Transcript
Good morning, good morning, and welcome back to Living with Emuna, our Wednesday morning learning group support group where we get together and work on and increase and promote our sense of Emuna, that awareness that Hashem is with us at all times and in all places. So grateful that you're with us and that we are together and it's a time that we need to work on our Emuna as much as any other to remember that we're not in charge and that there's somebody else who is in control. I want to thank our generous sponsors Dr. Avi and Bella Morgan who sponsored our Living with Emuna series in memory of Rabbi Dr. Brian Galbut and in memory of her mother Dr. Ellen Chanzer. Thank you so much for your generosity and thank you for your sponsorship. If you'd like to sponsor a particular episode, a particular shiur, please be in touch with Lee at brsonline.org. You see that this morning I am joined by my assistant rabbi come, come here on this side, buddy. Come over here. There we go. And the reason I am joined by him, he's going to school soon, but we learned something recently, we've been learning a wonderful sefer called Yahadus and it has a story in there and the story was so inspiring to us and we wanted to share it with you as part of our Emuna shiur, right Shy? Yes. Right. What is it to be a Jew by the way? What is it to be a yid? Geshmak. That's geshmak to be a yid. It's geshmak to be a yid because we live with Emuna because Hashem is the answer. So, you know, there can be times in our lives you're going through a challenging circumstance, a difficult time, you're going through a pandemic and you're not living the life that you were hoping or dreaming of living. There can be a time the country's in the middle of an election and you were hoping for a result and you stayed up all night in the middle of the night and you still have to have an exercise in patience. There are people who are anxious and worried and we're an apolitical shiur and group, but in both directions, what will be if the other one wins? The beauty of living with Emuna and dveykus, the beauty of knowing that there is a Hashem and attaching ourselves to him is while everyone else panics and worries and asks, we just say, it'll be what it'll be. Hakadosh Baruch Hu has a plan. Hashem has a plan and we'll find out what it is when the dust settles and it's over. So a person doesn't have to go into an election night or an election week or an election month with any sense of fear or worry of what's going to be because you're with Hashem always and you know that as much as the result will reflect the will of the people it reflects the will of the Almighty of Hashem. So there's nothing to worry about as long as He is in charge. Okay Shy, let's tell them the story, right? So there were two famous brothers, Reb Elimelech of Lizhensk and the Rebbe Reb Zusha of Anipoli. Two great tzadikim, two righteous people, two great chasidishe rebbes, two brothers. And they were once traveling with some of their talmidim and when night fell they stopped at a hotel, an inn, where Reb Elimelech was tired from the day's journey and what did he do? Went to sleep. He went to sleep. So when it was time to go, Reb Zusha and some of the talmidim went to go wake up who? Reb Elimelech. So what did they do to wake him up? Instead of shaking Reb Elimelech or calling his name, instead of calling his name, Reb Zusha in order to wake up his brother the tzadik simply covered the mezuzah on the door of Reb Elimelech's room with his hand. Could you imagine how would this impact you or me? If I were fast asleep and probably snoring, then someone woke me up, it takes three alarm clocks located strategically throughout the room with several cycles in order to get me up. Nobody has ever considered, not my parents when I was young, not my counselors when I was in camp, not my roommates when I was in yeshiva or college or not my roommate now. Nobody has ever considered let me cover the mezuzah and then he'll wake up and jump out of bed. And yet that's exactly what happened. Instead of shaking Reb Elimelech, his brother the Rebbe Reb Zusha simply covered the mezuzah on the door of Reb Elimelech's room with his hand and what happened? Rebbe Elimelech woke up. He woke at once. He woke right up. The talmidim were amazed and they asked Reb Zusha to explain what they had seen. What connection was there between a mezuzah and waking up from your sleep? So Reb Zusha replied: Every person must constantly keep Hashem in mind to fulfill the pasuk. The pasuk says שויתי השם לנגדי תמיד, one has to have Hashem opposite them always. I put Hashem in front of me. So what happens when you're asleep? What happens? You cannot always be thinking about Hashem. You must rely on the name of Hashem that is written on the outside of the mezuzah. When you're fast asleep you're obviously not mindful and conscious and thinking about Hashem. So how are you fulfilling the mitzvah? A Jew has a responsibility that our relationship with Hashem is not casual, it's not temporary, it's not occasional, it is always, it is constant, it is consistent. Hashem is always on our mind, we're always on His mind. We have attached ourselves to Him, we've glued ourselves to Him. So that's all well and