Alei Shur - 7

2:17 Oh, yeah. Stop it. And it's a therapist who is coming to the office, and the therapist just looks at you and says, stop it. It'll work if you just stop it. I have terrible anxiety. Stop it, right? So when people say they're working on themselves, most often what do they really mean. Trying to stop it. Just trying to stop it. Trying to stop it is not necessarily the same thing as working on yourself. And then finally, To become one with Torah. That's going to be the hadrochah that Revolva is going to give us, how to become one with Torah, knowing Das Torah. Established that it is imperative to rectify yourself as a precondition and as an introduction. to become one with Torah. It is impossible to achieve the Ma'iles HaTorah. What does the Ma'iles HaTorah mean? The advantages, the distinction of Torah, unless you have a personalized path.

3:41 On one hand, to be careful not to do Haveraz, and on the other hand, to do the mitzvahs. We discussed in yesterday's shiur this individual avod that we saw in Chazal from the Rabbeinim, from the Risheinim, from the Achreinim. That was whether you go with one mitzvah and you make it yours or whether you go with the other mitzvahs. We discussed in yesterday's shiur this individual avod that we saw in Chazal from the Risheinim, from the Achreinim. That was whether you go with one mitzvah and you make it yours or whether you go with the.

4:12 other mitzvahs. We discussed in yesterday's shiur this individual avod that we saw in Chazal from the Risheinim, from the Achreinim. That was whether you go with the other mitzvahs. We discussed in yesterday's shiur this individual avod that we saw in Chazal from the Risheinim, from the Achreinim. That was whether you go with the other mitzvahs. We discussed in yesterday's shiur this individual avod that we saw in Chazal from the Risheinim, from the Achreinim. That was whether you go with the other mitzvahs. We discussed in yesterday's shiur this individual avod that we saw in Chazal from the Risheinim, from the Achreinim. That was whether you go with the other mitzvahs. We discussed in yesterday's shiur this individual avod that we saw in Chazal from the Risheinim, from the Achreinim. That was whether you go with the other mitzvahs. We discussed in yesterday's shiur this individual avod that we saw in Chazal from the Risheinim, from the Achreinim. That was whether you go with the other mitzvahs. We discussed in yesterday's shiur this individual avod that we saw in Chazal from the Risheinim, from the Risheinim, from the Risheinim.

4:45 without being merames, without hinting to this main yesod in general in Avodah that's brought down in the Sefer Shev Shmeitzeh and in the introduction to the Shem Sheit Shmeitzeh we're going to bring it down to Kitzer Nimrud very shortly but two very critical paragraphs that inform not just the way we see the world, our hashkafa but also practically how we're going to work on ourselves so now we're going to read from the Shev Shmeitzeh ekel b'riyas ha'adam al ha'aretz im ki ha'nisham b'machtzov ha'nenes miziv teferes ve'klum chaser be'beis ham'alach. when we consider the creation of a person in this world we have to consider the soul and where it came where did the soul come from? the soul came, it was carved out from Shamayim and it was getting all the pleasure that it could possibly get from being connected to a yadishner, The soul was totally happy, totally satisfied in the house of the king.

5:53 So did the soul leave Shamayim because it was missing something? No, the soul is infinite. Therefore the soul was missing nothing. So why in the world would we take a soul down into this world? Why wasn't the soul created in such a way that it can get all the pleasure that it could possibly get at this moment? Why does it need to go down in order to get back up? It was already up. It was getting what it needed. So what's going on over here? If the soul is perfect, then the soul is getting all the pleasure that it can get. Then why bring it down? If the soul is not getting everything it can get, why not just create it in a way that it can get everything it needs right away? So listen to the answer of the Shemites. Yes, we discussed this at length in Sophisticated History. Everyone hears the question? No. One more time.

6:54 The soul in Shamayim. What was its experience? All there was was soul and God. Think about it like a diamond in a plush velvet box. Red velvet. Perfect. It's exactly where it belongs, right? So Mimanafshah. Either it's perfect and it's exactly where it belongs, in which case, what's the last thing you would do. Go down. Put it on someone's finger. It does not look as pretty on someone's finger as it does sitting in a Tiffany's box, right? In a window that's perfectly designed for the light to hit it at the exact angle, right? So if the soul is in Shamayim, it's like a diamond in the red box. The soul is perfect. I'm getting everything I need, right? Why in the world would you put it into a body? And if it's not getting everything it needs, right, why not just create it as something that can? What's the value of creating this thing that now needs to go into a gore to come back?

