Alei Shur - 12

2:13 But it's Adra, but if we ignore that, then we're losing a koach that we have. Each one of us, as Revolbi has explained many times before, each one of us has a particular physical koach, a capacity, that when united with the human spirit, with the godly spirit of a person, that is what makes shlemus in a person. So, to ignore half of the equation is to lose a part of yourself. Only the truly spiritual person will be able to see the godly power within the physical world. The impoverished mentality of those that refuse to engage the physical world because they feel they can't. It's a function of the fact that they're not seeing the world in a godly way. A godly person sees the world, he doesn't shy away. Ad-Rabbi, he doubles down. That's one of the reasons that Purim is the only yontif that has a gentile name. Purim is not a Hebrew word. Purim is not a Hebrew word, it's a Persian word, right? I don't mean Persian like Yusuf Zada or Mehdi Zada or any one of the Zadas, right? Or Kohen Molamed or Kohen Tab, whatever, you know.

3:22 It's not only for those that mothers serve them kibbeh, you know. Or Jahnoud, right? Jahnoud is also a Persian name? Khorash. Okay, I'm sorry. I'm sorry I'm betraying my lack of awareness of that side of the world. It means, it means, Purim is Dafka given a G-d-ish name because it teaches us how to engage the Gentile world. We're not being told to close ourselves off. It's a method of engagement. The one who sees the world in a G-dly way is not afraid. He's careful, but he's not afraid. Yeah? I don't understand why we engage less of the world and why is, why is us wearing masks? It seems like we're hiding ourselves. Yeah, just like who? Just like Hashem. Right. And so is that the way to engage the world? You have to hide yourself? No, the opposite. It's when I recognize that G-dliness hides behind everything, when I recognize that G-dliness hides even within me, that's what allows me to engage the world.

4:25 It's because I'm searching for that G-dliness, you understand? So Adi Rabba, the whole yusod of Purim is not to be afraid of anti-Semitism. That was the machlokas between Esther and the Chachamim. Esther said, she said, write me down for generations. The Chachamim said, but it'll cause anti-semitism, see? It's our, it's our fear of, it's our fear of what the Gentiles will say about us. It's our lack of Jewish pride that causes anti-semitism, right? We have to stand up and say that we have a godly message to share with the world. What's sad is that we haven't had the opportunity to do that throughout most of history because of the persecution and. now that we live in a day and age where the persecution is not in the same way, I'm not saying it's not there, but it's not in the same way, and we finally have a Jewish voice, the sad fact that so many of us are unwilling or unable, too afraid, to say a uniquely Jewish message to the world, that's part of our impoverished mentality, right? We, we, we have an opportunity. We have the method of communication. We have an awesome opportunity to share with the world what we've been trying to share for nearly 6,000 years. There is oneness in the world. We've been trying to teach that to the world. We have an opportunity to say it and everyone's saying like...

5:34 Yeah, but isn't Israel amazing because we have water purification plants? It is an amazing piece of technology. It's not uniquely Jewish. The opportunity to get up and say with pride, this is our land, this is the land that was given to us by our God, it was handed to us by our forefathers, that fear that we have, right? Again, I'm not saying at all that this is what we should do, right? But it's not my way, and it's not the way that I would want for my Talmidim. But I personally think there's something valuable in those people from the Hasidic community. that say, I really don't care what the world thinks of me, this is how I'm going to dress because this is what it means to dress like a Jew. Again, I don't think that's what it means to dress like a Jew. I wouldn't want that for my Talmidim. There's a sensitivity, yeah? Swayam. There's something proud about that. There's something that, you know... Again, if I was walking through France today, I'll be very honest with you. I would not wear a yarmulke. I would wear a baseball hat. You know that famous joke? What does it mean to be a tuna beigel? A tuna beigel is a guy who goes to Yankee Stadium,

6:43 he's wearing a white shirt, black pants, sits us out, and somebody comes by and goes, Mincha? He goes, how do you know I was Jewish? Yeah? If you... There is something... Again, if I was walking through France today, in France, it's a crazy place. I wouldn't do it. You should know I had... Just now, I had to fly back from America, and one of the opportunities was to fly back through France in order to get me back on time. I wouldn't even want to be in the airport. I don't want to be... I don't think anything's going to happen, but I don't want to be in the airport. A chavver of mine was just walking through Texas, and somebody said to him as he was walking by, Sig hao. The Nazi salute. That craziness. We live in a crazy world. So, I think there's something very smart about being aware. I had a very big argument many years ago with one of the deans of my college. He was a brilliant, brilliant man. And he said if he was going to Iran today, he would wear his yarmulke. I said, you're crazy. That's not called Jewish pride. That's called stupid. You're going to end up with your head off your neck. What was that? Can you really? Ah, okay.

