Parshas Shemos - Freedom of Speech

3:00 Heavy speech. In next week's parsha, something different. He's orel sifasain, he is sealed lips. What's the difference between sealed lips and kvad peh and kvad lashon? That's our first question. What's more puzzling is as we look at Hakadosh Baruch Hu's answer, the answer is ponderous. Hashem says as follows: See, I have made you Elokim, a God, a master over Paro. And Aaron, your brother, will be the interpreter, the Naviyecha, Navi from a lashon of Navi, moving your lips. You will speak everything that I command. But Aaron Achicha Yidaber El Paro, an Aaron will interpret it and translate it for Paro b'shilach es Bnei Yisrael me'Arzo, and he will send the Klal Yisrael out from the land. So it's very strange. Originally, Hakadosh Baruch Hu sends Moshe Rabbeinu to Klal Yisrael. He's Kvad Pe and he's Kfad Lashon. Now he's Aral Sufasayim. And what's Hashem's response? Don't worry, Aaron, your brother will be your interpreter.

4:17 Girls, if Aaron is the interpreter, then what should Moshe Rabenu's next argument be? Let Aaron do it. It doesn't make any sense. If somebody knows, imagine if I'm coming before Vladimir Putin. I don't speak Russian. But if there's another guy in my office, let's say I need to go before Putin for whatever reason, there's another guy in my office who's equally capable of doing my task. It doesn't make sense for me to be the one to speak to Let. Let the other guy do it. Let the interpreter do it. So here we have a scenario where Aaron Cohen Luchayra Moshe Rabbeinu should have said he's on the same level as me. He's my older brother, after all. He did make that argument. Let Aaron Cohen be the one to do it. Hakadosh Baruch Hu says Aaron will be the interpreter. What's the value of Aaron Cohen being the interpreter?

5:11 In order to understand this, we need to understand the difference between kvad peh and kvad lashon on the one hand, and arl sifasayim on the other. It's a big machlokus exactly what kvad peh and kvad lashon mean. But Rashi says it in its pashut way. B'kvedus ani medaber. I'm not good at speaking. It's heavy for me. I'm not a good speaker. I'm not a good orator. There are those that disagree. There are those that say that it meant he had a stutter. There are those that say he felt unworthy of bringing the message. But without getting into all the Rishonim, let's just say simply, like Rashi. For a second, what does it mean? He wasn't a talented speaker. He was kvad peh, kvad lasha. There are some people that are naturally gifted speakers. They get up in front of an audience.

5:59 Everyone's listening. They get up. They're dynamic. They're charismatic. They have good jokes. They have great stories. And by the end, it's like when you're coming out of a movie. It's like all of a sudden you wake up again. You walk out of these speakers. Some of the most talented speakers. We have Baruch Hashem talented speakers like that in Paraiso also. You're sitting there at the edge of your seat, waiting for what they're going to say. This was not Moshe Rabenu. Moshe Rabenu was that Rebbe. And in many ways he was the he's Rabenu, right? Not many people have the title of Rabenu. He was the rebbe that wasn't exciting. He was the rebbe that wasn't dynamic. He was the rebbe that, when you looked at him, you knew he was having a hard time getting it out. As one

6:41 One time I heard from Moshe Weinberger. He said there are those that have unbelievable content but they just can't speak. They are rebayim like that. You know those rebayim that you know they just have a wealth of information. They're so learned and they've had so much experience in life and they have a wealth of things to share with you. But somehow when they say it, it's just boring. There's a rebbe that I know like that. He is one of the most brilliant loamdim I've ever met in my entire life. I one time tried to go to his she'er. It was no, he gave the most boring she'er. But I used to speak to him in learning. He was unbelievable. I had to walk out of the she'er because I didn't want to embarrass myself or him by falling asleep in the middle of the shiur. But already five minutes into the shiur, I was digging my fingernails into the table so that I would just not fall asleep. Because it was just like he spoke like this the entire time. The best way to fall asleep is to listen to his shiur. I'm telling you, there are people that can't fall asleep at night; they're insomniacs. You put him on; it's not a question.

