation which is coming from the meditation and knowing that and that whatever level it is it's we know one thing is that even the great river of level that is not going to take away our love and the the the the and the the streams is not going to drown us. What is what is what is the stream referring to? It's referring to the revelation of of the garden of Eden. Like it says that that from the garden of Eden there's a there's a the stream coming through that's coming to irrigate the garden know what does that mean that even though that the revelation in the garden of Eden is a very very high revelation and there's all many many levels infinite levels and like it says in in in the books in in reference to the garden there's two levels of ganach the lower level of garden of Eden and the the higher level of ged And it says clearly that a Torah scholar doesn't have any rest. Why? Because you're going from one level to the next level. But nevertheless, what does that mean? That even these high levels that exist in the in the in the lower level of ganed, the higher level of ganed cannot go ahead and satiate the thirst. What does that mean? What do we really want? We really want learning to doing mitzvah specifically. And that's why he says a person gives all his treasures with aba and what what what kind of love is referring to love for hashem and know when he when he when he does it all he does it with what with learning turn doing mitzvah and then he's going to have all all the spoil all the spoils all the all the all the treasures and and because he has a tremendous learn yearning to to to focus on learning touring and doing mitzvah and like it says clearly in kazal that the world that we're in that we're leaving from before you leave which means grab, eat something, learn more, do another mitzvah. Why? Because specifically and only by learning to and doing mitzvah could you quench the thirst which is even higher than the nahar the flowing and the and and the stream. And like it says that he went down to to the stream and and fill up the uh the pitcher. And so it says she went they went down and kad the picture in Hebrew is kada kada is is is an expression of 22 hey it's 24 um 24 holy books which is going to be revealed in the future and like it says clearly that the springs are going to come out from the house of hem now even though we don't have it today in a revealed way but nevertheless we can still learn to do and that's what will give us the that the the the ability to to quench our thirst. So in other words, according to this insight of the Zoya, he speaks about what level the Jewish people a very high level and a very high level and a love that we have for God and it's very very great that even the great revelations of the garden of Eden lower level the higher level that's not going to satiate us but we want we want to have the real connection of learning ter doing mitzvah. So according to we're very very high level but according to the first incident that we learned from the tarum and the medus it's referring to the Jewish one on a very low level because we don't have we don't have that many merits and unfortunately we're sinning and the nations of the world want to basically say that the that us and the nation are the same thing. So how did the two go together? The truth is both insights the target and the major that were on a very high level that we just would nothing's going to satiate only a real relation of mitzvah they're not a contradiction but they actually each one supports the other one. Okay. So how do we how are we going to go ahead and see how they each support each other? First to understand is we're going to uh [clears throat] bring in a a teaching from Kazal that's brought down in in the of and [snorts] it says over there as follows. Hashem says you have made me you made me one in the world and says I'm going to make you one in the world. What does that mean practically? The Thomas says like this, "You made me one in the world because he said, we're saying we have one God and I'm going to make you one in the world because God says me who's like the Jewish people one nation." So both of them say we're saying is one God and Hashem says we're one nation. That's what the Tal says. Now when it's we say there's one, what does that mean? So he's going to give three different insights. What means one? So the med explains when we say one. So the medra says that there's one and there's nothing like it. So the question is what does that mean? You're praising Hashem that he's one and there's nothing like it. Is there even like a thought that there's there's something like it. You have to say there's nothing like it. So what does it mean when the meds? So again the first insight, what does it mean one? There's one there's nothing like it. But the question is what does that mean? Why would I think there's something like it? I would have to say there's nothing like it. Another insight that one like so he brings in the med says that where did the Jewish people merit to say for receive the Torah from Hashem said here Israel I'm God so the Jewish people said yeah you're our God then when Hashem said you shouldn't have any other gods so the Jewish people said yeah there's one God. In other words, when Hashem said you shouldn't have any other gods, which means God forbid idolatry. We said no, no, we have one God. So what when we say one, we're trying to say is that there's no idolatry, God forbid. So the first insight means there's one and nothing like it. We still have to understand what that means. The second insighted one is that it's there's one and there's no idolatry. We have no other idols. We have one God. Period. Okay. The third insight is it's that Hashem is is it's it's a mitzvah on its own. What does that what's the mitzvah? There's a mitzvah to create the oneness of hem which is from the verse. And what does that mean? That's one that there's no such thing as a partner. In Hebrew it's called there's no there's no partner. So again just to recap the fir the first insight is there's one there's nothing like him. The question was what do you mean there something like we have to compare and we're saying there might be and we're saying there's no the second insight is that what no there's one hashem and there's no idolatry and the third insight is there's only thing that exists is hashem the only thing that exists is hashem there's nothing that exists so what are we what are we excluding there's no partnership there's no partnership in this world there's nothing else that exists what what does that mean explains like this that when it comes to the children of Noak they are not instructed to make on shito on that concept that about there's no partner according to at least according to Rama inim etc even though a non-Jew is instructed not to have idolatry because we know that the first human being that catearish he was commanded it on it and and like it says by and what what means is the expression of idolatry however when it comes to partnership. He wasn't he he wasn't instructed on that. And who who reach who is instructed on level of partnership? That's only for for the Jewish people. Now, so what we're saying is like this. When it comes to idolatry, no one's a lot of idols. Look, no idols. When it comes to which is a higher level, that's only the Jewish people. Not not not the So now the question is what's the difference between idolatry and partnership? Idolatry is avoid in Hebrew and partnership. What what's the difference? Let me explain like this. Aoidor means you call it which means God we only have one god but then there's a god of all the gods. So certain people feel like a piece of wood is their god and hashem is the god of the with a piece of wood or those that worship the sun the sun is their god because the sun comes up every day and god is the god of all the gods. So obviously what so what does avoid mean? No, it's idolatry. We only have one God. The sun is not God and the wood is not God and a piece of metal and whatever whatever you think isn't God. In other words, [clears throat] in the verse it says Hashem is obviously great and high over all the nations and it says in the heaven is his honor. So what does