Tanya By Rabbi Yitzchok Minkowicz Chapter 31 - The secret to achieve "Great Joy"

Welcome to tonight's Tanya class. We are studying payrick lamed aleph, chapter 31. So, tonight we are going to be studying a very, very important concept, and that is, as we know in general, mysticism and Kabbalah does not like Very few things it doesn't like. It does not like sadness. Sadness is not a good thing. Not a good thing. Happiness is a great thing. So, mysticism Kabbalah is all about being happy and being about joyful, and uh simcha in Hebrew it's called. Atzvos not a good thing. Not a good thing. So, anytime there is a sense of even a little bit of sadness, uh-oh, you got to run. Run for your life. Joy, run. If it's a wedding, right? You're running to. Anytime there's a simcha, a celebration, you run. So, the alter addresses an important question, and that is in the last two chapters of Tanya, chapter 29 and chapter 30, chof tes and lamed, the alter has spoke about a situation when a person is depressed. His heart is closed up. He's not on fire, and he can't find a way to totally open up and serve God. So, the alter gave, which we discussed the last 2 weeks, in chapter 29 and 30, he gave sound advice how to deal with that, and he gave several meditations, which we're not going to go into. If you want, go back and look on the videos, chapter chof tes lamed, 29 and 30, and you'll see the practical meditations how to deal with one's person's spiritual sadness, um not being inspired, uh um to to serve God with with joy. But, the gist of the two chapters was that a person has to work on himself, and work more on obviously his animal soul to break it. And the way you break it is by realizing, you know what? You think you're this big, you know, hot shot and you really you're this great guy, but the reality is after all, um you're this lowly creature that doesn't deserve to be arrogant about who you are. And as the author went in great length in last chapter, you should actually humble yourself in front of everybody. You should be humble. Not only in people that you think are greater than you, but everybody across the board. But even someone that you think is lower than you, in truth is, why are you making yourself higher than that person? Maybe you're actually lower than that person. And if you think you're higher, then you really should be humble. And again, with all the details that was discussed last 2 weeks. But the author says, hold on a second. If I gave you advice to do some soul searching and to break yourself, not your godly soul, but your animal soul, what happens when you break yourself? You become sad. Right? I'm this simple guy. I'm lower than everybody else. That's not necessarily a happy and uplifting idea. So the author says, hold on a second. Is this a contradiction to the idea that mysticism and Kabbalah wants us to be always be happy? Good question, right? You like this question. You agree with it. Very good. I like it. So the author explains as follows and he says like this. And what I'm going to do is I'm going to I'm going to go go give you an overview first of three different levels of sadness, and then I'll go back to the flow the way it's explained in Tanya. Generally speaking, and you'll see this a lot in mysticism and Kabbalah, every idea has different levels. Every sphere has different levels. There's different levels to everything. And especially in the spiritual world where it's infinite and it's untangible, intangible. So when we talk about simcha, joy, there's tremendous levels of joy. But we're going to focus on atzmus, sadness, and we're going to talk about three levels of sadness. Three levels of sadness. And then we'll go back and we'll see the way it flows in the chapter of Tanya. The first level, now we deal with lower and higher in the spiritual world. We're not doing We're not doing physical higher and lower. We're talking spiritual higher. Means obviously if it's higher it's more godly presence. And if it's lower means less godly presence. So we're going to start off with Atzmus on the lowest level. And again, lowest in spirituality equals least Lowest means least of godliness, more of klipa, sitra achra, yetzer yetzer hara, etc. So we're going to talk about the lowest level of Atzmus. What is the lowest level of Atzmus? Base level of Atzmus? That means simple sadness. A person's sad. You ask him why? He has no answer. He's just sad. Closed up, locked down emotionally, spiritually, mentally. And the person is in a melancholy state. Now, what is the spiritual source of that? So Kabbalah says when a person's in that level, low level of Atzmus, that is coming from an impure place. It's nothing holy about it. And again, let me make a disclaimer. No one's judging anyone's sadness, saying it's good and bad. Whatever everyone's going through, obviously we feel bad for the person. You feel bad for yourself if you're going through it. This is not a judgment. This is just a definition and trying to understand the different levels. But the fact is when a person is in a Atzmus state, you have more brought them there. When you're in a sad, melancholy state, when it's totally dry, there's no excitement in your life, there's no energy flowing in your in your life, it's just plain sad depression, that is not coming from a holy place. That is called something which is