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Okay. Pasuk in this week's parsha tells us about the makkah of Barad. Vayet Moshe es Mateu ala Shamayim. Moshe stretched out his staff towards Shamayim, towards the heavens. V'Hashem nasson kolos u'Barad And Hashem sent thunder and hail. V'ti halach eish artzah. And fire went earthward. And Hashem rained hail upon the entire land of Egypt. What was this hail? The pasuk tells us this hail had fire blazing inside of it. And it was so heavy that they had never seen anything like this. They had never seen it before in the entire land of Egypt, from the time that it became a nation. Meaning, from the very inception of Mitzrayim, they had never experienced hail like this before in their lives. Hail that was so heavy and that had fire inside of it. And of course, the question that we are asking is What is the inner significance of this hail?
Every one of the makos they said something very specific about the The conditions in Eretz Yisrael needed to be rectified, something that needed to be fixed in the world. And so each one of the makos was designed to fix something in Mitzrayim. So, what was Bara? What's the inner significance of Bara? In order to understand this We need to understand something about Mitzrayim in general. Something about Mitzrayim in general, which you know. We'll read it inside together. It's a Rashi. Rashi says, 'Va'yevarich Yaakov.' This is all the way back in Parshas Va'yigash. Yaakov blessed. It says, 'Kedarach kol haniftarim,' in the way that all those who are nifter bless milafnei sarim from the presence of noblemen. The note lim reshus, and then they take permission to leave. Uma bracha berchu. And what blessing did Yaakov give? He says, "Shayala nilus leraglav" That the Nile should rise to its feet.
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Lefish sheein eretz Mitzrayim shosam megishamim. Something unique about the land of Mitzrayim. It doesn't rain there. That's not the way it receives its sustenance. Elan nilus ola. Rather, the Nile River rises up Umeshke, and then it irrigates the land of Mitzrayim. You notice? It irrigates, meaning it doesn't rain there, but the Nile River overflows and it irrigates the land. And we be rechoso shayakov elach, and from the time of Yaakov v'nu's bracha and on, haya paru b'al anilos. Paru would come to the Nile River, hu ola likrasu And the Nile River would raise itself up to greet Paru. Mashke asaritz, and then it would irrigate the land. That's what the Medrash says. Such an interesting feature of Mitzrayim that the Nile River irrigates the land. Why is that? What's the significance of that? In order to understand these two things, we need to go back all the way to Parshas Bereishis to the very creation of the world.
Listen to the very first rainfall that ever existed in the history of the world. What does it say? The eid yaleh mina aretz. There was a mist that came up. You girls, what's it called? The water cycle. Remember when you learned the water cycle in biology? Mitochondria is. Remember all those things. Remember the. So what's the water cycle? Good. You know all the words. Very good. So what happens? It's a pasuk in chumash. The mist rises up from the land. The hishka is kol penei adamah And waters the surface of the soil. What does that mean? What's the idea of rain? That rain comes from below. That rain ascends from below all the way to above. There's a concept in Yiddishkeit called "isarusa de lasata" and "isarusa de la ela." Have you heard of these concepts before? It means, for those of you that said yes but don't know It means that there is an awakening down below.
And the awakening down below has a reciprocal awakening from above. Meaning what we do in this world matters greatly. So when a person does mitzvot in this world When they do meisim tovim in this world It's the ascension of things in this world going up in order to create some sort of stirring above that will bring shefa, will bring energy. Down below in this world, that's what rain is. The water comes up from this world, and then it rains down below. In other words God responds to us Which is big Because it means not that we have any control over anything, but it means that a Jew has a responsibility and an obligation to do things in this world in order to bring Hashem down into this world. However I've noticed in my life, and perhaps you'll notice this with me, and perhaps you've already noticed it That sometimes there seems to be a certain demand that we have from Hakadosh Baruch Hu.
So you'll hear people ask the following: they'll say, "I davened" And nothing happened. You ever hear that? And then What are the people expressing? They're expressing a level of frustration. I davened And I didn't get what I wanted. So why should I daven? Have you heard that question before? Why should I bother davening? Hashem's not going to give me what I want. But there's a certain—you'll forgive me—it's a little uncomfortable to say this. I'm not trying to chas v'shalom hurt anybody, but I'm going to say it straight. There's a certain arrogance to that. Like I did what I was supposed to. Now give me what I want. It's very uncomfortable to speak about, but that's the way that people approach sometimes tefillah. There's a difference between saying Hakadosh Baruch Hu, this is what I'd like to bring into the world through my tefillahs, versus give me Give me the posture of a selfish person. It's a childish posture.