7:46 I like Israel. I have a problem. Shkoyach. Thank you so much for the help. They have no problem. Right. That's been throughout history. We have no problem with Jews. We just don't like and then fill in the anti-Semitic thing. My point here is not to discuss anti-Semitism, Sammy. But you hear what I'm saying? The fear that people have to be able to go out into the world and be Mekadoshem Shamayim, it comes from the fact that they're not looking at the world in a unified way. Last thing. The Revolvi wants to be Mitzahim. He wants to highlight. The bottom line is it comes down to machshava. If you are not a thinker, if you're not a person who's thinking deeply about the world, where is your avodah? How could it possibly be? Because avodah comes from thoughtfulness. Blessed is the person that has a strong machshava, what we call the curious observer of self. Do not expect to grow, don't expect to do meaningful things with your life if you are not a thoughtful person. Guys, when you're a kid, autopilot works. When you're an adult, adults require subtlety, nuance, and complexity. When you're an adult and you have... You have real challenges in front of you. Personal challenges, interpersonal challenges.

9:21 Every one of those things requires a level of subtlety and complexity and nuance. You can't just keep shooting from your gut. It doesn't make any sense. You have children, for example, right? Children are complex organisms. I once asked my rabbi, Shlito, I said, what's the pshat when you're... I don't know if you guys don't know this yet. Maybe Dr. Balkany can help me out over here. Do you remember when you were first married? You think, like, it's just you and your wife, right? You got to figure it out, right? Then you have a kid. I got to figure it out, right? I'm playing two-on-one. How many children do you have? Okay, so you're perfect for this moshel. I have six going on, yeah? But three is better for this moshel. Two-on-one. Little baby, two-on-one. Then you have a second child, you're playing two-on-two already, you've met your match, yeah? Then you have a third child and for the first time you're outnumbered. When you have five daughters in a row, Rabbi Sai, you have five daughters in a row, when.

10:24 you have five daughters in a row. So I asked my Rabbi, what's the pshat? So he had an unbelievable pshat. He said, families are all about dynamics. So when it's just you and your wife, so there's the dynamic of you to your wife and your wife to you. Easy. Add in the kid. You to your wife, your wife to you, you to the kid, your wife to the kid, right? And then the kid to both of you. You've added on a lot of dynamics just from one person. Add in the second kid. The dynamics again. Now it's you to each one of the kids, the kids with each other, each one back to you. Very complex. Add in the third. Think about how many dynamics you're creating. Rabbi Sai, by the time you get to six. And now you're faced with dilemmas, major dilemmas in your life, like she's taking too long in the bathroom. She's taking too long in the bathroom is the bane of my existence, yeah? But children should not have to die just because they're complaining about it.

11:26 So at 7.30 in the morning, when my daughters are, she's taking too long in the bathroom, I need to get in there, I need to go to school. It's not a reason for children to have to die. Now obviously that's saying a very strong thing, right? But let me ask you a question. Why would you even have to kill them? Because I want you to know that I have a bone in my body. I know a lot of parents that have this bone in their body. For me, it's right here, right here in the crick of my neck. And as my daughters, who I love, begin to interact with each other in that way, the. bone in my body, you're a medical doctor? So is this a medical thing that I have? I don't know what it is. But this bone begins to tighten. And it's an amazing thing. As this bone begins to tighten, my whole upper back starts to become much more tight. And my fists, almost unnaturally, just start to like, clench. And this roar comes up within me, if I'm not careful. And it says, and it wants to say, What is wrong with you? What is wrong with you? This is so unimportant in your life.

