LM 30.2 — Meishra d'Sakina, Part 2 of 5 · תורה ל׳

B'ezrat Hashem, this is the second shiur in Torah ל, and we are going to begin with paragraph ד. We'll give a high level overview of some of the core principles that we addressed in in the last shiur as it relates to the ideas that we're trying to develop. So we said that HaKadosh Baruch Hu created a world in order to have a relationship with us, and therefore, as far as we're concerned, our entire tachlit is to develop a relationship with HaKadosh Baruch Hu. That's why we're here. Now the question, the problem that we encountered is if HaKadosh Baruch Hu created the system, that means that HaKadosh Baruch Hu is, כביכול, בלתי גבול.

He is not confined, subject in any way to the limitations, to the finiteness of this world. We are created within the system. How are we able to have an השגת אלוקות, a grasp of of Godliness, a grasp of רצון השם, if we are subject to to boundaries, to גבול, to limitations? How are we able to relate to something that is infinite, that is without any limitations? Either we won't relate to it at all or it will become distorted. So HaKadosh Baruch Hu created a system of צמצומים, a system of הלבשה to be able to convey השגת אלוקות, to be able to convey Godliness to within this system.

We explained, let's say, creating a mashal. If I want to explain to you something that you couldn't possibly understand, but I want to give you over the principle, then I would use a mashal, an analogy of something that is within your world in order to convey this principle, and therefore there will be הלבשה where the integrity of the principle is preserved, and yet I'm able to to deliver it to you. So I guess we we can say that so far the the the big central idea of this Torah is creating a system to preserve the integrity of השגת אלוקות as it descends, and this descent is, so to speak, not a bug, but a feature.

It's not that, you know, b'diavad we have to put השגת אלוקות into the world. HaKadosh Baruch Hu created the system for our benefit in order to allow us to grow, to constantly reach past our limitations, to bring השגת אלוקות, to bring the אור of Hashem into the world, and constantly expand our כלי to be breaking our boundaries, which can be a system of עבודה and of השגה that goes on forever, because HaKadosh Baruch Hu, k'viyachol, is אינסופיות. Now this system will depend on a a translator, if you will. In other words, how are we going to bridge that gap between the השגת אלוקות and between where we are?

So we're going to need a מלמד, a educator, right? And this מלמד, this Rebbe, this מלמד גדול מאוד מאוד, is going to have multiple skills. First of all, he's going to have to understand the השגת אלוקות, the אור עליון. He's going to have to understand where where we're going, right? In other words, I'm holding over here at the bottom of the chain, and he's going to have to understand what message is it that needs to be conveyed to be able to bring me up. He's also going to have to understand where I am. He's going to have to relate to the חכמה תתאה or the שכל תחתון, because at the end of the day, the אור עליון, the אלוקות, is the the אור is unchanging.

However, if the entire purpose, the focus of the system is to be able to convey, to give a relationship of אור אלוקות to the recipient, then the limiting factor is going to be how I see it, how I understand it, how I hear it, how I relate to it. And therefore the מלמד, the educator, the conveyor, is going to have to understand אור עליון, he's going to have to understand the השגת אלוקות, what's at the top of the system, what the goal is, what he's trying to convey. He's going to have to understand how it's going to be received.

He's going to have to live with one foot in אור עליון, he's going to have to also understand the the limitations of the recipient, and he's going to have to understand how to bridge how to bridge that gap. Now paragraph ד is really going to describe how this system breaks. When it comes to the שכל עליון, when it comes to the אור אין סוף, that is unchanging. הקדוש ברוך הוא, כביכול, is ready, willing, and able to be משפיע, to give as much as we could possibly handle, but the weak link therefore is going to be in the כלי קיבול, it's going to be in the recipient that is supposed to find some sort of a a practical expression, if you will, of the inputs.

As we go into paragraph ד, I'm going to suggest a framing that for me brought out a tremendous depth in in a lot of the ideas that the Torah is based on. If we think about a perfect system versus a broken system, a perfect system is going to be where every single thing in that system is expressive of the design, of the purpose for which it's been created. We're going to label this as מלכות דקדושה. Every single aspect has total התבטלות, it finds itself in a perfect balance of bringing about a גילוי of הקדוש ברוך הוא, of Total ייחוד.