7:44 I'm saying this; it's exceptionally disrespectful. He is a Tom of Chacham. You can't imagine. I just couldn't sit through a shiur. Then Rav Weinberger said, 'There are people. On the other hand, they have nothing to say. They have nothing to say, but they say it so well, no?' At the end, you're like, 'What did he say?' It was awesome. This is Hollywood. Hollywood has nothing to say, but they say it so well, no? It's a multi-billion-dollar industry. Look at media; they have nothing to say. What are they talking about? In what way are they engaging the world? That's making the world a better place. They're not. They're not. But they say it so well. There's a certain—I won't say the name of the show—but there's a certain television show that the theme of the show is Gili Arayas Shvichas Domen Avod Hazara, All in one show. I'm not going to tell you the name of the show. It involves a game. That's all I'm going to say. I'm not going to tell you the name of the show.

8:42 It doesn't matter if there are people sitting on thrones in the game. It doesn't matter. I'm not going to tell you the name of the show because it doesn't matter. I asked the guys. I asked this guy, Why do you like this show so much? He said to me, The scenery is unbelievable. I'm sure that's what it was. They have nothing to say, but they say it so well. Then there are people that have something to say, and they say it so well, and those people are the best. Because you walk out of those shiur and you feel like my life is enriched, I'm changed from having heard that. It was said so pleasantly, and it was said in such a nice way, and I just felt comfortable. Some people are like giving mussar. The mussar is true, but they're beating people over the head with it to the point where they're like, I can't take this anymore. This rebbe is so angry. He just doesn't know how to say it. There are people that are so sweet when they say they're Moshe that it's like, Yeah, I know I'm a Sheikits, but it's like But I'm proud to be a Sheikits because I'm your Sheikits I had a Rabbi like this.

9:54 I had a Rabbi like this. He was the sweetest, most gentle, nicest person in the world. Whenever he spoke, we all did. We were like, yes, it's true. He had what to say, and he said it so pleasantly. Moshe Rabbeinu had more to say than anybody else in history. But he couldn't get it out. He couldn't get it out, and we're going to see why that is. He was kvad peh, and he was kvad lashon. Where did this come from? Everybody here knows this medrash. This is like little medrash says one and one. If you didn't learn this medrash when you were a kid, I don't know where you were. But you weren't where we were. Moshe Rabbeinu grew up in the house of Paro. That by itself deserves a shir. Moshe Rabbeinu grew up in the house of Paro. We don't realize Moshe Rabbeinu grew up in the house of Paro. Moshe Rabbeinu growing up in the house of Paro.

10:55 The Chartumim of Mitzrayim, the sorcerers, the advisors to Paro. They were concerned that Moshe Rabbeinu was the one who was going to supplant Paro. They were correct. So they devised the test. Everybody knows the test, but let's try to hear the test a little bit deeper now. They devised the test. What was the test? The test was as follows: We're going to put in front of this child the crown that Moshe Rabbeinu often played with, and we're going to put in front of him hot coals, and we're going to see which one Moshe Rabbeinu touches. Girls, I have a two-year-old son. He just turned two this past Shabbos. I have a two-year-old son. If you put in front of my son a crown and burning hot coals, He's going to take the crown because even at two years old, Little children know that's hot. Don't touch it. That's hot. Don't touch it. If I bring last night, I had dinner at my table. My son was sitting right next to me. He's two years old. There was steam. I made for myself a steak. There was steam. Coming off the steak and cauliflower that I made for myself. A lot of steam. And Mikey looks at me and he goes, "Abba's hot. Abba's plate is hot."

12:05 So I said, "Yes, Mikey. Abba's plate is hot." He goes, "Have to go." So I picked up my plate and I went "Fu." And I said, "Mikey, do you want to go?" And he goes, "Pew. Because even little kids know that when something is hot, you don't touch it. So Moshe Rabbeinu was a little kid. Of course, what did he go for? He went for the krem. Everybody knows the malach came. The malach hit Moshe Rabbeinu's hand into the coals so that he should survive. It was hot. So what do you do when you're hot? You take your hand, you put it in your mouth, and he burnt his tongue. Medrash says that's how Moshe Rabbeinu became kvad pe ukvad lacho. That's what the medrash says. This medrash is not kinderspiel. It's not a joke. It's not something you just learn as a little kid and say like, 'Oh yeah, my shabeni.' The medrash doesn't tell us something unless the medrash is meant to be taken seriously—not always literally, but always seriously. What was the medrash trying to tell us?