And so there's something else that a person must do in this world. Shalom Aleichem, welcome. There's something else that a person must do in this world. If they want something to grow, what must they do? It's not enough to have rainfall. They also have to plow the land. The land itself needs to become open for the rain to penetrate. And so, what do farmers do? They plow the land so that when it rains. The rain will actually do something. It'll make something grow. And that's really the topic I want to speak to you about tonight. Plowing the land so that something can grow Or in other words Breaking your ego. Because if you look fundamentally at what ego is, Rashi Tevus is edging God out. That's what ego is. Ego is keeping God out of your life. Your ego is trying to kill you. Heard that before?
Where'd you hear it from? Don't say. Your ego is trying to kill you, which means that in this world there are one of two postures that you can have. This is a very extreme thing to say. Either you can have the posture that there's a God. That God created the world, and that the world is being fueled into existence at every single moment by God. And that means that on every single moment, on every single level, whatever is happening to you is happening because God wills it to be happening to you. And if you know that. Then your life looks completely different. Alternatively, and this is what most of us do, we ignore the fact that there's a God. We don't pay any attention to the fact that God is fueling this world into existence, and we believe, Kochi va Otzim Yadi. It's by the sweat of my brow, by the strength of my hand, that I make things happen in this world. The key word here is control.
Most of us in our lives are trying to control everything all the time. And we have very little awareness that really we're controlling nothing. And what this can be likened to, is imagine a man who's standing in the middle of a street And he thinks he's directing traffic. And every time he goes like this People stop But not because his hand is out there, but because the light above him is red. And when he goes like this, people move and they go forward. Why? Because the light is green. But in his mind, what's he saying? He's saying people are moving because he's doing this. How much are we really in control of in life? Let's play this out. Are we in control of the way that other people show up to life? Not at all. Are we in control of the way that other people take care of themselves?
Are we in control? I think we kind of learned this during COVID, but we forgot it as soon as COVID was over. Remember when COVID hit and you were like, "Wait, what?" Everything is shut down. I remember that I said the words. I miss the illusion of control. It was nice. It's nice to walk around feeling like you're in control. But if Hakadosh Baruch Hu wants, on a moment's notice, He can send a magaifa to the world that can shut down the entirety of existence. I was in SAR, which was ground zero in New York. I was in SAR the day before they shut down the school because there was a COVID outbreak. I came back to Eretz Yisrael and I went to my brother-in-law's apartment. They give you that little piece of paper when you come into the airport. That's how you get through.
Is that a visa? I don't even know what that's called. It's a door. It's the door card. My door card fell out of my pocket, and his next door neighbors saw it. And they refused to come out of their apartment. Because somebody who had been exposed to COVID came to Eretz Yisrael, they didn't even know that I was an Ashayer. They would have known that. They really would have freaked out. And there was this thing like we can just control this, right? Like if we just keep everybody at home always, we can control this. How'd that work? It didn't work. There really is very little control that we have over life. Can you control even things that you want to control? Can you control your children? Did your parents control you? Thank you very much for revealing yourselves. That was a wonderful thing. So some of you were like, actually they did, and I really don't like that, and I'm deeply resentful. And if you'd like, that's something you can talk with my wife about, and you can work it out in therapy, and it's a beautiful thing. For the rest of you who could not be controlled by your parents, and I would say that's about 95% of you
Can't control our kids. We want to, but we can't. We know parenting is an exercise of I'm not in control. If I only do these things, if I do this and this, then everything in my life will be stable and good. I had a boy who said this to me the other day. He said, "Rebbe, you don't understand. If I go to YU and I go to Simon School of Business and I get a degree in accounting, I'll get a job working in one of the Big Five. I'm going to make X amount of money per Big Four. I'm going to make X amount of money per year, and then I'm going to live in Woodmere. I'm going to have this level house." I'm going to be able to pay this much for it. I'm going to send my kids to these schools, and it's going to be fine. That's the way life works. If you only do this plan, then it'll work. How come it didn't work for him? How come it did work for him? And how come it worked for somebody else? There's a posture where a person becomes aware of, I can take care of myself.
