Devarim - Your Voice Is Waiting To Be Heard

1:56 He says, "I am like that's my definition. It's my identity. I am lowish dvarem. I am not a man of words. He defines himself by his limitation, which stam is interesting. How do you go from being lowish dvarem anochi to being a person who could say all of Sefer Dvarem? How does a person make that transition within a mere forty years? Another question is when Moshe Rabbeinu tells Hakadosh Baruch Hu that he's lowish devar manochi. What happens? Hakadosh Baruch Hu pushes back. Moshe Rabbeinu pushes back, and then ultimately Hakadosh Baruch Hu says, 'Fine.' So you have Arna Cohen. Arna Cohen will communicate for you. Shaila is, if Arna Cohen could communicate for Moshe Rabbeinu."

2:47 Why is it important that Moshe Rabbeinu develops into somebody who can say Ela hadvaram Asher diber Moshe? I'll call Yisrael, and it should be Manosach. Either it's important for Moshe Rabbeinu to speak, and then Aaron Akohen is unnecessary, or alternatively, Aaron Akohen is very necessary, and there's not really a reason for Moshe Rabbeinu to develop in this way. What role precisely does Aaron Akohen play in this world? It feels almost like Moshe Rabbeinu, you failed. I'll give you Aran a coin as a temporary stopgap, but really you have to develop language. And the question is, why? Are we all meant to become public speakers? Is that everybody's tafkid in this world? I don't know. Doesn't seem right to me. So what exactly is happening over here? Not only that.

3:43 When we consider the role that language plays in our world, a person almost naturally starts to think of the Mishnah Avos that says, 'Ba'asara ma'amaros nivra ha'olam,' that the world was created through speech. So it sounds like speech is fundamental to who we are. It's so fundamental that Hakadosh Baruch Hu speaks the world into existence. But if you actually take a step back and think about that for a second, you start to realize it's not so pashat what that means. It's not so pashat that Moshe Rabbeinu, I'm sorry, it's not so pashat that Kol D'varuchu needs to create the world with speech. If you were God creating the world, how would you have created the world? Snap your fingers. That's exactly what I would have done. I would have simply desired it, and then it would have appeared. The fact that Hashem has to articulate the world into existence tells us something about creation.

4:41 But it also tells us something about speech, and what I think it means is as follows: to express something, to articulate something, means to take something from the world of the concealed into the world of the revealed. That's what speech actually does. If you actually think about what speech is, what is speech? I have right now an idea in my head, and by the way, it's a famous line from Rav Chaim Brisker. That Rav Chaim said, if you can't say it, it means you don't know it. You ever see guys when they're trying to learn and they're like using a lot of words and like, it's like my Rebbe was like a medaktek. Every word that we said had to be absolutely precise, because if you want to take something from the hidden world inside of you and you want to bring it out into reality, it requires language.

5:38 One of the gifts that we have in our life is today, in today's world, a person can go to a therapist. When you go to a therapist, a lot of times you'll see you talk around something until you actually say it. You ever have an experience like that where you're like, a lot of words until you actually figure out the words that you want to say, and then once you say those words, you go, that's it, that's the thing I've been trying to express. It's almost like you become known to yourself. Through speech, you ever say something and go, "I didn't realize I feel that way," right? Like it's an interesting thing that speech brings something from the world of the hidden into the world of reality, whether that's to someone else or even to ourselves. So when Chazal describe that Hakadosh Baruch Hu created the world through speech, what precisely are Chazal describing?

6:33 They're not just describing the way that the creation relates to Hashem. That's also true, because it's created through speech. The world feels spoken too. That's a separate topic. More importantly for us, when Hakadosh Baruch Hu speaks the world into existence, He's making Himself known. You understand? He's taking something from the world of the hidden and He's bringing out a reality. There's a world. There's a creator. And that Creator is expressed through the creation. To articulate something, to say something well, means to bring something from the world of the hidden into the world of the revealed. Let's take a step back for a second. Let's ask ourselves a different question: What makes a human being? That's an important question, especially today. Because today we're sitting at the precipice of a very profound question.