13:14 Last week's parsha. We go back to last week's parsha. Every parsha has a gematria. Last week's parsha, which was the beginning of Galus Mitzrayim. Anyone want to guess what the gematria is? It's pehei. What does pehei mean? Eighty-five. What does pehei also mean? Means pet. Means mouth. What do we call the holiday where we celebrate Yitzias Mitzrayim? Pesach. Which is the freedom of the mouth. Everything about Pesach is about what? Is about your mouth. Even on Pesach, we have a koyachah bittel. We get up and we say kol chamira, Chamira, the ik of the reshusi. The biarte, the lo biarte. What are we saying? We're literally making a declaration with our mouths. The chametz is not meaningful to us. Why do we make a declaration with our mouths? Why does the Torah tell us to do bittel and not just do beer? Beer is only in case the bittel wasn't a good bittel. Because the whole yontif of Pesach is about our mouths. What is the concept of mouths?

14:19 So I want to tell you something very deep now. The Mishnah in Avos says, 'Ba'asara mamaros nivra ha'olam. With ten utterances, the world was created.' Do we have here a sitter with a or a perkei Avos? I'm sitting. Does this sitter have perkei Avos? Look at this. Here. There's much nicer. Music. Let's see. If it's there, it's there. If it's not there, it's not. The Mishnah Nabo says, 'Ba'asara ma'amaras nevra elum.' You have it there. Easier. I want to read you the whole Mishnah because it's an unbelievable Mishnah. You've heard this Mishnah before. We don't pay attention to it. It's so chaval. We learn things, but we don't pay attention to what we're learning. There's some unbelievable stuff if we just pay attention to it. It's amazing. With ten utterances, the world was created. Girls, keep in mind very carefully what we're talking about because it's going to come back. What is it coming to teach us? The world could have been created with one mimer. To pay back the rishaim who abandoned the world that was created with ten utterances.

15:46 And to give good schar to the tzaddikim that upheld the world that was created with ten utterances. I'm going to read the Mishnah again, but this time I'm going to go through questions on each point by point. If you're writing down the questions, it will be helpful. If not, you'll have to trust me. Again, I'm going to go through each one carefully. Baasara mamoros nivra haolam matamud loymer bahaloy b'maymer echad yachol hivarus. Girls, I don't know how much you know about Mishnayos, but we don't usually find Mishnayos asking questions. Usually, a Mishnah tells you this is the halacha. Here we have a fascinating Mishnah. The Mishnah says something, and then it says, "And what is it coming to teach us?" What do we ever have a Mishnah like this? That's question number one. Question number two, girls, the Mishnah is making an assumption. The world was created with ten utterances. Why not just create it with one? What would a better question have been?

16:39 Why ten? Why not? Why yes. The question the Mishnah should have asked is, Who cares that the world is created with any utterances? Why do we need utterances to create the world? Why does the world need to be created through speech? You understand the question. So question number one, why do we have a question in the Mishnah? Question number two, very important. Why do we need any utterances at all? Question number three, what's this lashon to pay back Rishon Le Parah Men Rishon? Who you mean pay back? Mean payback. What does that mean? And question number four is, What does it mean that the Rishonim are Ma'abdim, that they abandoned the world? What does it mean they abandoned the world? They destroy the world. It's a little bit what it means, but what does it mean here? And then, last but not least, it says, "Valitein Sachar Tovla Tzadikim to good, good reward." Girls, what's an obvious question? We mean good reward. Reward. Is there bad reward, good reward?

17:36 What are we talking about over here? So I want to tell you an unbelievable pshat. If you understand this, it could change all communication in your life. The differences between a tzaddik and a rasha. The difference between a tzaddik and a rasha is communication. Let me explain what I mean. Let's take the classic couple. Classic couple. This is what it sounds like. Not everybody's like this, and it would be better if we weren't. This is what classically happens. The wife wants something. So what does she do? She doesn't ask for it. When men want something, they ask for it. It's super clear. So this is why men get very frustrated at women because it takes us time to learn your language. But I want you to know this is what you sound like. It would be really nice if I had some jewelry to match this dress. You know what your husband thinks in that moment? I guess it would be.

