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God spoke to Moshe and Aaron And he commanded. He commanded Klal Yisrael, the el paray melech Mitzrayim. So he commands both Klal Yisrael and melech Mitzrayim. That we should leave Mitzrayim. One more time. Hashem spoke to Moshe and Aarom, and He told them, 'Go command Klal Yisrael and Paro, Lahitzias bnei Yisrael me'aretz Mitzrayim, to take Klal Yisrael out of Mitzrayim.' What's the problem? This is a commandment for Paro. Lahotziyets bnei Yisrael me'eres Mitzrayim is a commandment. Not for Klal Yisrael, it's a commandment for Parum. But we see that we are commanded to take ourselves out of Mitzrayim. What does that mean? There's a pasuk in Yirmiyah. Pasuk in Yirmiyah says, "Ko amar Hashem alukei Yisrael."
I made a covenant with your forefathers. On the days that they left, On the day that they left Mitzrayim, From a house of servitude, Say, to every. There's a halacha, Yirmiyah says. What's the halacha? A Jewish slave is not allowed to work for seven years; rather, he should go free after six years. And the pasuk in Yirmiyah says, "When was this covenant made? It was made in Mitzrayim when I took your forefathers out of Mitzrayim." There's a problem with this pasuk. What's the problem? We could go through the entire Torah and we would find no such covenant. Where would we ever find such a covenant? You girls have learned Chumash before. Have you ever seen a pasuk in the Torah that says, 'Now, here in the story of Yitzchak and Avraham, have you ever seen a pasuk that says that an Eved Ivri is not allowed to be a slave for seven years, rather he should go up free after six?' You won't find any bris like that. What in the world is Yeremia talking about? So the Gemara asks this question. The Gemara in Yerushalmi asks this question. And the Gemara says, Listen very carefully now, that it's referring to this pasuk in Vaera that we just read.
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When it says the Yitzaveim el bnei Yisrael, what is it saying? It's saying, Tell Klal Yisrael this halacha of slaves, that a slave must go free, that a slave, a Jewish slave, cannot remain a slave for seven years. You hear what the Rishami is saying? So this pasuk in Yirmiyah that says that there was a covenant that was made with your forefathers in the day that they left Mitzrayim, telling them that they shouldn't have a slave for seven years. Where do we ever see that? It's this pasuk. Bei tzaveh mel bnei Yisrael veil paro melch Mitzrayim lahotzias bnei Yisrael meheretz Mitzrayim. This pasuk is referring to telling the halacha, accepting among themselves the halacha that they will not keep Jewish slaves for seven years. But now we've got much bigger problems. Why? Because if the Yerushalmi is indeed correct, we have a couple of questions that jump out at us. Let's do the obvious one first. Imagine yourself Chassvashalom a million times over. Imagine yourselves in the Holocaust. Imagine yourselves in a concentration camp. Imagine yourselves having been enslaved in the concentration camp since you were little. My Rosh Yeshiva, he was a child in the concentration camps.
And the Nazis, Yimach Shemam, didn't know about him. He was in the camps, but they didn't know about him because his parents snuck him in. They wanted him to be there with them, and he hid behind the toilets. It was so disgusting there that the Jews were the only ones that went there. The Ga'ym never went there, and the Nazis never went there. They used to bring him scraps of potato. He was little. He was five years old, and that's how he survived. Because of that, he was malnourished and he didn't grow. So my Rashashiva was only like five feet tall maximum. One day, I remember, I came into the base medresh and I saw this man talking with the Rashashiva. I said, 'Who is this man?' This man was over six feet tall. They said, 'Oh, that's the Rashashiva's son.' Meaning, naturally, he was a person who should have grown to be over six feet tall. But because he was malnourished as a child and he was in the concentration camps, he never grew. He never made up for it, so he never grew.