that mean? So they say that um Hashem is very based on Hashem is very very high but where's his honor in heaven however when it comes to creations in this world and you know simple creations. So so it's it's like it's like a disgrace to say that that that's what Hashem is [snorts] and and that Hashem is micromanaging it. And basically what they're what they what the idolattors explain is that no, Hashem has created the world, but he doesn't micromanage this world. And he allowed this world to run based on the stars and the sun and the moon. They're the ones in charge. And according to the way they explained, so the creation of the world, what how does creation of the world work? It's, you know, we explain the way Hashem created the world is yes something or nothing. Therefore, Hashem is constantly recreating it. They explain Hashm created the world in the way of cause and effect. [snorts] So when you're dealing cause and effect so obviously there there's there's a level of a relationship between the cause and the effect and therefore what do they explain that the heaven which means the creations on high okay that's something which is appropriate for Hashem to to to micromanage and take care of but the things that were that get get got created from there which are basically low lowle creation that's not for Hashem to be busy with and therefore Hashem let the earth and uh everything in it for for the for the stars and the sun and the moon to deal with it. But the fact is we know it's not true because in other words even though Hashem is here very very high very separated but never there's no difference heaven and earth because if you want to look from from a level of it's lower and higher even heaven is a downgrade to Hashem. Why? Because we don't say creation comes something from nothing from cause and effect but because if you wanted to say it's cause and effect how can you even create the infinite worlds because h how is it possible to go from infinite to finite obviously if you're going from infinite and you want to create something there has to be a symptom of contraction because the light that is even in the essence of hashem is not even considered light like the zor says clearly love it's not light and like explains in Tanya of the analogy of light um and the ray from a sun that in that does doesn't doesn't it's it doesn't have the the the the right even to call it light. So therefore even the revelation of the which is the line that comes in from the infinite part after after he created the empty space that's called yes something from nothing why because in its source it's nothing and like the author explains at lent in the k tora and the theic discourse tiku in in in the footnote there so in other words so therefore everything that comes from Hashem whether it's higher and lower compared to Hashem it's it's nothing and there just like Hashem is in heaven what's where it's nothing technically he's also down in this world so how much more so the creation of the vessels and the world which you can't compare to Hashem and that's one of the reasons why Adam which is a very very high level is called Adam of creation and not in the in the in the you say but in the general world. Why? Because over there you already have vessels and it is a creation something new. And even the the Ramach in his uh classic works of Safar Lima he says that [clears throat] if you to take for example this physical world and you which were yolia and you go up to the world of beforehand it's [cough and clears throat] bria to aa etc. >> [clears throat] >> So you just like from the physical world of Assia compared to kesser it's infinite kesser is the essence of the crown of hashem that's where all the energy comes from once and it comes down through down to this world so how much more so you can compare from even from keter which is a very high level compared to the infinite part of hashem and if you give a look in the par another classic works and he says over that keter as high as it is that's the source of the vessels Because from the infinite part of what was created the light and from kesser keter which was has the power to carry the infinite light and it gets concealed. That's where you have the that's where the source of the vessel started and like it says in that the infinite part of hashem is on the inside and the ketor is on the outside. In other words, what what what's the point that even the greatest levels compared to Hashem is it's nothing when you're dealing with infinite whether it's this physical world whether it's via whether it's whether it's keter they're all you can't compare the two and just like the verse says that in heaven which again is afterum that is the honor of hem so the same thing also this physical world hashem's divine presence and's divine intervention, he's involved in every single thing. And like it says in the in the in the Talmud of Kin that when he saw and he said, "Oh, your your judgment is very very big." And when he saw something very he said it's very very big and he saw a little little ant he said, "Wow, your judgment is also very big." In other words, what does that mean? that it doesn't make a difference whether it's big or small compared to Hashem it's all the same thing you [snorts] know as a ant [clears throat] has the same great energy as something very very big and you go you can't go ahead and make judgments and say this is bigger and this is smaller. So in other words, and this that the the the theor brings the reverend brings a a a response to those that say that divine providence is only on mankind. Because the fact is that even in the fish in the sea, there's judgment and there's there's judgment and there's retribution for those that those that deserve it. It's not only on humans. And in med she actually brings that even a bird that without Hashem telling it what to do and when to do it, it doesn't do anything because there's a heavenly voice that goes out and says do this, do that, go here, go there. Now, and this what actually tells an interesting story in in the track there on the on the verse that says that the human beings should do like the like the the fish in the sea. And he explains it this just like the fish in the sea. Who you have you have fish in the sea? You have the bigger ones and the smaller ones. Who consumes who? The the bigger ones consume the smaller ones. So the same thing also human beings. Who consumes who? The bigger one consumes the smaller one. But the even though that's because technically look this one's bigger so it's consuming it. This one's bigger it's consuming it. No, no. The fact is it does not happen unless there's a judgment from Hashem. Because the fact is everything works based on the way Hashem wants it to work. And the proof is because we see from human beings and but human beings agree that everything happens by divine providence. And that's why it says we should always pray for the peace of the the kingdom and the rulership and leadership because if you didn't have proper leadership and proper lulership people would swallow each other of people would swallow each other alive and because this happens exactly the way Hashem wants it to happen. So even though it's going to happen but never you have to pray. Why? Because that's the way Hashem wants it. If you're gonna say why why should you pray for for for for leadership? It happens the way Hashem wants it. It's true, but Hashem also wants us to pray for leadership. But the point is that the fact is that Hashem does involve in everything, but he still wants us to pray for leadership. On the other hand, those that worship the sun and the moon and all the different celestials in heaven that [clears throat] Hashem didn't command and they don't believe. So they're taking away Hashem's divine promise from the earth and they're saying Hashem left the earth. And on this auto was commanded no no you have to remember everything in heaven and everything in earth it's all coming from Hashem. So in other words, till now what he explained was what's idolatry? Idolatry is thinking, God forbid, there's another power that controls things. As if Hashem is in charge of the heaven and the earth is is left up to mankind or to the sun