There is no competing priority, there is a complete center of gravity. If anything in this system, instead of viewing itself as a resource, as a means to an end to express רצון השם, starts to take on its own independence, so to speak, then that we could label that as סטרא אחרא. I'm going to give an example because it comes up later in the Torah. Let's say other wisdoms, other cultures. Let's say, for example, science. If a person views themselves as looking into the world to see גילוי of הקדוש ברוך הוא in every single aspect, then when they open up a biology textbook, when they open up a physics textbook, this should bring them closer and closer to Hashem to understand the magnificence of the world.

If a person starts viewing these things as having their own גדלות, not only will they not get closer to Hashem, but you look at people in the world of science, and many of them are atheists or whatever, it brings them away from Hashem. They become enamored with with things that have their own their own mode of expression. Now, if I wanted to use as an example something that could really bring to the forefront this line between whether something is a means towards an end, whether it's a resource, whether it's מבטל itself to a purpose, or whether it views itself as an end in and of itself, and it's a a total breakdown in this structure, I think perhaps the a good example of this is going to be money and a person's relationship with money.

Hashem put every person into this world to fulfill a function. I think we've said before that the day that you were born is the day that the world could no longer be complete without you. We have a purpose to fulfill. In order to be able to function, there's going to be a lot of things that we need. A person needs a place to live, they need food to eat, and therefore they're going to need money and resources in order to be able to get this. How much do they need? Well, if they don't have enough, then they're not going to be able to achieve their purpose.

If they have too much money, or if they spend time, energy, emotional energy, physical energy to be able to get more money than they need, instead of having money in order to fulfill purpose, they're sacrificing purpose in order to build wealth. But what is the wealth going to achieve? At at at best, I guess you could say, it's going to sit in the bank and do nothing, and at worst, they're going to end up spending the wealth on things which we already said are outside of the purpose for which they're in the world. Therefore, in order to build up מלכות דקדושה, a person has to be a שונא בצע.

Again, it doesn't mean that they don't want any money. They want money as a resource, as a means to an end. But as far as money being a thing in order to be an end in and of itself, they have to be a שונא בצע בתכלית השנאה. They have to hate it. They have to hate the idea of turning anything from a means towards an end of bringing about a גילוי of ייחודו יתברך into an end in and of itself. And therefore ולבוא אל השכל התחתון הזה, for this רבי, this translator of שכל עליון to שכל תחתון that we started off the shiur discussing, to fulfill his purpose, אי אפשר כי אם על ידי שונאי בצע, שישנא הממון בתכלית השנאה.

He has to hate ממון, but not just money. It's it's it's בצע, which is like financial profit, it's gain. He has to hate the idea of ממון for itself with the בתכלית השנאה, that's anti everything that he stands for. Now we're going to actually bring some of the concepts that we talked about, including in the last shiur, we're going to bring it back to back back to מלכות. I'm actually going to read through the next couple lines relatively quickly and then we'll explain. כי שערה אוכמא שהוא בחינת השכל התחתון הוא מסטרא דמלכות. So the black hairs we addressed really in the last shiur, we're not going to talk about it again.

But this this idea of שכל תחתון where we at, where we're trying to attach ourselves to השגת אלוקות, that's an aspect of Malchus. וכן שונאי בצע הוא מסטרא דמלכות, this hating financial gain, money for itself, is also an aspect of building up Malchus, מלכות דקדושה. Now, this is important: כי השכל התחתון שהוא בחינת מלכות שהוא בחינת חכמה תתאה שבכל עולם ועולם, so he's comparing the language of שכל תחתון to חכמה תתאה, but he says this dynamic exists within every עולם, שהוא מנהיג אותו עולם. That is actually the system of governance. That's the mode of expression that brings a giluy to the השגת אלוקות, to the inputs, שזה השכל של הנהגה והמלכות הוא בחינת חכמה ושכל תחתון כנגד השכל של השגת אלוקות.

Now, just to double click for a second on this idea of בכל עולם ועולם, this structure, this dynamic that we're describing exists overall in a כללותדיק way, but it also exists in a פרטיותדיק way to give us an opportunity to continue to grow and break break boundaries and relate to השגת אלוקות, no matter who we are or where we're holding. And I'll just give one brief example that we've used before of understanding how a structure can exist overall and within בפרטיות. The example that we used before is the educational system. Let's say grades are in sets of fours.

