The Final War of Purim? We Cannot Defeat Iran (Persia) without THIS! by Rabbi Jay Yaacov Schwartz

[music] [singing] [music] [singing] [music and singing] >> everyone wishing everyone a easy and meaningful Taanis Esther. I'm here in New York on behalf of my Rebbi Reb Paley and Reb and Matanos Levyonim campaign. If you'd like to contribute, please send an email to rjwy schwartz rjwy [email protected] and then you'll we'll facilitate it. We raise thousands of dollars which is distributed both beyond fulfill your mitzvah that way and some of the funds also go to the distributions of our host Rebbi Poston as well. So, you get a double mitzvah and includes in the in the Israel as well. So, I hope you'll consider that. rjwy [email protected] for today for Purim day and and beyond. Okay. That being said, well, since we last spoke, uh we discussed last time I recall which was exactly 2 weeks ago the Indian of the of the possibility of war breaking out on Purim as it did in the Gulf War 1991, 2003. We spoke about the connection between Bavel and Paras because Bavel Iraq, Paras being Iran, both are called Persian Gulf. So, it seems to be two faces of the same war because both of us are Shloka seems to be pointing us in that direction. Um, that this is all one Milhama. So, I want to look at it as an overview of one Milhama. And, uh, what is this context regarding uh, regarding its outbreak on Parshas Zachor. What's the significance of the outbreak on Parshas Zachor, which was also Shabbos? And, where's this all going? We don't know exactly um, the details of what it would take for this now decapitated Iranian, um, uh, evil war machine to be put down. You know, there's there's certain animals like, uh, an octopus. You cut a tentacle, it grows back another one rather quickly. In this case, they've compartmentalized their leadership down many levels. Um, and they're as they are not fools, unfortunately, their wisdom is in the depths of their evil designs. And, therefore, they probably have mechanisms to keep attacking and fighting and repressing their own people. And, therefore, what will it take actually for this war to be won? Is this a Milhama's What What is the nature of this war? What is the purpose of this war? How does it fit into the master plan? Why are we suffering, um, uh, not only in Eretz Yisrael, but we find unusual attacks by Iran on their fellow, uh, co-religionists, at least or almost co-religionists, the Sunni nations. And, why would they be doing that? What sense does it make to turn themselves against one another? Um, so, that the whole thing needs a little bit of, uh, a mystery. It's timing is 4 weeks, which roughly coincides between Purim and Pesach. Very interesting. That's the Tofa. So, let's see if we can go into through the lens of Purim and the parsha a little bit to gain some perspective. First of all, we wish nishmas avaylim for the victims of Beis Shemesh. Very close [clears throat] to home. Um my own mishpacha and everyone else should just be safe and there should be no further loss or casualty. These are kedoshim that died al kiddush Hashem for no other reason than they're being Jewish. And um to fall in the heart of you know, into Beis Shemesh in a religious area among religious people is a message that uh we have to take seriously on this Taanis Esther. I heard from Rav uh Gedaliah Kenig zichrono letov u'vracha from his son Rav Nosson Mordechai Kenig in a kuntres called Megillas Sefer, which is all about Purim. Is that there's a story about how one of Rabbi Nachman's talmidim was already very joyous on Taanis Esther. And um Rav Nosson said to him, "You know, Purim has both elements. Purim is both a day of intense concern and prayer, and at the same time incredible celebration of victory. One without the other isn't appropriate. He said, 'Don't start celebrating too soon. There's work to be done. Perhaps that's the significance of the outbreak of the war on on um parshas Zachor, in which it's Amalek. There's a war going on that we waged against the the core of Amalek, which is unrepentant evil in this world, the enemies of Hashem, yimach shemo vezichro. And that war is uh a war that klal Yisrael has been fighting for eternity. It's not easily won. It's not won until the [clears throat] end days. And as we've said in previous Shiurim, even Yehoshua was able to make chalash, was able to very much weaken Amalek. But to completely defeat it was withheld from him and left as a as a task for Klal Yisrael b'chol dor vador. But in order to defeat Amalek, you have to have Parshas Zachor. Now, what what is Zachor's significance in a in framing this war? Zachor Asher Salcha Amalek baderech. When we think about Amalek, we don't think about a standard war. We think about it as a war on the weak, a war of cruelty, a war of denial of bris milah, of the kedushah and sanctity of Klal Yisrael. That's what it really is all about. The Amalek Amalek was not a simple uh military engagement. Hence, Mosher Rabbeinu did not attack did not approach it as a regular war as he fought wars against Og Melech HaBashan later many late many years later. They were wars uh wars