7:33 What's the difference between artificial intelligence and a human being? We always thought the difference between a human being and everything else was that we're intelligent. An animal operates because of instinct, and a human operates because of intelligence. But actually, artificial intelligence appears to be a lot more intelligent than any of us. It certainly has capacities that we don't have. And it operates with intelligence. What precisely makes a human being? And not surprisingly, what does Targum Onkelos say? We know the pasuk says, "V'yipach ba'apav nishmas chayim, v'yih Adam le'nefesh chaya." How were we created? Hashem breathed life into us, and then we became a living being. What does Targum Onkelos say on the words "nefesh chaya"? He says, "Ruach memalulah." What does that mean? It means a being who's capable of speaking.

8:27 Isn't that an interesting thing? What makes you human is your ability to speak. Rashi says, not exactly the same, but very similar. Rashi says, although animals are also called nefesh chaya, what does Rashi say? She netosev bo day of a dibor. In addition to what an animal has, we also have intelligence, but not just intelligence. Because animals have a type of intelligence, though it's not the rational reasoning that human beings have. But what makes a human being? Not only intelligence, but again, Rashi same dagish, the capacity to speak. What's the pshat? If I was defining a human being, I'm not sure I would run to speech, but I think what we're saying, if you follow the logic.

9:14 What makes a human being distinct? What gives us the capacity to really be human is not only our ability to have ideas. The fact that you have ideas, that's good. But to take an invisible idea and to bring it out into the world through speech, that's what makes you human. Which is fascinating because it's not just a feature. You have to always know what is the product and what are the features of the product. I would have thought a human being is like a human being, whatever that means. And one of the features that I have is intelligence, and one of the features that I have is speech. But it's not true. What we are is a speaking being, which is a fascinating idea. That means that my ability to bring out something hidden into the world of reality defines me. Or, to put it a little bit sharper, and this is where I really want to go tonight.

10:13 To articulate is to self-actualize. Every one of us has capacities. We all have certain talents, but just because you have those talents doesn't mean you actualize those talents. I think a lot of us feel frustrated when you know you have a talent but you don't have a place to put it. You don't have a place to develop it. There is real pleasure that exists when you have the opportunity to take a talent that you have inside of you, and then you are given the space to really bring that talent out into reality and to self-actualize. That's an unbelievable gift that we get in life. We have a space where you do that. That's whether think about let's say you have a guy who's good with kids.

11:09 But he doesn't know it yet because he's never been a camp counselor, and now somebody says, "Hey, you want to come be a madrich on Kollel, right? You want to come be a camp counselor? You want to do so?" Now, what happens that summer? The geshmack is not only that the kids who we had as campers had a great time. It's there was something in me that was latent and that now becomes self actualized, which means that to bring my unique self into reality. Is at the core of who we are, and if you think about that, that is a type of articulation. Like I had a hidden talent inside of me, but I was never able to articulate. What does articulate mean? Articulate doesn't only mean with words. What else does articulate mean? Like it's the ability to express it. So when we speak about speech, we're not only speaking about words that come out of our mouth.

12:06 In a certain sense, you speak, so to speak. You express yourself with a lot of different things that you do, and those different things that you do are all expressions of self-actualization. For example, you have a guy who comes to Colo for the summer. He's discovering things about himself. He's discovering how he interacts with a crowd. He's discovering what it feels like to go six thousand miles away from his home. He's discovering what it looks like to have a majrach and to look up to him. He's discovering what it looks like to maybe try to really daven. There's a lot of self-expression because there's a lot of self-actualization. The surface way of thinking about speech is that I take something from the world of the hidden and I bring it into the world of the revealed. I have an idea. I communicate that idea to myself and to others.