good even when you're at work, and even when you're at the gym, and even when you're shopping, certainly when you're davening and you're learning, but what happens when you're fast ashluf? What happens when you're fast asleep? How are you supposed to remember and have faith in Hashem? Therefore, therefore, so the only way that you can have faith in Hashem, how do you attach yourself and fulfill Shivisi Hashem when you're fast. Therefore said Reb Zusha when he was explaining why he covered the mezuzah on the door of his brother, he said therefore when I covered Hashem's name with my hand, my brother could no longer sleep and he had to wake up immediately so that he could think about Hashem and have Hashem before him. The only way when you're asleep you fulfill this mitzvah to attach yourself to Hashem is the mezuzah's doing it for you. So this tzaddik was so connected to Hashem, he only allowed himself to fall asleep because the mezuzah would be that connection, so when Reb Zusha covered the mezuzah and that connection was lost, Reb Elimelech had no choice but to wake up. The talmidim realized that Reb Elimelech was no ordinary person and continued to learn from his extraordinary ways. Great story Ashi, I'm happy we shared it. Nu, have a great day in school, go. So, you see again this notion that this mitzvah, this responsibility, this obligation, this opportunity to attach ourselves to Hashem, to feel connected to him always and forever, not temporarily, not when it's convenient, not when we're in the foxhole, not even when we're celebrating a great success, but to always remember there's a Hashem. And when we talk about the byproduct of living a life of emuna, when we talk about the positive result and consequence of living a life of emuna, last night today are perfect example, while others are panic and again I'm not taking a position of how you want the outcome to be, but while others are panicked or anxious or worried about what's going to be in the result of this election, if you live with Hashem in your life, you're calm cool and collect because you know he's in charge, you know that there's order meaning and purpose, you know that by definition it will come out the way it's meant to come out. And all you have to do is keep reminding yourself of that. Again, whichever way you are concerned for it not to come out, just Hashem's in charge. לב מלכים ביד השם. Even al tivtechu vindivim, we don't place our faith and our trust in the hands of diplomats or of politicians, but only and exclusively in the hands of Hashem. Okay let's get back to our wonderful incredible sefer of Itche Meir Morgenstern, Beyam Derechachah and we're learning the perek, the chapter on dveykus, the notion of attaching and clinging and submitting ourselves to Hashem. Nochoch, he's opposite us, he's with us always, he's comforting, he's strengthening, he's supporting, he's guiding, he's supervising, he's holding us accountable, he's always in the room and he's always holding us up. למעלה מן הדביקות הזאת. So we talked about the different levels and degrees of dveykus. If you recall we were working off the metaphor that in the healthiest and the best marriage, you don't just remember you're married when you are physically in the proximity of your spouse, but wherever you are, wherever you go, and with whatever you're doing, you remember being married and being in love and being connected with another as part of my core identity. It's part of who I am, it's part of what defines me. Even when we're not together, even when I'm not talking. Everything I'm experiencing I want to remember to share with them. Everything that I'm going through I want to feel, whether it's the highest high or the lowest low, and the same is true with Hashem. It's a romantic love, it's a longing, it's a desire, it's part of our core identity, it's part of our definition of who we are, we are attached to him. He's always with us, he's always in the room, we want to share, we want to confide, we want to turn to for support, we want to celebrate with him and we want to grieve and mourn with him. That is the highest level of dveykus to be so connected, so attached, so integrated, so submitted, so submissive, so one, so connected. ולמעלה מן הדביקות הזאת, and an even higher level than this, which is hard for us to imagine an even higher level than that, is that even possible? What does that even mean an even higher level than that? So says Reb Itche Meir, an even higher level than that, יש את מדרגת הביטול. There's a madrega which is called bitul. And what is bitul? Bitul is the ability שהיא דביקות עמוקה יותר, it's deeper, it's more profound. What is the dveykus of bitul? Bitul means that I'm so connected and I so admire and I have such affection and I have such love and I so submit to you that I am nullified when I am in your presence. There is no me in comparison, in contrast, in connection to you. ועניינם הוא הכרה עמוקה ובהירה בייחוד השם יתברך. We say every day with Shema, we take our hand we cover our eyes, I shared in another context this week, Rav Asher Weiss quotes his rebbe, the great Klausenberger Rebbe zatzal, who says why do we cover our eyes when we say Shema because Shema is קבלת עול מלכות שמים. Shema we're accepting the divine