of conquest. Sichon Melech HaEmori, there were other wars. Klal Yisrael performed miracles and crushed the Emori in front of their path. But what was this? Mosher Rabbeinu on the top of the mountain with his hands held high, Aaron and Chur who would late who would later be killed and Aaron threatened about the the making of the golden calf. What is this what what is going on over here? It seems to be a I'll put it this way, a golden calf versus a golden menorah war. What does that mean? That we know that Mosher Rabbeinu was told throw the gold into the fire and a menorah will emerge cuz it's too complicated to create it. Um and similarly, when Aaron threw the gold into the fire, a golden calf emerged. What is What's significance of that pairing? And what does it mean that it would seem that Aharon and Hur and Mosha are battling against Amalek, but more specifically when Mosha weakens and disappears, out comes the Egel Hazahav, which has been our how should I say, the bane of our of our history, which every Yom Kippur seeks to uh re- repair. And uh and that's the purpose of Yom Kippur. And and Yom Kippur is a light according to according to the Or HaKabbalah, the light of Purim is actually greater than the light of Yom Kippur. Yom Kippurim is famously said in the Zohar it's Kippurim. It's like Purim, but it's not as great as Purim. How could this be? Purim is greater than Yom Kippur. What is going on over here? What is this all about? Okay. So, let's see if we can just explain in this chos we should be zocheh to do the what's what's incumbent upon us and look forward to the celebrations that should Be'ezrat Hashem ensue. The the inyan of the the Egel Hazahav, which was the counterbalance to the menorah, needs to needs to be explained. Okay. So, what is the war with Amalek exactly? Zechor asher asah lecha Amalek asher korcha baderech vayezanvecha kol hanichshalim acharecha, which is what we read. Now, what does that mean? They attacked the Jews who were outside the protection of the Shechinah. In other words, Jews who had fallen down in their connection to Hashem by virtue of various sins and thoughts and deeds, they had lost connection with the rest of the Jewish people uh status of being connected to the Sh'khinah, which is the state of ultimate bracha. Remember when the Kohanim give a bracha to Klal Yisrael, they give a threefold bracha. V'yasem l'cha shalom. Shalom means that you have everything possible, a full and total blessing, and that can only be if you're connected to the Sh'khinah in a more direct way. All Jews are connected to Sh'khinah no matter what they do, the neshama on some levels always connected, but it's not always manifest. What I mean to say is it's connected always, but that's it's it has to develop and manifest. That's the purpose of the bracha. The menorah itself has three types of ornaments, which our P'ri Etz Chaim and P'ri Etz Sod are describe this process of manifestation. There are 42 ornaments of the menorah. 22 of them are cups. 11 of them, some say it Well, the kaftorim, which are balls, a cup is a gaviya, it's like a V, which can hold which can hold, like a vessel. V for vessel. And kaftorim are like balls. They're like uh ellipses, actually. And then there's flowers. The flowers are always roses. Okay, a shoshana, which could be interpreted as lily. It's the flower that's associated in Shir HaShirim with the full flowering of Klal Yisrael. What is What is the mystery of these three items and their symbolic numbers? And how does it counterbalance the the problem of Amalek and the eigel zahav eigel hazahav? So, the Sifrei Kedoshim say g'vi'os represent the low our world. There's actually four on the middle bar, which represents the created worlds. And it's it's it's feminine in the sense that it receives. We want to be connected to the Shekinah to receive its blessings. It's a model of the Birkas Kohanim. The Gvia is the cup that receives the blessings. And it's there it's there, but it's not flowered yet. It's not developed yet. How does it develop? It develops through the Kaftorim, which are the Sefiros. Sefiros are different pathways of goodness that you use. Chesed, Gevurah, Netzach. These represent like like Avraham Avinu took the potential of Chesed and brought it out into the world. He developed it and therefore he demonstrated it and acquired it for the Jewish people for all time. We are all Bnei Avraham Yitzchak v'Yaakov. We've had we've seen the manifestation of God's purpose in the world. And and Yosef Yosef HaTzaddik um personified and brought down to the world, which is Hashem's purpose, the Inyan of Gevurah through his acts of the Akeidah and through his his persona and Yaakov Tiferes. So, let's take that just for examples. What does Hashem really want? Hashem desires a presence in this very ultra-mundane world. And to that effect, the Avos and Kol Yisrael are the medium. Now, it may seem very boring and non-spiritual to be in our world. I heard a shiur yesterday from Moshe Weinberger, should be well, um based on a teaching of Reb Yaakov Yosef of Polonnoye, who described the fact that Rashbi, Rabbi Shimon bar Yochai, who