You'll have middle school from fifth to eighth grade, then high school is ninth to 12th, college and so on. Let's say within the fifth to sixth grade, that's four separate grades, so there's going to be the movement from fifth, sixth freshman, sophomore, junior, senior, and every year though is going to have four semesters with each semester broken up into four weeks. Every every year as a whole, but even every semester בפרטיות and maybe every week is going to have the ratzon, what do we want to accomplish this week, this semester, this year, and in this segment of four years and so on.

There's going to be the the ratzon that is meant to be accomplished, and let's say there's going to be a project, Malchus, there's going to be a practical presentation at the end of every segment that's going to bring all of that ratzon into a reality, and whatever it is that you accomplish, that will be the starting point for the next segment, and as you graduate, it's going to take all of these pieces and it's going to continuously incorporate them into a larger and larger structure. So, suffice it to say that the idea of Malchus, the idea of creating this כלי קיבול is not a one-time event, so to speak, but rather exists throughout avodah, throughout a person's life as they continuously grow and expand throughout their 120 years towards towards the Ein Sof and expanding השגת אלוקות.

Now, we're going to see how this these ideas represent themselves in in Tanach. ועל כן ביומי דשמואל שנפלו ראשי הדור אל הממון, שמואל הנביא himself, Rav Chaim Kramer explains, was a sonei batza, used to travel throughout Yisrael not taking any money, not taking any gain from anybody, and at least in this regard, his sons, they they strayed after monetary gain. So, the the pasuk highlights this shift in the leadership of Klal Yisrael towards from a sonei batza towards having towards having a desire for money. So again, in Shmuel's days, when after he was niftar, the leadership, his sons, shifted, כמו שכתוב, ויטו אחרי הבצע, they strayed after money.

על כן תכף פגמו במלכות דקדושה. Therefore, by definition, this shift towards wanting money, which, like we said, instead of looking at money as a resource, as a means towards an end, but rather straying after it, this now is a pegam in מלכות דקדושה, of a system where there's total hisbatlut around bringing in רצון ה׳, כמו שכתוב, כי אותי מאסו ממלוך עליהם. When the people asked for a king, Hakadosh Baruch Hu said, "It's not that they're pushing back against you," He is saying to Shmuel, "but rather, it's against the מלכות דקדושה, they're pushing back against Me." ושאלו להם מלך ככל העכו״ם, and they are looking for a king like other nations.

Now, without saying anything negative against Klal Yisrael, I think that this point is an extremely important line. The the the other nations, we had said before, other wisdoms, other cultures, all of these things are a piece of the puzzle. The ultimate giluy will come about when we understand every single piece of the puzzle which was building itself up, each Malchus is trying to build itself up, as ultimately playing its part in bringing about the ultimate giluy. Klal Yisrael is not a seventy-first nation. It's not that we we have our own priorities, which Baruch Hashem happen to be very רוחניות.

We are fundamentally fundamentally different. ישראל ואורייתא וקודשא בריך הוא חד הוא. We are expressive of the purpose itself. We are representative of שלמות. A shift in an attitude towards money was representative of a shift in an attitude towards whether every single thing in this world has total התבטלות towards playing its part in רצון ה׳, or whether there's any idea of chasing independent value. Once Klal Yisrael had a shift in relating to money, so then this, by definition, was a פגם in מלכות דקדושה, and that put them on a level where when they wanted a king, it wasn't בתורת we want a king to bring us together to to to nothing but understanding just total רצון ה׳.

There was a certain element of making themselves one level removed from directly expressing purpose towards we have a king, we will have a culture, he will lead us to war, and so on. Yes, we will also play our part in the ultimate מלכות דקדושה, but the same way that there are other nations, we are a nation also. Where do we see the opposite end of this spectrum? ביומי דשלמה, by שלמה המלך, שאין כסף נחשב, where money there was no desire, כיסופין, right? But there was no desire for כסף at all. There was no there was no value to money at all.

היה מלכות דקדושה על תיקונה המכונה, and therefore, at that point, the מלכות דקדושה was complete, כמו שכתוב, וישב שלמה על כסא ה׳, שמלך על עליונים ותחתונים. Shlomo HaMelech had a מלכות, he had mastery, he had control over every aspect of the בריאה, the עליונים, as well as the תחתונים. The תחתונים, which we're going to explain as like the סטרא אחרא, in other words, as these other nations, these other wisdoms, maybe even שדא ושידתין, any other spiritual forces in the world found its place in the ultimate מלכות of HaKadosh Baruch Hu because nothing else had separate purpose.

