Rinat Chaim: Remember Us For Life O'King Who Desires Life with Rabbi Aaron Dovid Poston

Heat. Heat. [Music] Shalom everybody. Welcome back to the Madrash. It's a Sunday evening. We're in Kesh El and we're going to study a little bit. It's a Hebrew safer rein. The author is Raim Freellander. He was Roshiva. He was a the Mishkak Panovich. He was a student of Rabbi Desler. And there's a new English translation. There's a new English translation. So this book if you want to buy it, I'm not selling it, but you can go to your local you can go to your local uh distributor of Hebrew Swarim and it's in English on one side and Hebrew on the other side. Absolutely fantastic, easy Hebrew. I say easy, it's relatively easy. And um the main thing we're going to be discussing in the beginning, it could be a few uh sessions. It's definitely worthwhile learning this safer is the so in the beginning of the there are additions that we say specifically during the 10 days of chuva when I say 10 that includes rash includes yam kipur as well as right it's on it's on trust me um and we know what they are because we say Right. And in your arts grow, it's in gray. Right. So we say, right? So we're asking Hashem added these additions. Remember us for life. Why is it in aos? That's going to be one of the topics he addresses. Why specifically in AOS? Why in Abraham? Okay. And then Melik, what do we think it means and what is he going to tell us it means are going to be two different things. I guarantee I mean I shouldn't say that. I have a feeling that we're going to be happily surprised what it means when we're asking Hashem where we're mentioning that Hashem desires life. And then he should write us in the what exactly is that book? What does that mean? And what does it mean? Um that uh for your sake, oh living God. So, let's try our best to read the Hebrew and follow along and I will translate as we go along. So, on page one, you all have that. He's going to explain to us the very reason why that first statement or maybe the whole statement remember us for life is set and established in the of our forefathers and specifically Abraham right they established that this addition is in the first It happens to be written by Abraham. Zakira is mentioned. This idea of remembrance is written by Abraham. If you look in and now we're not even talking about the Kish at this point. That's obvious. But in Psalms 105 verse42 es Abraham right this is King David saying for he remembered Hashem remembered his holy promise to Abraham his servant so there's something unique about this promise um but about the remembrance of the promise that he gave to Ara therefore They establish this remembrance specifically in it's brought down in the tour right the real simple explanation he's going to go deeper but at least let's understand what the simple explanation is right the word remember was written specifically by Abraham. So too and what do we say in right he should remember the kindnesses of our fathers that he did to our forefathers. We call it apparently the right away the insert the addition is we should remember for life just like Zoh who remembers the merit of our forefathers the kindnesses that he did and the kindnesses that our forefathers did. It seems further the first root, right? The how would you translate? The very first root of or embeddingment of this zikaron for good to remember us for good was mentioned by for the Jewish people was mentioned by Abraham Kasharat. Hashem breit bayarim. Well, in the previous class we discussed that as well. There was a covenant call between the parts when Abraham entered a certain covenant with Godi that there was a a constant promise. It was a promise that Israel would always exist. The concept of a Jewish people would always exist. That's what God promised Abraham. And it says in Vayikra, Leviticus 26 42-44. He only brings down a few words according to Rash one second. So even I'll read actually the verses. I will remember my covenant with Jacob and also my covenant with Yeetszak and also my covenant with Aram. Will I remember? And I'll remember the land. Right? He promised us the land. We discussed in the last part last class. Okay. But despite all this, despite all if we if we sin or if we end up outside the land when they will be in the land of their enemies because this is in what? It's in Vayik. by the curses. Even though we will be exiled, even though we'll be far from our land, I will and I will not have been revolted by them, nor will I have rejected them. Right? Even when they're in land of their enemies, they are exiled and they're in America or Australia or Canada, England, Germany is disgusted like revolted. I won't be so re disgusted to destroy them. Right. Um, it God will never break that covenant. No matter how and you know how bad we are in the land of our enemies and we're like captured by the goyam we're mamish off the der hashem will never despise us to destroy us meaning each Jew each and everyone from the Jewish people we all have I'm going to just translate as a pint spark some point that is deep inside of our souls and it's very thin. It's very fragile perhaps this promise God promised Abraham right that there would always be this covenant this covenant that took place at at the British Basarim Aram acquired right when two people make a contract right what do we We lift up. We It's It's binding that the promise was there would never be a destruction. There would right there would never be a finishing off of that fine point, that holy point entirely from the hearts of the Jewish people even in their long exiles. Even when we descend and go down to the most uh inferior level of spirituality, Hashem loves us. We discussed the idea the first ten commandments, the second ten commandments and the previous and Hashem added so much more mercy into the covenant. Hashem will never change his