and the moon, the stars, however you want. It's not. So everything that exists, Hashem is running it. And there is no difference to Hashem, to the infinite Hashem, between this world, the lowest level to the highest level. That's idolatry. And that's the second thing we're all commanded on is not to have idolatry. Not to think that anyone runs anything else. What was the third thing? The third thing was no there's no There's no partnership. What means no partnership? He explains like this. We know it says in Talmud that when someone is born there are three partners. Who are the three partners? There's a father, there's a mother, and there's Hashem. And Hashem and the Talmet says what each one gives. What does Hashem give? Hashem gives the soul. But the fact is we if you have the father and the mother, Hashem giving the soul. So you're going to say what's the main thing? The main thing is Hashem is giving the soul because the proof is if the minute the soul leaves the body, guess what? The part of the father and the part of the mother lays there like a like a rock. In other words, even though you have the vessel that could hold the intellect, you still can't think. Or you have the eye that through the eye you can see, but you still can't see. Or you have the ear, the body of the physical party, you still can't hear. Everything becomes doesn't work. And even in the part that the father and the mother give, the main thing is the part that Hashem gives. Like it says clearly ain't there's no strong like hem. And how do we translate it? There's no someone that shapes like Hashem that Hashem goes ahead and creates every single part of the human being in every single part of the world. And even the ability to give birth comes from the infinite part of Hashem. Like it says clearly in the Torah in a cave. Hashem is the one that created. Hashem gave the blessing. And like we see literally that many many people for natural reasons [snorts] they have no there's no reason why you can say why can't they can't have children. So why didn't they have children? And the answer is because the only one that has the key for a child ultimately to give birth is comes from Hashem. Now nevertheless so even though in the three partners father mother and Hashem we see the equ the most important partner is Hashem he gives a soul and even the part the parents give good comes thank to Hashem but the father and mother are still partners and it's actually a commandment in the ten commandments to honor your parents like it says clearly so why is that because the reason is one reason only because the parents were given the gift of they have free choice and like Benazi said he was supposed to get married to have children they said why aren't you getting married what do you want from me my soul is learning to yearning to learn to so know he has tr he made a choice not to get married so the fact is even though everything comes from Hashem but the any child that's gi that that's born the father and mother made the choice to have children and that's why they're called partners. So again so the partnership is only the fact that they chose to get married and to agree to have children not that they're really creating the children but without them there's no children now. So that's what a father and mother where they where they have choice and they're choosing they have the option to choose or not to choose. So what do we see from here? something that doesn't have freedom of choice and does what it has to based on for so the way the way Hashem is making it happen. So therefore you can't even think of the concept of a partnership know when it comes to father and mother. Yeah there's a partnership but it's only partnership because again we need you to choose to have children but not like you making it happen but someone doesn't even have freedom of choice. What kind of partner is there? And like for example take the earth you plant seeds in the earth and all of a sudden wheat comes out or a tree comes out. So when you plant the seeds in the earth and it rains guess what happens? the tree the wheat comes out and the earth doesn't have choice to say you know what I'm not producing wheat today I'm not producing a tree today why because when the power of of of the the ability to grow from the earth comes from where God says God said that the earth should give forth and therefore when you plant it's going to grow it doesn't have a choice or like the verse say that the the sun is going to shine and so it So the fact is it's not that the sun is choosing or the moon is choosing like to say that the the sun shouldn't shine doesn't have choice to shine not to shine or to say that the the sun shouldn't give off heat or the the or the the light of the the moon shouldn't make it cool. So even though the the fact is without the earth you can't have you can't have produce and without the sun you're not going to have the the the sun the the ray and without the the moon you're not going to have what the moon to produce is but you can say it's a real partner. It's basically like like the expression is if someone's banging down a tree and he has a hammer in his hand. So, yeah, true. You're doing it through the hammer, but the hammer has no say. Or if you're taking a um um any type of tool and you're trying to uh uh cut out rocks from a mountain. So, you can't say that that the tool is a partner in your work. It's the person doing the work. So, the same thing also when it comes to the sun, the moon, everything in the heaven, all the stars, etc., they don't have choice. They're just basically a tool in Hashem's hand. So therefore you can't say it's a partner. So on this level that you can say anything's a partner only the Jewish people will command it. Like it says Israel, Hashem, there's only one the only one that exists that's partners in creation is Hashem and the Jewish people are commanded that then the children of weren't commanded. Like it says, in other words, that Hashem specifically gave this mitzvah to the Jewish people and there was and and and from Yakov came out seven 70 souls. In other words, so the the the energy they receive is from the 70 nations, but [snorts] only from the the so that's where the nations that's where the the non-Jews receive that power from the seven nations. But the Jewish peoples, we come from hem and we are commanded not to create any partners and not to make anyone a partner in anything. And like it says clearly in the what do you have to know that the infinite part of that's the point that's that creates everything there's nothing else there is nothing in this world that exists other than like the verse says give a look after now referring to I am I am the one there's no there's no gods with me what does that mean there's no partnerships So what comes out from here when we're negating partnership that when it comes to a father or mother we said they're a partner limited to what they have the choice to be partners. So therefore you have to honor them because the fact is without they didn't choose they you wouldn't be here but to go ahead and negate the partnerships from the from the stars and from the an from the other that they don't have any choice and they have no partnership. So therefore, there's no reason to honor them and there's no reason to give them any credit and therefore there's no reason to go a step further to give any credit to anything materialistic and fizzle phys physical that you're busy with [snorts] because the only reason why it exists is because godliness that gives it its energy and the physical thing is only a vessel that that through it should come the the the the gift of Hashem in other words. So therefore, what do you need? You need that the vessel should be 100% a proper and kosher vessel and it should be it should be befitting to receive the blessing of Hashem and you shouldn't get totally engrossed and involved in it and you shouldn't put your head into it because what does mean your head your intellect and you shouldn't get confused and what what should you be busy with if it's not mater what should you do you should learn to you should pray and basically all your effort should be in godliness And in the materialistic things, it