ועל ועל כן זכה שלמה לזה השכל התחתון הנ״ל, כמו שכתוב, ויחכם מכל אדם. He had, he was more wise than all other people, כמו שכתוב, ותרב חכמת שלמה מכל מלכי בכל בני קדם rather. And the way that Rav Chaim Kramer mentions this also, he says what were the בני קדם? These are the other wisdoms. Shlomo HaMelech's wisdom surpassed all of the other wisdoms, all the other בני קדם, because it wasn't just another wisdom. He wasn't, it wasn't that they were wise and he had more wisdom, it was quantitatively more. No, it was, like we said before, it was at a it was at a higher level, it was at a it was at a higher altitude, it wasn't just another piece of the puzzle, it was the מלכות דקדושה that brings everything together.

And therefore, he qualitatively surpassed, he was at a higher level than every other people, every other nation, every other force, even the the even the the negative spiritual forces were brought together towards רצון השם. כי זה השכל הוא בחינת מלכות כנ״ל, this שכל is all בתורת מלכות. אבל על ידי אהבת ממון הוא נופל לאוכמא דסטרא אחרא. But through a love of money, which we explained already in depth, this brings one to blackness of סטרא אחרא, this creates competing priorities. בחינת שבתי פסיא אוכמא. שבתי, we call Saturn, but it's like one of the מזלות. And this is like a black כלי, מרה שחורה, בחינת בעצבון תאכלנה.

This brings one towards like depression, towards sadness. ונופל לעיגולא וסיבובין מסטרא אחרא, בחינת סביב רשעים יתהלכון. This brings one towards בעצבון תאכלנה is it's in the curse of parnassah by אדם הראשון, and it brings one towards it talks about like סיבובים, like the רשעים walking around in circles, שהוא מתאוה ומשתוקק אחר הממון. Now, I think that this is very much in line with how we explained it. If mamon is there to serve a תכלית, I need enough money to buy X, I need enough money to buy a house, whatever it is, then it's a means towards an end and it's not there's a defined עבודה for it.

If a person always wants plus one, then there is actually no end. They will be chasing their desire forever, unlike even other desires, whether it's for food, whether it's for arayos-dik issues, the יצר הרע can convince a person that if they would have this, their desire would be satisfied. A person whose desire is just to build resources, to have plus one, to have more, a person can never reach more because the more is what they want. And therefore, they're always going to be walking around in circles, things are just going to be chaotic. Instead of the positive way we described in the last shiur, the idea of סיבובים, which is total unity in order to convey השגת אלוקות, which I can't do, what do I do?

I have a total yichud, a total center of gravity, so that everything in the world is like a circle, it's all surrounding and מבטל itself to one central theme, that gives you a relationship with this yichud which you could not have otherwise had. However, over here, the the negative side of סיבובים is where instead of everything surrounding one center of gravity, it's all shifted, it means that a person it will never come to rest. It will be going in circles forever, because a person will always be chasing. And therefore, this paragraph finishes up: בחינת שטו העם ולקטו, בשטותא, היפך החכמה, that the people were walking around looking for the man with shtut, this is the opposite of chochmah.

Rav Chaim Kramer explains that instead of waiting for the man to fall near them, some of the yidden were שטו, they were strolling about looking for it. The ultimate place where we have in our history of having money as just a God-given resource only so that we could achieve purpose was the man. It was directly delivered from shamayim, directly to their door. Which means that the ultimate distance that a person could put from this relationship to to the man was to get up and run around and try to look for it and spend energy on the man.

This represented a fundamental shtut, a fundamental opposite of chochmah of of of of a relationship with money. Now, if paragraph ד was discussing a breakdown in the keli, right? In other words, what makes a פגם in the keli so that it could no so that it would not be able to hold to bring a gilui in the in the Or Hashem? So now if paragraph ה is going to discuss how do we build up the keli? We're not talking so much about using it to have a הלבשה of שכל עליון, but just what do we need in order to build up the keli so that it will be ראוי for to to to bring down the השגת אלוקות?