18:51 You should probably go buy yourself something that will match your dress. It would be really nice if the kitchen was bigger. I feel like it's getting really crowded in here. A lot of people in the kitchen. It doesn't occur to us until many, many years into the marriage that you mean something. So now I know. It goes like this: Oh my gosh, I heard this person's really coming out with this new book. I really want to get this new book. That's a hint. It means I have to call Michael Rose and say, 'Did you get the new Rebbitz and Heller book yet?' And whatever it is, because if you did, please deliver it. And then this is what happened. You're so thoughtful. I'm not. I'm not thoughtful at all. I just learned to speak your language, so I'm an interpreter. I just know what to do now. Believe me, I didn't think of this at all.

19:54 When somebody talks about something so much, you have to get the message. So when God created the world, He created the world not by blinking it into existence. Not by snapping His fingers and the world existing. He created the world by talking about it. And he didn't speak about it once. He spoke about it ten times. He spoke about it a lot. When you speak about something, your reaction should be really important to this person. Communication is key. When the people we love talk about something, that's a communication to us. What's the communication? Pay attention. I'm trying to tell you something. You understand? What's the difference between the tzaddik and the rasha? The rasha says God created with ten. God created the world with ten utterances. So he's ma'abe the world. He doesn't care about the world. He abandons the project because he didn't know how important it was to God. So what does God do? He pays him back. What's the relationship the rasha has with Hakadosh Baruch Hu? It's a payment relationship. It's very simple, girls. If you do a job in life and you do the job successfully

21:12 You'll get paid. If you do the job less successfully, you'll get paid less. Just now, I was on the phone with the contractor who's working on my house. We've been in this house for a long time, Baruch Hashem, but we never finished the third floor merpeset. My wife and I have now moved up to the third floor. I wanted to get her a gift to finish the third floor merpeset, so she'll have a private merpeset for herself that nobody will bother. I got her the nice recliners. I even had them installed today without her knowing. Pergola, so that there'll be a reshit on top of it, so she'll have shade. And I'm getting bamboo put on it, so it could be private. It's going to be unbelievable. I'm the best husband in the world. That's the message I'm trying to send. No. He told me just now. I said to him, "I'm going to have the rest of the money for you by tomorrow." He said, "Don't pay it to me." I said, "Why not? I like this. But why not?" He goes, "It's just a fact. If you give me all the money, I won't finish the job."

22:08 Wow! It's just a fact. He said, "I'm a good guy." He is. He's a great guy. He's such a good guy for even saying he's human nature. Once I finish the job and I don't have any money, I'm not going to come back to do the small touch-ups. So give me some money, but don't give me the rest of it. Wow! Because you do in life the job that you get paid for. He hasn't finished the job. He's there 85% of the way. Give me 85% of the pay. That's what it means to be a rasha. God will pay you back for exactly what you did. You abandoned the project. You know why? Because you didn't know how important it was. That's why a Russia is a Russia, because they just don't know how important it is. But a tzaddik is exactly the opposite. Was there ever a commandment in the Torah uphold my world? You will not find a commandment in the Torah uphold my world. You know why? Because it's not there.

22:56 So why did the tzaddikim know to do it? Because the tzaddik was like the husband who pays attention. If God is talking so much, it must be really important. So He's makhayim the world. So God says, "I'm not just going to give you schar. I'm going to give you sachar tov." You know what sachar tov is? Sachar tov is Me. God is the ultimate goodness. I want you to understand this. The world was created with ten utterances. Mitzrayim undoes each one of those utterances. Which is why how many makos were necessary to leave Paro, to leave Mitzrayim, Ten, because it was reinstating a notion. And this is the notion. You ready? Here it comes. This is the big gang of today's shiur. The world was created with ten utterances. Paro's arrogance undoes those ten utterances. Yitzias Mitzrayim. Rebuilds those ten utterances, and that's why after Yitsiys Mitzrayim, we get the Torah, which is going to be the ultimate communication that God ever has with this world.

24:13 Watch how it goes. What is the arrogance of Paro? The arrogance of Paro is I am a God. That's the arrogance of Paro. Let's go back to Parsha Zvayirah. Moshe, remember, he doesn't want to accept the shlichus. So what does he say? I am sealed lips. How will Paro listen to me? What's the depth of what Moshe Rabbeinu is saying, girls? Why does Moshe Rabbeinu have sealed lips? Because Paro undoes. Communication is different than in Parsha Shmos. Where Moshe says "I'm speaking to Klal Yisrael, but I'm kvad pek vam lachon. It's hard. I'm not a great speaker." But there, Moshe Rabbeinu, you're not a good speaker. Don't worry about that. But now, Moshe Rabbeinu in Parsha Vayera, He's got a better time. Forget the fact that I'm not a good speaker. How can I speak to someone who's undone speech in the world?

