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The pasuk in the beginning of this week's parsha says, 'Vayihimi ketsan asayim yamim leparo ucholem v'hineh omed al hayayor.' Let's look at those words carefully. It says it happened at the end of two years to the day, meaning two years after the whole story of Yosef HaTzaddik being in jail with the cupbearer, with the butler, with the baker. And Paro had a dream. Listen to the words. Uparo cholim. He had a dream. V'hineh omed al hayar, and he was standing. Yar means river. What does al mean? So if you had to say where was Paro standing, where would you say he was standing? Like on the riverbank. By the river. By the river. But that's not what the Torah says. What does it say? So maybe you'll say it means by the river. Doesn't mean on the river. It means by the river.
That's a little bit difficult. Why is that difficult? If you look a couple of psukim later, you'll see. Second, it says, 'Va'yedaber Paro al Yosef.' Paro spoke to Yosef. 'B'chalomi hinei omeid al svas hayar.' In my dream, I was standing on the banks of the river. Did you notice the difference? In the first pasuk, where does Paro say he's standing? On the river. And when he tells Yosef over his dream, what is he saying? I was standing on the banks of the river. So clearly, the Torah knew how to say on the banks of the river, which means that where was Paro standing actually in his dream? On the river.
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And that's a very strange imagery. If it meant to say the banks of the river, then it would have said like it says later, when he's relating his dream to Yosef HaTzaddik, he says, 'In my dream, Hinei Omeid al Sfas Hayar, I was standing on the banks of the river.' If it says earlier that he was standing al Hayar, what must it mean? Where was he standing? On the water, like on the river. Girls, any questions? How do you stand on the river? It was about the drought, so maybe the river was empty, and he's just standing in the middle where the river used to be. Interesting. It's an interesting shot, but then why doesn't it just say that when he's telling it over to Yosef? Obviously, the fact that he was standing on the banks of the river means that he couldn't stand on the river. Very good. So the medrash picks up on this. The medrash picks up on this, and the medrash says, the medrash Rabbah.
Says from Rav Yochanan, he goes, look at the difference between the dreams of the wicked and the dreams of the righteous. In the dreams of the wicked, where does Paro stand on the river? Whereas in the dreams of the righteous, let's see what the pasuk says, and we go all the way back to Yaakov Avinu's dream. Remember, girls, what was Yaakov Avinu's dream? He was the ladder. He was sleeping by the makam of Miktos. He was sleeping by the makam of the Akedah, and he was dreaming about the ladder. Listen what it says: "V'hinei Hashem nitzav alav." And behold, Hashem was standing over him. So a moment ago, you said that Paro was standing over the river. Girls, what was the Nile River? It was their God. So in Paro's dream, he sees himself above God.
Whereas in Yaakov's dream he sees God as above him, so it's almost like the following is going on. When it came to Paro's actual dream, how does he see himself? I am greater than a God. When it comes to Paro telling it over to Yosef, what does he say? I'm not greater than a God. I'm just standing on the banks of the river. When it comes to Yaakov's dream, God is standing over him. Do you see the contrast? So we have in front of us a very important question: What does it mean that Paro sees himself as greater than God? And if he does see himself as greater than God, why doesn't he tell that to Yosef? What does it mean that Yaakov Avinu is righteous and he sees God standing over him? This obviously means something very deep. It can't be literal because God doesn't stand over us or beneath us, right? So it obviously is giving us a very powerful message. That's the first question for tonight.
Girls, we can handle a second question. I want to tie this in to another very strange contrast between the dreams of Paro and the dreams of Yaakov Avinu. Let's return to the dreams of Paro for a second. If you look in the dreams of Paro, it says that the cows that were ugly. You all know the dream. There were fat cows and skinny cows. You girls know this. There were fat cows and skinny cows. It says, "Vatalchana haperos roos, hamare v'dakos habasler, esheva haparos yifos hamare v'abrios v'yikatz paro." The cows that were ugly and lean. They were skinny cows. Devoured the seven cows that were handsome and healthy. V'yikatz paro, and then Paro woke up from his dream. What's the very next word that the pasuk says? The next pasuk it says, "V'yishan," and he went back to sleep.