You're in the concentration camps. You've been there since you were a child. God says it's time for you to be redeemed from the concentration camps. But first, I have to tell you a halacha about Eved Ivri. An Eved Ivri is not allowed to leave before seven years. The timing is insensitive. But even more than that, that's the halacha that you tell a Jew now as he's leaving Mitzrayim. Again, forget the fact. Maybe just tell us the halacha soon. We'll go to Har Sinai. You could tell us whatever you want. Say, imagine you were in the concentration camp and an American soldier came and they said, 'We'd like to take you out of the concentration camp, but there's going to be a written exam.' Could you give me the written exam tomorrow? Today? Could we just go out? But no, Hakadosh Baruch Hu says now, before you leave on the day. This is the pasuk in Yirmiyah. On the day that you're leaving Mitzrayim, you need to know this. What's this? Ennabidery can't be ennabidery for seven years. Six years max. Shouldn't stay there for longer. At the very least, the timing is insensitive. But even more than that, open your hearts a little bit. These people have been enslaved for 210 years. Two hundred and ten years. What's the halacha that God is coming and telling them?
A Jew shouldn't be enslaved for more than seven. It's uncomfortable, no? Because what should Klal Yisrael send back to Hakadosh Baruch Hu? Good halacha. I just came up with that now because we could have used that about a hundred and two hundred and three years ago. It would have been a great halacha. The timing is insensitive. But even worse, it's like uncomfortable. A Jew shouldn't be enslaved for more than seven. What are we talking about here? Not only that, but we have to ask ourselves another question: What's one halacha got to do with the other? Klal Yisrael is going free. We see there's this tenuous connection. The connection seems so weak. Klal Yisrael is going free, and at the same time, this halacha about eved ivri. Is there an inner linkage between these two things going on? Is there a linkage between the event and the halacha—that's the third question. Question number one: the timing is insensitive. Question number two: it's especially insensitive in light of the fact that these people have been enslaved for hundreds of years.
And question number three: what's the connection between Yisias Mitzrayim and this halacha that a slave goes free after seven years? We get it, but really, why now? What's the interconnection? Last but not least: which one comes first? Who's this halacha mainly said for? Who comes first? It says, 'Va'yitzaveh el bnei Yisrael, V'el Paro.' So, who's commanded this halacha? Klal Yisrael is first. Paro is second. What would I say? I would say this. It sounds like Moshe Abinu was being told primarily, 'This is for you.' Also, tell it to Paro. You'll forgive me. I grew up on a movie called The Ten Commandments. Prince of Egypt's already after my time. We didn't have Whitney Houston when I was growing up in The Ten Commandments. We only had Charlton Heston and fake characters like Nefertiti. We didn't have this chumish oriented movie. I remember in The Ten Commandments, the story. Hakadosh Baruch Hu comes. God in the clouds, right? That's where is God if not in the clouds with that one ray of light shining through? That's God.
You know God. You've seen him before. And Charlton Heston coming and very, very saying to Paro, "Let my people go." This is the story, right? How come the Ten Commandments miss the critical one? The critical one seems like go to Klal Yisrael and say, "No, you got to go." It's a commandment. What's Klal Yisrael have to do with this? It seems like the Ikkar commandment here is to Klal Yisrael and not to Paro, and especially if Hakadosh Baruch Hu is talking to Paro and saying to Paro, "Let my people go." What does that got to do with Alach of Eved Ivri? Do you mean to tell me that Moshe Rabbeinu went to Pharaoh and he said, 'Listen, I just told this to the Jews. A Jew is not allowed to stay a slave for more than seven years. Also, you should let them go.' There's something incongruous about this. You hear the questions? It's a lot of questions.
So there's a very interesting meshechachma. It's not really the direction that we're going to go, but it's definitely related. And there's a big chiddush, and I don't think anybody else says this. Klal Yisrael needed to get this commandment because there were Jews that owned Jewish slaves in Mitzrayim. Wild, I'm not sure. Mesha Chachma, like this, that even though all the Jews were enslaved outside of Shevet Levi, they were all enslaved. Those people owned slaves. I guess at night they would come back from working for Paro, and they would then work for their Jewish masters. So the Mesha Chachma says, as like a prerequisite to you going free, you had to let the other slaves go free. It's saying the actual eved ivri. This is actual halachos of eved ivri. But it's a wild shot of the meshech chacham. We're not necessarily going to go that way. We're going to give perhaps a different answer. But I think it's one that connects with the meshech chacham.
There's a Pretty important statement you need to learn in your lives. And the statement is: hurt people Hurt people. Unfortunately, it's not something that's discussed enough. We're getting better at it, but it's still not discussed enough in our community. There are children that are hurt, and as a result of them being hurt, they hurt others. Classically, girls—the girl that's the bully—she's been bullied herself. She wasn't born a bully; she's been bullied, and now she's just passing it on. Klal Yisrael is in a very big state of danger in Yisra'el. The danger is hurt people. An enslaved nation will enslave others. We have a mission in Judaism. The mission in Judaism is to share godliness with the world. The problem is that a nation that just spent two hundred ten years in slavery. They are slaves.