12:28 And we have multiple bathrooms. Yeah? And it wants to unleash a tyrant of how dumb could you possibly be. And of all the things in the world, I promise you, this is so not worth fighting about. And I want to say that. But that's called killing children. Right? Because the things we say to our kids matter. You all remember yourselves, what it felt like when somebody said something to you out of anger, especially if it was somebody that was important to you, when they just lashed out because they just couldn't take it anymore. And it's not because, right, you didn't deserve it. Yeah, you might have been doing something that was deeply annoying to your parents. And there is nothing more annoying to parents than when siblings don't get along with each other. The greatest nachas a parent has is when siblings get along with each other, right? So it's a great moment of personal growth. That moment of tension, where I'm standing on the top of my stairs, on the balcony over there, overlooking my daughter standing outside the bathroom, banging, banging like their life depends on it, to get through that very flimsy Israeli door,

13:33 yeah, is a tremendous moment of personal growth. and the capacity to slow down and to think and to say one second just like my daughters are going crazy for no reason i too need to think about what is the ben alia thing to do in this moment right i'm giving you a very human example but the truth of the matter is that this exists in every moment of every day in our lives it exists in the dorm it exists in shiurim exists in beis medrash again i'll give you another one this is maybe more relevant to where you are right now i know that. your phone buzzed i know it i know your phone buzzed it makes sense to me that when your phone buzzes you want to do a quick one of these but if you think about that right how exceptionally rude is that when we do that when people are talking to us imagine somebody's talking to you yeah, i'm just meeting you right now for the first time is your phone buzzing, yeah imagine imagine you're in the middle of talking to somebody and literally the words that are coming out of their mouth are important they're saying something to you right.

14:36 And then something buzzed and you just go, I'm going to ignore you for a moment. What is that? It requires massive machshava. We don't do that to people. A gift you can give your children, a gift you can give your friends, take your phone off of vibrate, put it on silent. I know that's a crazy thing to say. It will still be there at the end of the appointment. It will still be there at the end of the shiur. It will still be there at the end of the conversation. It takes power, but it's worth it. Relationships are important. I've said this before. I'll say. it again. My wife at some point hung up an article from Reader's Digest on our refrigerator. And the article was, it wasn't an article. It was like a cartoon. And it was a mother sitting and washing dishes and a child tugging on the mother's skirt and saying, mommy, mommy, pay attention. And the mother says, I'm paying attention. Child continues to tug at the mother's skirt. Mommy, pay attention, pay attention. I'm paying attention. Mommy, pay attention to me with your eyes.

15:36 right just because you are listening to the words that come out of somebody's mouth doesn't mean you're giving them respect right when again I heard this once from a motion to be an old friend of mine you guys know of motion three from why you are most of you I'm right it's an old friend of mine he was here in the bus era with me he gave a sheer it was a tremendous year he said everybody who's in a shiur has the has the amazing gift of being able to give the speaker the awareness that what they're saying is being heard last night I was speaking somewhere there was one of the women in the audience was doing. this the entire time I was speaking and you know what as weird as it was, It felt good. Oh, you get it. You're there. You're here. You're speaking, right? I love this one. A guy's on his phone in the middle of the sheer, right? And then the Rebbe says, tell me what I just said. And we have this amazing capacity, the human mind. I know this is true even medically. The human mind has the capacity to repeat the last 15 seconds of the thing you weren't really paying attention to, right? Or even if you were paying attention, we can say those last couple of words.

16:37 Rebbe, what are you really saying? Just because you couldn't repeat the last couple of words, right? If somebody says, Neu, repeat back to me what I just said, what are they really saying? It's not nice what you're doing. It requires thoughtfulness to not be impulsive. It's a tremendous power. It's a tremendous tool for growth. Awareness, consciousness of where you are. As you become an adult, more and more moments of your life take on more and more significance. Marriages fall apart because people are not self-aware. They're not aware of what's really going on between them and their spouse. Children and their relationships with their parents fall apart because parents aren't aware. Do you know how many times we've had guys come to yeshiva and tell me, Rabbi, I don't trust my parents at all. I don't tell them the truth at all. And when the parents come to visit, they talk about Baruch Hashem. We have a very good relationship with our child. He tells us everything. And I have to sit there like this. That's really amazing. That's really amazing that you think that, right?