25:35 Girls, do you know the Gemara says that ten measures of speech came into the world? Why ten? Because the world was created with ten utterances. What does the Gemara say? Nine of them were given to women. The Chovevinit pshat, which let's be honest, we all think is a little funny, right? The Chovevinit pshat is that's why women speak so much. That's not the pshat. The pshat is this: there is an art of communication. Women are better at it than men. It doesn't mean that they speak more. It means they're better at communicating than men. When you see men communicate, it sounds like cavemen. They grunt at each other. Yo, bro, how's it going? It's good. That's the whole thing. Guy comes. Guy comes back from a date. Yo, how'd it go? Good. Cool. Girl comes back from a date. How was it? It was good, but I don't know because he said this, but then later on he said that, so I wasn't sure what it meant. But I think it meant this. Honestly, I just don't know and I don't know where we're holding.

26:53 I don't know where we're holding. And I want to because I'm into it. But am I really into it? Am I so into it? How do I know if it's my bashert? A question that no man has ever asked, right? This is what you do back. I know, I've seen it. This is what you do back. You go, "Wow, that sounds so hard." Why is that a good response? Men don't respond like that. I don't want you to tell me how I feel. I know how I feel. But you've validated me. See, I learned about this because I'm married. In the beginning of my marriage, my wife would come home. I had such a hard day. I'd be like, 'All right, we just got to fix it by doing this.' And she gets so frustrated at me. And I saw the look on your face just now. That was like, 'You idiot!'

27:39 ". You just. This is what your face looks like. This is what it looks like. It's true because you know that if a girl comes to the dorm and she says I had such a hard day and you tell her what to do, that's the worst friend of all time. But if a guy comes into the dorm and he says I had such a hard day, that sucks. That's all leading. But not really. Because it's like, alright, listen, you just have to tell him what to do. I'm saying, like the whole. You have nine measures of speech because you speak more, you speak artfully. There is a language. Moshe Rabbeinu is saying, language comes from a source. Language comes from the creation of the world. The creation of the world was a communication. How can I communicate to Paro who undid the very fabric of creation?

28:43 What does Moshe Rabbeinu do? What does Hashem respond to Moshe Rabbeinu? I will make you a god over Paro. What does Paro think he is? He thinks he's God. The ultimate arrogance is to say, "I'm good at something and it has nothing to do with God." Paro says, "I am God." Moshe Rabbeinu is being told by Hashem, "Don't worry that you're Aral Sephasayim. Why? I will make you Elokim over Paro. You will bring back speech. Pesach means the freedom of speech." Beginning of Gulus begins when what? When we lost our pet. 85 psukim. When we lost our mouth. Torah Shabbal Pe is greater than Torah Shabbeksav. Because with only Torah Shabbosav, you don't know what it really means. You only have the notes. Torah Shabbalpeh is the communication of what those notes mean. It's a totally different thing. Let's go back. Why did Moshe Rabbeinu touch the coals and then he stuttered for the rest of his life, or he stammered, or he wasn't good at speaking, whatever it was? Because Moshe Rabbeinu embodied Klal Yisrael. So just like Klal Yisrael was in a state where they could not communicate

30:04 They couldn't say what they meant. Moshe Rabbeinu had to be in the same exact state. The coals represent Klal Yisrael, the burning embers. That was us. The fire was out. We were in Mitzrayim. Our fire was gone. We couldn't communicate how much we loved Hashem because of the pain that we were in. When a person suffers, when a person loses people that they love, when a person is under the greatest trials and tribulations they've ever faced, and we have no idea what Mitzrayim was. The Holocaust is a drop in the bucket compared to Mitzrayim. We don't understand. We do Mitzrayim, Mitzrayim, Mitzrayim. There are people today that are uncomfortable with going back to Germany, going back to Poland. We don't talk about going back to Egypt. Egypt was a horrific place. The midrashim, even if you just barely look at the midrashim, you'll see horrifying things.