They don't know what it means to be free. They were born into slavery. The last generation had died. Anybody that was in Mitzrayim had been born into slavery. Think about what that means. We do not understand that concept of being born into slavery. Let's make that real for ourselves for a second. When you were born, you didn't have time to sit there growing up. Running around, playing in the Gan, playing with your friends, running around Mitzrayim. That was not the life you grew into. You grew into the following life. As soon as you were able, you went out to work. And if you died because you were incapable of doing the work, you were the bricks of Mitzrayim. They made the bricks out of children. And children, the Medrash says, not only that, but children that would fall into the cement. They would become the bricks too. They would die doing the work. I told you girls last time, Mitsrayim was a horror show unlike anything the world has ever seen since. The Holocaust is a drop in the bucket compared to Mitsrayim.
You didn't understand the notion of a jungle gym. You didn't understand the notion of hanging out. From the time you were little, your hands were calloused because you were working all day long. That's what you did. How do you take someone who's born into a society like that and help them gain a mentality of a normal human being? Not only a normal human being, but someone who can go out and be a light unto the nations. Someone who could share godliness with the world and say, 'This is the true one God, and we're here to teach you how a person is meant to live their life.' How do we do that if we're slaves? Many years ago, I read an unbelievable case study. The case study went as follows. There was a child who was born to a woman of the night. This woman of the night wasn't exactly a model mother. She had an apartment. The child was born in the apartment, and the apartment was filled with dogs. She had five dogs, and she never let the child out of the apartment. She never let the child out.
Eventually, child services found out about this child. At the age of five years old, they took the child out of the apartment. In the meantime, what had become apparent to child services is that the mother never spent any time with the child. She was basically drugged and alcohol out of her mind, and at night she was leaving the child alone. What she would do is she would have bowls where she would put food and water in the bowls for the dogs to eat. And for her child to eat. So this child grew up as a dog. That was the child's mentality: "I'm a dog." So when they took the child into public school, they were trying to retrain the child, but there was a problem. The problem was the child only grew up knowing it's a dog. So when another child went to take this child's stuff, the child would get real low and would start to growl like a dog. Can you imagine another child? Children take each other's toys all the time. My son Mikey, Miriam comes over to me. She's four. Mikey's two. Miriam comes over and she goes
"Mikey took my toy." Miriam is old enough to share. She understands that. Mikey is two years old. He doesn't get sharing. So I have to tell him, "Mikey, you have to give that back." This child, another child, would be sitting there playing with a toy. And he would want the toy. He would come over. He would take it. She would try to take it back. And he would start to growl like a dog at the child. So to get these children to play with each other was very difficult. Why? Because you have a broken mentality. How do you cure a child like that? How do you help them? In other words, to make it very practical for ourselves, how do we make sure that we don't take out our own pain on the people around us? So many of us think. That we're gonna do it better than our parents.
Judging by the look on some of your faces just now, I see that we have a fair amount of those girls in this room right now. I'm never gonna make that mistake. You will. You will because these things get passed on generation to generation. We're conscious of them and we work on changing them. The question is how. How do we make sure that we don't make the same mistakes? We know what it means to be hurt, and the chances are that exactly the thing that hurt you is exactly what you're going to do to the next person. If you were a person who people took their anger out on you, there's a good chance you're going to take your anger out on others because it's there. It's inside of you. Hurt people. I want to tell you a beautiful answer to this question. If you want to truly be free Then you have to give freedom to others.
It's not just freeing them; it's freeing yourself. You think that by giving freedom to others, it's weakness. Not only is it not weakness; it empowers you to be free yourself. I'll give you an example. Everybody in this room, on some level, because there's a spectrum. Maybe it's very small. Maybe for some of you, it's larger. We want to control people, places, and things. All of us want to control people, places, and things. And if you think to yourself that you don't, just ask yourself: Have you ever gotten angry? If you've ever gotten angry, understand that anger is just a form of control. That's what anger is. I want to control people, places, and things. Let's take the extreme example. If Chassid Shalom, you're from New York. And you find yourself traveling from Queens to JFK Airport. You have to go on a parking lot, also called a highway, but mostly a parking lot, called the Van Wyck Yemach Shimon.