yoke of heaven, and sometimes in order to accept Hashem, you look around at this world and you see suffering and you see struggle and you see pain, you need to cover your eyes in order to see Hashem sometimes. A great Kotzker Rebbe, the great Reb Nachman of Breslov said, you know if you want to see what's right in front of you, you could have your eyes wide open. If you want to see something which is in the distance, you have to squint, you close your eyes halfway to see, and if you want to see something that's really far away, you have to close your eyes altogether. If you want to see and feel Hashem in your life you have to close your eyes altogether, that's the Klausenberger, we take our hand and we cover our eyes while we say Shema, קבלת עול מלכות שמים, I have to close my eyes sometimes to what I see around me. In order to be able to feel it. So hakara amuka in the yichud. Shma is Hashem Echad. There is only Hashem. Ay, there's books, and there's a table, and there's a chair. There's me, there's food, there's others, there's a world, there's trees, there's grass. So what do you mean there's only Hashem? The answer is, everything that exists exists as an extension of Hashem. Everything that exists exists because Hashem allows it to exist. All there is is yichud, there's the unity of Hashem's existence. Everything emanates, everything extends from him, but at its core it is only him and we are only in the imagination of Hashem. The Baal HaTanya writes, he says, if I ask all of you to picture something, picture a red fire hydrant. Close your eyes, picture the red fire hydrant. I can see you. This is Zoom. Some of you are on Zoom, others are on other means where I can't see you. But those I can see, close your eyes and picture the red fire hydrant. So kol zman, as long as your eyes are closed and you're picturing that red fire hydrant, does the red fire hydrant exist? Yes. It exists in your mind's eye, it's an image in your imagination. It exists. The moment you open your eyes and you stop imagining it, does it continue to exist? No. Poof, it disappears. So the relationship that we have with an image in our imagination is the relationship Hashem has with all of us. Kol zman, as long as he wills our existence, as long as he continues to enable and empower and imagine us, we are here. But the moment he stops, the moment he ceases, we're gone. It's what we say in our davening, המחדש בטובו בכל יום תמיד. Hashem renews creation. He renews our existence. He renews our contract. And the moment he would stop or cease, the moment he would allow it to expire, poof, we'd be gone. It'd be over. And so, we are only here in the graciousness of God. What's the expression? The graciousness of God go I. We are only here because the goodness and the graciousness of him. Yichud, there is really only him. So if a person really felt attached and connected to him in the deepest and the highest and the most meaningful way, then not only would they feel attached to him, but they would realize there is only him. They would feel nullified to him, וזהו בפנימיות המציאות האמיתית היחידה וכמו שנתבאר במקום מאמר הביטול. So he has a whole other chapter of Shaar on bitul. What does it mean to nullify? What does it mean to submit? What does it mean to see ourselves as if we're not even here relative to the divine presence which fills every space? וככל שאדם זוכה יותר לביטול, and the more that a person merits to be able to achieve that, to achieve that Hashem, it's not about me, it's not about my wants, my desires, my needs, it's not even about my happiness, my pleasures, my joys, it's not about me, there is no me, all there is is you. Now, just to be clear, we're not talking about you and I. This is not the expectation of the average every person. This is the most righteous, the greatest tzadikim, those we admire and look up to, those who are living at an altogether different level and they're living in another plane and they might occupy the same globe and the same planet as us, but they're living in another world altogether. That's who we're talking about. If you've met such people, you know you're in their presence. If you've met such people, it's extraordinary. Tonight Behind the Bima, Rabbi Kotlarsky, who was a right-hand man of the Rebbe, we're going to talk about the state of Chabad and the kinus hashluchim online and so much more. But that was the description when you were in the presence of the Rebbe, in the presence of other gedolei Yisrael, who they had no existence independent of Hashem. Their whole existence was to serve, was to advance his agenda. Their whole existence was to pursue his mission. So this is not necessarily the expectation for us and I don't want to hold it out as such in a way which we'll never live up to and instead we'll feel entirely debilitated or broken, but we should be aware of and we should aspire for and we should know that there's something called bitul. There's something called bitul, as Sarah writes here in the chat, like in the 12-step program to submit, surrender. There's something called surrendering to the higher power. There is a higher power and you have to surrender. Surrender that we can't create all the outcomes we want and that we're not in control of everything