And he had a second dream. What do you notice about this dream? Paro had a dream. What does he do? Woke up. What does he immediately do? Goes back to sleep. The dream of Paro is a dream. He wakes up and he goes back to sleep. Let's contrast that with the dream of Yaakov Avinu. Yaakov Avinu, after he has the dream of Hashem standing above him, the Malachim going up and down the ladder. It says, "Va'yikatz Yaakov mishinaso," and Yaakov Avinu wakes up. What would you expect if you knew, if you already knew the story of Paro? What would you expect the Torah to tell us now? He woke up from his dream, and then what does he do? Go back. Go back to sleep. Instead, Yaakov Avinu says, "Va'yomer Achein Yesh Hashem b'malcham Azeva." Nochi lo Yadati. God was in this place, and I didn't know. Va'yira, and he became afraid. Va'yomer Manorah b'malcham Azeh. How awesome is this place?
This must be the house of God. This must be the gate to the heavens. And Jacob gets up in the morning and he takes a stone, the stone that he lied down on. Remember that story, girls? That the stones were around his head, and then he lied down, and they all went under his head. He takes that stone and he makes a monument. And he pours oil. What is the difference between the dream of Yaakov and the dream of Paro? Paro has a dream and then what does he do? Goes back to sleep and dreams again. What does Yaakov Avinu do? He dreams, wakes up and takes an action. Something happens. He says, "Whoa, this is a serious place," and he does something. He takes an action. The question is, are these two things interrelated?
Is it possible, and this is what I want to suggest to you girls tonight, and I hope you'll come with me on this because it's a very choshem avar. Is it possible that the reason that Yaakov Avinu takes action is because he sees himself beneath God? Is it possible that Paro goes back to sleep because he sees himself as above God? I'd like to show you tonight exactly how this works. When we believe that we are above God, we do not take action. When we believe that we're beneath God, then we take action. So it goes something like this. Try to see if I can articulate this clearly because it's not an easy idea, but it's such an important idea. I hope you girls can come along with me on this. Let's start with a very basic thing. Are we in control of God, or is God in control of us? Do we live that way? No.
It's easy to say, but the truth of the matter is that for most of us, including myself, how do we live? There's a God, but lemaisa practically, I have to make something happen. I don't trust in God to make this happen. I have to make it happen. This always is the old emuna histadlus conversation. You know what that means, girls? Faith versus action. Every time you tell somebody to have faith, they go, but you can't rely on a miracle. You have to take action. That's true. But the question is, what do they mean when they say that? Do they mean you have to take action because otherwise it won't really happen, or do you have to take action in order to hide the miracle? In other words, it goes like this: If you believe in idolatry, then really, are you worshiping God or are you making God worship you? If you believe in idolatry, what you're doing is manipulating God.
You're the god of water. You're the god of rain. You're very powerful. I'm a farmer. I need you to give me rain. So I recognize that you have a power. What's my job now as the person who serves this pagan god, this idol? What do I say? So if I only do what needs to be done in order to manipulate you to give me the water, then I'll do it. So if, let's say, in order to get the water, I need to bring you a sandwich, what will I do? I'll bring you a sandwich.
Who's worshiping who in that case? It appears like I'm worshiping God, but the truth is all I'm doing is manipulating God to get the power that I want. Sound familiar? That's the way most of us daven. It's uncomfortable, but if you actually think about it, isn't that what we do when we daven? Isn't that what some people do when they daven? They go like this: They go, God, I need this. So I'm gonna say, I'm gonna open up my sitter, I'm gonna say the magic spell, right, from my sitter, and then you're gonna give me what I need. And what happens when you don't get what you need? What do people say? God's not real. I don't understand. I came, I davened, I shuckled like I was having a seizure. I like the way that girls daven. Girls daven differently than boys. You know how girls daven? This is the difference. This is how I see it. This is how girls daven.
Boys are like. At the hotel you see that, but in general, you can tell how frum a girl is by how much makeup is on her sitter. Because she's got the elbow, she's holding the elbow, right? It's smashed in her face, and if she's crying, the makeup is just running. It's like if she had a bad date, so now she has all the makeup on, and she's pouring her heart out into the sitter. And she said, I don't understand. I've been davening for so long. How come God won't give me what I want? That's a good answer, but really, if you think about it, what's the question? Because do you really want it? Because the question is, you're saying it's what I want, and God, you're supposed to do what I want. What I want. In other words, who's in the service of whom? God's in the service of me. I'm not in the service of God. God's in the service of me.