7:51 Okay. V'u'am gazrachach maso yisbar ha'shamah, yisbar ha'shamah l'horid ha'lamatah. Hakadosh Baruch Hu's wisdom decrees that the soul needs to go down. L'nsos ha'bekiyim mitzvosah v'shmir astarosah, and it needs to have this journey of being Mekiah mitzvos and of keeping the Torah. Kasher titzna karbei, k'in tirba v'k'in tifritz v'tigdal l'mayla, al'asher toshav alokim, asher nasna b'yeser eiz v'roi v'ayim. So what's going on over here? He's saying, and as the soul becomes more righteous, it's being goydo and it's returning to Hakadosh Baruch Hu. V'kosav b'zoah. Now what is the explanation of this? Shos ha'mayim avorach v'nozlam mitoch ba'aretz. The Zohar Hakadosh says an unbelievable thing. The Pasuk says in Mishlei Shas HaMayim Mevorach, what does it mean?

8:55 It says as follows, you ready? There is a difference between a pit and a well spring. Pit and a well spring. A pit may be filled up with water, but that doesn't mean it is the source of water. So the Neshama is what he's about to say, before it comes down into this world, it has a certain Bechina and it gains a Bechina in Shamayim, namely what? Before the Neshama comes down into this world, it's a bar. After the neshamah leaves this world, it's a ma'ayan, as we're going to see. A bore means it's filled up with water. But, mitzar atzmo, when you look at it, is it filled up with water, Abba Yisai? The pit, by definition, is empty. It's just that I can create a condition where the pit holds water, but the pit itself is empty. You understand?

10:02 When the neshamah comes down into this world, and the soul comes to certain understandings, it starts to understand things that it didn't understand before. The soul undergoes a transformation. This is what the Shev Shmeitzah says. It goes from being a pit to being a wellspring. Hebrew, what's the difference between a pit and a well spring? Well spring is the source of the water, so to speak. The bar is filled up with water from the outside. It's this powerful well spring, yeah? But it's novea, where does it get, where does it draw its strength from? Not from others, but from itself. So up until now, the Saul and Shamayim, when it's first created, it's with Hashem. Is the Saul happy? Everyone with me?

11:06 Yeah? The Saul is happy. Why is the Saul happy? It's got what it needs. What's it missing? It's filled up with water, yeah? It's filled up with water. So from the outside, what's the condition of the Saul? If you look at the Saul, what's its condition from the outside? It's got what it needs. But, where'd the water come from? It was like Kaddush Baruch Hu putting the water into the pit. As opposed to the pit being dug deep enough. to realize that it is a Maayan, it's a well spring. Right? ובזה לא יהיה נעמד כיסוף Last line and then I'll get to you. Let me translate the last line and then I'll get to you. Last line. נעמד כיסוף means Anybody know? Instead of shame. A dollar earned is better than a dollar taken. Yeah? If I take a dollar from somebody you didn't earn it, what do you feel?

12:10 It's like a little weak. By the way, you're at a stage in your life where a lot of you will begin to feel this. It's weak at some point. You start to feel like uncomfortable taking from your parents. You're like, I don't know, I feel like I should be grown up already. It starts to become uncomfortable. And that's a healthy thing, right? A child doesn't think that way because a child is a bar, right? Being filled up and the child is satisfied being a bar. But as you become an adult, the shift is we go from being a bar to being a ma'ayan. It's a parent's responsibility to teach children to fend for themselves, not just financially but emotionally as well and spiritually as well, right? So the goal of parenting is really to get your kids out of the house, right? Not to kick them out into the street, but to raise them in such a way that they recognize they are capable of being a ma'ayan. They are their strength. And then, as one Talmud one said to me, he goes, how am I going to raise kids? Look at me. How am I going to raise kids? How is anybody going to rely on me? I said, yeah, at 18 years old, you're probably not ready to raise children, right?

13:15 But as you get older, you become a ma'ayan and a mezgaber. Namedekisuvim means the bread of shame. The neshama in shamayim has a little bit of shame. What's the shame? I'm a taker. I am not my own source. Yeah. So when the Shema is in heaven, wouldn't it be that it has everything it needs? Meaning, it has everything that it would need in the future, in the past, and now. So when it goes down... Except for one thing. It has everything it needs except for one thing. It hasn't earned any of it. It's a taker. It's a taker. So... It's like this. When you bring it down, you take the same water, but you make it earn its own, its same water. That's correct. So it's not that it's bringing any more water. You have the same water, just now you're taking it back up.