12:58 But the deeper expression of speech is self-actualization. That's what speech is. I'm expressing my unique self in this world, which means that it's not only that we are speaking beings, but at the core of what it means to be human is that you are people who could become the highest version of yourself. That's an unbelievable idea. That a human being, by definition, is growth-oriented. It's the ability to self-actualize. With this in mind, we can now start to understand what Hakadosh Baruch Hu's fight is with Moshe Rabenu. Moshe Rabenu comes and he sets a mission in front of Moshe Rabenu. What's the mission? The mission is to confront Paro. And how? How do you confront Paro?

13:57 Tell him, let my people go. Hallelujah. Let my people go. It's a very big task that's set in front of Moshe Rabbeinu because the task is not only to take these people out of Egypt. What's the task really? The task is to give birth to Klal Yisrael because Chazal describe that Klal Yisrael in Mitzrayim was being born. And now Moshe Rabbeinu, you're tasked with being the midwife, so to speak, to turn that hidden potential of Klal Yisrael into a reality. It's going to be you, through the power of speech, your confrontation with Paro. You're going to be the one to extract Klal Yisrael and to give birth to them. You're the instrumentation of self-actualization on a national level.

14:50 All of Klal Yisrael is about to be born through the capacity of speech. So Moshe Rabenu, no, it's not going to be as simple as showing up with your staff saying to the chevra, Yalla, we're leaving. Moshe Rabenu could have done that. That would. Why isn't that the mission? Like that's what I would have thought. I would have thought that Moshe Rabenu is confronted by Hakadosh Baruch Hu at the sna, and Hashem says, Yalla, get him out. Moshe Rabenu comes and he goes, chevra, time to go. Klal Yisrael picks up millions of Jews. Ask the manjana, and they leave. They go out to the desert. What's what's Paro going to do? He's going to chase after them. Gvaledik, let him chase. What's going to happen? Kriyasi yamsof. We heard the story. Why does there need to be a whole confrontation with Paro and a whole dialogue with Paro? And Moshe Rabbeinu needs to go and tell Paro every single time. You realize Moshe Rabbeinu's relationship with Paro is basically schmoozing. It's like the ultimate Jewish activity. He comes to Paro, and it's a weird thing. He walks into the palace, and he goes.

15:48 I just want to talk it out with you. If you don't let us go, here's what's going to happen next. Why is there so much talking? The answer is because it's not so simple to give birth to a nation. It's not as simple as we move from one place to another. There's a dialogue that happens. And by the way, if you really think deeply about this, and if you understand what I say now, fine. And if not, not. If you really want to think deeply about this, the ability to talk to the thing that's holding you captive. And to get that thing to release you is the ultimate expression of self-actualization. To go to your darkest parts, to go to the thing that's literally enslaved you, and to talk to it—that's powerful. And if you can get it to the point where it says, "Yeah, you should go."

16:35 That is an unbelievable level of self-articulation, self-expression, self-actualization. And so Moshe Rabbeinu comes to Paro and he's going to have a conversation. And what does Moshe Rabbeinu say about himself? Me, low is dvare manochi. I'm not yet a person who can articulate to take Chalal Yisrael out of Mitzrayim because I am not yet a man of words. You understand what Moshe Rabbeinu was saying about himself? He's saying, 'I'm on my own journey here. You need someone who's reached the pinnacle. If you want to take Klal Yisrael out of Mitzrayim, you need the finished product. But you need the highest level to get that out. I'm not that guy. I'm kvad pet and I'm kvad lashon. It does not mean due respect to the master's degree that says that you have to diagnose Moshe Rabbeinu for your speech therapy project.'

