Rabbi Yitzchak Breitowitz: Noahides, Changing the World and Taking Responsibility

[Music] okay hi everybody Shalom uh once again uh we're giving our uh Shear from a different location this happens to be the conference room of Y uh where uh I teach when I'm out this is where I usually am and uh once again I'm very very happy to have everyone that's uh listening uh to the shear uh today's Shear is dedicated for a Raa for all those who are recently affected by the war and a special prayer for success in the release of the hostages I think I think all of us will answer aain to that BR and Al for all those who were recently murdered or died defending the Jewish Nation uh in addition we have a dedication honor of R PR by Mark and Julia winr and Vancouver and Abby and Ellie dalawa in myy thank you very much and an anonymous dedication for the r and hashem's protection of all of our that they they should return healthy to their homes with PR and N May Hashem bring the GAA now again all of us can answer ourain uh this is a difficult time in ER Israel and of course Jews all over the world are connected to us here in AR Israel uh the uh campaign in Gaza is preceding a pace uh the ground invasion is going to be imminent and unfortunately B that's going to initiate a new level of danger for the for the hostages and perhaps for the rest of the country as well uhem we are strong andem even in these tragedies there are silver linings and I just want to share with you that I spoke to a woman who wanted to do something for the Army and she spoke to the organizations and she said what can we send theim uh should we send them clothing or medicine or books or food whatever and uh she was told that the biggest thing the biggest demand of theim is they want sitzes and this is not only coming from religious the religious soldiers already have sites this is coming from non-religious and tens of thousands people who may not even be keeping chabas yet want to wear the sites they want to have this tangible connection to God and we know that of course Israeli Society is very very highly polarized and before this war there was so what so much dissension about so many issues that I think we've seen now are relatively unimportant in perspective and as is often the case very sadly it is Through The Crucible of tragedies and difficulties that we discover that there's much more that unites us than separates us and if this can be a catalyst for aat Isel for for Unity for togetherness then that would be a tremendous BR God willing we should have peace very very very soon but the one thing the one nightmare that I have about the peace is that maybe we'll forget a lot of the togetherness and solidarity that we formed during the war so my prayer is that although the negative effects of the war should vanish and our soldiers and our captives should return to their homes in the fullness of body and spirit and the Jewish people should not suffer in any way but the one part of the war that I want to continue is the sense of unity the sense of togetherness the sense that we're all in this together that right now is a very very strong feeling among the Jewish people I hope and I pray that it will continue and it will endure and again Kenya he at son last week I'm not going to repeat my share of last week but again there are many many indicators that this is connected to the Messianic process this is what is called the mashia the birth pangs of mashiach just as a woman goes into painful labor and contractions before she gives birth so too before the Messianic era unfolds there will be many cataclysmic difficult experiences but it is the labor pain before the birth it is the darkness before the dawn so if we're going through the darkness and we're going through the pain we need to know that there is something good at the end of this process there is something wonderful at the end of this process there is G there is mashia there is redemption may we Merit to experience that uh this week's para of course we do read also about a cataclysmic event a lit quite literally an earth shattering event where indeed uh the entire world essentially gets destroyed because of the evil of the generation right God made uh Adam and Eve God made the world in six days on day six he created Adam and K he put them in the Garden of Eden there was the sin of the tree of knowledge which resulted in their expulsion from the Garden of Eden and then there was the murder of cayenne and he and as the saying goes things have been downhill ever since and as a result of kind of that very inauspicious beginning the world degenerates more and more and more and more until it reaches a level of such immorality such violence and by the way the word Hamas although it's it's not necessarily an intentional pun but when it describes the evil of the generation of the flood it says the world was filled withas which means violent theft and the like and God finally decides he must destroy this world he must delete he must press the reset button and start over again and all of humanity other than Noah and his family is wiped out all of the animals are wiped out except for those that were Salvage the Tava and the whole world according to our tradition is populated from Noah and his three sons shamam Yas now this does raise some interesting questions which I'm not going to discuss there are certain chronological timelines that indicate that there were civilizations that are older than the flood that continued like parts of ancient Egypt and you know these are difficulties um it is also a point of discussion was the flood a worldwide event or was it a localized event could there have been pockets of humanity that are not descended from Noah that perhaps survive the flood these are very very interesting questions and one could perhaps write a book on them um I