14:06 What's the source of that water? The source... Let me tell you something. I want to make sure you get this. The source would be... The source means the Meshama recognizes its own capacity to bring godliness into the world. By being the kind of mitzvot, I'm keeping the Torah. In other words, think about it like this. The neshama in shamayim is like the spoiled rich child. It's living in a mansion, it's driving a Bentley, right? It has all the food it will ever need and it can go on vacation for the rest of its life. And what does that rich kid feel? Empty. Yeah. Why? Because he knows none of it is his. And that's why when we see certain wealthy people, some wealthy people who have worked and earned for themselves, they're quite capable. Some wealthy people who have inherited their wealth, what do we know about them guys? Incompetent. They're terrible at it. So for example, let's say there was a person whose father was very wealthy. And let's say he gifted him and his Yerusha with, oh, I don't know, a cable company.

15:08 Not speaking about anyone in particular, just a cable company. Somebody who maybe owns a wealthy, important piece of real estate in New York City. Right, uh, a garden of sorts, if you will. Yeah? Right, sort of in the middle. Maybe he has a couple of franchises that he played in that garden. I'm not speaking about anyone in particular. Maybe he has a band. You know what I'm saying? Maybe he likes to... I don't know him. I'm not judging him. But people say about this person... Even though it's not a particular person, I don't know who you're referring to. I'm not... The name might be James. But I'm not speaking about any one particular person. Oh, the one in the basketball team. No, it's not LeBron. Oh. No, no. James was the first name. Yeah, I know. Now here's a man who's clearly... He's very capable. He's a billionaire. Right? Terrible, terrible owner. Terrible owner. No. That's a different person who inherited all his money.

16:19 No, but that's the point, right? Yeah. The point is that when you inherit your money, it's not the same thing as the guy who's a rich historian. It's a small amount of money. Ellie? Okay. So then, I know we discussed this in Sophisticated Faith, and I know, like, the soul, in a way, does want to get back to, like, Shemaiah, and wants to be, like, that pure soul that doesn't have to do anything anymore, right? Then why the heck would you ever want to go back to Shemaiah if you're just going to feel like that the entire time. You know, that's the interesting thing, because what does the Mishnah say? The Mishnah says you're born against your will? You die against it. Yeah, I know. Why would I, why would I. Because when you're born, the first thing you think is. Why does anyone say he's in a better place when he feels like, when his neshamah feels like he's not? Well, at that point, when the neshamah has achieved something, then hopefully it is experiencing something different. Hopefully it's become a mayan. But everyone, yeah, but, if you can't get a mayan into your mind, then what's the point? No, that's the point. The point is that that's already together being. See, we don't, we have a problem with this because people are always into doing, doing, doing.

17:08 That's already together being. That's, the point is if I am the mayan, right, I recognize the value of what I can achieve. in my life. So I don't want to leave. No, but then you go up to Shamayim and you're back to being a pit. No, that's the point. Oh, so the only neshamahs that come down are the pit ones and there's the... Right, and the mayan ones are now mayan. There's no reason for them to come down. Okay. Joe? Yeah, so the whole concept of, like, the poor man's bread. I mean, it's, it's, it's. it's, it. I can't make you choose, because then it's not a choice, right. Well, certain feelings we choose because Hashem made us that way. I mean, they only feel that way because Hashem made them that way. No, but think about it. What's the reason that I would feel nama dikisufa? What's the reason I would feel this shame? Because I didn't earn it. So God creates me, right.

18:09 With certain feelings, no. No, but that's the point. The point here is not that God creates me with certain feelings. He's creating a condition, right, where you can have everything you need, but at the end of the day, you didn't earn it. Forget the embarrassment for a second. Forget the feeling, right? There's something valuable about earning. There's something perfect about earning, right? The only thing God can't do for us is earn for us. He could gift to us, but He can't earn for us. Let's say you didn't feel any embarrassment that you didn't earn it. It still would be imperfect, because it's not you. I can say. In such a case, I wouldn't know, but I'm saying the only way that we feel it in such a way is because I should have made it that way. That happens to be true, but it gives us insight into the nature of being a taker. Yeah.