is the transitional figure after Churban Bayis Sheini, right? To our long Galus. And and you know, uh understands that Shimon bar Yochai delivered the Zohar, which whose teachings and whose knowledge are a medium for which the the Torah is clarified in the world on its deepest, most mystical levels. And it was very hard for that book to progress. It started in in the in uh it didn't wasn't revealed for a thousand years. It wasn't revealed for a thousand years. It was kept completely secret. State secrets for 1,000 years from the time of Shimon bar Yochai until the time of the Ramban. Then when it was published. And then again, it went through so much small, but significant development, but slow, slow, and only known to the few. Um really until the Ari Hakadosh came along, you know, uh 400 years later and opened up the book, gave us the keys to understanding, and then it's been developing rapidly ever since. And the Baal Shem Tov, of course, took it to a different level. So, Rabbi Rabbi Yosef Yitzchak was a student of the Baal Shem Tov. What he said was very, very interesting, that from time immemorial, the Jews have served God with both chesed and gevurah. Gevurah meaning that you had to withstand You had to be tough. You had to withstand tests. You had to withstand galus, punishment. Look at Shimon bar Yochai hiding in the cave from the Romans with no clothing, with nothing. He's buried in the sand and just almost not connected to life at all. There was almost no connection to life. Miraculously, he drank water. Miraculously, there was water for him and carobs for him and And there was zero zero connection to the physical world. All of a sudden, they come out of the cave. They start They see people plowing and sowing. And they're disappointed. They said, "What do you This is so mundane. We are not We are not involved with this type of thing. We're way up in Shamayim communing with Hashem on a spiritual level. What is this all about?" Until they saw a Jew holding a Das in this month of um in the Shabbos Daf Lamed Gimmel and so on. And And they And they were They had Yeshua with them. They were They were Yeshua with them. They were satisfied. They saw that Shabbos permeated into the lowest levels of the physical world. The Jews were observing Shabbos through the Malachos of Shabbos and through the Brachos of Shabbos. And He's He's He said that it was a transition between serving Hashem with Midas Hadin to Midas Harach. means. Amalek represents Midas Hadin. They are judging Klal Yisrael. They are the accusers of Klal Yisrael. They will point out our foibles. They will point out to Hashem why we don't deserve to be on the Derech. Derech They'll attack us on our path to flowering from the Geviya to the Kastor to the Ferach. They don't want to see the Derech of Klal Yisrael be successful. They'll knock out those that are struggling with the path of being in the Gevura, Dinim, judgments that say, "You have to be on a certain level to merit these Brachos, to merit Eretz Yisrael, to merit holding the tribes of Israel together, and to merit being in the land of Israel, which is what the contest we are seeing right now. Our sovereignty, our security, our protection. So, Amalek doesn't want to see the Gevurah progress through its um you know, repetitions and and and and and and develop, which is why they attack the Brit Milah of Klal Yisrael, which produces the next generation, which is the fruit, which is the the children who will be responsible for Torah, who will bear Torah into the next generation. They don't want it. They don't want to see it. And that's the Middas Hadin. And how does Klal Yisrael move from that? So said the Bnei Yaakov Yosef, from time immemorial, the Avos have been working on integrating Chesed and Gevurah, and so on from Yitzchak, which is then integrated into Yaakov and all Bnei Yaakov, and all the 12 Shevatim represent those various types of integration in different in different accomplishments, which we'll go over in a second. And therefore and therefore um the menorah is the the way for spiritual perfection and going getting back on the path, which is why Chanukah was given to uh the great Ramban, Aram Sukkah, Chanukah lights as being his special portion in the future of Klal Yisrael's Mishkan reality. Yeah, we still have Chanukah candles. We still can bring the light of Hashem all the way down into the Reshus HaRabim. And that is the personification of the light of Purim. Purim, we just get very simple, Ad D'lo Yada. It's physical, it's eating, it's drinking, it's merrymaking. It's not something lofty and intellectual. In fact, it's anti-intellectual in many ways. And why is that? Because it on Purim day the light of Hashem penetrates completely down into this world, much like Chanukah. And they're a pair, they're all like a pair of holidays that going together. In Hanukkah, it's into the human mind on the lowest levels and in Purim, it's even to the physical body, which is an even higher level than Hanukkah, which is more spiritual, which is um more where the challenge is thinking. It's the battle with Greece and their machshavos and their