31:01 How could you say? I love you. How could you communicate when Paro stands up and says, 'I am God'? There is no God. I am God, and you suffer. What would you say in such a situation? So Moshe Rabbeinu, the Malach, hits his hand. He touches the coals. What does that mean? And then he touches his tongue. Why? Because it represents that he's with Klal Yisrael. Just like Klal Yisrael doesn't have speech, Moshe Rabbeinu doesn't have speech. But there's two different types of not having speech. There's not having speech. I'm not good at speaking. And there's not having speech, I can't express myself. When Moshe Rabbeinu was aral sefasayim, it means he can't express himself. In this week's parasha, it means he's not a great orator. Which, by the way, the Joshus Haran says, You know what the value of that is? We didn't get the Torah because Moshe Rabbeinu was dynamic. Because otherwise, people will come along and they'll say, he was a charismatic speaker. There have been charismatic speakers before. He got Klal Yisrael together. He said, wasn't that awesome Amazing, lightning and thunder? He wasn't a charismatic speaker.

32:03 But then there's a different type of speech. I can't speak because I've lost language. I can't speak because my lips are sealed. I can't say the thing I want to say because it's not safe to say it. Like when a couple hurts each other, and let's say the husband hurts the wife, not physically, but emotionally. She feels hurt, and she no longer feels capable of saying to him, 'I love you.' Not because she doesn't, but because she doesn't know how to bring that out of herself. That's what it means to be Aral Safasayim. We Jews have been given a mission of speech. This is not the time to speak about Nivulped, but I'm just going to mention it briefly. Somebody once asked me, they said, 'What's the difference between this word and that word?' I'm not going to say the words, but this word was one of what they call the seven dirty words that you're not allowed to use on the radio in America, and this word was the equivalent of that word, just nicer.

33:00 So I answered him, 'There is no difference.' So he goes exactly. Just like I say this word, I should say that word. I said no, the opposite. You shouldn't say the first one. We've always spoken lashon Hakias. We've always spoken in a pleasant way, in a refined way. If you say a not nice word, it's not just I said a not nice word. It's I have been given the. I am the protector of speech. What do we say? We've been elevated above every other language in the world. We are the communicators. We're supposed to teach the world about God. We have to learn how to speak. Not just the way we speak in terms of how nice it is. Not just the words. But we have to be tapped into the godly speech of creation. Girls, speech creates relationships. Speech is not meant to be frivolous. When God created the world, He was communicating to us. This is the relationship.

33:54 So when did Moshe Abenu's speech get healed? Chazal say his speech was healed when by Matan Torah. After we went into Mitzrayim, the arrogance of Paro undoes the speech of God because it says, 'I am God.' Moshe Rabbeinu comes to Paro and he says, 'No, Hashem made me God over you.' Meaning, not me, but Elokim will be brought to Mitzrayim. God will be restored to the lowest places in the world. We're going to have ten plagues. Each one, we're not going to get into it now because it's way too long this year. But if you go through the ten utterances of creation. You'll see they match exactly to each plague. And they go in reverse order. So we start off with the tenth by the first plague, and then we go all the way back to Bereshis. Why? Because it's redoing speech. Pesach, we're freeing speech. By Torah, when it came to Kabbalah, Satora, Moshe Rabbeinu gave it to us. All of a sudden, the kvad pe was gone. The Arael Sifas Hayim was gone. He could speak. He could tell us there is a God and He loves you. Why? Because it was the yomtov that celebrated speech.

34:59 So I ask you a question with the 30 seconds that we have left. What do you want the communication to look like in your life? Do you want the communication to be functional? I know the answer to this question is no. Do you want your communication in life to be purposeful? What's the difference? Functional means we have a conversation. We say this one needs to go to the doctor. This one needs to. This one needs to go to speech therapy. This one needs to go to extra tutoring. It's usually all the same kid. That's functional. Do you build a relationship from that? The answer is partially. And then there's speech that's not functional. There's speech that's purposeful. There's speech that reaches from my essence into yours. This is the speech we want in our life. You cannot have this speech without the Abishur in your life. It's not possible. If you want to have beautiful speech that creates relationships, you need to be tapped into a godly place. Otherwise, I guarantee you, your speech will be angry, narcissistic, practical, but it won't be purposeful. It won't be deep. It won't be meaningful. So ask yourself. If Moshe Rabbeinu saw his whole job as I am an Arael Sufasayim, I'm sealed. I have to unseal my lips. Don't we have an opportunity to do that every single day of our lives? Joseph.