mind so to speak and to bring God forbid a spiritual destruction once you know that there is a promise that the spiritual destruction will not happen and I think every one of us had our own spiritual awakenings and Hashem brought us to the land of Israel. So once you realize that there is no spiritual destruction, logic dictates that we have to exist physically even and that's what I think he says to what results from this promise that he would not destroy us spiritually as a we would never be destroyed physically. We would always be. So we're getting into this idea, right? to remember us for life. Okay. After we mention right in in Abraham the inheritance, the heritage that is handed down through our fathers from our fathers to us and specifically with Abraham the promise was made. He was the first of our forefathers and the attributes that we have that are found within us. It's through our forefathers. It's by the power of their actions in their faith. And in their merit, we're coming to remind right we're remembering the merit of the forefathers that was all for the good. It was benefiting. It was good for us. And we're reminding Hashem. And right away connected to this, we're making that that request. Remember us for life. that that covenant with our forefathers and the merit they have is standing up for us. It's to it's in our bank account so to speak. It's giving us this status this ability to remind Hashem to remember us for life. Now the next paragraph is to the word. We're not just asking him right there is a connection between the well he says the what's the difference right what exactly is the the mahoot the essence of the difference between the first request remember us for life and to have been written in a book we'll actually say for what happens towards the end of right when we get uh into the latter okay in the latter We're asking like this. So, we're asking to be written, but it's a quality. See, I'm going to do a little bit of a spoiler alert. In the beginning, we have to establish are we sadikim or rashim and which book we're going to be written in. But once we're written in one of those two books, now there's a quality of life. Kind of what we discussed already in the previous class when Moses asked, "Show me your glory. I want to know your your character traits." What he was really asking according to Gomorrah was why do good people suffer and why do some people who are not so good prosper? And believe it or not, there's a quality of life. No matter which book we're in, we want a good quality of life. So the latter part towards the end of the right we're right being written in the book of life for good we're asking for the quality now and also towards the very end when we're asking for shalom this tova this all has to do with the quality of life god forbid even if we're right in the second category right the first category great we're asking for remember not all sadikim prosper in this world so we're asking for a quality of life if we are labeled as sadikim or even god forbid if we're not then we still have a quality of life right so that's going to be the main difference that's a little bit of a spoiler alert but that's what he says in this paragraph we're only asking right to rem remember remember us for life that's it we're not making a request on the quality At least according to ours and many of the versions that the very first request is just about life itself. But the in the later part of the additions are what type of life what quality of life that we're asking for. That's when we're already asking for the details for a better quality of life. Lazato explains the reason for the difference of the content of the request and these are his words. Um you can find them in um he just quotes a page that's the name of the safer on page 256 and these are his words. Right? A person is going to be judged according to his actions to be counted in one book or the other to be either thic or a Russia. And that is what was referred to specifically as the book of life or the book of death. What category am I in? So in the very beginning the person will be judged according to his action. What category is he going to go into? To which category is he most related to? If he's going to be categorized as then of course he's going to be written in the book of life meaning to say that he'll be identified and established as a righteous person and that is that's really life that's the real life that's the that's the uh actual life and it's a a spiritual life. Oh, God forbid Shalom who is meim or God forbid he'd be written in the other book that would mean Russia. That means he's automatically classified as a Russia like it we know this is a well-known concept that evil people even in their life are already called dead. Now, are we talking about physically? Obviously cannot be physical because they're alive. The the in his continuation of what he was talking about before, right? You're going to be established as a as a sadik amongst the sadikim and you're going to be written for and where someone who's nikba but if someone was established to be a Russia in that category so we say he's going to be written besim he's going to be written in the book for death now does that mean he's going to die that year of course not we're going to see that many people in one cate or the other righteous people die all the time evil people live all the time. Not all, you know what I mean? Like uh it doesn't work like that. So the intent or the of the allegory, what what does it mean to be written in one of these books? Just like a person, if you or I wrote a book, we would consider each word carefully, right? I don't know if it's because we have to pay the printer, but we would carefully weigh each word what we want to write into the book. And um basically there has to be a conclusion uh what we want to write that it matches