17:32 It does not mean something as simple as Moshe Rabbeinu had a stutter. I don't believe that it's as simple as Moshe Rabbeinu going to Paro. And by the way, if you've met people that really struggle with stuttering, it is painful. I have talmidim who I love who struggle with stuttering. It's painful. Not for me. I'm happy to sit and listen forever. If you need a minute or two minutes or five minutes to get it out, that's fine. But for them, you see, it's so painful. I don't think it's as simple as Moshe Rabbeinu went to Paro and he's going to stutter and so Paro is going to go. I don't have time to listen to your stutter. When you figure out what you want to say, come back to me. Moshe Rabbeinu was saying, I am kvad peh and I am kvad lashon. The ability to articulate who I am—that's the lifetime journey, and I have not yet arrived. And if you look at Moshe Rabbeinu's life, that's actually a really good way of framing Moshe Rabbeinu's life because on the one hand, he's the child of Amram and Yochved.

18:27 He's the sibling of Aaron and Miriam. On the other hand, he grows up in the house of Paro. That's a conflict that Moshe Rabbeinu lives with. Vayigdal Ayelat, vayigdal Moshe. Moshe Rabbeinu grows up, and he doesn't just grow up physically. He grows up into Moshe Rabbeinu. And what does he do? He has to make a decision. He sees the pain of his brothers in Klal Yisrael, and he says no. And he leaves the house of Paro and kills the Mitzri. There's Moshe Rabbeinu who is making fundamental identity choices along the way, and he shows up to Midyan. How's he identified in Midyan, Rabbi Black? He's not identified as a Jew. How's he identified? He's identified as a Mitzri. In contrast to Yosef, who's identified as an Iveri. Moshe Rabbeinu is identified as a Mitzri. So there's a process that Moshe Rabbeinu is going through.

19:15 To become Moshe Rabbeinu, is an identity there, and he says, "I have not yet reached a level that I can articulate my own true self in my life, let alone that I should be able to give birth to this nation through speech." And listen, what Hashem says back to him: "Vayomer Hashem, I love me some pela Adam." Where do you think the ability to speak comes from? It's me, Hashem says, and this is a very profound concept that really, if a person believes in Hashem. Hashem says, "I give a person the ability to speak. It's not you on your own. It's when you're in a state of surrender to Hashem. You'll find that when you get your ego out of the way, you know what happens. Hashem says."

19:59 Now I'm going to give you that power to self-actualize. In fact, some of what blocks us from self-actualizing is our own ego. I'm trying so hard to be the best version of myself. Sometimes you're doing it in the service of your own ego, and the humility to say I can confront the darkness of Paro and I can articulate because it's not coming from me. My ability to self-articulate, to self-actualize, to self-express is only coming from Hashem. Moshe Rabbeinu pushes back. And Hashem says, "Va'ata lech va'anoki ayem picha." I'm going to be in your mouth. It's me. It's not you. It's me. It's that godly voice inside of you that's coming up. It's all me. But in the end, Hakadosh Baruch Hu gets frustrated. And what does he say? He says, "Fine, so you'll have arom." Now, what does that mean? Sometimes in life, there's nothing wrong with this. This is not a bug. This is a feature.

20:57 Sometimes in life, when you cannot yet find your own voice, it's a beautiful thing in your life to find someone in Aranacoyan personality who can help you articulate your truth. That's a very beautiful thing. If you have that in life, that's an unbelievable gift. That you could be Moshe Rabbeinu, knowing that you have greatness inside of you, but not yet ready to self-express, not yet ready to self-actualize, not yet ready to confront the darkness of your own life. There are people who will journey alongside of you, and they'll give you the gift of helping you discover the language that you need. You'll sit there in a space, Paro on one side and you on the other, and you're in dialogue with that Paro in your life.