should be the godly intent that through the materialistic thing, you can do a mitzvah and you can bring up your children in the way of Hashem. And by doing that, you're bringing in the revelation of Hashem, the one God, which means no partners. And mean and and you should have the revelation of Hashem in this world. Now, what does that mean? He explains like this. In the Zy, he asked a question. The verse we quoted before it says ru give a look now because and I am hashem and and and so ru is look looking now right now. Ani who is referring to the future. So if that's case if it says you want me to look in the future why it say look look now that's question number one. Also first it says twice ani. In other words, now [clears throat] it says once ani anem your god but in reference to the future it says ani says twice. Why is it say twice say twice a so obviously there's twice a because obviously you need to unify the two ani and so what are the two what is it twice when it says ani um I'm first n last so so the question is why is it when it comes to the future we have to have two anes two I and we have to unify them versus the present we only have one any will explain this [clears throat] by first giving an introduction in short the source of the difference between ganen the garden of Eden there's a concept of the garden of Eden and the world to come what is the world to come it's the world when we're when when the when everyone the dead are going to be resurrected okay so we have the garden of Eden and then we have the world to come the future when the dead are going to be resurrected so the garden of Eden Eden what is that that is the pleasure of the souls without bodies. So again, so the garden of Eden Eden is what? The pleasure of souls without the bodies. And there's actually different levels in the garden of Eden. There's the garden, the high level of Gaden. There's a lower level of of of there's a lower level of ganed. Now, even though there's multiple levels in Gdan and like we mentioned before the the this the quote that a a Torah schol doesn't have rest not in this world and not in the world to come. Why? Because you're always going from one level of God to the next. But generally speaking, there's two levels com similar to like the the concealed world and the revealed world. Revealed world. And in every one of the of of of these levels, there's many there's there's many many floors, many many levels. And there there there are some souls that their whole elevation is in the in the lower level of of the garden and they don't merit to the higher level. Why? Because it's a whole different level. So So in in the garden of Eden again, it's the level it's a place where the souls are without the body. There's different levels in the first garden. Some people stay in there. Some people go to the second one and obviously multiple levels. That's the garden of Eden. The world to come is one level. There's only one level in the world to come. There's one level. And like it says, Everyone has a place in the world to come. Now even though it says that every burn person is going to be burned from the other person's abode but nevertheless it's one level not like the garden of Eden which is two levels and but the the the world to come is a place where the soul is going to be in a body. Okay. So before we go for forward just to recap so is explaining like this there's two levels there's two levels in ganed and in gaden there's multiple levels in each level and they're the souls without the body. There's of the world to come there. There it's only one level and there the souls are in the body. So the question is why is it that there are souls that in the garden of Eden more than 3,000 years like for example the the patriarchs Moshraenu they're going to and we said in the Garden of Eden they're the soul without the body. So, and they did for several thousand years, but nevertheless, they're going to have to come back and put on a body in in when we have the resurrection dead of the dead. Wow. Why is it that the souls that are in the Garden of Eden, two levels, level after level, souls without a body going to have to come back and put on a get back in the body? Why is that? Because the idea of the garden of Eden is the place where the soul has tremendous pleasure learning Jewish law spiritually. In other words, those that we learn those law that we learn down in this world for example two people holding on a talent a garment arguing or someone exchange a a two types of animals. So over there how do they learn it? They don't learn in a physical level. They don't have garments. They don't have a So there they learn on a spiritual level. and they comprehended the the essential part of it and that's why it says they they they they're enjoying the ray of theina and obviously it's a tremendous joy you can't go it's it's infant joy and but on the other hand the revelation that takes place in the garden of Eden that happens by learning Torah down in this world because with the mere fact that in this physical world you learn to so you you learn to then when you then when After 120, you got you merit to be graduated and you would learn over there and you comprehend in garden in the garden of Eden like it says clearly astray. What does that mean? So someone that in this world you learns Tyra so you come to garden of Eden they take oh you know what you learned in this world that simple thing we're going to take you to a whole different level whatever you learned in this world so then you're going to have a greater revelation of what you learned but if you didn't learn anything in this world what are they showing you what can they what can they help you with however the the revelation that takes place in in this world comes through the transformation in this world what happens in garden is only a byproduct of this world and it's not only from learning to but it's because of the transformation that we're we're transforming through the power of Tyra. The same thing also when it comes to mitzvah from doing a physical mitzvah with something materialistic and it gets transformed and that's why it's called in the future a day that's the whole day Shabbat because basically why is it compared to Shabbat? Because how do you have Shabbat? You have to work for six days. Like it says clearly in you want to eat in Shabbat. You can't just show up in Shabbat. You want to eat six days a week. You have to work. You got a bar. You got to shop, you got to cook, you got to prepare, then you're going to enjoy Shabbat. Because by trans doing the work for the six days of the week, then and you fulfill what it says, six days you work, then you're going to enjoy the same thing also the revelation in the future when the day where it's all going to be Shabas that comes after doing our work in this world. Now from this level of high level of pleasure. So what happens is it fell down when the vessels broke and that's how this that's how this physical pleasure is here. It's a high level of pleasure. It broke the vessels. So it came down. That's how we have pleasures in this world. Now the Talmud says there was two rabbis and Ria. And when they saw this big town called Roi Rome says Rabio cried was happy. Why did the two rabbis see the same thing? One's crying, one's happy. Why? Why is that? So cried because oh my gosh Rome Rome was so beautiful. Obviously these holy sparks fell from such a high place down here. So he was crying the sparks fell down here. That would keep us laughing because if the people that don't listen to Hashem, look what they got. They got this beautiful Rome, this big present, how much more so people that listen to Hashem, we're going to get even greater greater presence. But the point is what is it from? It's literally from a shard from a breaking piece of a high level pleasure. And like it says, what does that mean? that there are certain angels that are called that they go ahead and they they they transform this flow or like for example the part that we transform when you when you theim the iners that we have in our system that transforms the food and that from the better part that's that's the part that we get energy from and it goes to our brain it goes to