philosophies. But here, it's just life and death, simple living. And the notion of that transfer is called chazak. Shim'on bar Yochai was the beginning of it. It progressed all the way through till today and the very tzaddikim, we want Hashem's mercy. We really cannot stand in judgment. When those missiles are falling on on Beit Shemesh and Yerushalayim, which cracked a window in my in my son's dorm room, and my wife was close to the explosion in Beit Shemesh, this is getting way too close to home, way too close to home. The danger is very imminent. And it's really a pitched battle. So so what what is the what is the significance of of it falling on Zachor and Purim? The significance is that we have to understand that our basic right to be present in Eretz Yisrael, just to be present, to live and to eat and to and to travel and to shop and to observe Shabbos. That's the key. Shabbos is a key. As it says, chazak. Chazak is the strengthening that we have on Purim and it's stands for charisha, zeriah, ketzirah, the first three of the 39 um melachos of Shabbos. >> [snorts] >> That is bringing Hashem's spirituality and kedusha and light into this into this very dark world. And that's what's going on. The the um the purpose of the menorah is which has 42 ornaments which represents God's name is to make sure that the Shina is being the call you shows growing towards Shina and Shabbas is an is a manifestation of Shina the perfected world the world in which you have all the physical gosh miss but at the same time you are you are seeing it as a vote at Hashem. It's called uh the connection of shamayim ba'aretz the purpose of creation. The that we see that in anything you do so you take life shishum gum cane Hashem is boruch whether you're working whether you're in the army whether you're not in the army when you shiva and this is a very very big struggle that call you shows striving to connect can we connect the world of Torah observance with the mundane challenges of just staying alive in Israel uh parnossa gesund protection security issues with army issues with enemies connect it all together link it up the or for that is the or of perm and it's higher than Yom Kippur because it's the success of what Yom Kippur is trying to achieve Yom Kippur wants to keep you connected good so now we're reconnected to the Shina we have cleaned our act up but now what now the or should go all the way down into into our hearts into our minds into our thoughts that are our very mundane life as human beings should be imbued with tremendous tremendous or that's what Hashem wants that's the era that we're entering and that's the kadusha that we need to allow to penetrate very deeply into our hearts it's more about receiving in the Gevurah and then nurturing it through our perfection of our middos. I'm going to just read you uh a list of uh how this explains. In the In the but but the menorah when the menorah was lit, the the ketores was offered, the the mystery of the incense always is connected to lighting the menorah fixing the menorah every single day. This fact The fact is the mizbe'ach hazahav that's mentioned at the very end of last week's parsha of Tetzaveh where the kohen offers the ketores should have been way back in the beginning of of of Terumah when they said you build the mizbe'ach Aaron and the menorah and the shulchan, the things that are inside the actual heichal, the actual mishkan entity. And then in the very very end when we talk about the garments of the kohanim, there we see the mizbe'ach haketores. Why? What is it doing over there? And the answer is, I believe, that it is a a kohanic function. In other words, the main avodah that a kohen gives is actually ketores, which is reyach, which is which is a wonderful smell. It's the thing that is attached to the physical world but only slightly. It's also the the aspect of Adam Harishon's kedusha that was never spoiled. So we we korbanos are called a miracle of a reyach nichoach lashem. There was a part of Klal Yisrael that's that's a little bit It's in this world but a little bit beyond this world. It's It's besamim. It's Mordechai. It's marge ro'ah, which is what Mordechai is. Mordechai and Esther, Hadassah, are both names that connect to the idea of ketores and and sweet smelling, which is the fact that we have gone down to the very core of quality Israel and the very depth of connection to of our neshama. Neshima [snorts] neshama is is the smell and saying on the core neshama level we've done it. We've made the connection all the way down like who do my say aura the aura of Purim is greater than than Yom Kippur. It's it's it's it's insane. Why? Because it's the objective. The objective always is that each and every neshama on its own should experience the light of Hashem the aura of Hashem and being part of the screen and reaping the blessings. Understand the menorah is not alone so you can't bring you can't bring you can't bring the aura of the menorah without katoris because katoris is the baseline. It's the neshama. In fact Cleocus says the favorite that everything about the the menorah is the progress of the neshama