will say although I may get in big big big trouble on these matters that my own position is that these are not automatically articles of faith I believe that within the Jewish tradition it is possible to find sources that talk about a localized flood and it may even be possible to identify human beings who may have survived the flood who were not descended from Noah kazal already talk about oash as being someone who survived the flood excuse me so there are you know different interpretive possibili ities that the tah is not 100% clear about and as I say perhaps we will leave this for another time but nevertheless the basic description of the Torah is everything got corrupt Rashi points out it's not that it's not just the human beings that got corrupt but even the animals corrupted their ways uh animals were cohabiting with different species and the basaly explains that the concept is that the sins of man pollute quite literally the environment of the universe meaning to say animals are not B animals don't have free will animals have instincts and animals generally do not deviate from the way they're programmed an animal is programmed a certain way an animal behaves a certain way an animal will not make decisions beyond the param of its Instinct so a herbivorous animal that lives on plants and vegetation is not going to start killing other animals and yet we find that even the animals were corrupted even though this was obviously not a matter of conscious choice and the commentaries explain that once human beings corrupt the moral fiber of the universe everything falls apart even the physical structures of reality the nonv voluntary non-volitional parts of the world get affected we have to recognize the power of our Deeds you know when we commit deeds in violation of God's will we're not just affecting ourselves we're affecting our people we're affecting our nation we're affecting Humanity we are affecting even the nonhuman part of the world and if that's true for the negatives then how much more so will it be true for the positives was it the famous Breer saying that which you're capable of destroying you're capable of repairing if you can destroy it you can repair it the mble teaches us we have the capacity to destroy the world but then we deduce we also have the capacity to repair the world and if we have that capacity we have the responsibility now let's go back to the very beginning of the parha when the Torah introduces us to Noah the truth is Noah was actually introduced at the end of paret braas very briefly but he is described in any detail at the beginning of the para a told us Noah the following is the story of Noah no is Noah is a or was a righteous man he was perfect in his Generations Noah walked again we'll have to explain the expression Noah walked with God so you'll notice that Noah is given two positive descriptions he is described as sad a righteous person he is described as tamim a perfect person a complete person and then it mentions in his Generations now note the plural why does it say he was sadik in his Generations normally a person lives in one generation right so we have two questions here that I want to go over question one what is the significance of Noah being called a sadic and being called a tamim what's the difference between righteous and perfect what's the connotation of the difference that's question one question two what is the meaning of Doos his Generations now a third observation I want to make is something that Rashi points out Noah is described in the beginning of the par as aad and aim when God tells him to go into the T God tells him go into the the ark it is only you that I see as a sadik in this generation so you'll notice that although Noah has given the praise of a sadik and aim when God speaks to him directly God only calls him a sadik that guy does not call him a him why does God leave out one of the two titles that Noah has so Rashi gives an answer on that one Rashi says from here we learn out that when you praise a person to his face you only say part of his praises and not all of his Praises so yeah no is but when you're talking to Noah you don't want him to have a swelt head so you just say sad this is the famous rule excuse me that you praise a person in his fa to his face only partially but as we go through this we're going to see another another answer so the two questions we have is what is the meaning of sadik versus the meaning of tamim and number two what is the plural of D so the offers the following explanation the word sadik refers primarily to the relationship of man and God that I keep the laws of God I serve God properly I don't violate God's Commandments we would call this a z a person is careful in the in the Commandments between man and God refers primarily to your interpersonal Behavior ofo man and man so consequently Noah is called a sadik because he was great in both and that's why it uses the phrase sadik but now let's go a little deeper into the issue of Noah was perfect in his Generations there's a famous Rashi where Rashi brings a debate really it's both in the gamarra and in the medish although in different versions what does the Tyra mean to say when it's says Noah was righteous or Noah was perfect in his Generations so Rashi [Music] says some people interpret this to Noah's credit if Noah could be righteous in a world that was totally evil how much more so he would have been righteous in a world where there were other righteous people like Abraham in other words the Torah is highlighting Noah was righteous even in a corrupt generation how much more so would he have been righteous in a more righteous generation this is called Daran English we interpret it to his credit there is another opinion some people look at things in the negative that the Torah is being critical of Noah Noah was