17:39 Because it's just a total lack of self-awareness, right? Children, you guys know this yourself, right? You're 18. You remember what it was like to be 13 and 14 years old? 13 and 14 year old kids are big. They're big. They think things. They feel things. The things we do matter. Be careful not to become a person who's moving so fast that he loses machshavah in his life. Ha-machshavah hi ya'ashir she'bekochos. It is the, it is the... Machshavah is the thing that makes you truly wealthy. It's the most, it's the wealthiest of powers. V'ein daver ba'olam she'ein yadim ha-ga'as leilav. There is nothing that wisdom does not touch. If you're a self-aware person, if you're aware of what's going on around you, that gets into every fabric of your being. You know how many people make mistakes in business? People make mistakes in chinuch? People make mistakes in their own ha-b'ot ha'shashem? Pasha, because they weren't thinking? It touches everywhere. Mindfulness, awareness, it touches everywhere. Intelligent people that are focused on Kedusha, that are focused on living lives of holiness,

19:04 always will be geared towards practical action. Remember that we don't do philosophy, right? Philosophy is this like amorphous thing that you can sit and you can think, but it has nothing to do with the real world, right? People who go to parenting classes all the time, but still erupt all over their children, right? In the world of philosophy, you can give these amazing classes. You know what I'm saying? It has to be practical. What actionable changes are you making? I want you to know the most brilliant people are often the least successful people. Brilliance is not a gift. Not necessarily. But intelligence is. And there's a difference. Just because somebody has a high IQ and can score very high on their SATs has nothing to do with the world of real action. I always say this. My friend who was one of my least intelligent friends in my life who I've known since I'm two years old, who couldn't pass a test to save his life, is my absolute wealthiest friend, and it's not even close. What you can do in a book, on a test, it matters very little, unless you're going to be a doctor,

20:11 it matters very little in the world of business. We both know people that have gone to college. I'm a big fan of college. We both know people that have gone to college and it has nothing to do with success. I know people that were valedictorians in college and they're okay in business and I know people that really just barely pass by the skin of their teeth and they're wealthy because intelligence always gears you towards action. You don't need to be the most brilliant person for that. You just need to have enough seichel to be able to get towards the world of action. And whether that's going to be learning yourself, learning the world around you, or halacha, or agadata, or even kabbalah, it's always a focus on where is this taking me, where am I going, what is the action that I need to do. So if a guy comes to yeshiva, it's very possible to do this, a guy comes to yeshiva, he's sitting and learning three starim a day, he goes to davening three starim a day, at the end of the year you look at him, nothing changed. Why? Because it was up here. It didn't lead him to the world of action. You learn halakhah rebosai, that has to inform the way you behave in your life. You learn nagarta, it has to impact your worldview,

21:13 which then has to impact the way you live your life. You read a story of a gadol betaira, then you go out and you lead your life that way. You're a little bit closer towards leading your life that way. It has to inspire us to action. Whether it be a small action or just a little bit of a change in the way we, the way we act towards people or even just a small area of chizuk, a certain insight into the way we mechazik ourselves. That all has to ultimately be channeled in. Okay, how did that change me? I just learned something. How did that change me? Right, everything we learn has to change us a little bit, but that's rabotzeit. Again, obviously we're learning a shir here in Yiddishkeit, but it's not limited to Yiddishkeit. Everything you learn should change you. And by the way, that's why we need to be so careful about what we learn. Knowledge, when it comes into you, it does change the way you see the world. So you have to be careful what you learn. And you have to have priorities in what you learn. Because you can't run towards the external first, you have to learn the internal.

22:17 Right? So, our job, especially in these years, before we go out into college, before we go out into the workforce, our job is to be mechazik ourselves in the Jewish way that we see the world. That's being mechazik, the internal worldview. So that memeilo, when we see out, ah, becomes clear. We cannot be separated from action. You understand? A guy comes to shit. I love this one. I like learning, but I'm just not a davener. Then you mamesh mistit. Then you mamesh mistit. If your davening doesn't inform your learning, and if your learning doesn't inform your davening, then something is very off. Guy says, I'm a davener, but. not a learner. Come on. If you're a davener, that means you're in a relationship. So go learn about the relationship. I like learning. If you learn about the relationship, talk to your wife. Just because you can know everything about your wife, if you never have a conversation with her, right? It's not meaningful. Davening is a conversation with our spouse. One has to inform the other. Otherwise, it's cerebral, and it hasn't channeled itself to the world of action. We have to hurry.