our heart and the waste obviously gets gets pushed out. So the same thing also the angels which are called just like we have um within we have the iners that they're called they go ahead and they transform the flow and obviously the the negative part gets pushed out and that's how you have material physical pleasures and all the elevations down here goes gets elevated on a higher level and that's basically the godly angels that are they're going up and down on the ladder what ladder ladder of learning tora and prayer. And like it says clearly that the the Jewish people down here, what do we do? We're transforming and we're refining the the the the uh the the junk that came out from a high level pleasure. And that's the reason why the soul comes down here to go ahead and transform and refine the the physical pleasures. And the goal is to bring it back to Hashem, to bring it back to godliness. And by going ahead and transforming it, we we go ahead and create we create a greater light that comes from the darkness because we're bringing in the the light into the darkness. The revelation of the infinite part of of of in there and that's the general difference between what the garden of Eden like we said before there's different levels and there's no the soul doesn't have a body versus which is one level and there the soul does have a body. Why? Because the revelation of the garden Eden comes somewhere interesting. It comes from a malic, the part of Hashem that fills the world. And that's why because it fills the world. That's why in the garden of Eden, there's multiple levels. And like we know means yes, it's the vision. This gets more, this gets less, etc. And since it's the the light of a mal, the part that fills of fills the world. So that it shines in the air and it reveals the what it is. And obviously it's a tremendous pleasure. And like it says, it's better to to to um to to deal with all the challenge of this world and come to the world to to come because it's worth all the pain and the suffering of of hell. Um and as we know that the the pain and suffering that Job had for 70 years, you can't compare to the suffering of the go of of of Ghana in purgatory. But nevertheless, it's worth it all the suffering just to be able to get to the lower level of the garden of Eden. And how much more so if you can get to the higher level? Why? because you're obviously reaching a very very high level of pleasure. But the fact is this is so revolutionary even the highest level of garden of Eden comes from where the part fills the world and therefore because the part that fills the world the soul is there without a body why because what's the light that fills the vessel so know you need the vessel that can receive the light. So based on the vessel, that's how strong the light is or based on the the light and the revelation that's what type of vessel it gets create gets created. And the truth is they're both correct. You know the based on the vessel that's kind of light you can receive and based on the light that's kind of vessel it creates. But the point is the vessel has to be able to receive the light and the body is not a vessel [snorts] to receive the light of malikol and therefore so therefore in the garden of Eden so the the the the revelation as to what the souls without a body because the body can't receive it and the soul can't give it to it however the world to come what's going to be revealed the revelation of which is much higher and when it comes to there's no difference and therefore there's one light and even though it says well each one's going to be burned from from the from the uh from the canopy of his of his friend because even obviously in Mak there's there's there's differences but the point is whether there's difference or not it's still one level and that's what he calls it's one level therefore it's one light it's it works for the works it works for the for the for the body and it works works for the soul and if you can have the soul with the body and like we know when it comes to molec column when one that fills the world there's a difference be higher and lower different levels and in in what level they are and that's why in the garden of Eden there's different levels it's higher and lower however when it comes to even though again there's different for different different for different situations but in essence it's really one and therefore the revelation of the world to come is going to be specifically where for souls with the body why because it says no that the edge the end is wedged in the beginning. The beginning is wedged in the end and it was specifically in the end of the action. That's what was originally in the Hashem's original thought because the ultimate purpose is what's the intent that in the physical world in the physical body should be it should refine itself to accept the infinite part of Hashem and therefore the materialistic physical body has a connection to the infinite and like it's like explained elsewhere in the explanation of with and that that in the garments that has that has the power to receive the the greatest light and therefore the revelation in the future is going to be specifically where a soul coming back in the body and and on the contrary the main revelation is going to be into the body and actually the soul is going to receive the body and like it says look at lent in the discourse of so in other words what what's explaining over here is follows a revolutionary idea even though the grenaden you think it's oh my gosh it's the garden of Eden but guess what because it's malic there's different levels you you can only receive so much and the body can't be there. It's actually a negative the body can't be there. However, when the body could be there and that's why the souls even though they sent thousands of years in Ganaden where they're coming back, they're coming back souls in the body because the ultimate goal is that the body should be able to receive the light. And that's why it says ani ani who it says twice in reference to the future. >> [clears throat] >> is basically referring to I am first and the and I I am last. In other words, I am first is referring to the part that hovers over. And is the part that Hashem fills. So now there's only one ani. What's the one today? The one that fills. However, Mashiach comes in the future. We're going to have both because we're going to have the the part that that fills and you're going to have the part that hovers over and we're going to have the union of twice. It says an because you're going to have the revelation of um in the level in in the it's going to get internalized in the lowest level in action the level of malus and and that's why it says now in other words because even though again today we have the revelation of malik mashia comes you got mal and but what creates what creates a preparation for it preparation for it that is now because when we go ahead today and we're busy going and transforming. That's why in the future we'll be able to have both levels of Mali and there's understand that based on what it says in reference to the angels it saysim one of them are called and one is called what isim means literally to burn. What does what does it mean that the the the angel will suffer and say kadesh Hashem is holy what do they what do they what do they what do they reach what do they comprehend and what do they feel they realize how the infinite part of hem is holy and disconnected disconnected why because they are connected to which world the world of bria like it says sits in the seat sits in the seat so therefore they they they comprehend and they and they connect to the energy way the energy is only a ray and the way Hashem is what is she's holy is disconnected from the world and that's why it says they're standing on top of of Hashem because they they they they comprehend the energy like it explains in in the first the first part in the fifth chapter in reference to the laws of Tory that Tory is Mak and it hovers over so when you understand it obviously you're you're you're totally uh you surrounds you at all and know even though the the is the the wisdom of hem which obviously you can't get can't comprehend but basically when