called shalosha klipot tameot. It's coming from a very, very impure place. Now, obviously, since we're dealing with such a low level of sadness that's coming from a impure place, how much do you have of it? Zero. What's what's the redeeming factor there? And therefore that's something which Kabbalah and mysticism says, stay away from it. There's no redeeming factor there. Why? Cuz it's pure sadness coming from a tremendously impure place. That is level one of sadness. Simple. Then there's a different level of sadness. What's a different level of sadness? The second level of sadness would be when a person is sad because for example, they're not serving God. They're not praying with the proper kavana and the proper intention. They don't have the enthusiasm to study Torah. They're like dry. They're doing it but they're lacking the excitement, the passion. They're not necessarily doing all the mitzvot or not doing the mitzvot in on a high level, an appropriate level, and it bothers them. So they're not sad and depressed where there's no feeling, they're sad and depressed that they're not doing what they're supposed to. Something missing. Something's missing. So in other words, it's not plain sadness, it's sadness with an agenda so to speak. The agenda is, hey, I'm not doing great spiritually. For example, I don't have the the proper ahavat Yisrael. I don't have the proper love for for people like I should. I would like to love everybody but I just don't have it. This person I hate, this person I can't get along with, this one I don't talk to and this one I don't want to talk to and this one doesn't talk to me. Obviously, it's room for sadness, right? So this, the Alter explains, this does not come from an impure place, this comes from a spiritual level, something which is called klipat nogah. What is klipat nogah? So we know that klipat nogah, which needs its class on its own, but in general terms, what is klipat nogah? It means it's coming from a neutral place. A neutral place. It's not bad, it's not good, it's neutral. That means Now this If something's bad, it's bad. Bad means you can't elevate it. The The three on pure clipa, we can't elevate. Something which is great, that's wonderful. But then you have neutral state of life where you can either elevate it or you can downgrade it. So, sadness because you're not doing great spiritually, that is coming from a place called what? Klipat Noga. Now, so this type of sadness um in appropriate times, I will soon see in the chapter how it fits in, is obviously okay. Okay. Then there's something which is called merirut. What is merirut? Merirut is like a the highest level of sadness. And if you here sadness means by by definition it's it's dry. So, it's either dry and there's nothing there or it's dry as we said before in klipat noga where you have you're sad because things aren't working out. Merirut comes from the word of bitterness. Now, when someone's bitter, usually you have some tears, right? You see already some moist there. What does merirut mean? So, merirut already means there's energy there. There there's energy. In the two levels of atzvus, there's no energy. It's flat energy. Flat energy. In merirut, there's energy. Now, the rule is the minute there's energy, in Hebrew what is that called? Hayut. Hayut comes from the word of chai. Chai means alive. So, the minute there's life that is holiness. Holiness equals life. Life equals holiness. So, joy is what? It's life. That's holiness. So, merirut merirut is also holiness because there's energy there. So, what's the difference between merirut and simcha? So, merirut already now is where a person is bitter over something. There's real energy there. Oh my gosh, it's not working out. What are we going to do to make it better? Right? You see already an energy of not okay, I feel bad about it. No, there's an energy of hey, what are we going to do to work it out? You hear in the message I'm going to reroute a wanting to get out of it and a wanting that not only to get out of it actually to grow from it. So there's a there's a powerful energy in merirut. Now, so what's the difference between merirut and simcha? So the common denominator between simcha, joy, and merirut, bitterness, is they both have chayut. They both have life. The difference is we know that in the sefirot you have the right side, the left side, and you have the center. What is the right side in the world of emotions? The highest is chesed, which is kindness, which is ahava, which is love. Um on the left side you have gevurah, which is power, strength, and which is awe, being in awe of God. Now, simcha comes from which side? From the right side. Chesed, kindness, love, you're happy, etc. Merirut comes from where? From the left side. Gevurah, yirah, strength, and awe. It comes from the left side. But they're both coming from a holy place. The difference is one's coming from the right, one's coming from the left, one's coming from chesed, one from gevurah, kindness, severity, love, and awe. So what is the difference? So according to the Kabbalah, which is actually stronger? What's stronger, chesed or gevurah? Huh? Chesed. Chesed, get a second opinion, Jewish crowd, gevurah, and then you want to do a true vote everyone. They're really Jewish, right? Yeah. Right, you go for a third thing, right? You're building the third