23:30 When he had that unbelievable dream where he saw the sulim all the way to Shamayim, he saw that ladder all the way to Shamayim and he was zoha to understand Kala Yisrael's relationship with Eretz Yisrael, with our Tzeinu Hakadosh for many, many years, what it's to say. He woke up from his slumber and he said, there is G-d in this place and I didn't know because if I knew, I never would have gone to sleep. He was afraid. How awesome is this place? This is the house of G-d. This is the gates of heaven. What does he do? As soon as he wakes up in the morning, he takes the stone. He lays it down and he makes a matzevah and he anoints his head and that is how he makes, What does he do when he awakens? He immediately makes the cornerstone for the Beis Hamikdash. Acharei chalom kazeh, when a person has such a dream in their life, v'havtocha kazuah, and they've been given such an unbelievable guarantee about Klal Yisroel's relationship with Eretz Yisroel, Eiei simcha so? Eiei hespaaluso? Where is the simcha? Where is the hespaalus? Where is the excitement? Where is the let's get going? Rabbi Yisroel, what does he do?

24:37 Ein kana lecharota sheesh b'makum kadosh kazeh. What does he have? He has regret. People live today with the word, I don't want to regret. Children are afraid to regret things. What is so bad about regret? No regrets. I have no regrets. I never regret anything that I did. Why? What's wrong with saying that behavior was beneath my dignity? What's wrong with saying I can learn from the mistake that I made? Regret doesn't mean guilt, and it doesn't mean shame. Regret is exceptionally healthy. It means that behavior was not appropriate. Yaakov Avinu, you see, ez charot v'yigiyah batzmech, alu leishineh zeh b'malkum zeh lo hayah zakhiklal lech halom zeh. He knew if I never would have fallen asleep in that place, I never would have had that dream. So he fell asleep in that place, Rabbi said. What does that mean? If you fall asleep in that place, you have that dream. No. U'p'ula z'riza l'hakim atzei v'liyasot mikdash v'yira. What made him move from one place to another? What made him take it from the world of philosophy into the world of action? It's because he had charot. He had regret. He said to himself, whoa, this is an awesome moment. I have to grab hold of it. I can't let it pass me by.

25:40 Every single guy, and yes, we have a visitor here today, but every single guy before they come to Mevasseret, what are their dream? This year it's gonna be the year. I'm gonna make that move this year and yet, every year there are guys, Baruch Hashem less and less, but every year there are guys that when you look back at the end of the year, what are they saying to themselves? It just went right by me. It just went right by. How did it happen? Because where was the year? Where was, this is my opportunity. I have to, I have to grab it. I don't want to regret this. I got to do something. I already missed a little bit. I got to double down now, right? They're letting it go by them. Not fear in the sense of anxiety, but the awesomeness of the of the moment moves a person. I have a tremendous opportunity. You're dating a girl. It's the girl you want to marry. Grab the opportunity. You're in college. That's the thing you want to do with your life. You're gonna have opportunities. Grab the opportunity, right? Don't let those moments go by. That's what makes life real. That's lahav yirich she libo ha-tovim tekov ha-maiseh. You have this awesome power inside of you.

26:47 You're emotionally excited to do it. Yira is what makes you grab it. Zehu yiras ha-shem reishes das. That's what it means, that yiras ha-shem, fear of G-d, is the beginning of knowledge. Why? It's an awesome opportunity. Don't let it get by you. Don't let it get by you. Das yichibor kol kareh ha-adam vayu la-achadim. As we've said many times before, what is the chibor? What's the unifying factor? What's that power that takes your many disparate kokos and puts them together? That's das. Moach, lei, v'klei ha'maiseh, puts it all together. Your mind, your heart, yeah, and all the tools that you have to have action. Das puts it all together. V'aschal hazeh hi ha'yira shi'ad o'chefes ha'adam ha'maiseh. So what's the beginning? Yira that moves a person towards action. Tzod gadol tamin be'kivun zeh ha'maiseh. There's a tremendous secret that's hidden right here in this kivun, in this path towards the world of action. Anu ragi'lim la'aniyach ki'shayim ha'dreikos hu'l Yisra'im b'memachshav el ha'dvarim she'im kishon ha'shal olam. Ulam de'vrei chazah balremi lala. We're used to thinking that the highest level is to think about the highest level things. No.