And on the Van Wyck, you will go a maximum unless it's Sunday morning. I'm not exaggerating. You will go a maximum of five miles an hour. Three hours. I used to travel every day when I was in college. I used to travel every day from Faraco to Queens, and it would take me at least an hour to get in every morning until I realized the Van Wyck has a shoulder. Nobody drives on the shoulder. And I said to myself, "Let's say I get caught by a cop. What's the ticket they're going to give me?" So I made a cheshbon of how much money they're possibly going to charge me by catching me when I do this. It's definitely worth it. I'm saving myself hours and hours of time. So that's what I did. Total chel Hashem, absolutely usser. But that's what I did. I didn't make that cheshbon. I just made the cheshbon. It's worth it. Because who wants to sit in that traffic every single day? And if you're noticing that I have a lot of anger around this. It's because I spent hours of my life, good hours, hours that I could have spent with my wife and children, sitting in that parking lot called the Van Wyck.
But sometimes, every once in a while, you would have the greatest entertainment while sitting on the Van Wyck. What was the entertainment? Not what I was listening to on the radio. I'd like to say I was listening to the Shirim the entire time. It's not true. The greatest entertainment is when the guy next to you clearly needs to get somewhere, and it's just not moving, and he's got nowhere to go. It's the greatest form of entertainment because if you find yourself lucky enough to be next to such a person, you know they're trying to get to a flight or they have an important meeting. I literally saw a man punch a steering wheel. You couldn't hear the words, but you could. You know the words, you know what I'm saying. I'm sure they weren't Baruch Hashem. I'm not a lip reader, but it just didn't look that way. Maybe he was saying something about a duck.
I couldn't tell, but the—I don't know. He must have. There was a very important duck in his life. He must, because he kept talking about it. That's a bad joke. That deserves a lecha'in. Yeah. Did you say that was a Rovanglin joke? I said that was a rabbi joke. That was definitely a rabbi joke. You get smoozed over jokes like that. I thought you said it was a Rovanglin joke. I was all ready to accept the compliment. They're punching a steering wheel. Let's analyze this for a second. Because if you punch the steering wheel, the traffic will split like the Nile. Exactly, Bruce Almighty. It's just like Bruce Almighty. And you're just gonna go. Why? What's it gonna do outside of hurting yourself? What's it gonna do? Nothing. That's okay. If you're honking, I understand. But if you're just beating the steering wheel, you're just beating it.
Or here's another one. That sounds healthy. Or another one. I walked into a person's house one time and I noticed that there was a hole in the wall. So I said, 'What happened?' He's like, 'Honestly, I just had a bad day.' You punched a hole in the wall because you had a bad day. What's the koala's here? What's the logic? How does that help you? It's a var in control. I'm trying to control traffic. Traffic is an easy one. Girls, how many times in our life do we try to control people? I don't like the way she's behaving. So I'm going to do something controlling to make sure that behavior doesn't happen again. We live with this mentality of controlling people, places, and things. But here's the gift that you can give yourself. Forget the gift that you can give to others. The gift that you can give to yourself is to allow others to be who they are.
Which doesn't mean not having boundaries and it doesn't mean not having self-respect. But if you can let go of control, the gift you'll get back is freedom. What I mean to say is as follows: Let's say your roommate is being insensitive. She likes to come in at night and read with the lights on, even though you are already asleep. But obviously, she's sensitive enough not to turn the lights on, so she has a flashlight on. But you are a person who is sensitive. I see that I'm describing a specific situation. I'm not saying any specific case. I'm just saying everybody does this, right? So we pull out our flashlight. And we're not sensitive enough to go under the covers. And so this person wakes up and now they go right away. What do they want to go into? They want to go into control mode. It's not right what this person is doing. You have two choices. I'm not saying that you should just say, 'Well, since I don't control this person, I get to say nothing.' No, it's not controlling to have healthy communication and say to this person, 'Since this is a shared space, how can we both work together to make this a place that works for both of us?' That would be healthy communication and not controlling at all. Controlling would be rolling over and saying to her
Could you stop it? It's disgusting. Lashing out at them—that's controlling behavior. Or I'll make it more subtle. I'll make it more subtle because you're a tzadikus, and somebody taught you that Meimor Chazal call a kovez kiloavitavadazar. If you get angry, it's like you're an idolater. So instead, you're just motzi las all around the seminary, saying, 'Because you believe how insensitive she is,' that's also a form of controlling somebody's behavior. Here's the gift you could give them by not trying to control them. By accepting that there are things in your life that don't go according to your plan, paradoxically, if you give them that, you'll experience it yourself, and you will no longer be shackled by the way that other people see you. Because the way that you experience others, it's refracted back to you. It's a gift. Most people don't get it. Most people don't understand that in their life, if they're being controlled by others, it's because they're allowing others to control them. And the reason they're allowing others to control them is because they themselves are not allowing others to be who they are. Since I'm controlling others, others control me. It's a control worldview, and it's very subtle. But be a person who stops trying to control others.