synagogue. Okay. So the answer is like the answer is very simple. Chesed is kindness, but gevurah is stronger kindness. The only problem with gevurah is it's something that people can't handle it, it's so strong. So gevurah is actually a stronger measure of kindness, a stronger measure of love, but because it's Gevurah, not everyone can handle it. And that's why you have to be careful with Gevurah. The Gevurah The problem with Gevurah is if somebody can't handle it, you can almost like break the guy's vessel or the person's vessel. So, that's the problem with Gevurah. But, back to the point. So, Merirus Merirus is actually coming from holiness, and it's coming from a very strong part in holiness, and in a certain way it's even stronger than some than than than than Merirus is in a certain way stronger than Simcha. But, again, the problem is a person can't handle it, it's it's too overbearing and overpowering. But, the point is that Merirus is actually a good thing. Merirus is a good thing. Okay. Now that Now you have an introduction of the three different levels, let's go back to Tanya. So, what does the Alter Rebbe say? That what Let's analyze what's going on with this person. A person, as we that the Alter Rebbe dealt with in the last two chapters, 29 and 30, in the beginning of the chapter, we're dealing with somebody that's sad. What means he's sad? He can't find a way to open up his heart to have a relationship with God. He's closed up. So, what level is he at? One second, what level is he at of the three levels? The lowest. The lowest You got it. He's on the lowest level. He is on a level of Atzmus. Is he in a good place? No. No. Okay. So, the Alter Rebbe says, when you have somebody that's in such a level, so he gives an example. He says, what happens if you're out in the in the on the forest and you're trying to cut down a tree, so what do you use to cut down a tree? You use an axe. What's an axe made of? Metal. And And what And wood. And a wood. So, the question is, you're using wood to break wood? And the answer is, yes. When you want to break wood, you need wood itself. Okay, with the addition of metal, too. But when you want to break wood, you need wood. So the altar of says it's the same idea. We're dealing somebody that's depressed. If you bring in simcha, there's no there's no there's no language. There's no trust. There's no communication. You're talking sadness, you're talking joy. You can be dancing and the person's sad. There's no You're not You're not reading each other. You're not communicating. Two different languages. How do you have How are you going to communicate? So in order to to get into the world of sadness, the only way to get to the world of sadness is you need another medium of sadness. And when you have We'll say when you have the medium of sadness, then you can start communicating. So you can say, "I am depressed." Guess what? I'm also depressed. But you know why I'm depressed? Because I'm not learning. I'm not davening. I'm not praying. So now two depressed people are talking. And now this communication Bring somebody that's depressed and start dancing in front of him. He'll say, "Oh, I can't handle that. That's scary." And guess what? You didn't do anything. But if the guy is depressed and you say, "Guess what? I'm also depressed. My life is terrible." Really? Oh my Now we got friends. Two depressed people. Right? My life is terrible. I'm not praying. I'm not studying. I'm not doing mitzvot. I'm not learning. He feels better. Yeah, now right? He feels like he's in he's in good company. He's in good company. So the altar of says you're concerned that we're getting into depression. Hello, we're dealing with a depressed person. And when you deal with a depressed person, you have to become a little depressed. Not depressed where you're in a state of atzus. That's not a good thing. That's where you're at. But you're depressed in a terms of as we said from klipat nogah. So the common denominator is atzus, but it's already coming from klipat nogah, which is already a better place. And it's actually not only from klipat nogah, the altar of says from tov sh'banogah. It's from the good place of the neutral state, now you have communication. Once you have communication, and we two depressed people are talking, this one's on the floor flat out, and this one's on the chair saying, "You know, I'm mostly depressed. I didn't learn. I didn't work well, well, you know, I tried to help somebody, didn't work out." And the other guy says, "Yeah, I'm mostly depressed." But right? So, now what do we got? Communication going. So, the Alter Rebbe says, "Guess what? Don't be worried that you're depressed. Because you know what's going to happen after the depression? You're going to have tremendous simcha. You're going to have real joy." Energy. Real joy. And we'll talk about the real joy in a second. So, in other words, so the first Alter Rebbe says, "Even if you're in a level two of atzmus, where it's coming from klipas nogah, where you're sad because, again, you're not praying and studying doing the mitzvot, don't worry. Because you need that to access this real depressed part of you. We're not talking about We're not talking about someone else who's depressed. We're talking about yourself. You're on depression. So, you need to access that part of you, and you have to create