up our intent because that book is going to last and now now you have the internet. I heard that's what I heard. Doesn't matter how much you try to delete things, it's somewhere out there, right? So you better be careful about what you write and what you say on the internet. So too when it comes to these ideas of the intent that's going to be written, you're going to be written in one of these two books. You're going to be established. you're going to be placed into one of these two categories. This is uh the first judgment. This is what we're going to be classified. This is the first judgment. What are you right? We know that it happens immediately. It cannot be a judgment who's going to live and who's going to die. That that's for sure. Well, at least in this world perhaps it means spiritually and in the next world we don't have the whole thing in front of us but uh says rebi in the name of there are three books there are three books shalim that are opened on rashim one book is strictly for completely evil people and and a second book is for completely righteous people. We're not talking about the third book right now. That's which happens to be probably I'm I'm guessing that that's probably talking about the majority of us. Theim are not only written, but they're also sealed or stamped, signed, and delivered right immediately for life. alter whereas rishim go completely evil people are written and sealed immediately for death. So one can ask a question and people did the rishi mass what does it say and you have many people in the rash and others we see many evil people seem to prosper they get on with their life did I read that right there are many that suffer right and high during that year and we see many rashy who have long and let's say prosperous let's say pleasant prosperous lives see the toos and the raan what they answer okay we will do that another time you can actually answer it as is said it cannot be that that first judgment is anything to do with it's are you alive or not alive in the world to come perhaps if he's a complete sad he's going to be written in the book im immediately for life meaning that he's being established that he's going to have a really truthful life, a life of emis real life or god forbid a Russia or he'll be considered a Russia. We already said that even in the life they're already considered dead. So that would he that's what he would be considered the after the first judgment that God gives us that we find out I don't know if we find out but God certainly knows what category we belong to whether we're righteous or not what results from this O shalom. Then the second judgment like we said in the beginning we want to know which category in the end of the estray that's where we're asking making bash for the quality of life. So what comes out from this is an additional judgment on the mikarim on the circumstances the happenings that are going to come on a person during that coming year whether for the good or for the bad. comes out that on Russia itself there are two judgments the first judgment is first is God will determine which category you belong in are you in the righteous or the evil and the second judgement is going to be on what quality of life you're going to have what what would you receive during that year And based on this we see why there are these two different types of uh requests in the you have in the beginning and you have at the end. Um the explains regarding this in the same page. So to establish yourself amongst the what are we praying for we want to be remembered for life we want to be written in that book that's for the however however there's going to be other decrees on circumstances they're going to follow us during that in this world during that year and that is what the second judgment is all about. We all know righteous people do suffer. So it's very possible that the righteous person he actually will suffer because he's a tadic. Again what did Rabbi Flax say right about the judgment? The bigger tadic you are the more what's the word? the more den, the more scrutiny, the bigger the the microscope or I don't know, the wider the microscope, whatever you want to say, more pinpointed, more focused is the microscope. that you'll prosper because you're but when it comes to the Russia it's going to work the same way Russia it's very possible that he will succeed because he's a Russia right what is he going to do he's going to be eating his his reward from now in this world we don't know um it's very possible because of his evil nature he might end up losing or or even suffering. So it comes out right that um these different decrees they're going to come they're stemming from or they're going to follow after the first judgment that we already mentioned right which category is he in and then based on that doesn't mean it's free sailing either way or right am I'll call gazer miss but we have to pray we still have to pray b we can change the gazer because we're asking God should be we should be written for life for good for a good life and in the right towards the end of the all that stuff we're asking for a good quality of life. So we're not actually requesting for life itself you know in the second part but rather for the quality of life in this world and the next paragraph I think we can do that and I don't know how far we'll get but this is good stuff. Okay. So to feel the concept of prayer what are we asking to be graded to be defined like what's a get there is a is a fence and categorized right defined how does one become defined as what does it mean just as we said we're requesting that we should be remembered for life, right? We're asking that Hashem, we're requesting that Hashem should establish our situation and our identity in the category of now this is very interesting. Either we is or we ain't. What does it mean if I was a Russia on Russia