You will experience massive amounts of freedom in your life. Be a person who stops abusing others. You will no longer be a victim of abuse. You won't allow yourself to be because you'll be free. Most people don't get this. Most people play the blame game. It's not right what they're doing to me. It's not right what they're doing to you. The question is, why are you allowing it to happen? Now that I just told you is not very popular. It's not popular what I just said because it sounds like I'm blaming the victim, right? It sounds like the bullied kid is responsible for him being bullied, and he's not. It's not his fault, right? It's not. I agree. The bully is 100% responsible. Now that we've said that, can we also accept that there's a reason that kid was bullied and not another kid? That kid was bullied because he allowed himself to be. The bully was going to bully someone. The question was who. You understand? So if you were bullied, I'm not blaming you. But you have a responsibility to ask yourself: Why was I bullied? Why was I controlled? Why was I abused? Because the person next to me wasn't. And it wasn't because they were cooler. It was because they didn't allow themselves to be. We had this once in yeshiva. Had a guy in yeshiva who was a hurt person. And he was a bully. And he did bullying things.
And one of the guys came to me and he said, 'Rebbe, my roommate is the one that's getting bullied.' So I asked him, 'Why aren't you getting bullied?' He goes, 'I'd kill him. I'd straight up kill him.' And by the way, this kid could. He goes "I'd kill him. I would never allow it to happen." I said, "Exactly. So we don't have one job. We have two. One job is to make sure, and that's our first, primary job, is to make sure the bullying stops immediately. But we have a second job. What was going on in this kid's life that he allowed that to happen? Because if we don't figure that out, we've only dealt with half the puzzle." Klal Yisrael is getting an exceptionally important message here. It's a message that's for them well before it's for Parol. Parol will release Klal Yisrael because that's his job. He will allow them to go, but he cannot take them out of Mitzrayim. Only they can take themselves out of Mitzrayim. Parol could say, 'You're welcome to go.' He could open the floodgates, and in fact, he is commanded to do so. That's what the pasuk says, right? But Paro did not take the Jews out of Mitzrayim. The Jews had to put one foot in front of the other.
Says the Meshech Chaim. Let's go back to that Meshech Chaim. Hakadosh Baruch Hu was saying to them: If you enslave others, you will not be able to be free. The Meshech Chaim was saying that in Mitzrayim they were enslaving others. How could someone who is enslaving others ever be free? So they needed to get the message right then and there. You want to be free. You do not own people. Girls, that might sound crazy. Of course, we don't own people. But don't we? Think about the interactions. Think about the relationships in your life. Think about how much emotional time and energy is spent on trying to own people, trying to make them do exactly what you want them to do, and not allowing them to be themselves. Let's make it practical. How many parents are just trying to get a certain level of obedience out of their children? You are responsible for your child.
But you do not own them. Parenting and education is not about obedience; it's about training. There's a major difference. We don't have the notion of slavery anymore. Slavery is a thing of the past. And yet, we know that an enslaved nation will have an enslaved mentality. They were slaves. Not only were they slaves, they enslaved others. And even if you don't want to go with the meshachachma that says they had slaves in Mitzrayim, they would have slaves one day. And what does our Kodesh Baruch Hu tell them? If you're going to have slaves, you can't own those slaves. It cannot be an abusive ownership. They have to go free, and they have to know the time that they're going to go free. Forget the fact that it's beneath their dignity. It's beneath yours to treat someone else that way. And by the way, our notion of slavery—just to get this out of the way—has nothing to do with the distorted slavery that we read about growing up in Yiddishkeit. Your slave is like acquiring a master because you have to provide so much for your 'quote-unquote' slave. You're absolutely responsible. You have one pillow, you give it to him. You have one blanket, you give it to him.