and maybe not of anything. Of course we have free will and we're responsible for our initiative and the choices that we make, but we submit, we surrender to him. And surrender is a great act of being a religious personality. Rabbi Soloveitchik has a footnote in Halakhic Man where he talks about, you know, we emphasize about we just had our guest scholar in residence on this morning, Shaya Goldberg, so geshmak to be a Yid. We love to sing together. It's geshmak to be a Yid. It's geshmak, it's amazing, it's pleasurable, it's enriching, it's fantastic, it's geshmak to be a Yid. And it is geshmak to be a Yid except for when it isn't, when you get bad news or when you're going through a hard time or when your beliefs or the world's beliefs are incompatible with what Hashem wants us to believe. It's not always geshmak. So the Rav writes in I think it's footnote four in Halakhic Man that in those moments the religious personality has to submit. That at the core religion is not about the geshmak part. It's not the kumzits. The religious part of being religious is submission. It's a willingness to submit when there's a conflict, when it's incompatible what I want and what he wants. what I want to believe and what He wants me to believe, when it's incompatible I have to submit, I have to surrender to Him. That's what it means to be a religious personality. That's bittul. It's such an important part, and it's a part that's lost. We're living in a world of instinct gratification. We're living in a world where we get what we want, when we want, how we want, why we want. In fact, I just posted online that this election result for the entire world is a great exercise in patience, because we're living in a time increasingly where we get instant gratification, instant results from whatever it is we want, and we are being forced against our will to practice some patience and to have to wait. We don't like to wait. The word for waiting or patience in Hebrew is, you know it if you've been to Israel, savlanut, savlanut. Savlanut, the root, Rebbe says the root of the word savlanut is sovel. Sovel is, right, mitachat sivlot Mitzrayim. We were under the bondage, the oppression, the persecution of Egypt. To be sovel is to suffer. So why is patience the same root of the word to suffer? And the answer is, because while you're asked to be patient, you're asked to suffer while you wait. It's forbearance, it's foreboding. You have to be willing to be forbear, you have to be willing to receive, you have to be willing to be patient, you have to be willing to suffer while you wait, while you wait, while you wait in line, or while you wait for results, or while you wait for the test to come back, or while you wait for whatever it is you're waiting. To be savlanut, to be patient, is a willingness and an ability to be sovel, to endure. So without our choice, the whole country and the whole world right now are getting an exercise in patience, an exercise in being willing to suffer, to surrender, to submit, that we don't get things on our timeline, we get things on His timeline. It comes when He says it comes. So this is such a core and critical part of what it means to be a religious person and a religious personality, a willingness for surrender, a willingness for submission, a willingness to say He's in charge, not me. שכל שאדם זוכה יותר לביטול, so the more that a person is willing to submit or to surrender, the more a person's willing to say there is only You, there is no me in contrast to You, אזי הוא זוכה שהרגשה בהשם יתברך תתפוס אצלו את כל המחשבה וההרגשה. Again, this is a very high level. I'm not describing it as being easily achievable, or even achievable for us. But a person who's able to achieve this, if you say all there is is You and there isn't even me, there's Your agenda, there are Your needs, there's what You want, there are Your priorities. I operate on Your timeline, and there is no me relative to You. If you can get to that level, then all you think about is Him, you don't think about you. If you achieve, or the degree to which you achieve bittul, the more you're mevatel, the more you surrender and the more you submit, then the more you will find yourself consumed by thinking about Him, עד שאפילו את עצמו הוא אינו מרגיש. You don't even feel I'm here. You don't even feel I exist. The Rambam so beautifully describes this in the second chapter of Hilchos Yesodei HaTorah. The Rambam talks about the mitzvah of ahavas Hashem, the mitzvah to love God. And when the Rambam wants to come up with a metaphor of the mitzvah to love God, he describes it as the infatuation between a man and a woman. You're dating, there's a courtship, and you begin to fall in love, and you fall in lust, and you fall in longing, and there's an infatuation. מיד מתאווה תאווה גדולה לדעת את השם. Like a man just wants to feel emotionally and physically intimate and connected, that's the kind of relationship we can have with God. The more you come to know God, the more you come to love God. The more you come to love God, then the more you are infatuated with God, and you see Him everywhere, and you feel so connected, and you feel so supported, and you feel so enriched, and you feel so empowered, and you feel so in love. You