some kind of a a way to stick in the the the the rope to pull the depressed person out. The only way you can do that if you're on the same plane. Okay, but afterwards you're going to have tremendous joy, and we'll soon talk about what the tremendous joy is going to be. That's one point. Then the Alter Rebbe says, "But the truth is you really even even the person when you're saying you're depressed, you don't necessarily have to be on the second level, you can still be in the category of atzmus, the highest level. What is that? Merirut. What does merirut mean? That you don't have to be where you're totally melancholy and you know, from klipas nogah. You can be on a level of bitterness, which already has energy flowing. And you can be bitter about the fact, "Oh my gosh, you know, I should I prayed today, and I I really wanted to have proper kavana. I wanted to have the proper intention, and I thought about everything else in the world." Which happens to a lot of us. And you're bitter about that. But guess what? Tomorrow's going to be different. So, So, already a sign of hope. But, again, you need that level of personal reckoning and being honest that you're not perfect to connect to the depressed person. What happens once you're either level two of atzmus or level three, you know, he's going up the ladder of merirut, now already is communication. Once there's communication, now you can reach greater simcha. Now, how you going to reach greater simcha? Very simple, the Rebbe says. Now that you have two depressed people talking, guess what? Communication. And you got an and and you understand each other. Because you understand what the depressed the the person means, because obviously you're depressed as well also. It's bothering you life is not great or you're bitter about your life. The other person could relate to you because you could relate to him. So, now you're communicating. So, now you can start talking and here goes the conversation. Here goes the conversation. Conversation goes as follows. It's making noise. Um here goes the conversation. Conversation goes as follows. The level two atzmus guy or the merirut guy has a has now communications. He tells to the level one atzmus guy and he says to him, "Guess what? Guess what? Truth is, truth be told, we're both depressed. And honestly, we're both depressed. You're totally out there, right? No life to you. I'm also unhappy. Why? I'm not praying the way I should. I'm not studying the way I should. And And the guy says, "Yeah, yeah, yeah, wow, you I'm the same way as you. Right?" They they understand each other. He says, "But, guess what? And here comes the here comes the shift. Pay attention. Here comes the shift. Guess what? It's true, but God gave both of us a godly soul. God gave us a godly soul, a part of God. And this part part of God, guess where he was before he came into our body. He was in heaven. Enjoying the infinite energy of God, not stuck in this body. And we know according to Kabbalah, you know what your body is called? You know what your animal soul is called? It's called actually I'll tell it to you in Hebrew, I'll translate and I'll explain it. It's called mashcha d'chivya, which means the skin the hide of a snake. Can you imagine? Next time you think of your body and your animal soul, it's basically spiritually called the skin, the hide of a snake. Which it sheds its Woah, what does that mean? What does that mean? What does that mean spiritually? Cuz we know a snake a snake is from the three impure klipot. What does a snake do? Not so good things. However, the skin is not really the snake. It's a protective of the snake. So, that's called in the spiritual world, it's called klipat noga. Our body is klipat noga. Our animal soul is klipat noga. So, you say to your buddy that you now have a communication with and you say to him, "Listen, the reality is, guess what? God put this infinite godly soul that had no boundaries and he stuck him into a body which we call the skin of a snake. He snuck it he stuck in there, can't express itself, can't connect to God, can't pray, can't study, can't do mitzvot. I mean, and has no connection with God. Isn't it a rachmanut on the godly soul? Now, guess what? Depressed people love talking to people that are depressed and are stuck. And they go, "Yeah. Oh my gosh, the godly soul is also in trouble. He's also must be depressed, right?" Cuz that's the only language we talk, right? And he must be horrible for him. And the truth of it is, it is. Cuz he's stuck. He he he's he's confined in a body. He's confined in this, you know, skin of a snake. He's He's confined to this animal soul. And he doesn't feel rejuvenated cuz for him rejuvenation is not eating sushi or steak, even if it's kosher, or you know, or having a nice little drink. For the godly soul, his rejuvenation is when he's one with God. How is he one with God? How does he express that? When he prays, when he studies, when he does mitzvot, right? All that type of stuff. So, look, he's stuck. But guess what? We have the power. Even though we're depressed, we're not saying we shouldn't be depressed because the minute we do that, we're in trouble. We're like going to scare away the depressed guy. You know, he's pulling a stick on me, right? Even though we're depressed, but we have the power to two of us to go to our godly soul that