27:50 Amir b'Acha, ha'alamein omanas lasos, zokha lahak bel ruach ha'kodesh. Somebody who learns for the sake of doing, he's zokha to ruach ha'kodesh. Ma'atam, l'man tishmur lasos k'chol ha'kosev bo, ki az tatsliyach ta'akhecho, ba'az taskil, ve'ein taskil ha'lu ruach ha'kodesh. K'man da'amar, ma'askil le'eitan ha'ezrachi. Quoting from the Medrash from Vayikra Rabba, what does Chazal say? Ruach ha'kodesh is given when? In the path towards Ma'as. Ruach ha'kodesh is not when a person gets to a very high level and he's capable of thinking the deepest Kabbalistic thoughts. It's, you go to Ravitcha Meir, you see, oh, ruach ha'kodesh. Every one of us is ruach ha'kodesh. Where? You get ruach ha'kodesh be'kivun ala Ma'as, so people talk. Everywhere you go in life, there are people that talk. They're going to talk about the highest loftiest concepts. And then there are people that do. Ruach ha'kodesh is given in the kivun towards Ma'as of Chazal, say. Mokhrach mi'zeh. When do you get Ruach HaKodesh? When do you get that godly spirit? When it's actionable. When you're living in the world of action. Don't be a talker.

28:52 Don't be a thinker. I don't mean don't be a thinker in the sense of don't think about your life. Of course you should. But don't be the person that thinks and it's just this like, yeah, I talk a big game. I talk, you know, like I think about things. I'm a deep thinker. L'maizah doesn't necessarily get you to shachas, right? I'm going to say a tough thing right now. Maybe I shouldn't say it, which means I'm going to say it. You know who made it through the enlightenment? In the yeshivas they got decimated. In the yeshivas they got decimated by the. enlightenment because it was this world of thoughtfulness. It's like this philosophical world and a person could become, could take those ideas and lose himself to that. But those that served Hashem with passion, that made tefillah, that made focus on bringing Hakadosh Baruch Hu into the world, they were much less impacted. Yeah, Hasidic community was much less impacted, and it wasn't because they were closeted off. It's because the reality is that when you get into that world of philosophy, you could, and again, it's not that you shouldn't be a thinker, but if your philosophy is not directed.

29:57 towards action, it could fall apart. שְׁזֹוֹ אַלֹם מִנַא מְנַא סְלַסוֹס That's what it means, learning for the sake of doing. שְׁזֹוֹ אַלֹם מִנַא מְנַא סְלַסוֹס That's what it means, learning for the sake of doing. שְׁזֹוֹ אַלֹם מִנַא מְנַא סְלַסוֹס That's what it means, learning for the sake of doing. שְׁזֹוֹ אַלֹם מִנַא מִנַא סְלַסוֹס That's what it means, learning for the sake of doing. שְׁזֹוֹ אַלֹם מִנַא סְלַסוֹס That's what it means, learning for the sake of doing. שְׁזֹוֹ אַלֹם מִנַא סְלַסוֹס That's what it means, learning for the sake of doing. שְׁזֹוֹ אַלֹם מִנַא סְלַסוֹס That's what it means, learning for the sake of doing. שְׁזֹוֹ אַלֹם מִנַא סְלַסוֹס That's what it means, learning for the sake of doing. It goes into the world of Das. That's the chibur of all things. The purpose is Kedusha, transparency, bringing godliness into the world. Kizui derach haKedusha, la'agias ha'adam al nekudas ha'atzmo. Where is the place of Kedusha in this world? It is inside of us. You don't have to go running everywhere else to find Kedusha. We don't have to run to the Himalayas to sit there and sit in a lotus position. It's everywhere we go, it's inside of ourselves. And from there is the wellspring of Ruach HaKedush.