you when you comprehend it you're basically hovering around it. So the same thing also when it comes to because they're able to comprehend their energy. So therefore they stand above it. So that's they stand above it because they're able to comprehend it. On the other hand comes to say where tremendous noise why because they don't comprehend it because their their energy is from which world not the world of Bri it's the world of that and the world of starts already that the the the tree of knowledge of good and bad. So therefore it conceals and they don't have a comprehension of and how much more so they find which is already lower level the world of and over there the concealment is much greater [snorts] like it says so what what so the says unfortunately it's bad because it's a lot of concealment like the author explains and that's why they're screaming so lot so so loud and through them them them creating all the noise and the screaming they actually bring down actually a higher level and that's why they say and which means from his place he's obviously much higher because they able to bring down the level of the honor of Hashem from its source and how much more so they can bring down the pleasures down into this world that are that really conceals and they conceal of the intent of Hashem and because the fact is everything is there's a godly intent and and the fact is the the materialistic world covers up over it and the general world which conceals godliness. And that's why there's a tremend tremendous tremendous tremendous noise and screaming. Why? Because it bothers him that you're in this world and and you're living in a world that there's a lot of concealment. And the same thing in himself specifically because his he he thinks about his situation that in order in order to receive the energy from Hashem, it has to be in a level of concealment. [snorts] Even though we don't want there to be concealment and we should be totally given over to godliness and everything we do we should have a proper godly intent and by having the proper godly you create more light into the world and like it says when someone that does tru someone that returns to hashem so auva you bring much greater energy like the word of and like we says it says in the place where stands even a righteous person can't stand why because he's coming from a place where it's far from hem And you awaken the internal part of your soul. And the same thing also happens with the rash with the the screaming. But what are you screaming about? What are you what do what are you excited about or what are you campaigning about? The fact is concealment. And the fact that far away and therefore you have make more noise and like it's interesting is he says the noise that you make is the same rash is noise. It's the same letters as what? A shara gate. And that becomes your gate to Hashem because the gate on the right and the gate on the left. So the great the great the gate on the right is the gate gate to Hashem. The gate on the left is the level of of here which come you get obviously from external connections and like for the here that comes from the intellect. But the fact is that the that when it comes through there comes it's very very little and it comes through the the skull but when you they cut it you don't feel it. Why? Because you have a total you total disconnect. So in other words what what do you see from here? So now now that we have this introduction that basically they they they they connected they see it and therefore they're totally connected and they they're but on the other hand they have found which are further away they scream because they're screaming of the disconnection. So basically he explains the the the parables as follows. He brings a verse where it says and the prophetal which first refers to the here on on the that has like the locks of here on the head. So he says what does that mean spiritually it's referring to all the Jewish law what does that mean that when you have the here which is all connected one to the other and you want to go ahead and disconnect them and you want to have clarity Jewish law what does it mean so what happens when you go ahead and you and you take it take it apart and you come to clarity um your soul gets out of elevated to what to what level the level of sa kamoka which basically the here in the which is very very pure and like it says he brings from a discourse of the of the starts the second one and but nevertheless even though you do it it's a level of of Cyrus which is here what does that mean because we know that comes from the highest level of hem and the ray of isn't and it comes through the mazalot and the here of the it says the but the fact is it it comes from the from the right which is obviously open gate like it says clearly in the prophets you want Hashem to answer you with with a tremendous open border and know we want to have the abundance of the infinite part of Hashem. So how do you reach the greatest places? How do you reach the tremendous abundance that comes when you call for the depths of your heart and then so you want to reach you have to go and like like it's brought down and it says that when you scream and you're campaigning from the concealment that the materialistic world is creating concealment and when you do a mitzvah for example like for example you're putting on sit which is done with physical strings or you're putting on fill in and flactories with with physical hide from from a comes from an animal or you're blowing the from a horn of an animal which is again materialistic or you're making a suk where the covering is physical coverings from the or you take the four species with a lulv which things that grow but the fact is from the mitzvah you create the greatest abundance why because you create huge vessels to re to receive from the highest level of the infinite part of hashem so before we go further what the is saying is like You have two extremes. On one hand, we know everything comes from Hashem. On the other hand, the more the concealment over there in the concealment, you have the greatest blessings. Why? Because when the revelation is there, you're you're half asleep. When the concealment is there, that's when the rash comes out. What? I don't want to be in a concealed place. I don't want these physical things. I want Hashem. So you so when it's revealed you have hem so you don't want it but when it's concealed that's when you want it and that's why now he brings back full circle now understand when we comes to the idea of we have the mitzvah the third what was the third not to create any partnership so we're commanded not to create a partnership and know that means even we're involved with materialistic things we don't think that the materialism is anything the only thing I want and want to connect to is godliness And when you do that, you're creating a greater light. If you have just light, you have light. But when you look at the darkness, you're dealing materialism, you say, "No, I want the light." It's a much greater light. And like for example, here's a beautiful analogy. When a everyone has we have a eye that we that we look out of. So when you look out of the eyes, you have the white and you have the dark. Where do you see from the white or from the dark? You see, you see from the dark part? Why? Because from the darkness is the greater light. And the same thing also the greater light comes from the darkness. And we do our work today and we bring we we find the the light in the darkness. That's preparation for what's going to be like in the future. In the future the infinite part of Hashem is going to be revealed in the physical world. And like it says in the medas in the future it's going to be Hashem himself. And like it says in the verse after who love you or are Hashem yourself and know the level of who and Hashem is going to be on on the same level of of only Hashem. What does that mean? That when we go ahead and we transform the light of [snorts] that inherits and we inherit the light ofou. So what we actually bring in from the infinite part of Hashem which is even higher than to tick together. Why? Because when it comes to the creation of tyu, what was the purpose? The