Now, ומי שיש לו איזה חכמה, a person who is זוכה to מלכות דקדושה, a person who has this שכל תחתון, צריך לראות להמשיך לתוכה חיות, they need to bring chayus, they need to bring energy, they need to build it up so that it is going to be a כלי that is ready, willing, and able. to serve השם, להחיות חכמה תתאה, in order to, again, to give life, to give energy, to give existence to this חכמה תתאה, כל אחד לפי בחינת חכמה תתאה שיש לו, כפי בחינת החכמה תתאה בכל עולם ועולם. So we already addressed this idea of בכל עולם ועולם, that this dynamic of מלכות, of setting the stage for growth and expansion, exists in every single עולם.

But the important point to highlight over here is that חכמה תתאה שיש לו, that every single person will find himself, at different points in his life, maybe even at different points in the day, that their avodah could be in a different form. And therefore, a person has to build build up their מלכות. A person has to build up their כלים for wherever it is that they are holding. ועיקר החיות הוא מאור הפנים. So the ikar life, the ikar energy that is going to build up this כלי קיבול, this מלכות, in order to allow a person to receive שכל עליון בבחינת באור פני מלך חיים, is going to be called אור פנים.

He brings a pasuk that says אור פני, is אור פנים is מלך חיים brings the חיים into the מלכות. So, a person has to make sure that מלכות identifies appropriately by being attached, by being an expression of its source at the at at the height of אור פנים. Again, go back to Torah כ״ג, I think we explained this a lot. But, in any event, how does a person attach the מלכות to the אור פנים at its source? ועל כן, therefore, צריכים להעלות את המלכות בחינת חכמה תתאה. A person needs to elevate, to attach מלכות, which is a בחינה of חכמה תתאה, אל אור הפנים, to that level of שפע, to that level of godliness, which is at the height of אור הפנים.

I know we haven't really translated exactly. Which is המאיר בשלש רגלים. It is coming into the system, it's accessible during the שלוש רגלים, כי עיקר אור הפנים הוא שמחה. Now, why בדוקא during the Shalosh Regalim is the אור הפנים accessible? Because the עיקר אור הפנים is through is brought about through simcha. כמו שכתוב: לב שמח ייטיב פנים, that a that a לב שמח, שמחה which we're going to see resides in the לב, both in the לב of a person and in the לב of the year, which we're going to relate to the שלוש רגלים, ייטיב פנים, that brings about an אור פנים.

So so far, a person, in order to build up his כלי of מלכות דקדושה so that he can ultimately attach to השגת אלוקות, which is where we started the Torah, that כלי has to be built up through אור פנים, which is accessible during the time of of רגלים, because רגלים are infused with simcha that's brought about with mitzvot. ועיקר השמחה הוא מן המצוות, כמו שכתוב: פקודי ה׳ ישרים משמחי לב, that the פקודי ה׳, the מצוות מעשיות, those are משמחי לב. ועיקר השמחה הוא בלב, כמו שכתוב: נתתה שמחה בלבי. So so far, the simcha that we're trying to access during the רגלים resides in the לב.

והלב של כל השנה, the לב, the heart, as it were, what's the infusion of the entire year, הם השלוש רגלים. We're going to see in a reference in a second, although remember, especially in the time of the Beit HaMikdash, the רגלים were the three encounters with with the Beit HaMikdash, where heaven kisses earth, so to speak, right? The where where the reality is almost fuzzy. This is where we we we see the ultimate גילוי of Hakadosh Baruch Hu in the world. So we'll have to deal with with how we relate to it when when we don't have access to the Beit HaMikdash.

But, in any event, the לב of the entire year is שלוש רגלים בחינת אלה מועדי ה׳. This פסוק which references Yom Tov, is also we're going to see a reference to the לב. ראשי תיבות אמי, כמובן שהיא אם לבינה. The ראשי תיבות of אלה מועדי ה׳, which is a reference to Yom Tov, the ראשי תיבות are אמי. אימא בינה, in פנימיות התורה we relate to אם is to בינה, and בינה is ליבא, and therefore we see a connection between the שלוש רגלים, between בינה, and בינה is the לב, and therefore since the simcha of mitzvot reside in the לב, and the the לב of the year is in שלוש רגלים, so therefore אור הפנים is going to be accessible during the שלוש רגלים and it can be infused into the מלכות to bring it to מלכות דקדושה.