righteous compared to everybody else in his generation but had he been in the generation of Abraham he would have been nothing as compared to right so we have a right you see the M here do I Dar as a praise of Noah or do I Dar as a denigration of Noah now a little side point here the Lush of Mor yaf who lived in the 1500s and he actually wrote a a commentary on Rashi actually explains that there's really no mlus here both opinions are expressing different sides of the coin and and to illustrate the lushous point I'm going to use numbers which are really meaningless but they're just for illustrative purposes everybody admits that in a generation of evildoers Noah was only a five as opposed to Abraham who was let's say a 10 so the first opinion says Noah is a f I'm I'm sorry the first opinion let me start with the second opin the second opinion says oh Noah is a five and he's only righteous by virtue of comparison with people in his generation had I taken that five and I put it in ab's generation he would have been deficient the other mandar admits that Noah was only a five and Abraham was a 10 but if no would have been in a better generation he would have been different he would have been a 10 in other words according to the Lush both opinions say if you look at Noah as he was he was inferior to abam and if you looked at Noah as he would have been he would have been equal to abam so the makus is simply are you looking at him the way he actually was or are you looking at him the way he would have become so the aor is not saying that the way he was he was as righteous as Abraham but it's simply saying he would have been more righteous and equal to Abraham the other opinion says that may be true that the actually says that may be true but the issue is going to be the way he was he was affected by his environment and therefore he was only a five as opposed to abam that was a 10 so essentially what Mor yafi is doing is he's saying that what appears to be a m they're both saying the same thing he was a five compared to a 10 but he would have been a 10 had he been in that other generation whether we understand this as a real M or just a question of perspective it's important to note that the comparisons that we are drawing are not between Noah and righteous people in general but we're specifically highlighting the difference between Noah and abam that Noah according to the negative opinion had a certain inferior aspect as compared to abam so in what way is Noah and ab different so the zesh has a very very interesting statement the zes says come and see the difference between Abraham and Noah when Abraham is told by God that the city of Sodom is going to be destroyed and the City of Sodom were evildoers in all ways Abraham not only prays for sadom but Abraham argues with God Abraham says how can you destroy all of these cities what if there are 40 sikim and there weren't what if there are 35 and there weren't 30 20 he goes down to 10 he prays and he Bargains and he cajoles and he argues for the benefit of people that most of us would have regarded as degenerate evildoers who are not worthy of God's mercy indeed it's very instructive and a bit problematical that when God tells Abraham later to slaughter bring his own son y as a Corbin Abraham doesn't argue he accepts it without any argument at all when it comes to sedom he argues any Praise In fact that that itself is a very interesting question that if Abraham prays that God should spare even the evildoers why doesn't abam argue with Hashem on the a [Music] again this is not our partial this week but I'll just suggest a quick answer to that issue and that is there's a difference between God giving you a direct order and God informing you about the news when God gives you an order the arams of the world don't question it even if they don't understand it God told Abraham take your son yak and bring him as an offering I am commanding you to do it now granted God gave himself a way out God says later I didn't say Slaughter him I just said take him up as a Corbin but ABR didn't know that now Abram is told to do something he doesn't have the right to argue to question so when it comes to obedience to a direct order Abraham says nothing with the case of sedon God did not command Abraham God is simply informing Abraham of what he's planning to do indeed on some level you could even make the argument that God is informing Abram because he's inviting abam to pray and seek Mercy right that would be the that would be the difference between the AA and sadom nevertheless when it comes to sadom Abraham prays and prays and argues and Bargains when Noah this is back to the Z when Noah is told I am going to destroy the entire world Noah Builds an ark for 120 years but Noah UTS not a single word of Prayer for the generation that is about to be wiped out so the Z says the difference between Abraham and Noah is Abraham was concerned not only for himself and his family abam was concerned for all of humanity worthy and unworthy and Abraham sought mercy and compassion on braa on everybody Noah primarily was concerned with building an ark now granted the fact that it took 120 years was designed so that people would see it and people would ask questions and then he would explain to them that God is going to destroy the world so there was a certain element of Outreach but it was kind of the Outreach of passive Outreach if somebody comes to me I will explain to them what the situation is but Noah did not take initiative uh in yish there's an expression of a sadic melts that means a sadic who wears a fur coat the analogy would be let's imagine that uh I'm in a room that's extremely cold so there are two ways and and it's unbearable there are two ways I could fix the situation one is I put on a coat the other is I turn on the heat the difference between