21:44 And there's an Aran Hakohen in the middle, and that Aran Hakohen is saying, "It seems like you're trying to express this. What we're trying to say is this. I'm curious what you feel about this. Aran Hakohen, the great Meturgeman, Aran Hakohen, the great translator. What does it mean, the great translator? He's just like mimicking, like Moshe whispers in his ear, like Cyrano de Bergerac. None of you guys know that reference. It's a failure in your modern. As Hashem, you guys are going to grow into be great modern Jews." Look it up later on ChatGPT, or get a great education. Either one. Or Gemini. I don't want to choose a side. Chas v'chol. Like Moshe is whispering in Aaron's ear, and then Aaron's the one that says it out loud. Come on, what's that? What's that? Why is that like a necessary part of the process? It's much more sophisticated than that. Kisif say Cohen Yishmerudas.

22:39 The lips of the Cohen are the keepers of the knowledge. You know the greatness of a Cohen because remember, Aaron Cohen is the ultimate pedagogue, right? He's the ultimate teacher. You know what it means to have a great Rebbe in your life. A great Rebbe is somebody who helps you find your voice and helps you articulate your truth until you know how to do it on your own. That's a great Rebbe. A great Rebbe is someone you sit with, and he helps you tease out the language until the Rebbe makes himself, in a certain sense, obsolete. And when you're a child, that's what you need sometimes, right? When you're a kid, you go to your rebbe, and a bad rebbe—I want to be very clear about this—a bad rebbe tells you what to think. A good rebbe helps you discover what you think. Right? So a good rebbe challenges you. A good rebbe doesn't like demand. This is the way. A good rebbe shares an idea, and then you get frustrated. You're like, "But I don't understand." Then a good rebbe says, "Great, let's hack it out."

23:37 I remember my rebbe. I once asked him about his relationship with a certain known gadol b'yisrael. I'm not going to say who. And I asked him, "Was rebbe close to them?" And he said, "We knew each other well. We were not particularly close." So I said, "I'm curious, what made him not your rebbe and Reb Gurelik Zekezadik Levracha your rebbe?" You know what he said? Because Reb Gurelik loved the fight. This rebbe was more domineering. He said, "This is the way it is," and he didn't want to discuss it with Rav Gurelick. Rav Gurelick would say something, and then he would go, "Okay, let's hack it out." And helped my Rebbe understand a hashkafa and really have clarity. And my Rebbe did the same thing. My Rebbe, he would. I remember once my Rebbe sat down with me and he said, "Where are you holding in a certain hashkafa?" And I told him, and he goes.

24:29 Would you be open to a conversation about it? I said absolutely, and we went back and forth until I had clarity—not just of what my rebbe thought, more importantly of what I thought. And my rebbe's godless. What he used to tell us in Sheer: you can leave Sheer when you ask a hundred percent of the same questions that I ask and give fifty percent of the same answers. And we used to ask Rebbe, why not a hundred percent of the same answers? He goes, I don't want you to give a hundred percent of the same answers. I want to hear your voice, and that's what it was like in Sheer. We would come into Sheer, and my Rebbe would say, "Okay." He would have one guy read the Gemara real quickly to be Yotzei the mitzvah of Kriya, he used to call it, and then he would say, "All right, who wants to tell us about the machlokas between Rambam and Rashi?" And so one of the guys would say, "This is the simple shot of the machlokas," and then my Rebbe would say, "Okay, what's the Lamedus?" And somebody would raise their hand and suggest the Lamedus, and my Rebbe would slowly but surely tear it down and explain why it wasn't good enough, and somebody else, and it was a war zone.

25:28 And he was firing on all cylinders. One guy would say something. He goes, "Nah, that's not it." And he would explain why. And then another guy, "It's not it." Then a guy would get closer, and he would start to help him tease it out until he would finally call on the older guys in the chair that knew what they were doing already. And then they would say, and he would go, "Exactly. Do you see why that was a definition and not a description? Do you appreciate the move?" And it was an unbelievable thing because my rebbe was giving us language to be able to articulate our own truth in Torah. Today, there's like Rebbeim giving shiurim, they're telling you their truth in Torah, which is their self-expression, and that's a very beautiful thing. But you are not the objects; you are not the cheftza to their gavra. If you want to use Brisker terminology, you are not just objects to receive a Rebbe's great Torah. The greatest Rebbeim are the ones that teach you how to think, and the ones that teach you how to learn, so that when you arrive at a suga, you have what to say.