והשמחה של כל מצוה שעושים בכל השנה, the simcha which is a result of mitzvot—we addressed in one of the earlier Torot the idea of simchat mitzvah—the simcha of mitzvot, which we do all year, הוא מתקבץ אל הלב. So we we we bring ourself to a state of simcha, but that simcha is going to be accessible during certain times of the year which are the focus, which are the heart of the year—no pun intended—שהם השלוש רגלים, ועל כן הם ימי שמחה. That's why bedavka they're שמחת יום טוב, כמו שכתוב: ושמחת בחגך. ואז מאיר הפנים על ידי שמחה, and therefore during these times of the year, where there is, so to speak, a focus, a gathering of the simcha, which is a result of the mitzvot that we do all year round, and then we're able to encounter that level of שמחה בדווקא during the regalim, that will bring us the אור פנים so that we can infuse it into the מלכות, בבחינת "לב שמח ייטיב פנים", בשביל זה נצטוינו שלוש פעמים בשנה יראה כל זכורך את פני השם אלקיך.

That's why if we look in the pasuk that tells us about שלוש רגלים, it says bedavka to to come appear את פני השם אלקיך בשביל לקבל אור הפנים. Now וזה בחינת, and now that we unfortunately don't have Beit HaMikdash, so how do we benefit, how do we receive this אור הפנים during the שלוש רגלים? חייב אדם להקביל פני רבו ברגל. Our access point is going to be our Rabbi. Now over here if if we notice, it's not talking about the צדיק הדור, it's not talking about the חכם הדור, it says that we should be מקבל פני רבו, a person's personal Rebbe.

In תורה ד we spoke a lot about the idea of appearing to a חכם, about how this is able to relate to a person's עבודה. But it doesn't say לבקר רבו that a person should go visit, it says להקביל פני רבו ברגל, a person should be מקבל פנים כדי לקבל אור הפנים. This is going to be a person's access point ולהחיות את בחינת המלכות, and therefore to infuse the בחינה of מלכות with אור פנים, with חיות, so that he builds up his כלי, and therefore it can be a appropriate כלי קיבול. Over here the note mentions specifically that that the ענין that the ענין למעשה these days is to actually give the צדיק צדקה, and over here it brings from the Biurei HaLikutim specifically that he gives for שנותן להדפסת ספריו הקדושים, which certainly as as the צדיק brings the Torah into the world so that that I think we can relate to an infusion of שפע into the world.

But in any event וזה "צדק לפניו יהלך", צדק is a reference to מלכות in the ספרים, so "צדק לפניו יהלך וישם לדרך פעמיו". צדק is in the פנימיות is a it's פסוק in Tehillim, but צדק is a reference to מלכות, לפניו, פניו would be אור פנים, so it says צדק מלכותא קדישא כשמוליכין אותה אל אור הפנים, when we bring מלכות to אור פנים, we attach the מלכות to אור פנים, העיקר על ידי בחינת "וישם לדרך פעמיו". How is the עיקר way to do this? By וישם לדרך פעמיו, to establish one's steps, but פעמיו is a reference to the שלוש רגלים.

The way that we attach the מלכות, the צדק לפניו to the אור פנים is going to be through דרך פעמיו, through the three times a year that we are that we see אור פני השם, or in our case that we're מקבל פני רבו, היינו שלוש פעמים בשנה שעל ידם מקבלים מאור הפנים כנ״ל. וזה בחינת "ישבו ישרים את פניך". Another pasuk in Tehillim, it says that ישבו ישרים, how we משיב פנים, ישבו את פניך, how? ישבו ישרים, because פקודי השם ישרים, ישרים הם פקודי השם ישרים משמחי לב, that ישרים is a reference to the mitzvot, the מצוות מעשיות.

And when the mitzvot are performed b'simcha, and the simcha resides in the לב, הם יישבו, יאירו ויסדרו את אור הפנים, that is going to establish the אור הפנים which now can infuse the מלכות and build up the כלי, build up the מלכותא קדישא. So now a person has a כלי קיבול and he is able to again, going back all the way to the beginning of the Torah, he's able to attach himself to the השגת אלקות and bring הלבשה so that he can attach himself to Hakadosh Baruch Hu כנ״ל. Okay, we are actually going to stop over here. We we said a lot, and Be'ezrat Hashem next time we're going to continue with paragraph ו, which is I wanted to start now, but it's very long and I think it's better to it's better to start fresh.