remember when you fell in love? And if you haven't yet, please God, Hashem should bless you, you should zocheh, you should merit to to know that feeling, to fall in love. You remember when you fell in love, and you fell in lust, and you fell in longing, and you fell in infatuation? And all you could do was think about the other, you couldn't concentrate on anything else. And when you were around the other, it wasn't about you, you were even willing to go out for milchigs instead of for fleishigs because there was no you in that moment, so infatuate... you get past the infatuation and then you insist on fleishigs. But while you're infatuated, there is no you, there's no your preference, there's no your want, there's no your priority, there is only the other. That is the level that we can get to in our relationship with Hashem, to feel so infatuated, so connected, so submitted, so surrendered to Him, that there is only Him, there is no us in addition to Him. Ulemala mizeh, it says Or Hachayim at a higher level even than that, היא מדרגת ההשראה שאור האלוקי שורה על האדם. When you get to the level of beyond just I surrender and submit, beyond just there is no me, there is only You, beyond just and therefore I am consumed, all I think about is You, all I feel is You. The higher level even than that is שהאור האלוקי שורה על האדם because I am consumed with thinking about and feeling and being connected to you. Now your divine light shines itself on me umisgaleh besochu uv'darko and the divine expresses itself through such a person, on such a person, והוא נעשה מרכבה ממש and such a person becomes the chariot that is carrying the king, וחש אור השם יתברך בתוכו. So again, this is not necessarily you and I or it's not anyone we've ever met or spent time with, but the most righteous and the greatest and we need to know that there is a level, that there are those who are capable, that it is achievable of living with such surrender and submissiveness, of being so connected to Hashem, so consumed by Hashem, that He shines His light on us and we are a vehicle and an instrument to bring Him into the world. That's our mission, to give Him a dira betachtonim, to give God a dwelling place down here on Earth. He of course it's His kingdom and He runs everything, but He chooses and by design to remain hidden. So how does He get exposed, revealed to this world? He needs a merkava, He needs a chariot, He needs an instrument or a vehicle for the world to come to know Him. He needs a prism through which to shine and spread His light. How does He do it? By those who position themselves on that mission as His messengers who live that level, who shine that light. והמדריגה הזאת היא מדריגה גבוהה ונורא, hi nevua. We're talking the level of prophecy. We're talking you've mastered everything in Mesillat Yesharim through the end. Again, we're not talking about day one in yeshiva. We're not talking about even after an entire lifetime, but we need to know that it is a goal, that it is out there. וצריך לשאוף לעלות במדריגות עוד ועוד. Says Rebbe Meir, a Jew has to aim and strive to climb this ladder rung by rung. So maybe there were moments or points in my life where I had an unsophisticated, undeveloped relationship with Hashem. So I wasn't sure He exists and I lived with Him and I left Him in the beis medrash or I left Him when I closed the shul, the siddur, or the Tehillim, and then I went to my life that He wasn't present, He wasn't there, He wasn't informing, He wasn't inspiring, He wasn't holding me accountable. But the older I get and the more, not me, all of us, the more developed, the more mature, the more sophisticated we are in our understanding and in our experiences of life, the more we have to aspire to climb the rungs of this ladder of dveikus and of bittul. And here's the amazing and the beautiful thing as I keep coming back to and emphasize each and every week, but we need to be reminded together and remind one another, is that the beauty of this life of dveikus and emunah, the beauty of this life of attaching ourselves to Him and connecting to Him is that it's not for Him, He doesn't need it. God is not enriched, He's not better, His ego's not inflated because we are obsessed with Him, because we're obsessed with Him. You know, basar v'dam, a human being, when others are obsessed with them and follow them and tweet them and friend them and share them and so on, so their ego gets a stroke, their ego gets inflated with each and every person who's obsessed with them. But that's not true with Hashem. He's infinite, He's omnipotent, He doesn't need us and at most He tolerates us. So for whom are we doing it? For ourselves. We benefit. Our mental health, spiritual health, emotional health, our relationships, our lives are so improved, are so enriched. And again, I can't help but thinking for the last couple days, last night, even right now, that while the rest of the world is panicked and fearful and anxious, if you live with emunah you say, I have my candidate I believe will be best, maybe I even tried to persuade others, I did my civic duty and I voted, I pulled that lever and I took my initiative, and beyond that I let go and I let God. The outcome of this election, it's up to Him. I'm not worried, I'm not