over the goof of this world. Our neshama's need to shine. The point of this whole war the point of being in Israel >> [snorts] >> is that our neshama's shine oddly and uncannily in our most mundane acts. In in in procreation and eating and observing shabbos which is taking the physical world and making it something sacred and that is the task reading the world of a molech. A molech will say that there's nothing sacred. There's no connection. The neshama is bound by dint which is what the agalastol really represented. It was a mazel. It was the mazel of Yosef Hatzadik and the the Jewish people that level of soul. It's the astrological sign and and it was basically saying we're just part of the of nature. Nature is the nature is it. Yeah, God is in nature. Let's So they wanted to worship the God of nature. They're right. They're not wrong to see in everything Hashem's Hashem's Kedusha is not wrong, but to lose the fact that it's supposed to make you inspire you, enlighten your soul to be the highest person and the most elevated in midos tovos. That they didn't That they didn't say I could be a complete oisvorf, murderer, thief, and I'll still have the benefits of of the of God's presence in this world through avodah zarah, through nature, through the constellations, through astrology, through manipulation of the world. And that's what Amalek was trying to say. And Klal Yisrael is always the polar opposite. So, they're manipulating the world and bending it to their will. So, this distortion of Iran is really a very sad distortion because what they're doing is they believe they have to force the world into spirituality, but they don't perfect their midos in any way, shape, or form. I don't know about the biggest scoundrels, murderers, thieves, um terror runners, and that's their service of Hashem. It's so misguided. It's so misguided. And And that's the the way of Amalek. You don't have to be a better person. Uh And they'll say, "Well, we have a lot of restrictions. We don't let women walk around, and we don't And we we fast a lot in Ramadan, and they do all these things." Yes, that's the midos of gevurah, but that's not what Hashem wanted. It's not the path that Hashem wants. That we passed already from the times of Shimon bar Yochai and even later. We've moved from the path of gevurah, which they completely adopt, to the path of rachamim. That's why they connect to um Yitzchak and Yishmael. Cuz Yishmael, they say, "Oh, he died on the Akedah." The The being is that their whole world is Gevurah. Much like the Western world is all about Hesed, which without the balance there's there's there's no there's no success. A person is not elevated. Their middos don't grow. They don't utilize their kochos in any balanced way. There's no growth cuz there's no tension. There's no tension. If it's just growth comes through tension, through challenge, through through um making uh how you say a um synthesis is a result result of the clash of thesis and antithesis. There has to be a struggle. There has to be something that is allowing the neshama to to choose the side and overcome. So, I I did I thought it was very beautiful how the lechem panim, which is inside also represents different ways different ways to serve Hashem as as the various um tribes. So, for example this is teaching from the from the Sifrei Chabad. Reuben is vision seeing Hashem in the in the mundane. That's the first step. Shimon is hearing which is Shema Yisrael, the idea of having faith. Not just observing that nature has God's presence to it, but actually uh cultivating emunah. Levi is is kesher. And that is the idea that the human soul can now connect to Hashem. Not just uh be be outside of it. Yehudah is gratitude, which is the you you sewed of tefillah, which is a medium to connect to Hashem and Hashem is to connect to Hashem and to and to bring the blessings. Dan is leadership and midas haddin because we need part of that. That's why they were the lowest of the tribes by the way because they're much more associated with din. Don your dinamo Naftali is conquering Eretz Yisrael God is joining Klal Yisrael as a national joining Israel as a national army and movement to spread Hashem's presence in the world. Asher is joy to achieve joy in the world which is not a simple thing. Yissachar is learning Torah in depth. Zebulun is is um supporting is creating the monetary support and Yosef is divine is is is the uh is the growth. Benjamin is represents the Shekhinah itself. So these different tribes each have a different pathway but that's why they must be inside the Lechem Hapanim. There are many different faces of Klal Yisrael. These are different aspects. Who are you? You're not It's not monolithic. Everybody wants to be Shevet Levi. You're only going to have one tribe or not even one tribe. Everybody has a role. What's your role? What's your brilliance? What's your ability? Are you a Shimonite? Are you a Shema Yisrael crier? You're you're instilling faith in others. Are you a Reuben? Are you able to live the life in which everything is kedusha in in your eyes no matter what it is. And are you Yissachar? Are you