or the 10 days I'm praying to Hashem? Make me a sadic. Put me in put me in the category of It's very strange, isn't it? That's the request. Maybe that's not the request. It's very puzzling and ponderous. How is it that we're um we're requesting a a year of good life even the physical world? if we're not even fit for it because we're not in that category. We just we went through the 13 attributes of mercy, right? Hashem is boundless with loving kindness. There's no bound to his loving kindness. And he's he's patient. He's long-suffering. He's actually behaving with us called beyond the letter of the law with extreme mercy his really I mean you know the question was asked can you pray for that other people should do chuva I mean what about free will you're asking hashem give me an opportunity to straighten my ways I right I I keep finding myself in this situation I keep failing give me the strength and when it comes to me I can overcome right that's something like that give me opportunities to fix myself that's what it says maybe I'll be able to improve my ways However, how can you ask to be considered a sadic? How is it possible that we could ask God if you're not a sadic to make me make me sad or put me in the category? Either way you look at it, right? What makes it? Let's just go with one formula. If you have 50.01%, 01% right a rove majority of your actions are are positive full of mitzvah and Torah you're already considered a sadik and the vice versa if it's 49.09 zero nine whatever nine you know you're considered Russia and if you're 50/50 which is really hard to believe that majority of us are like that but hopefully we're not Rashim so that's what he's asking if there's a person who has already royote he's already at the Russia and if he's on the other side he's a Russia how is your prayer supposed to help you to be categorized of when you're not when you're already categorized as an evil person. So there is this concept and this is what I inferred during the shir yesterday uh an hour ago about when we say the 13 principles the 13 attributes we're supposed to incorporate them in our lives and somebody mentioned but it sounds like all of Israel what you're doing is going to help of all of Israel. Yeah because when you're then Hashem is going to for you God will judge you favorably if you judge others. Now, just think about it a second. The Gomorrah says, "Not only are you supposed to look at yourself as if you're 50/50, but you're supposed to look at the whole world as a 50/50, and if all you do is just one mitzvah, not only you uh what's the word? Upset the scales towards the good side, but you're doing it for the entire world. You're doing it for all of Israel." No, I I don't want to. It's a little bit of a joke, but it's unfortunately I meet a few holy Jews who have told me that they think they're Msiah. And of course, we have Rahman, but some of them are quite normal. They think that they have the possibility they could be. And I tell them when they asked me my advice, I said, "If you didn't think that way, I'd be worried." >> Okay? We have a mess messianic mentality. We we know we are upholding the world. We are the ones that are going to make or break each and every one of us. And we're all connected to Mosher Rabbenu by the way as he we saw in the last class that he was willing to give us life for us. He actually did to a certain extent because he asked God to wipe him out and the words of it sadik they come. It's not easily un undone. And uh they say that if he was on one side of the scale, all of Amy is on the other side of the scale. We're equal to him. Meaning we have he's our teacher. He he's our father in a certain he's our spiritual father. Okay. Anyway, so here he says when you judge somebody favorably from heaven, you will be judged favorably. The concept is that to establish the status of a person there are many ways from God's perspective to right that's what it means from heaven's perspective there are many right now God knows when we filling in blanks we see my friend do something that looks It's a little bit suspicious and I'm supposed to think, okay, he had a reason, right? He's driving on Shabbat. He's takes him to the hospital or uh he's carrying his phone on Shabbat. That's because his wife is due any minute or whatever, right? There's you have to we don't know. So, we fill in the blanks. How can God when there's no information missing? is when there's some information missing and you fill in the blanks. Yet there's this concept if I donut then God's going to dut on me. It's a good question. We'll see how he asks it. First thing he just mentions like I said there's many different perspectives when God judges brought down in the Gmorrah in Gmor Shabas on page 127b there's a story of a man who worked for three years by somebody apparently that the three years was up he asked him can you please pay me and the person had excuse after excuse uh first he asked for the cash he I didn't have any cash. It's all tied up. What about property? It's all tied up. What about fruits and vegetables? It's all tied up. I don't have it. Uh pillows and blankets, whatever. So, the guy went home a little bit, you know, despondent. I I assume anybody would. And the guy comes and visits him right away and he gives him everything that he had asked for. And he says, "What were you thinking when I told you I didn't have it or was it was all tied up?" Says exactly that. I knew that or I thought you know the money you lent to somebody and didn't return it or uh you know the property you leased you took a second mortgage on it you couldn't give it to me all the different possibilities and he was right and he was blessed because of it blessed with everything that's the gor is I get it when you're going to have to judge your own friend favorably another human being. You just happen to lack the details of