26:21 So that you can move from being somebody who says low ishtvareh manochi to somebody who's able to say elat vareh masherediber moshe el yisrael. That's an unbelievable thing. That's the role of arnachoin. Arnachoin is not a failure. It's a process. It's a process through which a person learns how to articulate themselves. But how do you do it? Tachlis l'maisa Moshe Rabbeinu. How does he move? It's a beferish a medrash. Listen to the words of the medrash. Haray Moshe atshel ozachel etayra. Ksiv ba'oloi shdvaram anochi. Until Moshe Rabbeinu received the Torah says Moshe Rabbeinu was not a man of words. Kiven shazachol etyra. But once Moshe Rabbeinu merited to receive tyra, nesrape lishona, his language was healed. V'hischil edaber dvarim, and all of a sudden he became articulate. He was able to speak. Minayin. How do we know this? Mimasha karino be'inyan el advaram asher di ber Moshe.

27:20 Because the pasuk from our parsha that Moshe Rabbeinu became a person that could speak to all of Klal Yisrael, and the medrash connects this to the pasuk in Mishlei, Marpe Lashon Eitz Chayim. What's the healing of language is the Eitz Chayim, and of course, what's the Eitz Chayim referring to? The Eitz Chayim is Torah, but it's hard to understand. What does that mean? If I learn Torah, then I have the ability to articulate myself. What does that mean? I would have thought, without this medrash, Torah is information. The most important information in the world, for sure. The very reason why Hashem created the world. But Torah heals my language. Torah heals my ability to speak. What does that mean? It means that Torah, in its essence, in its truth, is not just information. Torah is the way that we self actualize. That's what Torah really is. When a Jew is learning Torah, he's not learning external information.

28:17 He's not learning the rules and regs of the system. He's learning the essence of the system. He's learning the essence of the world. He's learning the essence of himself. You could learn a mitzvah. You're like, I should put on tefillin. That means tefillin are external. Versus, there's something in me that comes out when I wear tefillin, and there's something in me that remains not self actualized when I don't. And that's why what does the Gemara call someone who doesn't wear tefillin? What does "kakafda" mean? Very good. Some sort of monkey, ape type of situation, right? What does that mean? He's like just a skull, right? In other words, he hasn't brought out that dimension of himself into reality. There's something missing. It's like it lacks humanity.

29:06 Because putting on tefillin is self-expression, and davening, like David Amelech said, is vaani tefila. It's not something I do; it's something that I am. So when Torah connects you to your essence and you learn your essence, what are you actually learning? I'm learning what I am. Now that I know what I am, what starts to happen? There's a transformative capacity that Torah has. If you learn it intellectually, you're missing the essence of Torah. If Torah is like, just like a thing that I learn, and now I know, I'm a professor of Rashi, I'm a professor of Brabant, I'm a professor of Rambam. I could get a doctorate in Rambam. You've missed the point. Torah is Eitz Chaim. It's the tree of life itself. It gives you a hint into the essence. One of my favorite stories from Rav Salavechik. Rashi in last week's parsha.

30:04 One of my favorite stories with Rv Salivich is somebody told Rv Salivich that it was the Rambam's yard site, and Rv Salivich looked at this person puzzled and said, "The Rambam died, and he wasn't a Labavicher." Rv Salivich. You know what he was saying? In my shir room, the Rambam is alive and well. It's a living dialogue. When a person opens up a Rambam, it's lebedik, it's alive, it's personal. I remember once in Sheer, somebody, my rebbe was asking, "What's Pshat in Rashi?" And I remember somebody said, "How does Rashi answer for Taisus?" So I remember this guy raises his hand and he goes, "Maybe Rashi never thought of Taisus's question," and like the whole Sheerum got quiet because we knew that kid was gonna die. My rebbe was the Talmud of Rassalvechik. If you don't know Rassalvechik was like tough as nails, so my rebbe looked at this kid and he goes.