putting on a coat and turning on the heat is when you turn on a CO when you put on a coat you're only helping yourself and you're leaving everybody else in the cold when you turn on the heat you're benefiting everybody so in Yiddish there's an expression when the sadic is concerned primarily for himself he's a sadic melts he's a sadic who is wearing a fur coat the says that was aadu cared about others and that was the Merit of Abraham versus Noah the Z goes on and says that that is why the flood is referred to in the book of Isaiah sa for yes as May Noah the flood of Noah why is it called the flood of Noah because Noah is responsible perhaps with his stos his care his compassion his turning to God seeking Mercy for the other people in the world perhaps the flood could have been averted and therefore if there's any negative comparison between Noah and sadikin it is not a negative comparison of sadim in general but it's specifically a negative comparison to the maida of aravina caring about others praying for others being concerned for their welfare rev desler explains that this is actually why Noah had to be in the ARK for an entire year if you go through the chronology of The KES there's a m is exactly when the flood started did it start in kesan or did it start in eore depending on whether you're looking at Nissan or Tish as the first month but whatever your chronology is it was 365 days a solar year that Noah spent on the ark Noah was in the ark with his family 365 days there were four again there were 40 days of rain and then there was 150 days where the water remained at the highest level and then there was gradual receding and Noah and Noah sent out the birds Etc but Noah did not leave the Tava and step on dry land until days from the day he all lighted into that tablea now the question is why did Noah need such a long time on the ark you know God could have destroyed the world in one second God could have made an atom bomb you know God could just destroy everything and clear out the radiation and take no out Noah could could have been first he didn't even need a tava Noah could have been in and out in a day why was he there a year seser explained that Noah was there for the entire year to build a certain element of his character that had been lacking the gamar Sanhedrin says many many years later elezar the faithful servant of Abraham interviewed the much older shame the surviving son of Noah Noah is long dead but shame lived for many years afterwards and shame we know actually was a righteous man shame created a Yeshiva it was called the famous Yeshiva of Shame and his grandson a this was not a Yeshiva for Jews per se this was a Yeshiva for the righteous descendants of Noah who wanted to learn divine wisdom and understanding fact I believe uh there is a there are noite institutions today that go by the name Yeshiva of Shame and a which you know I don't have a pro I don't have a problem per se because it is the legacy of Shame and a now obviously the curriculum of Yeshiva shame a was not the curriculum of Tor or Isel or even or it was not a textual study of gumar and talmud but in you know again we we can only reconstruct it but it was like a curriculum of godliness a curriculum of spirituality of rookus in fact cabala may have been a major part of it some type of Mystic inspirational wisdom so shame is still alive when elezar is there and elzar interviewed shame and said to shame can you describe was what life was like during the flood what was it like and and Shan Ben Noah said you don't want to know we were busy from morning toight and into the night feeding all of the different animals some animals only eat by night and some animals only eat by day and animals have special diets and Noah and us we had to feed all of these animals and one time my father was late with feeding the lion and the lion clawed off his arm Noah lost an arm so here's what revler says this is a gamorra rler explains it this way Noah was a great man Noah was a sad Noah was righteous Noah was holy I don't want to judge anybody else but I'm pretty sure if I would have been around to the time of the flood I wouldn't have been the one chosen to survive so we got to be careful if we poo poo Noah or denigrate Noah because he wasn't like Aram keep in mind the extraordinary righteousness and Holiness of this man unbelievable but there was one defect in his character the defect in the character was he didn't care enough about others as the Z pointed out he didn't pray for others so now Noah is going to be the progenitor of a new Humanity briam version 2.0 upgrade but since we say into the world is founded on loving kindness God cannot allow Noah to be the progenitor of a new world until Noah internalizes within his personality the Meda of which he is deficient love and care and concern for others so for an entire year day and night what was Noah's responsibility it wasn't learning and it wasn't doing and it wasn't meditating and it wasn't on fostering and deepening his connection with God it was taking care of the animals Compassion Care commitments and only after he did this day after day week after week month after month for 12 months does God say now and only now you are ready to populate the Earth and be the new Adam the new founder of humanity so we see in effect that the whole of the the purpose of the Ark was not simply to give Noah and his family physical protection but to to internalize and in inculcate within their personalities the need for kindness compassion care and concern which had previously been lacking okay this is the understanding of the mble so now let's go back to the original questions I started off with and I think we can now have some good clarity as to the answers Noah is a sadik he is perfect in his Generations so let's start with the third question I asked why is