the facts. You don't know them. You don't know them all. And even in the case where you witness from beginning to end, soup to nuts, olive to tough, A to Z, you still don't know everything. You don't know his true intent when he did the act. You don't know the reasons behind the action either. Right? Perhaps the person was a noose forced you. Right? You don't know any of this when he did what he did. The end of right this final result right it's because of a lack of knowledge humans lack the knowledge right on the person you're judging right when you're judging your friend right you you are basically judge him you think you're judging um properly according to what he did. But you know that you're lacking information. However, but Hashem is not lacking any information, any details, even the most intense and everything surrounding it, Hashem is not lacking that. So the question is so how is it possible for us to use the statement that Hashem will judge favorably? If we do something favorably, we judge people favorably. Hashem will judge us favorably. What in the world does that mean? He. So the answer is with absolute certainty. Hashem is not the intent is not that God is judging on the action as it seems the mitsuse right under different under different circumstances rather he knows everything. but rather there are many different ways and perspectives how to judge a person. That's true. One can judge somebody very seriously and strictly and uh you know in a very uh no leniency type of matter with no concessions at all. The rabbis teach us in Gmor. It was taught in if it was not foresh. God did not bring Abraham, Isaac, and Jacob to strict justice. Even they wouldn't be able to stand. And we think we could. It's very possible right to judge somebody leniency softer much softer for example when somebody does we call in a premeditated sin amazing he we've all done it I don't know maybe not >> maybe >> maybe not >> but imagine someone who did it premeditated It's very possible, Hashem knows that that person didn't do it completely, right? He got up and he wanted to do it, but somehow another there was something lacking in his will to do it. Only God knows. He didn't do it. He didn't do the sin perfectly, right? He didn't do it perfectly. raos try to understand this one should understand that there are so many it's a wide spectrum when it comes to even the strictest uh uh strict justice that is what it means by god to judge favorably since there's such a wide spectrum he knows the truth truth. He remember he can go to the mercy side and that's what he's doing. He could well, let's say juggle all the facts and yet with he because he's full of mercy, he could overlook one fact. That's what it seems to be saying. It comes out that a person through his own behavior can actually establish what perspective Hashem is going to judge him with. If you're a very difficult person like I have been accused of, okay, at times, right? I can be very strict and he's going to judge everybody with an eagle eye, right? a hawk's eye um for the negative. All right. Or strict justice and maybe with sharpness. And he's never willing to compromise or to overlook um other people's. He's not forgiving to another person for what the person did to him. Okay, that's not me already. Okay. Oh, or So if that person acts towards other people with such strictness, I hate to say it, it's suicide. It's suicide. He's killing himself. He's bringing judgment on himself. >> Doing what? >> Huh? >> For doing what? >> For strict judgment on other people. >> When you >> Huh? >> What was the example of why? Uh no he didn't give an example. Um but if somebody is not willing to forgive >> right he's not willing to try to judge favorably he's only he's very kash he's just a difficult person who is unforgiving not just critical you can be critical and then like then change gears >> condemning condemning >> condemning and and holding on to it and not willing to release that I think it'll eat eat the person up inside Um so then that person will be judged the way he judges others in the name in the in the name of Zion. Listen to these words. Anyone who is mir who's compromising on his own character meaning he's forgiving um Hashem will mir will overlook his sins. Okay, that's what the words seem to say. And he's quoting his rebi he learned underest what is exactly does it mean to pass over your character to pass means to put your character side by side you're trying to make them even not so strict bring in some mercy like we were talking about the first chapter of Genesis Elohim Elohim Elohim chapter two meaning Hashem let us know that he did not create the world with strict justice. So too you. You don't have to be right all the time, right? There's also shalom, right? Em shalom. You don't have to be right all the time. You can overlook other people's faults that he's placing his character trait next to it. He's not strictly one or the other. Lema. So here's an example. Someone who is easily angered. You ever meet somebody, your mom is in an argument and you're a little bit calm and this guy is not giving an itch. He cannot be what's the word? >> Subdued. You can't speak to him. You cannot speak to him. In fact, even Perkyavo says when someone is angry, don't try to appease them at that time. Wait. So, there are people that get upset and there's nothing you can say to them. I'm sorry. Those people who are able to uh let's say overlook on their character traits. Yes. The truth is he was angry. He is angry. which already we categorized as not a good character trait. There is and this is maybe what we should do if we ever get into that situation. We should suppress I know I don't know what psychologists say about anger but let's say you should try to suppress or restrict this character trait of anger and control it. Okay. And um and then you could be you could speak