31:00 That's like telling me my entire life is a lie, and I remember even I was in Sheer for a couple of years. I was like that is so intense that my Rebbe's entire life was built on the premise that Rashi had thought of every single possible argument against him, and that Rashi had such a clear conception of the material that was in front of him that if you really knew Rashi, naturally you'd be able to answer every single kasha against Rashi, and the same for Tosis, and the same for the Rambam, and the same for the Ritva. They were lebedik, they were alive. It was kihem chayenu because he wasn't learning something external. It was his life itself. And to say that there was a chisar in taira was his. It would mean his entire life was a lie. The var in learning taira is it transforms you as a person. There is a difference between chachma and taira. Chachma is knowledge about the world.

31:59 Taira is the essence of all of creation, and that's why the Gemara in Eiravin fifty four a says Amrle Shmuler of Yehuda Shinana. What does Shinana mean? Sharp one means a keen Talmud Chacham. Shinana Psach Pumach Kri Psach Pumach Tni Kihechi to the Skyem Bach V'Taira Chaye. Sharp one. Open your mouth and read. Open your mouth and learn, so that the Torah will endure within you. If you don't learn out loud, and I don't just mean physically out loud. Although, by the way, there is a real kiyum in Talmud Torah by learning with your karusa out loud and actually saying it. It's more than that. It's psach pumech. Open your mouth. Don't learn it with your mind. Let it be an expression of your being when you're reading, when you're learning. Express it.

32:57 Bring it out into reality. That's the nature of what Torah is meant to be. And if you don't do that, Torah has no kiym. The kiym of Torah is when it enters into the world of reality, when it enters into the world of expression. And as long as it remains this unexpressed, amorphous thing inside of you, latent potential. And that's we all know we hate the word potential. When your parents got when your parents get called in for parent teacher conferences, and your teachers say he has a lot of potential. What does that mean? Your teachers really think about you. You have done nothing, and it's a nice way of saying your son is wasting your tuition money. Potential is a terrible thing to say because potential in its raw form it's painful. If you have potential, that's a painful reality because it's like I know I've got it in me, but I've got to get it out, otherwise I am going to lose it. It's got to become real at some point.

33:51 And if you don't continue to express it, eventually it fades. And it's like that with all talents, even physical talents. You can become great at basketball, and if you stop playing, you know what happens? You'll revert back. If you want something to have kiim, it constantly needs to be expressed. I want to talk about authentic inspiration in the last hundred and twenty seconds that we have left. I don't know if you saw, but there was a video that came out this week from NCSY about authentic inspiration. Did you see it? It was we live in a world of AI, artificial intelligence, but here in NCSY, AI stands for authentic inspiration. Good copywriting, right? Somebody in the media offices had a good chab. But I started thinking about it. What is authentic inspiration? Authenticity means that there's something that I'm meant to be. The image of Yaakov Avinu was on the Kisei Hakavod. That's why the Malachim were going up and down the ladders, and they were astonished. Somebody down here actually became the man that they were meant to become up there. That was a pellet to the Malachim. There is something that we're meant to become in this world. We're given these talents in this world in order to become that thing that's on the Kisei Hakavod. In order to self actualize.

35:10 Authentic inspiration is our ability, our meaning, our the Hanhala, the Rebbeim, the Madrichim. Authentic inspiration means that we have the ability to teach you something, to inspire you, so that your authentic self can turn into a reality. That's the goal. That's authentic inspiration. Not to get you juiced, not to get you pumped, not to get you hyped. That's excitement. It's not inspiration. Authentic inspiration is to be able to articulate a truth to you about you, so that you can articulate your own reality and self-express and self-actualize. Boys, I have a beautiful Shabbos.