Are you going to be a learner and a posek? Don, are you going to be in the army? Are you going to be God? Can you cultivate happiness? Asher etc. This is the deeper goal. I'm going back to our analysis of the war for a moment. This all is dependent on our experiencing Taanis Esther for what it really is. The The story of Taanis Esther was that Mord that they cancelled Pesach. There was no Seder. There were no Arba Kosos. There was no Matzah. And Esther went into an embrace with Achashveirosh, which was at best uh passive and at worst broke her marriage holiness with my with uh Mordechai because she went voluntarily and not involuntarily to plead for the Jewish people. It's something that cannot be fathomed. It's Ad d'lo yada. It's down to the depths. Mashiach is always down to the depths of carnal acts that seem detestable to even the most marginally advanced Jew. Something that even a regular person would not conceive of. The story of Yehuda and Tamar. Even the stories regarding the the conception and birth of David and Melech. But it's there. It's all the way there. So in our in in our response to this war we understand that in the timeline of Geulah, we have squarely entered the level of Milchemes Amalek. I mentioned this several times weeks ago. Have we gone through into the to the last stages of what the Vilna Gaon called the Seder HaGeulah? Klal Yisrael returning to Eretz Yisrael. Klal Yisrael redeeming land of Israel through agriculture and making it bloom. Rebuilding Yerushalayim. Okay. I told you that we were in the the phase of discerning true leaders who can distinguish between good and evil, which is a work in progress. But it seems that because this war came out on Parshas Zachor, in which we speak about the obligation to battle Amalek to Zachor and to and to bring the Kedushas Hamenorah and the Mikdash into the world which is why we read these parshios always around Purim time. They're always connected. And um it's unbelievable that the battle is truly underway. That's number one. Number two is the attack on on the other Arab nations shows that Iran and Ishmael are fragmenting. It's true that the Maral says that Persia represents Klipas Ishmael. But remember, Ishmael does teshuvah. The part of Ishmael that is aligning itself with Israel countries such as Morocco, UAE and others to whatever extent uh are representing the Ishmael of teshuvah. Paras represents Pera Adam, the wildness. And of him it says Yad Kol Echad Bo. He's fighting with his own people. Al Pnei Echav, he's it's insane. Instead of rallying them to his side, they he's attacking them cuz that is the wild Ishmael, this the Pera Adam, the Pera part, not the Adam part. And and therefore it's a fulfillment of the Midrash that says that Melech uh Paras will wage war with Melech Arav. They attack Saudi Arabia and all of their other sort Sunni types which represent Arav, real Arabs, real Arabs which are not Persians who are European who are more connected to the concept of Amalek than Ishmael ever would ever would be even though Esau marries the daughter of Ishmael, Ishmael dies at that point. Yeah, Esau takes use of the Pera, the the negative part of Ishmael and leaves the kedusha of of Ishmael out. And um that's what's we're going on right now. Hashem is waging a a war against uh Amalek and drawing us into that war. But the war is one with tfila, with emunah, with kedusha into the most mundane things and a real celebration of the or of Purim. Remember that the or of Purim is the or of of the ultimate redemption of klal Yisrael on a higher level than any day of the year. But we have to prepare. That's my message. We can't walk into Purim and say, "Oh, yeah. The war with Amalek is is just happening. It's great, you know. We're just going to sit back here and Hashem is going to do his thing." It's our It's our war. It's our war. So on this day, to be michazek and just do Purim as you've never done Purim before. Do Purim with tzedakah. Do you have a ton of tzedakah le'aniim? Email me [email protected]. Blank out your worries and fears. Adlo yada, you can drink, you can celebrate, you can be in a good spirit, and allow your guf via to fill up with Hashem's simcha, Hashem's kedusha, Hashem's desire that we perfect our midos and treat each other as we're supposed to. Look at Iran's midos, what they did to each other, and we need to do the polar opposite. If we understand the chesed is the key and that our our love for the neshama of of of of every neshama of the fellow Jew is the avodas haPurim, we should can see that a brief and by at least well before Pesach, we should already be uh enjoying a some sort of breakthrough and geulah. This breakthrough is about Yerushalayim. It's about the defeat of some of the most forces of evil in the world. This is incredible times. We must sit back but not watch. We must participate. We watch Hashem's miracles, but we must participate. I wish everybody a fulfilling Purim. Don't be afraid. Just be great. Have a wonderful, wonderful Purim. And we should have a serious tovis and much protection. Thank you. >> [music] [singing] [music] [singing] [music and singing]