it Generations why is it plural and the answer is because Noah lived in two different generations and the transition between the two generations is the year of the flood he lived in the pre flood World which was destroyed because of corruption and he lived in a postf flood World a new world of which he was the founder so do is appropriate because Noah lived through two generations with a transition of a year in the middle now you'll recall that I had mentioned that the word sadik is primarily B between man and God is interpersonal but here is the Thing Before the Flood Noah was aad but he was not a tamim he didn't have that care and concern so look at how the PK is so exact he was a sadik in retrospect looking back at Noah he was both a sadik and a tamim but those two qualities spanned to different Generations Before the Flood he was [Music] sadik and Only After the flood did he graduate to become tamim before the mble Tam after the mble and this gives us a different answer to rashi's question because Rashi raised the question when Hashem tells no to go into the into the Tava Hashem says you are a sadic why doesn't Hashem say you're also a him so Rashi answered you'll remember that when you compliment a person to their face you only give them partial compliments but according to this interpretation you have a beautiful different answer when God is talking to Noah Before the Flood Noah is not a him he didn't pray for his generation no is only a sadic tamim is what he graduated into After the flood it is the the experience of the year on the taba that taught him compassion and ra him even for animals that he would then translate into human concerns hi I just want to reassure people that although this part of the sh I'm in a different room it was not because of a siren it was not because of a bomb it's simply that there was a pre-scheduled Shear in the the conference room so we had to move so nobody should uh should Panic or be worried about this uh but the point that I was making just to reiterate was that Noah started off Life as a righteous holy person but he was not fully invested in caring about others and that goes by the term sadic so when Hashem speaks to him at the time of the flood he calls him a sadic but as a result of the care and compassion that he had to spend taking care of the animals he developed empathy and compassion and that elevated him to the level of tamim so in retrospect when God is describing the totality of Noah he is described as a across the two generations starting off as a sadic eventually became becoming a t so the bottom line here is on one level you see the importance of not just being involved with yourself in fact in many ways you know AR a was often called the first Jew now that's actually a misleading name and it's not even clear what it means to be the first Jew I mean after all he was not given the Torah which we normally Define as you know what Jews are but one of the ideas it's not the only one but one of the idea of being the first Jew was that a Jew cares about spreading godliness not just within himself even before Noah there were people who I'm sorry even before abam rather there were people who worked on their relationship to God and indeed sham and a even created Yeshiva but once again that was a Yeshiva that you had to find your way to you see from the notion of Abraham the notion of actively caring about others not just waiting for them to come to you but doing what you can for them obviously without getting too political in terms of the situation we're facing this is something that we do have to think about as Erich Israel and the Jews of Erich Israel are going through a crisis what what can we do to help the soldiers to help the families uh what type of comfort can we offer what type of can we do uh visits phone calls are very very important things and given the importance that we see in this para by the comparison that the Z makes between Noah and ab we see this imperative of caring about others but to take the matter a little further when you start thinking about this it's not simply oh Noah was deficient and Abraham perfected Noah or Noah himself got perfected in many many ways Noah did what he had to do because here's the problem yes if all things are equal it's good to care about others it's good to worry about others it's good to have compassion it's good to pray but what about the fact that if you live in a world that is so degenerate and so corrupt if you get too involved in that world it's going to drag you down this is a great dilemma that I think Jews face all the time I want to be a humanitarian I want to care about others I care about social justice I care about morality I care about fairness but I get involved in a world whose values are so inconsistent with my values so what do I do do I get involved and potentially endanger my own spiritual Identity or do I have to separate myself just because of the Instinct of self-preservation so the point that we got to keep in mind is that Noah was not indifferent if we say Noah didn't care enough about his generation it's not that he didn't care but he saw a world that morally was getting destroyed and the only thing he could do was separate from it and it could very well be that although he may not have been as great as Abraham who was able to confront that world and not get dragged down in Noah situation that may have been the right decision in other words the point I'm making is the subtlety is that if we say Aram was greater than Noah it's not that Noah was wrong and Abraham was right rather Noah was right because he wasn't strong enough to withstand his environment and Abraham was strong enough so both of them were right because a person has to know their limitations okay it's not a right versus wrong it's if you're not strong enough you need to take those