I know. We're gonna try to reframe some of these concepts tonight. I hope they'll help. So that's one way. It's very idolatrous. What's the danger of believing that? What's the danger of putting yourself at the center of the universe and making God worship you? The danger ought to be very obvious. If I'm at the center of the universe, what do I want? What do I use that pagan God for? I want water. What does that mean? That pagan God has power. The power of water. What do I want? The power of water. You see how when you put yourself at the center of the universe, it's all about what I want. And once it's about what I want, what does every human being in this world want? Power. That's what everybody wants. Because if you think about it in this world, and this is a little bit deep, so stay with me now. Every one of us is under the threat of vulnerability. Every one of us could be hurt, right?
I know this is going to sound crazy. I came last night. I'm having a very inspired day. Last night, I had the opportunity to visit a friend of mine. It's a crazy story. Could be you heard the story. A friend of mine. We should all daven for him. I'll give you his name at the end of the shir. A friend of mine collapsed on Shabbos a couple of weeks ago. Turned out he had cancer in his brain, cancer all over his body. He had to have emergency surgery. His name is Rabbi Jonathan Cohn. If you've heard, and he was he's the one. He was one of the reps for YW Israel. He's an amazing person. Now he's home, waiting to start cancer treatment. All day long, people are coming to visit him. Last night at 10 o'clock at night, he said, "Come." You want me to come at 10 o'clock at night? I thought. He said, "Come." I came. It was beautiful.
There were boys from a yeshiva called Mishkis. Three boys came with their guitars, and the boys were singing. Boys from Ashreienu were there; they were making brachos. It was like a really beautiful scene. Everybody packed out, and then it was just me and him. And I said, 'How you handling this? How you doing?' And he is such an inspirational person. I'm telling you, he is like life slowed down, like things come into focus, and oh, and he realizes the vulnerability of life. He's like. I want my kids to love me. I just want to spend time with my family. I want to spend time with my friends. I want to do good things. This is a man who's done great things with his life already. And he's so. I walked out. I got home at 11:30 at night last night, and I was so inspired. I walked into my house and I said, 'Girls,' because my daughters were all up. It's two nights before the wedding, everyone's spending their last minutes together. I was like, 'Girls, you don't understand what I just saw. I just saw a man who's literally looking at his own mortality.'
And it's incredible. Life is exceptionally vulnerable. We don't know what life will bring, and we realize we don't have power. My father once told me a great line. My father said, "Anything that money can solve is not a problem." I said, "Dad, it's easy for you to say that. You have money, right? If you're successful and you have money, then you say if money can solve it, it's not a problem." He said, "No, you don't understand. If it's a problem that money can solve, that's not a real problem. Real problems are like." When you're sick, and it's not a question of affording the best doctor who's going to give you the right treatment. The right treatment doesn't exist. That's a problem. And because every one of us in this room, whether we say it or not, every one of us is aware, life is vulnerable. We want power. That's why we want to be surrounded by people, right? Because if you're with people, if you're with a group, and you're not lonely, what does that make you? Makes you powerful. They can't get us. Like you ever do this in high school? You ever do in high school where you're like.
They can't get all of us in trouble. It's like power and numbers. Why do we do these things? We do these things because we realize life is vulnerable. So we put ourselves at the center of the universe and we want power. Give me power. Everything is about power. It's a very narcissistic, very dangerous way of living. Of course, we don't want anyone to know that we're narcissists. We don't want anyone to know. It's very impolite to say I put myself at the center of the universe. But really, really, that's the way a lot of us are. It's like I give tzedakah so that God will do what I want. I daven so that God will do what I want. It's a very idolatrous way of living. What's the opposite of that? The opposite of that is something called submission. What does submission mean? Submission means I am not the center of the universe. There is something bigger that I belong to. By the way, if you have that in your life, if that's real.
You're a healthy person. Do you know what's the first thing they tell alcoholics? You have to come to believe what? That you are not God. Correct. That there's a power greater than you, and that only that power greater than you can restore you to sanity. You know why somebody becomes an alcoholic? Because they put themselves at the center of the universe. They don't know how to submit to something that's greater than themselves. So in Alcoholics Anonymous, you know what they do? They have to train themselves to say, 'There's a power greater than me, and I am not God.' That's part of healing yourself. If Chas v'Shalom, you become an addict. It's an unbelievable lesson. There are people that walk around and they say, 'How can you serve me?' And then there are people walking around going, 'How can I serve you?' I'll tell you what the difference looks like.