you could speak right at the point you're so angry you can't even speak. But if you could control your anger and you can get to the point where you can be I'll say normal right understandable means he's putting them together the good and the bad even. Can you imagine that you're 100% right? You know you're 100% right and you know you're 100% ani don't make the claim on the other guy. I remember when I took my Rabbi Burkowitz the Roshiva it's going back 35 almost 40 years ago. One of the things we had to write into our contract for our smika was we would never take anybody to small claims court. Okay. I mean there's a bunch of very other interesting uh conditions but one of them was not to take someone to small claims court. So that you're willing to overlook. Even if you're only willing to overlook a part of it, at least that's a start. That's a big deal. mida mida. Then if you can get to that point already, heaven will look at you and judge you favorably measure for measure, reciprocate and also overlook and not make a claim on you with the sharpness or the anger. Let's just read to the bottom of this paragraph and uh we can continue this in two weeks. So this idea of establishing your um situation of a person you want to be like a sadik it's going to be dependent on your amount right the the the fact that you have more mitzvah than you have sins but is that true that's how we look at it is this too simplistic He says like this the Rambam themselves sells in hash. It doesn't work like that. It's not a matter of which means amount but rather quality. You could have one big sin that equals a lot of good mitzvah or you can have some really one big mitzvah that outweighs many different smaller sins. So it's not about number, it's about quality. At least that's how I understand the Rambamos. This idea of weighing it out has nothing to do with the number of merits or mitzvah or sins, but rather basically substance. You might have a good merit that is parallel to many sins. Maybe there's one big sinot. So it can't be by number deos. Rather this whole weighing it out is only going according to the way God sees things. Hashem who's weighing it out, he is the the ale deos. He is the master or right the power of knowledge the all knowing God he knows how to evaluate how to weigh out the merits versus the debits this idea of weighing is means quality of the of the actions of the deeds not according to number and this idea of the quality evaluation evaluating the quality it's again in God's perspective he's got many he's got more than two eyes right he's got eyes all over the globe all over the universe it's possible in many different ways using both right with both with the strict judgment as well as the more or less and this is going to first establish are you in the section or the Russia section let's finish the last paragraph therefore what are we doing we're asking that he should judge us with the attribute of mercy >> amen meaning that he should weigh out and evaluate and estimate evaluate our actions, our good actions in truth with the with the um character trait of very interesting. We said we're going to say over and over again these 13 attributes of mercy and we said maybe it means you have to act and imitate Hashem but just to mak just the simple recognition that Hashem behaves with us with raim with that mido we're able to just by recognizing that Hashem is a god of mercy. This is also the idea of saying the good amidos of what we're asking God to do is to whatu that he should activate. He should invoke those traits on us. But the first step is to recognize first to live with an understanding that God is rather relig I shouldn't say this but I mean they created God in their image. That's basically we recognize we're created in God's image but every one of them created a God because they're all man-made religions. That's why we it's what we have is not a religion. I know it sounds weird but it's not a religion. Religion are man-made things. We're not this is not a religion and we use the word loosely but so we have to recognize God is alum and that's the Indian of saying these 13 attributes of mercy. He should activate them invoke them upon us. Now this leaves us with a question. God knows better than any of us if and when he needs to activate the 13 attributes without us ever even requesting it. He's the all knowing. So, so rather he wants us to recognize, he wants us to know who he is, that he is um that he is full of mercy and that we're asking that he should judge us in mercy and then I'm going to say and then and only then he will then behave towards us with and this is the this is somehow the compromise with God when we're asking him remember us for life and write us in the write us inscribe us into the book of life meaning that he should look at us with a perspective of mercy upon our good actions today in order that the result will be that our estab establishing our maja amongst the righteous in the safer I will just sum up the next paragraph I think it's interesting and we should walk away with it that God desires life it's not that he desires life he desires those who desires life. He desire he he desires those who are in the category of life which you already said rashy even in their life are already considered dead. So we're asking to be in the category of life and therefore we're recognizing God loves he desires life. And the next paragraph apparently is dealing with this idea. Um okay that's pretty good. But I'm going to I'm going to leave it at that and in two weeks we'll continue this and I hope you uh I hope this changes your in perspective when we are dinging during the 10 days and we'll continue. So I wish everyone avo and a good life and of course and we should all be written immediately. >> Amen. >> In the book of life >> for good. >> Amen. You too rabbi. Heat. Heat. [Music] My [Music] sh