we all have within us and save him. We can be saviors. We can be saviors. We can take this godly soul and bring him back to a place where he's going to be happy. We're going to bring him back to God. How? Very simple. Let him daven. Let him pray. Let him really, you know, think while he's praying what what the what the prayer is saying. Let him study some Torah. Let him do a mitzvah. Let him not react to when someone says something not nice to him. Let him be loving and kind. And let him be nice to people that are not nice to him. The godly soul gets a high from that. We don't. We love being depressed. But the godly soul likes that. So, let's give him his satisfaction, right? We're allowed to, you know, eat everything that we like. Why are we starving this guy out? Let's give him what he wants. Guess what happens? Even the depressed guy, as depressed as he is, he doesn't mind doing someone else a favor. It's the godly soul, it's not really him. He's still staying depressed, right? He is still In his mind, he's still staying depressed. But he's allowing the godly soul, who's a visitor in his body, to pray a little bit. Now he lets him pray a little bit. And now he lets him study. And now he lets him do mitzvot. And he lets him even be happy. But what happens is the animal soul is not yet transformed. What he What he's allowing it to happen, he's allowing it to have like a a little experience, a spiritual experience. Now And to grow from it. Grow from it. So the Alter Rebbe says, this is just like spiritually when the Jewish people were in Egypt. You don't happen to know the Jewish people were in Egypt? They were in Egypt. Did they want to leave Egypt? Debatable, right? How How they end up leaving? God actually yanked them out of Egypt. God yanked them out of Egypt. And a lot of them said, "Hey, as a matter of fact, the minute they had some resistance, what did they say? We want to go back to Egypt. It was much better there. We don't have to worry, no issues, etc." They liked the slave mentality. So God pulled them out. Now, what happened? Did God right away give them the Torah? No. Why not? Because if when God pulls you out of Egypt and makes you free, not because you earned it. As a matter of fact, they didn't earn it, because we know there were 49 levels of impurity. Had they sunk one more, they wouldn't have left. So they didn't deserve leaving. The only reason why they they left was cuz God did us a favor and yanked us out and made us free people. Now, because God gave us a free gift, so the rule in Kabbalah and mysticism is, anything you receive as a free gift, do you appreciate it? No, you don't appreciate it. It's not real. It's not you. It was a gift. Oh, well, God took me out. What do you want from me? Let him put me back, right? The minute there's a problem, let him put me back. So the What So what does that mean? So when they left Egypt, they had to run away. Why? Cuz they really weren't they weren't ready to leave. What happened? Did God give them right away the Torah? No. You want the Torah? God says, "No, now you're going to work for it." You're going to have to go through the process, right? The 49 days, and you don't want to be team pass on stroll. We count the Omer and everything else single day we we study a little about the sphere road and we try to work on ourselves. After a process of really working on ourselves, we really want it, then it becomes real. Then Torah becomes ours. But back to the point, when God took us out of Egypt, we weren't ready to receive to receive God and the Torah, etc. That's the same thing also. When a person the again back to the conversation with you and two depressed people within yourself and you say, "Hey, we're depressed but let him pray and study, etc." So, who is right now praying? Who is studying? Who is doing mitzvot? The godly soul is doing it totally on his own. The animal soul ain't coming along. The body ain't coming along. He just gave you a freebie. So, but at the end of the day, the reality is that when a person does that, you went from a state of sadness where you were totally not able to do anything, and through the fact that you were a little bit sad on the second level, or you were bitter on the highest level, you were able to pull yourself out, and now you're praying and studying and doing mitzvot. You can grow from it. You can grow from it. But the point is, what happens now? You went from a sad state to a happy state. But the optimist says, "Not only to a regular happy state, cuz what happens now, the conversation continues between these two depressed people." And what does it continue? It says, "Guess what? Not only could we allow an opportunity for the godly soul to experience freedom, and there's no greater joy from experiencing freedom, but we our animal soul our depressed state can also be elevated. How? Very simple. You know how we can be elevated? When the godly soul says words of Torah and our animal self says it with him, when the godly soul thinks Torah and we say it with him, we think with him, or our godly soul prays and we get into the prayer, us depressed people, even though we're not in the mood, we get into it, guess what? He's elevating not only himself, but us also. And when he does a mitzvah and we're into the mitzvah, he he elevates us also. Now, why is that important? As the conversation