18:57 But at the end of the day, everything comes from Hashem, so how can we say that we become our own wellsprings? Really, I understand the pit. You're a pit and Hashem is filling you with whatever the water is. Right. So how could it be any other way? I don't understand it. Let's read the next line and see if it answers. Okay. The main thing. There's a principle that Chazal brings down that a poor person is like a dead man. Now, of course, if you read this on a simplistic level, you'll think that Chazal is saying. something terrible about the impoverished, which is obviously not the case. What it means is as follows. The water of a well spring is called Mayim Chaim, Lebedekah water, it's alive, okay? The water of a pit, what was that? Great Pesach, sorry. The water of a pit is called dead. Why? What's the difference? So there's a principle brought down called Sone Matanos Yechia, he who hates gifts is alive. What does that mean?

20:28 Somebody gives you a birthday present and you go, oh, I'm so excited to get this birthday present. You're a dead man walking. So what it means is as follows. Ani chashuv k'meis means I'm feeling dead because I don't get to give to others. By the way, that's why we say another one that's chashuv k'meis is a suma, a blind man. Because a blind man cannot see what others need and therefore he has very little capacity to give. Giving is life. You understand? Ani chashuv k'meis. What if I'm a taker? Sonei matanos yikhya. You want to know? Sonei matanos doesn't mean that if your mother comes to you with a birthday present, you go, no, that's poison, you're trying to kill me, run out of the room. And if you do that, I can imagine, I know this is going to happen, somebody's going to walk out of this room misquoting. And by their next birthday, they're going to come home and they're going to tell, I don't know,

21:34 Kamikaze. I looked around the room, I made that decision. It's going to be the least of anything. You're good at this, yeah? Yeah, okay. Mama Koski comes in, she's got a birthday plate, she's got, Happy birthday to you! You run! Take the baseball bat, smash it, Soni Matano Zichia! I learned the name of my Sarah, right? Yeah. Then she gets on the phone with me, Rose Berg, how are you? How's everything? Jeremy just smashed the cake I brought him and he's saying that's what you told him to do. No, he's asked for shalom. But there are people that actively seek gifts. Dead. Seeking gifts is dead. Physical gifts? No, yeah, yeah, physical gifts. What about other types of gifts. What do you mean? Yeah, like this. I'll give you an example. I like gifts. I like gifts too. Advice is also good. I like jifs. That's not what I'm talking about. What I'm talking about is this. I'll give you an example. Um, let's say a Rebbe cultivates talmidim, okay, so that one day his talmidim can do things for him. Like, you hear these stories of, like, Rebbeim that are, like, taken care of by this Talmud who, like, became, like, multi-multi-millionaire, right?

22:58 And then what does that Rebbe go around, like, not bragging, but he does, like, a humble brag, you know? Like, yeah, whatever. Like, every time I fly, I get bumped up to first class because he doesn't want me to have to, like, fly business because, you know, you're flying so much, it's so hard for you. So, like, I have, like, talmidim that take care of me. You know what I'm saying, like, like, what do they call that, what do you kids say that these days? Like, he's low-key, like, saying, like, yeah, I've got low-key, right, like, he's low-key saying, like, yeah, I've got that. It's a low-key Rebbe. Yeah, yeah. It's flexing. Yeah, like, he's like, yeah, it's like a humble brag, you know? He's like, or like, like, yeah, I don't know, like, when I go in, like, when I go into America, I'm like, yeah. Like all these Talmudians every night, they're like taking me out to eat at different restaurants. Honestly, it's like, it's like annoying, you know? Like, dude, everybody here knows what you're doing, you know? Obviously, it's abusive, right? Forget what you're doing to the Talmud.

23:52 Now, if the Talmud wants to give a gift to the Rebbe, that's beautiful. But if the Rebbe is seeking the gift, there's something wrong with that. So the way I heard it from one of my Rebbe, which is a great line, he said, the greatest paradox in Judaism is covet. Because if you run towards it, it's poison, right? So you have to run away from it. And everybody has to chase you with it. Because if they don't chase you with covet, covet is also mazon, it's also food. The way you eat it is by running away from it. It's the greatest paradox. So it's my job and it's your job to make everyone around you. And what's everyone in this room's job? To run away from the cover that we're trying to give. Let's say I'm trying to give Gelb cover. I want to give him some cover. What's his job.