Do girls know that during COVID we couldn't go to shul? It would have been dangerous for us to go to shul, so people didn't go to shul. There were backyard minyanim, people davened on their blocks, people had social distancing. You remember? You have that trauma, yeah? There were people that said, 'Well, I pay membership to my shul, but now I don't go to my shul anymore, so why should I pay membership?' Do you hear it? Wait a second. Just because you're not going to shul doesn't mean you shouldn't pay membership. If you see yourself as a client, a consumer of the shul, then if I'm a consumer of the shul and I'm no longer consuming the shul, then I shouldn't pay. But if you believe that you're there not to consume from the shul but to give to the shul, if you believe that you're not a client but a partner, do you pull your money just because the going got rough? In fact, it's just the opposite.
How are we going to make things work now when we don't have the same money coming in, when we don't have the same programs? There were people that said, 'Give me my money back,' and then there were people that said, 'What can I do to help you?' You hear the difference? It's an amazing, phenomenal difference. There are people that say, 'I want a tuition break,' and then there are people that say, 'How can I pay for somebody else's tuition?' There's a big difference. I'll tell you a very powerful story that I heard when I was a kid. My Rosh Hashanah. His name is Rabbi Yaakov Bender. Have any of you ever heard of Rabbi Bender? He's a big Rosh Hashanah in Farakoway. There's a school of over 2,000 kids. When I was in Darche, it was only 500 kids back then. Rabbi Bender walked in on one Friday, and the Friday Shmuz was like a very big deal. Like this was like his address of the school. And he walks in and he goes, Rabbi, I want to tell you an unbelievable story. There was a kid in Darche who lost a parent. Obviously, if they lost a parent, they're not going to be able to pay tuition.
If you lose a dad, it's going to be very hard to pay a school tuition. A guy walked into Rabbi Bender's office and he put down on the desk a ten thousand dollar check. Ten thousand dollars in the eighties—it's a lot of money. Ten thousand dollar check. And Rabbi Bender turns to me and goes, "What is this for?" He goes, "It's to cover these—you know—it's not going to cover everything, but let it cover some of these kids' tuition." Rabbi Bender looked at me and said, "Where do you get ten thousand dollars from? You're not a wealthy man." Said my wife and I, we've been putting away money every month for years. We wanted to redo our basement. And then when he died, we said to ourselves, "Who's going to pay the family's tuition? Rabbi Bender, you're going to have to run around fundraising. Who says we should get a new basement and you should have to run around fundraising to pay this kid's tuition? This is the money we saved. We'll redo the basement a different time. That is what it looks like. Not to put yourself at the center of the universe."
When you put yourself at the center of the universe, it's about power. When you put others ahead of yourself, when you say I'm submitted to a force larger than myself, that obligates you to do what? To give to them. It puts you in a posture where you're asking, ask not, like JFK said, ask not what your country can do for you, but what you can do for your country. And it used to be before we killed God in America. It used to be before America became largely, unfortunately, growing population in America is atheistic. It used to be that people knew that what did you live for? You live to serve. Girls, that's what happens here in Israel. You know that. A kid who grows up here in Israel knows that at 18 years old I'm going to the army. So he grows up knowing what? I exist to serve. What does an 18 year old in America grow up thinking? At 18 years old, what am I going to do? I'm going to go to college, and what am I going to do in college? Party.
Have you given me that party? Give me that grade. What was that? Okay, I don't want to get into it. It's a good point, but I don't want to get into it. Yeah, but it's part of this idea that if you raise children to be selfish, if you raise children to think I'm the center of the universe, that's not healthy. We should raise our kids to say, 'What I'm exceptionally valuable. I'm important. I'm not the center of the universe. I exist to serve another.' Isn't it a beautiful thing to grow up in a community? Let's say again, I'm not. Every community has its challenges, but isn't it an amazing thing that if you grow up in the Chabad community, you grow up knowing that the biggest thing you can do is go stand on a street corner, find a Jew, and say, 'Hey, did you put on tefillin today? Hey, do you have candles for Shabbos?' It's an act of submission to something greater than yourself. Let's go back for a second. Let's look at Paro's dreams. Where's Paro standing? On top of the river. What does that make him?