So don't conflate the Torah's notion of slavery with what you read about in pre-civil rights America. That's not what we're talking about. But even that you have to be so careful. I want to tell you girls something. Everybody came this year to Israel because they were looking for a little bit more freedom than they had before. I don't mean freedom in the sense that when I was living at home, I was living under my mother's thumb. Now that I'm here in Israel, I'm six thousand miles away. That happens to be true, but that's not what I'm talking about. Freedom means that you do not feel controlled by something outside of yourself or something inside of yourself. You're free. I might choose to subjugate myself to God, but I don't have to. In the sense that if I don't, my life is over. It's a choice that I'm making to subjugate myself to God. And here's the truth: only a slave to the truth can be free.
In other words, the truth is that the reason we feel so burdened, the reason we feel so controlled, the reason we feel so like I have to be obedient, is because that's the way we see the world. It's not being placed on us. It's something we're choosing to feel. Someone's going to tell me, but you don't understand. The abayim and the teachers and the parents. I hear it. But so what? Nobody gets to make us feel anything other than what we choose to feel. But you don't understand the way that my mother was. I understand in psychology, if it's not one thing, it's your mother. I get it. But why do you feel that way? You have to take responsibility for your feelings. The truth is, the reason you feel that way is because of the way you see the world. And let go and let God, as they say in Alcoholics Anonymous, you can be free. You can be free, but you have to choose freedom. And the way to choose freedom is to give freedom to others. That's the best way to be free. So the next time your roommate does something that you don't like
The next time a rebbe or a teacher or a mechanechet or a kezet or whatever other words they have here, the next time that this person says something that you don't like, instead of going and bashing that person, to the person next to you, oh my God! Did you hear that? Sheer, it's another Rebbe trying to push another agenda. I get it. You're trying to control what comes out of my mouth. Nobody's yet done that. Believe me, my mother has tried. Nobody's yet done that. How about instead have enough confidence and courage to say, That person said something. I'm not sure I agree. I'm going to think about it. I'm going to take it under consideration. After that, that person's probably 20, 30, 40 years older than me. So I should have enough seichel to think about it. But whether I agree or disagree, I don't need to control it. And by the way, if you want to know if you're controlling it, just check your level of emotions. If your emotions are here about a sheir that somebody gave, and you really didn't like it, and you're like, I just, I can't get it, I can't hear that person.
What just happened? They said something, and now you're here. Does that make any sense? The pshat is, they said something. If you didn't like it, you go, it didn't really speak to me. But if it touched you deeply, you should know the reason it touched you so deeply is because of the way that you see the world. Your paradigm is going to shape the world you live in. Now let's go back to our original question. You want to get off that train of the bullied becoming bullies. You want to get off that train. You want to say I'm going to do it different than my parents and actually pull it off. Let it go. Give to others. If you give the gift to others, you'll feel it in yourself. If you feel it in yourself, you won't be that person anymore. So I'll finish with the following story. A boy in yeshiva once came to me and he explained to me why he was the biggest balchesed in yeshiva. He was the biggest balchesed in yeshiva. And I always asked him, 'Is this like in your family? Like, you're such a balchesed.' And he told me why. He said, 'Rebbe, when I was young, I was bullied badly. Badly bullied.'
And Baruch Hashem, I grew out of being a bull—I grew out of being bullied. I got a little bigger, I got a little older. I switched schools. And my new school, I was the man. The problem was, I became a bully because I learned in my younger years that the best way to stand tall is to stand on somebody else's shoulders. So by crushing other people, I was really big. And then one day I got called out on it—that I had become the bully that I had despised. So I decided that the only way was to go to the opposite extreme and to become the biggest Balchesed, to be the one that protects the weak, to be the guy that's cool enough to invite the kid who's not cool at all to my house for Shabbos. He said, "Rebbe, I'll tell you. As much as I do for those people, they do ten times more for me." Because every single time that I take one of those guys and I say, "Hey, don't let that guy bully you," I'm standing right here behind you. It's the craziest thing, Rabbi. It's not just that I feel like a million bucks. I feel, and this is the word he used, healed. I feel healed. What an amazing gift to feel healed of his childhood wounds.
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