24:40 Run. What's my job. Chase. It's the craziest thing. So Sone Matanasihi. If you're a person who seeks, not enjoys. I like gifts too. This was a very beautiful gift. This watch, for example. This watch was a beautiful gift. I enjoy this watch very much. But there's a difference between saying, I'm going to cultivate that Talmud so that that Talmud will give me a gift. That's a taking mentality. So that's what it means to be a Maayan. Of course, everything comes from God. But what's my contribution? What are the internal choices that I made that contributed to the world? So yes, as I was saying before, advice is a gift. I might choose... to give that gift to you. You might choose to receive that gift from me. But if your relationship with someone is only to be able to get the gift of advice, right, and like, what do I need to do to establish a relationship with this Rebbe so I can get that gift from him, you're a taker, you're not a giver. And by the way, what happens in those relationships start to fall apart because who wants to be part of that.

25:41 Yeah, because the other part gets overwhelmed. That's right. What does a Talmud give to a Rebbe. What can you give to a Rebbe. No, you're saying that like a taking mentality is bad, but for a Talmud, a Talmud wants to learn. So what goes the other way? A Rebbe should be happy. Yeah, but you're not doing anything. More than the calf wants to suckle, the cow wants to give its milk. The greatest gift you can give to a Rebbe is to be a learner. So that's like the exception, yeah. No. Because a Talmud is going into it with a mentality that I want to take and then like you're not ready to give. You know how like sometimes you'll have Talmudim? who really aren't interested in what the Rebbe is teaching, but they're interested in the relationship. So what do they do to have the relationship if they're not interested in what the Rebbe is teaching? They do all these ancillary things. Like, Rebbe, what if I came to your house for Shabbos and cooked everything for Shabbos? I like cooking. I would cook you all of Shabbos. And then I'll just be here for Shabbos. Right? Wouldn't that be such a nice gift? Not really. I don't really need you to cook for Shabbos. I'm capable of cooking for myself.

26:48 The relationship I want to have is a Rebbe-Talmud relationship. Or like, the Talmud that says I'll take the Rebbe out to eat. The Talmud says that I'll take the Rebbe to a Nixgav. It might be all nice things, but I want to be your Rebbe. The gift you can give me, or any Rebbe, is you can make them into a Rebbe. But it's not, it's more of like mutually exclusive. Like, for me, I get something out of it. For you, you get something out of it. But it's not really like me giving you anything. Oh, you sure aren't. But not l'shma. Not l'shma. I'm not doing it so that I can, I'm not becoming a Talmud of a certain Rebbe because I want him to grow out of the relationship. No, but there, but, I'll give you an example, yeah? You know how there's two ways to listen to a shir? This guy? He's listening. He's listening, no? He's like, bent over, half asleep, in first position, like, kind of listening, right? Barely on the verge of falling asleep, right? So, there's a certain affect there that's exceptionally disrespectful. On the other hand, this guy, I love. This guy makes, when he does it, I feel like a rabbi when this guy does it. Ready for it? It goes like this.

27:50 The head bob guy? He's the greatest Talmud in the world. Why? He's fighting it. He's fighting. He's fighting. So, I'm a big believer, if you're going to a shul where there's a rabbi speaking, you've got to be awake for the rabbi's drush. And by the way, don't read a sefer during the rabbi's drush. How nasty is that? I mean, think about that. He got up, prepared a drush, he's looking at you, and you're like, I'd really rather read this book than listen to you, the person who's talking to me. It's exceptionally disrespectful.

28:21 But there are times, Rabbi, so I don't get to sleep on a Thursday night until 2, 3 o'clock in the morning. Gotta be up the next day, taking care of Mikey, taking care of the kids. We're getting the house ready for Shabbos, cooking for Shabbos, cleaning for Shabbos. Sometimes I don't always get to get a nap on air Shabbos to make sure that I'm going to be awake for the Rav Yisrael Shabbos. Every once in a while. I do mean it. It's every once in a while. Maybe twice a year. I'm going to the Hedvad, right? On a Friday night, Rav Yisrael Shabbos, there's the Rav. He's talking. And on a Friday night, if it's warm in the shul because it's cold outside, right? If you've got a good seat, if it's not a bench, if it's like a plush seat, and you're sitting there, and you're in a suit, and you've got a sweater on under the suit because it's cold,

28:52 and now it's too hot, right? And everything is... And you start to become Hedvad guy, right? So you should know, after davening, we go around and we shake the Rav's hand. So, Rav always says, I admire the fight. I admire the fight. Yeah, because if you're fighting... A gift you can give to a Rebbe is when the Rebbe's speaking, make eye contact with the Rebbe. Do you know there are people, when I speak, there are people that like this when I'm speaking. They like this the entire time. Shaking their head, really being considerate. And they're not being fake about it. And so you feel it. This guy, I'm sure he's listening too. I just answered a text, by the way. I actually did that. Yeah. It's like, why would you waste the opportunity.