panicked, I'm not afraid, because He's in charge. So everyone else is lost years of their life. They were up till 4:00 AM and then up again at 6:00 AM to see if there's any change, and now they're going to be holding still and what's going to happen to frum Jews if we go into candle lighting on Friday afternoon and we still don't know because some counties or states are not going to report yet? How will people make it through Shabbos? And the answer is: easily and joyfully and gladly, because you'll find out motzei Shabbos if there's something to learn and because you know that whatever the outcome, it's by design, it's from above, it's from Hashem. A life of faith is a life of calm and serenity and peace and tranquility. It's a life of happiness, it's a life of improved physical health, mental health, emotional health, spiritual health. And so we're being asked וצריך לשאוף לעלות במדריגות עוד ועוד to aspire and to yearn and to reach and to long and to climb rung by rung, not for Him, He doesn't need it, He tolerates it. We're being asked to do it for us because it's the best life that we can live. שליבו יבער להידבק בהשם יתברך. Our heart should be on fire, consumed with wanting to cling to Him. We should go back to that stage that hopefully we can remember from our courtship where we are obsessed, where we are infatuated. fatuated, become infatuated with God, become excited for the next *hisbodedus*, to wait to be able to meditate, spend time, to be in conversation, wait for that next learning opportunity, wait for that next *niggun*, that next *kumzitz*, that next, that next *davening*, wait for that next sunset or sunrise, be obsessed, be infatuated, be all consumed by that feeling of His presence and that love for Him. לא ינוח ולא ישקוט עד שיזכה. Don't rest and don't be quiet until you merit. Don't be complacent. How many people tragically their relationship with *Hashem* at 40 or 60 or 80 is the same way as it was when they were 18 years old, when they were 10 years old, when they were *bar mitzvah* or *bas mitzvah*? How tragic and how sad, how sad. Grow, develop, become more sophisticated, appreciate more, understand. You gotta nurture the relationship. You have to nurture the relationship with your spouse, with your children, with your parents. You have to nurture the relationship with yourself, and you have to nurture that relationship with God. It's a great tragedy that people who are at 40 or 60 or 80, and their awareness of, connection to, relationship with God, with *Hashem*, is exactly where it was at their *bar mitzvah*. How tragic, how sad. This is something we have to work on, and we have to nurture, and we have to improve. I don't care how great your marriage is. The day that you have arrived, the day you become complacent, the day you become indifferent, the day you stop nurturing it, you don't date within marriage, you're not curious, you don't build love maps as John Gottman would say, is the day that your marriage hits a wall, that you go from good to less good, from great to good. If we want it to improve, you gotta nurture, and the relationship with *Hashem* is no different. To strive, to aspire to get back to that place of love, of lust, of infatuation, of obsession with Him, with the time that we get to spend with Him. And again, we're not doing it for Him; we're doing it for ourselves because our lives result is our lives improve extraordinarily when we do. There's a footnote here. כשאדם זוכה לשייכות אמת עם השם יתברך. When a person merits to a genuine, authentic, true relationship with *Hashem*, אז הוא רואה שהשם יתברך יתגלה גם לכל העולם. You don't want to keep it to yourself. If you could get to that level of infatuation or obsession, you know what happens? You know what happens when you're infatuated and when you're obsessed? You want to tell the whole world about your *chassan*, about your *kallah*. You want to tell them about this song that you just heard that you think is the greatest song you've ever heard, this book you read, the best book you've ever read. You want to tell the entire world. That's part of what reflects how obsessed you are. That's part of how infatuated you are. עד שמי שזוכה לשלמות הדביקות יכול לזכות שכל רצונו יהיה רק לגלות את מלכות השם יתברך. So when a person is really fulfilling this level, that person is really at the place of *dveikus*. All they do is talk about, all they do is share, all they do is promote, all they do is want to create that movement, that brand of *Hashem*, of His vision, of His mission for us in this world. That's how you know if you love that song, that book, if you love that class: do you share it? Do you tell others about it? Do you want everyone to have a piece? Do you want everyone to have the enjoyment that you got out of it? And the same is true in our relationship with *Hashem*. Are we prepared to teach, preach, share, and spread the good word with others? Until next time, stay happy, stay healthy, stay holy, stay peaceful, stay tranquil, and don't forget to join us tonight, nine o'clock, behind the *bimah* with Rabbi Kotlarsky. And if you're watching on YouTube, don't forget to subscribe. And most importantly, don't forget to have a fantastic day living with *emuna*. Have a great day, everybody.