purpose was was in order to to destroy it. And when you destroy was in order to build and when you go ahead and and transform of tikun, you actually bring in from the infinite part which is higher than because in its source it was in the level of only hem and it's going to be like what's going to be like in the future only. And that's why he says who and I and I I am the one and there's no no other partnerships. There's no there's no partnership with Hashem. We have just the oneness one just one and no there's no there's no counting. There's no numbers. What does that mean practically? We're totally negating any partnership down in this world. And that's what's going to be like in the future in the level of y the oneness. And that's why Hashem says, "You have made me one in the world." Hashem, what does that mean? There's no idolatry. There's no other no one else is ruling the world, which is that's total rebel. That's totally re rebellious. But also, there's no other partnership. There's nothing in this world that exists other than Hashem. And what does it mean practically? Not to think that materialism that's the source of your livelihood livelihood because that's totally disconnecting from from Hashem. God forbid. And you shouldn't think of it as anything. And the the way to to to to deal with it is to realize that yes or no, it's all the same thing. And that means negating any partnership. And when you negate any partnership, you actually bring down the oneness of Hashem onto the level of Hashem is the only one that exists. Now, so now says now we have to explain what does it mean the first in we said that Hashem is one and there's no other one. So he said how do you why would you even think there's something else you have to say there's no one there's there's no other one and explains as follows because it says you and Hashem you can't count the the the doesn't end Hashem's the days one second how can you say in reference to Hashem that his years which because years is time which is finite and if hashem is infinite so it mean you're giving you're telling hashem your your years there's no end. What kind of years? And what does it mean that time there's no end? It's it's a contradiction. If it's years, then it is an end. And if it isn't, why are you saying years? So he says he brings from the raj explains since a human being is finite. So we don't understand infinite. What do we understand from infinite? It doesn't have any shape or form. We can't understand infinite. And just like we don't understand the concept that there's no place, we we're sitting on place. We exist in space. What does it mean there's no time? We exist in time. So just like we don't understand that there's no such thing as no time or no space, we don't understand infinite. That's what Rashma says. And therefore it says that just that a person comprehends we comprehend. And we say there's like there's no end. In other words, it's not it's not a vessel like like like the that we're able to explain it. Um, so we use it like to to to give us a way that we can handle it or like I said, we give the expression of ears or oh tina please listen to us or keep your eyes open. Hashem doesn't have it. So that's what the rash explains but according to they explain totally different and we know that time what which sphere is time connected the time is connect to malus and like it says malus that's the the kingdom of the whole world and your rulership is in every generation that the past present and future is connect to malus like we say in the prayers melim And that's why the day of the day of Hashem is we call it a thousand years. Why why are we calling it a thousand years? Because there's single digits. There's tens and then there's hundreds. Now singles, tens and hund is connected to the world of and thousands is connected to the world of and which is which part of malus but that's all that we're saying. So ones, tens, hundreds, that's that's thousands is and we're in in malus. But the fact is higher than that there's no time. There's no thousands. But you can say that even though there's no time, you can't say it doesn't have the source for time. From there comes time because the fact is the infinite part of just like he has the power in infinite. So he has the power in finite. And what means in the fire light in the vessels of the of the of the of the tens of and that's the the the finite part which is initially in the world of and which is basically it's the the the word of the name of and when what's its source that's the basically the hashimo the empty space and that's the power of finite of of that exists in the infinite and that's the source of the vessels and like it says elsewhere um in the in the explanation of of theic discourse in tough but but it comes to um the name of Hashem what do we know hem is what does that mean past present and future that's the infinite part of hashem and because from the name of v so therefore the the worlds have infinite part literally so in the world from yudk vke really it's infinite But through the name of Hashem that Hashem says the world no die, it's enough. So he created worlds that basically have finite existence. So from it's infinite from it's finite. But on the other hand it says hashem and know the the the limitation of past present and future is obviously shining in the infinite part of hashem even the infinite part. So therefore the creation that comes from Malos is in a certain way it's infinite. Now even though Hashem created is finite and therefore there should be a limitation in their existence but the point is they also have an infinite part to it and like for example think about how much inanimate things there are. How many trees? How many grass is in the world? How much fruit? How much wheat? Really? Go count me up. How much land is in the world? How much trees? How much wheat? You can't. Why is that? Because even though it's finite, it's a piece of earth. It's a tree. It's a fruit. It's a what? It's wheat. But there's infinite because one hand it's finite, but on the other hand, it has the component of infinite which is shining through which sphere? the sphere of malus and that's why it says there's one heem there's no one like hem know there's nothing that it has that can can can unify two opposites finite and infinite it's almost like it says know it is and it isn't that's the only one that can do it is hem are those thinkers that say that there the infinite there's there's a nature should exist or for example someone's riding and not riding um that has but the truth is not that Hashem could be cannot be he could ride and not ride we don't understand how it works and we see in reality that there's finite like he gave the example you have a finite piece of land and you have infinite pieces of land you have finite trees but you have infinite trees there's no there's no limit so it could be could be finite can be infinite. So what do we see from here that in the power of the infinite power there's two opposite you can have two opposites find out an infinite it exists and it doesn't exist and that's what it says there is nothing like it there's only one hem and there's nothing like it because anything else out there it's either part of the finite infinite there's no such thing as finite and infinite together so that's the first idea of what's the first idea there's one nothing like him which means there's only one that exists that's finite them together. So now we have to understand what does it mean this one that that doesn't exist by the Jewish people. What does that mean? And explains this tell us something very powerful that Hashem puts on fill in Hashem puts it on. What what does what does it say in Hashem's fillin? Ah so it says over there there's no one like the Jewish people one nation. And what does that mean? Hashem puts on fillin. So we know Hashem is in the level of Z from the small face of six me and he's putting on means he's bringing in intellect into so we say Hashem's put on film what does that mean spiritually what's happening the spiritual words he's drawing an intellect into the small face of the mid now tell us based on the verse of know what Hashem tells us to do in other words so what