29:43 If I'm going to be doing it, I may as well do it, right? Why is that exceptionally disrespectful to you in the middle of giving shiur? Why is that disrespectful? Because you're in the middle of talking to people. You understand? So you can give me the gift of paying attention. I'm not going to do it without you. No, I know. You're doing it because you want to pay attention because of what you want. Yeah. But there's two ways to do it. You can listen to me while you have, you know, half an year doing something else. Or you can be engaged. That's a gift. And that part would be Mishmar. V'imkein kol zman hayos ha-nefesh be'mekeirele ve'yei b'chinas bar, ein lochayos. As long as the nefesh is upstairs in shamayim, and it's a pit, it has no life. Ki me'atz me'reikehi. Because it by itself is empty. Rak mashe mashpin osah. The only thing it has is what you put into it. Giving is life. Taking is death. Ad rag ta'hineh v'novas. Until it comes down to this world, and then it becomes an oveah. It becomes its own source. He b'b'chinas be'er ve'yei shlochayos.

30:43 It has become its own source because it accesses the life force that it has to give to another. What's the life of a fire? It gives warmth and heat. What's the life of a person? Generosity and compassion. The primary gifts that we give to others. Ul'ze'am mar ve'yipach ba'apav nishmas chayim. And that's why it says in the pasuk that God blew a soul of life into us. Bahayinu de'ikir b'ri'as ha'adam ala'aretz, k'dei sht'heyan nefesh ve'b'khinas be'er. That ikir, reason why we were created, is so that we could become a wellspring. Ve'tikra nishmaschayim. That's how we get a lebedek ha'sol. Ve'zehu eila ha'mitzvos ashar ya'sa osa ha'adam ve'chai bahem. That's what the pasoch means when it says, these are the mitzvos that I have given a person and you shall live by them. It doesn't just mean you shall live by them. Through these mitzvos you acquire life. Ha'soy da'gadol sho'b'ri'as ha'adam ba'alem ha'zehu. So what is the great secret of man in this world? Ki dafka kan yizke li'os novea me'atzmos.

31:47 Specifically here in this world can you become a maayan, can you become a wellspring. L'chayus atzmich. You can achieve life. Ha'nishama be'mekar machtzavah so rak mekabela shef azar el yom. Up above is the soul happy? For sure. What's the happiness? It's receiving all of the divine light. But here in this world, through it's avoda, he tizka le'shefa kodesh shek'ilu me'atzma hu novea. That word's for you now. Yeah? Yeah. Ke'ilu. It's zocha, to an unbelievable, holy shefa, holy influence. It's like it came from within. Ve'im ki be'vadai gam ha'be'er, ein ha'sho'avas mi'amei ha'me'atzma ve'shefa no'am, al yon me'gi al ha'adam rak midvey kusa be'kdushah. Ai, Nachi's question. Rabbi, isn't everything from Hakadosh Baruch Hu in the end anyway? The water, whether it's being poured in, the water, whether it's coming from below, either way, it's Hakadosh Baruch Hu's water. So that's what he says. Even though the be'er, it's also not the source, right? It's all shefa from Hakadosh Baruch Hu.

32:48 Be'chol zahareh kinyon atzmi ye'sho be'zeh. Nevertheless, you've acquired it. You hear Nachi? He asked your question. And working in Torah, it makes you alive. A guy is spending his morning seder on his phone, a guy is spending his morning seder and he's not, and he's battling and he's not really acquiring, he feels dead, he feels dead inside. A new light has been revealed in our Avodah HaPratis. What's the work that we're going to be doing, Be'ezer Hashem, in a couple weeks when I come back and we're going to start? What's the work we're doing? Getting a life. Working on yourself in an individualized way. It's not just tikkun hamidos. It's not just so that you can be a better husband. It's not just so that you can be a better father or a better employer or a better employee. The work is what, Rabbi Yisrael? Get a life. We're dead men walking. This is the purpose of Atamuchachim, to be a powerful, overflowing wellspring, to be alive.