steps R hoodner puts it in a very very Vivid way R hoodner puts it in a very Vivid way he says in the Torah there are two architectural structures that are considered to be structures of Holiness of course we have the Tower of Babel which is a structure of rebellion against God but within the structures that are holy and dedicated to God we have two banim we have the Tava which is noar and we have the mishkan which is the Tabernacle the difference however between noak's Ark and the Tabernacle is noak's Ark creates a protective wall so the destruction of the flood should not enter Noah's Ark is keep the flood waters out the mishkan which radiates the light of God into the world is premised on the opposite assumption let the light of God radiate outwards Noah contain your Holiness in a walled area so it shouldn't get destroyed by negativities mishkan let your Holiness radiate outwards CRA footner just as we find in the Torah itself that first there was a Noah who needed to protect himself from the environment and then there was an Abraham who was able to go out and Conquer and transform that environment so just as first there is a Noah and then there's an Abraham and just as first there is a tava an ark and then there is a mishkan that is a model for what we have to go through in our own lives that a person needs a certain part of their life ideally where they separate from the world they distance themselves from decadence from immorality they focus on spirituality they focus on Purity they focus on getting a perspective we might call for example a person's Yeshiva years if they're able to go to Yeshiva as primarily putting themselves in an ark in which they're surrounded by the turbulent Waters of the flood but they can protect themselves by separating themselves from that environment and that's absolutely necessary but that's not the end purpose you have to graduate from the ark which shuts out the bad influences to the mishkan in which your Holiness radiates outward to transform others to help others to elevate others and the difficult balance in life is that if you try to jump to the mishan too early before you have properly developed your own morality your own values and your own Torah knowledge it's likely that instead of your light radiating outwards your light is going to be extinguished by the negative forces that come within so you need the ark before you get the Misha and the other hand when you stay in the ark too long you might become selfish absorbed callous not caring about the world not fulfilling the destiny and the mission of Abra so you see the problem here both in terms of our own lives and in terms of how we raise our children there must be the mishkan I'm sorry there must be the Tava and there must be the Mishka in fact in some ways one might even look at chabas that way during the week we're so involved in interaction with the world shabat we can withdraw from the world to reflect and recharge our spiritual values and by becoming cognizant of my spiritual values I can then re-engage with the world without fear of being corrupted and without fear of losing the perspectives that I need to have right so Noah and AR represent polarities in how we serve Hashem to combine and to integrate the balance with focusing on my internal development but then being able to give to others now it's interesting I'll just end that um um the great R salant the great great uh kind of inventor so to speak of the musim movement the movement in Europe that focused on ethical character when he was a young man he was very attracted to a certain isolationist way of life in which there were sadim in Lithuania who quite literally were Hermits they would go into the forest they would they would meditate pray learn they were not even with their families maybe on shabas they'd come home kind of the opposite the whole week they withdrew from the world shabas they went back into the world and when we saw cantra was initially enormously attracted to a life like like a monk in which your whole life is focused on introspection meditation serving God how wonderful that is but eventually he came to the conclusion that a Jew does not have that luxury a Jew cannot only focus on their Spiritual Development a Jew has to be concerned for the rest of the world the rest of his people for sure and therefore he dedicated his life not to only focus on his Spiritual Development but to focus on what he could do for others this and that's uh that's struggle that great people have often had the Kish uh who became a great great great Jewish religious leader in Eric Israel but for the first 50 years 5 the first 50 years of his life he focused primarily on learning and self-development and when he was thinking over whether he should get more involved in CLA Israel he wanted to ask the for advice and he shows up and the is giving a in general and the was talking about the obligation we have to reach out to other Jews and not just focus on ourselves in other words he's answering the kish's question without the Kish even asking him many people reported that was off in the case somehow intuited what people were coming to ask him and he would talk about it and said you know even I mayor could have become a if I would only focus on myself he said yeah you know maybe I'm not such a said because I didn't only focus on myself and that was the green light that was the message to the Kish that he had to enter a new stage of his life of caring about others and caring about quality Israel and be I hope that we can both learn from the strength of Noah to focus on our priorities not to be compromised not to be diluted not to be overwhelmed with a negative atmosphere but at the same time be a Venus whose light can radiate outwards to sanctify the glory of Hashem so good shabas again thanks for listening [Music] it