continues, very simple. Cuz you can ask yourself a question. And somebody invests in a business, what is the purpose of investing in a business? Let's say you invest, whether it's $100, $1,000, $10,000, $100, whatever the amount you invest. And you work in the business, what's your goal? To A, lose the money you put in, take out the same amount, or to make a profit? Do we have Oh, by the way, do we have It's a Jewish crowd. Do you have any anyone argues on this point? No. Okay. Everybody, wow. This got the Jews to agree about money, profits. We got everyone That's a real Jewish crowd. I love it. So, in other words, the purpose of any investment is, unanimously agreed, is to make a profit. To make a profit. So, one depressed person says to the other, "Guess what? God put the godly soul into this body, so what? So, the godly soul should come out a loser? Flat even? Or there should be a profit? God wanted a profit. What's the profit? Where's the profit that the godly soul The minute he left, it's already a loss. Just like the minute you invest in a business, the money's gone. And you're hoping to make a profit. So, what's what's the profit? He took a godly soul that was it was with the infinite God, was not contained in a physical body, was not limited, and you right away created a loss. You took an infinite soul and you created a loss. Now, he's like locked up. You put him in prison. Why? There has to be God's probably the biggest businessman. Otherwise, where did we learn to do business? from God? We did it so there should be a prophet. What's the prophet? And the answer is very simple. You know what the prophet is? That not only the godly soul is going to pray and study and do mitzvot, but the animal soul as well is going to study and pray and do mitzvot. So in other words, if we really want to help We're the two depressed people, right? We're now helping this this godly soul. If we really want to help the godly soul and we want to help God that there should be a prophet, it's not enough that we let the godly soul study Torah and do mitzvot and pray and be happy. Guess what? We're going to have to sing along with him. We're going to have to pray along with him. We're going to have to study with him. We're going to have to be happy with him. Ah, so we're helping him make make profit. Who who doesn't want a a partner in a successful business? Right? If there's a profit, everyone's there usually. Losses, everyone runs away. But if there's a profit, everybody wants a part. And if we can be we can help the godly soul create a profit and we can be partners in that profit, guess what? We'll get some dividends as well. So what happens now all of a sudden, this sad person that was before sad, after having this conversation with the other person or the person within himself that so to speak sat on a higher level or better on a two two notches up, not only is he helping the godly soul do its thing, which is get closer to God by praying and studying and doing mitzvot, but he's also participating with him so that the godly soul should have a profit. So the Alter Rebbe says, now let's go look back at the big picture. You walked in, you were sad. Nothing's working out. Your heart is closed up, as we discussed in the last few chapters. In What was the goal? The goal was not only that your heart should be neutral and you should not be closed up, but the goal was that your heart should be on fire. That's called a prophet. So, the altar of says, the only way to have gotten there was by stooping down a little bit to the level of sadness, not the lowest level, cuz then you would stay there, but the level of sadness where you're sad over your spiritual state, or you're bitter over your spiritual state. In one case, it's clip at Noga, in one case, it's actually a from the holy place, and actually a very strong holy place. But, by stooping down to that level, you were able to get a tremendous profit, cuz now you got the depression not only out, but you got the depressed person, the depressed part of you to work to make a godly experience that's actually throwing off a huge profit for the godly soul and the animal soul that was initially depressed. So, you see here clearly from this chapter of Tanya how there are times when depression is out, there's times when depression, the appropriate depression, I'm not going to call depression at with sadness or bitterness is appropriate, and not only is appropriate, something that's the only tool to get out of a negative place, but the good thing is that after a person does the work, and maybe is depressed for a little bit, and struggles a little bit, and is bitter over some challenges, you will not only have a godly soul that's happy, but you'll have a tremendous profit where the godly soul will inspire the animal soul, that the animal soul will also experience tremendous simcha and tremendous joy, as the verse says, in every sadness, there always is a huge profit, obviously if it's done appropriately, and we can have the greatest joy, joy that you would never received, um and as the altar coins it, great joy is joy. Great joy sometimes you only achieve when a person's going through a struggle and here you see clearly in this chapter that when a person does experience a little sadness, Omar reroute, you can afterwards experience and achieve tremendous and great joy.