the simple means meaning is Hashem tells do he does. But the other insight is that when we do a mitzvah that causes Hashem to do it. In other words, when a simple Jew goes ahead and puts on fillin down here in this world, you know what's happening? Hashem is putting on fillain, we're causing Hashem to fall on fillin. What does that mean practically spiritually? So when we put on film, we're causing Hashem to put on film, which what does that mean spiritually? We're causing intellect to come down into to to the small face the six which is the four parties of the film which is which is connected and which is connected to D which is split to so the spiritual which goes into D and D goes into or for example we put on sittas down here hashem is putting on sittas and the same thing also all the mitzvah that anyone does does down there when you're doing it you're forcing so to speak to do the mitzvah and that's why he says to is to observe all the mitzvah that we're causing the mitzvah on high so think about the praise of the Jewish people that when we do a mitzvah down here we're causing hashem to do the mitzvah think about the power we have stop what you're doing put on put on's putting it on keep kosher's keeping kosher So what does that mean? There's only one and nothing like us. So the med says based on the what it says in the in the prophets that that the Jerusalem sins. So the question is what then the idolattors don't sin because when when the adulterers sin it's nothing because when they sin it doesn't affect anything. They do a mitzvah they don't it doesn't affect anything. But the Jewish people, everything good that we do, even though it's not a mitzvah, we're actually drawing down godliness. And like the zya says that means I smell and your garments. You didn't you didn't say why is that? because they they because they because they were busy doing another mitzvah. They went to to help a colleague get married and through that they draw in that energy that you do through which means it's the union of the the union of and the same thing also when you go ahead and help the union of so you create that union on high and like it says clearly ish the isha so they both have alshin The ish has the yud the isha has the h together it's basically union of yud and then you have god between them and that's why that's why we make the seven blessings because you have god between them and even something which is not a mitzvah if we do it for the proper intention we actually draw down godliness and like for example when you get put on clothing you say because when you put on your your shoes you you're you're actually drawing in how beautiful the the shoes are which is we know that on the spiritual mat hat is called these shoes of of and etc. And like it says explains which is basically the separation that is separated between which is basically the the on the feet which is to create the finite world. Now, so what does it mean? Know even though that in the shoes there's the beauty um and you want to create the revelation it comes through the shoes and you're able to do it and like it says in the in explained at len in the etc that even things which are not a mitzvah you're able to draw in godliness. So we have the where you do a mitzvah you sure bring in godliness but even when you don't do a mitzvah and who can do that specifically the Jewish people like the meds and that's why he says there's there's one and no one like the Jewish people why because we have the power we do a mitzvah or we do anything good we cause goodness to come down in Hashem it comes down to this world how is that possible because Hashem chose us to be his nation and that we know Hashem chose us that's in the essence of the soul of the Jewish Not because I'm learning to and doing mitzvah. No, chose us. And because Hashem chose us, we have the power through our mitzvah to bring in the mitzvah from Hashem and everything that we do. But the proper intent of Hashem even we actually draw down godliness. Why? Because because we [clears throat] are one nation in this world in in that are involved in the materialistic world and we call out. It means from the lowest places we call it Hashem. Hashem will answer us from what? From the abundance of the infinite part of Hashem. And that's why it says the vast amount of water cannot extinguish the love and all the streams of water cannot stop it. What is what is the the extreme amount of water? It's referring to the meditation and comprehension and understanding. All that cannot take away the love and to satiate the godly soul and all the narot all the revelations of the highest level of ganed the high level geden the lower level of ganeden that will not will not stop it why and because we have the tremendous connection with hashem on the deepest level and even even when the Jewish people are in a very very low state like the verses after and we don't have a lot of mitzvot and we don't have a lot of marriage And the nations are saying, "Hey, the Jewish people are sinning." No, no. When we continue going ahead and doing mitzvah, physical mitzvah, and we do it with a simple intent, we're doing it for Hashem, we reach the most greatest abundance, which is higher than any any revelation. And therefore the meditation and even the revelation of the garden of Eden that can never take away and cannot drown down the love of the Jewish people that we have to the essence of Hashem because the fact is over there that's the source of the Jewish people because no one can comprehend the in the thought of Hashem and even the level of the very very high high level the only way you can connect is by learning to and doing mitzvah Like the alter explains, altar explains and therefore all the big waters which is all the nations of the world and all the the streams which is all the nations of the world and all their officers they cannot go ahead and stop the love that Hashem has for the Jewish people and like the tigram and the mede even with sinning but guess what we don't pay attention to that why because hashem chose us he chose being the Jewish people because our source is in the essence of hashem which is higher even than the source of ter mitzvo and just like when a child when does not when it doesn't do what the parents want you don't go ahead and scream at them you don't get rid of them why because children the essence is connected with the essence of the mother and the father in a place that all the details all the rules all the discipline don't it's it's irrelevant over there and the same thing also when it comes to the Jewish people are sources in the essence of hashem and therefore we don't pay attention and we're not doing anything perfect And um even if so those say, "Yeah, we're going to be like the nations of the world like the what the the what everyone does." No, no, not not the Jewish people. Hashem says, "Even though I'm going to take you with a strong hand. I'm going to be the king over you. I'm going to bring you and we're going to reunite the bond and the adopt are going to know that I am Hashem." And finishes it up beautifully. And he says as follows, [clears throat] it's referring to Hashem. Hashem is going to give you from tremendous abundance all the treasures from this house and with inma you're going to build a house and with understanding you're going to connect and with with das you're going to you're going to make all the rooms and you're going to fill it up with all the treasures and hashem is going to give us all the spoils of the war go why and he finish off beautifully because we were successful and whoever finishes off vu very very quick in our days through Msiah Keno [snorts] obviously you have a very very powerful civic discourse here with a lot a lot of powerful ideas um but they'll finish off like finishes off we are connected to Hashem in the deepest level we have the power in the lowest places to do mitzvah to learn to and through that we bring in the greatest energy Hashem bring through through Hashem into this world and like finish off we're going to have our real success Yes. And with coming of Messiah and let's hope and pray we have the coming of Mashiach. Next class will be have a great and blessed week. Shvua to