31:11 As we're going to explain in this shach. Two general things that we find here. That when you learn for the sake of doing, you get Ruach HaKedush. לָהַמִדְמַיֹסֶם מּשְׁלוֹם לְגַמְרֵי הוּעַצְמו מָהַדְבַרִי מַהַקַשְׁם בִיּוֹסֶר וּהוּעַצְמו בְחִנֶשְׁל רְעַךָהָקֹדֶשְׁ Number one, to do a complete action requires tremendous effort. It's not a simple thing. That in itself is one of the dimensions of Ruach HaKodesh. How many people here have ever done a Ma'isah where they got 98% of the way there and they said, good enough. 98%. It was awesome. 98% is amazing, right? Those last 2% are where your bones are made. Right? Those last 2%. That's where it's mission-critical. The last 5 pounds. Yeah. Right. That last 5 pounds is the hardest 5 pounds. And it's not just, by the way, it's not just about weight. It's about anything. Right? It's in college. I've got enough of it to pass the test, even to do well.

32:14 It's just a simple question. Have you mastered the material? Right? Because if you're doing something important, you want mastery. You don't want to go to the mechanic that knows 90% of it. Right? You want to go to the mechanic who's a master. And that's true when it comes to knowledge of Torah. That's true when it comes to knowledge of Chochmah. Whatever it is, it's about really mastering it. Those last 2%, the hardest thing in the world. What was greater? This is an amazing question Revolbi asks. What was greater? The fact that. Yaakov Avinu on the one hand could have such a vision, have such a halom, or the fact that afterwards he immediately established the Matzevot. That he immediately was establishing this is the Makam HaMikdash. And listen to his answer, According to us guys, he says, we're not going to be made as punitive. We're not going to go so far out there that we say this is the correct answer. We don't do that. So to have a halom like that, that's prophetic.

33:33 And the action is only Ruach HaKodesh. So Nebu is clearly higher than Ruach HaKodesh, right? But who knows? Who could say which one is better, Nebu or Ruach HaKodesh? Up until this year, what would you have naturally said, Rabbi Isai? Nebu is greater than Ruach HaKodesh. What's Revolbi say? It's not so clear. We can't choose, but it's not so clear. But one thing we could say for sure, there's nothing greater than the Ruach HaKodesh that it takes in order to have a Ma'is HaMoshelem. I just want to make one thing clear. You realize how Revolbi is using the term Ruach HaKodesh, especially for those who have taken I Want the Truth with me? Ruach HaKodesh is not, ah, right? It's not like I'm being filled with the Spirit of G-d. It's the G-dly power. It's accessing the G-dly power that's inside of you to take it all the way. It's a tremendous thing. Bayes, we'll finish with this. HaKivun El HaMaisu Hu Gam Ken HaDerekh LaHagia LeMajrei HaRuach HaKodesh HaAtzma Not only is the action itself driven by Ruach HaKodesh, but the path towards action builds Ruach HaKodesh in a person.

34:38 V'davta Lo Hamach Shaved V'Dvar Nisgavim Hamushat Me'Olam HaMaisu El HaNikud HaHaMaises It's not this high-level thinking that brings a person to Ruach HaKodesh. It's that thinking leads to action. That's what builds Ruach HaKodesh in a person. And that's what we're looking for. We're looking to be filled with a capacity, with a power of a G-dly Spirit to do important things in our life. U'Kefi D'vrei HaTanah D'vei Eliyo Me'ed Ani Alai Shamayim Ve'Aretz, Testifying on me, Shema Yivar, it's between man and woman, between the son of Israel, between the son of David, between Shifcha HaKol, L'fi Mayser Shol Adom, Ruach HaKodesh Shor HaAlav. Whether it's a Jew, whether it's a non-Jew, a son of David, or a Shifcha, every single person, according to his actions, every person can have Ruach HaKodesh. Every human being is endowed with this power, this infinite power that's inside of us. U'lefi Anal HaDvar HaMeirim. And according to what we said above, all of this is clear. Because it doesn't matter if you're a Jew or a non-Jew. It doesn't matter if you're an editor or a Shifcha. What matters, action builds you. It builds that Ruach HaKodesh inside of you. This is the true action from the true Talmud Chacham, who's going all the way. He's living that full life. Chacham, Chacham,