He knows that the river is the god. He knows that the river is powerful. The river has that. The river used to irrigate all of Mitzrayim. That's how they got all their crops. But how did he see himself? My job is what? I'm gonna stand above it. What does it mean, stand above a river? You can't. We don't even know what it looks like. We need to stand above a river, like you pointed out before. There's water in the river. How is he standing above the river? The answer is he wasn't standing above the river, like just hovering there. It was emblematic of the way that Paro saw the world. Girls, you dream. What you believe, you know that. You dream what you believe. So Paro has a dream at night. What happens? He wakes up, and what does he do? Nothing. He goes back to sleep, because his dreams don't obligate him. In fact, when he has a dream, and he wakes up the second time, what does he do? Let's go, chevra, come interpret my dream for me. He takes no responsibility for his own dreams. Yaakov Avinu is the exact opposite. Yaakov Avinu wakes up, and he knows immediately what the dream means.
There is God in this place, and I missed it. I got to do something. I got to make a monument. I got to pour oil. I got to make promises because Yaakov Avinu's dreams obligate him to find godliness in the world. This is an awesome difference. And most people in this room right now are hearing this, and I'm afraid to say this. Most of us are hearing this, and you don't realize what you just heard. Judaism is, and this like, I'm not saying this not the only way to frame Judaism, but this is the way that I think Judaism ought to be framed. Judaism is the complete submission of ourselves to a power that is greater than us. A Jew lives with a posture of humility, and therefore a Jew lives in service of another. That is the mission statement of Judaism. I'll repeat it to make sure everybody gets it.
Judaism is the recognition that there is a power greater than us, that we stand with a posture of humility. We're humbled before God, and because I'm humbled before Him, whose mission am I on? It's not my life. Whose life is it? It's His life. Now the only question is, what was I built for? What will I contribute to the world? What will I do to help Klal Yisroel? What will I do to help the world today, girls? You think it's cute that you have Chesed? It's like a cute thing. I come to seminary for a year. I have chesed, isn't it cute? It is not cute. It is not cute. If you know what chesed really is, then chesed is an opportunity, an action every single week to say, "I am here to serve." You're a mother. You're going to wake up at three o'clock in the morning. Your kid has a rash and can't fall back to sleep. If you're a selfish person, you don't wake up with that kid.
Maybe you'll say to yourself, because I don't want to wake up with the kid, I don't have the kid to begin with. That's what's happening in the world today. People say, why should I have children? And by the way, they're right. Because they put themselves at the center of the world, why should I bother having kids? Kids are not for me. Kids are going to take away from my life. They're not going to add to it. Or even worse, I'll have kids so that what? So that they add to my life. That's so selfish. You're having children for you. Now you'll have your little clones walking around. You'll have your little slaves walking around. They could do your housework. They could give you nachas. And what happens when those kids don't give you nachas? What happens when a kid misbehaves? If you had the kid only for selfish reasons, you want the kid to make you look good, and now the kid isn't making you look good. How are you going to treat that kid? Not good. I'm not going to raise that kid the way the kid needs to be raised. I'm going to make that kid be obedient, follow my directions, as opposed to loving that child into being.
If you have a child because you say God gave me life and my opportunity in life is to share life with others, then when I have children, I as a parent am in the service of my child. It's the ultimate act of humility. Every time you go out and you do chesed, you're saying in action. My belief is that I am not at the center of the universe. I was created to serve another. Every one of us has dreams. You all have dreams. Remember last year when you were thinking I'm gonna come to Beren Miriam for the year? Remember you had dreams of what your year was gonna look like? I want to tell you that there are two types of girls that came to Beren Miriam. I'm sure there's only one type, but let's for the argument's sake there's two types. There's girls that came to Beren Miriam and they know because they're humble people. I came here to submit myself to something larger than myself. They had a dream of my year is gonna help me be an inspired Jew. You know what they don't do?
They don't blame everybody else for the things that go wrong in their year. They don't say, "Oh, but the girls here aren't what I was looking for, or the teachers aren't what they were looking for." If they have a dream, they make their dream a reality. They know their dream, they interpret their dream, and they make their dream a reality. But then you have girls—not here, I'm sure—but let's say, girls that come, and when the dream is not becoming a reality, they go, "It's her fault. It's their fault. If only they would do this. If only they would do that." And they blame everybody else because why? Because their entire life they've been saying, "Serve me," and how come Ber and Miriam isn't serving me? Girls, do you know that you have an unbelievable opportunity? First of all, for sure to serve each other. For sure to serve each other. There are girls in this room. I promise you, there are girls in this room that are struggling, and you could be of service to each other. Just a kind ear, a listening ear, just to be helpful. For sure, you could serve each other. How many girls? Don't answer. I'm afraid to know the answer. How many girls have gone to their Epson?
I'm sure a lot. How many girls have gone to the Rebbitzin and said, "Thank you for everything you do." She literally gives her heart and soul to this place. She does. She gives her heart and soul. I see it. She's like. You ever notice? I don't want to say she's not here. I could say a lot of Shavuot. I could say a lot of praise. You ever notice how she's running around like crazy? Yeah. You ever see that? She's in a million places at once. You ever notice that? Her heart is here. Everything she does. I'm really not supposed to be here tonight, but she—some girls said that they wanted me to come tonight. She moved mountains to make this happen. She lives for you. Did you say thank you? Did you write her a thank you letter? We're halfway through the year. Did you write her a thank you letter? Do you know how much money she has to fundraise to make Bear marrying happen? Did you write her a thank you letter? It's not obvious. She's giving her your whole—she's giving you your whole life here. Did you say thank you, or did you stand at the center of the universe and say, "Of course, I'm the client. What do you mean, give me?" If you write that letter and say thank you, I know what comes next.
The next thing that comes after you say thank you to her, the next thing that happens is you say, 'What can I do to help? What can I do to make the seminary awesome? What can I do to build myself more?' That's what it means to be a Jew. This is the difference. That's why the psukim are contrasting Paro and Yaakov. It's not because in Paro's dream he was standing above the river and Yaakov's dream he was standing below Hashem. It's because that was a worldview. It's how they saw the world.
But when Paro tells his dream to Yosef, where's he standing? On the banks of the river. Because a real narcissist, if you're really a narcissist, you don't tell anyone that you want power. You make yourself seem humble. So when Paro says over his dream to Yosef, he's like, "I was standing on the banks of the river. Of course, submitted to the great Nile River." You see how he appears to be a tzaddik, but what is he really? In his heart, he's a rasha. You see this all the time. People in power, they appear to be very humble, but you see, there's like an energy to them. They're taking. It appears that they're giving, but they're really taking. The type of person that does you a favor, but then says, "You owe me one." They're doing you a favor, but what are they really doing? They're putting a chit in their pocket. They're waiting to be able to come to you and say, "Gotcha." At the end of the day, we have to ask ourselves a basic decision.
I don't want to wake up in the morning for davening. I don't want to give tzedakah. I don't want to dress the way I'm supposed to dress. I don't want to have kavanah during davening. Ask yourself one basic question: What does that look like? Not just now, five years from now, ten years from now, twenty years from now. What does it look like if you stay with that perspective? Versus, what does it look like if you start to submit yourself to something greater than yourself? The bed is warm, the floor is cold. Who wants to wake up in the morning? And has it gotten cold in your yeshiva yet? Have you stepped on that cold yeshiva floor in the morning and said to yourself, 'What a mistake!' Have you done that? And it's so good. The bed is so cold. It's so warm. I don't want to get up. I'm so comfortable. Train yourself. I exist to serve another. That's why I'm here. I was only created in order to serve my Creator.
That's what we believe as Jews. We were created to serve Hashem, and if you do that, the gift is you'll be the happiest people in the world. Because people who say pursue happiness, it never works. You ever notice that people who pursue happiness are the most miserable people? Pursue meaning, and happiness is the ultimate byproduct. Pursue happiness, you're guaranteed misery. But if you pursue meaning, if you say I exist to serve, you see people who live lives of service. Aren't they the happiest people in the world? You ever notice that? You ever notice how you feel? Anyone here a camp counselor? Raise your hand if you're a camp counselor. Anyone here have a great summer where they really loved their campers? Yeah. And at the end of the summer, what'd you feel? Accomplished. Accomplished. What else? What'd you feel? Happy. Happy. What else? Proud of myself. Proud of myself. What else? Anyone here feel like a sense of like. Worthiness, that was good. You had that. Chase that feeling for the rest of your life. Live a life of service to another, you'd be the happiest person in the world. Girls, have a wonderful Shabbos. Thank you so much.
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