I can do my hestadlus And that's really it. How does a person get to the reality that I'm not in control? This is called plowing the land. And it's the reason why seminary girls say this wrong. I had a group of seminary girls that asked me this question. They said, "Why don't boys learn about marriage?" We're hearing it all day long in seminary. How come boys don't learn about it? The truth of the matter is, they do learn about it, but they don't learn about it in the same way that you do. Hopefully, in the ideal world, a boy, if he's really learning mussar, if he's really working on himself What he's doing is getting in touch with his own giver. Because at the end of the day, what you're really asking, and if I'm reading into your words, I think this is real. What you're really asking is, I don't want to marry somebody who's self-absorbed. I want to marry somebody who can create space for somebody else. Isn't that what we want in life?
That guy who's—I shouldn't say this because I'm sure none of you talk to guys or look at guys or have ever looked at a guy or talked to a guy outside of maybe a brother, and even then you were very from your entire life. But maybe for a couple of the girls in the room Remember the guy who you thought was good looking until he opened his mouth. It's two for two tonight. What's the pshat? Like objectively, right? It's one thing, but as soon as he talks, it's like ugh Yuck, right? Why? Because what we really want in another person is space. We want a sense of belonging. We want a sense of like. I'm welcome to be there But if a person's a balgaiva, if they're in a state of ego, if they're in a state of control, when you walk into that space, the first thing you feel is unwelcome.
I can't be myself in this place. It wouldn't be possible because if I was in this space, I would be told how I have to show up to life. And by the way, this is what men need to learn about marriage. Right? Because when you come home and you are in a particular place because whatever was going on in your life. What you really want is a husband who just goes like this. You're allowed to be that right now. You're allowed to be upset. You're allowed to be frustrated. You're allowed to be at the end of your rope. You're allowed to be beyond exhausted because you haven't slept in weeks or months or years. Remember those days where you like to push it, don't sleep. You really want someone who says it's not about me. You're entitled to show up this way. That's a very humble posture. I don't need to control the way that you show up. And by the way, give that gift to your husbands too. They come home from a hard day of work and they're exhausted beyond imagination. The life that they have is very challenging. They're waking up early in the morning to daven to learn. The only break they have during the day they're going to mincha and then myrav at night and maybe even a little bit more learning. And they want to spend time with their kids. They're also exhausted. Can you create space for them?
See, the only way that you can receive bracha in your life is if you plow the ego of yourself. In order to allow that bracha to sink in, most of us don't have that. Not because we don't have bracha in our life, but because we couldn't even allow that bracha to get in to begin with. And I'll give you another symptom of this. Gratitude. Gratitude is an incredible gift, and I'm not talking about the kitchi having an attitude of gratitude. Do you ever hear that cheer? I'm talking about something way, way, way beyond that. Most of us in our life have a tremendous amount of bracha. But the reason why we don't feel it is because we don't pay attention to it. I was once privileged to sit in on a meeting of Alcoholics Anonymous. And at the end of the meeting they do I forget what it was called. They had like a funny word for it, but something to do with gratitude.
And that day it was starting with the letter F. And all the people went around and anybody who could think of something that started with the letter F to be grateful for. And I just sat there watching these people. It was amazing. Watching these people just scream out I'm grateful for my friend Fran. Who's like amazing in my life, and just really expressing gratitude, not like an attitude of gratitude, but actual gratitude, leading a grateful life. If you lead a grateful life, you know what you'll probably realize? Your life is awesome. Your life is awesome right now. Does everyone in this room realize that your life is awesome right now? You are here in Yerushalayim Eretz Yisroel. Your parents have given you this incredible gift to take off a year or two years of your life and to spend time doing nothing but focusing inwardly and working on the person you want to become. They've spent tens of thousands of dollars to help you do that.
If somebody came to you and they gave you a check for half a million dollars, how grateful would you be? Your parents have given you that check. Your parents gave you life itself. Your parents gave you clothing. They gave you vacations. They gave you amazing amounts of life. And yet, how many of us are actually grateful? How many of us pick up the phone just to say thank you? It's okay if you don't. I have a couple of people here that do. You, Sparty, you have to. You have no choice. Are you Moroccan? If you were, then you would really have no choice. You know what I'm saying? How many of us live not with an attitude of gratitude? How many of us are actually grateful on a daily basis? To do things that are really grateful, to recognize the bracha that you already have in your life. I heard a comedian one time do the following bit. I think it's an amazing bit. He said, "We are such a spoiled generation that the moment we don't have something" We're like, I can't believe we don't have it. Wi-Fi on planes. The moment the Wi-Fi on a plane goes out, everyone in the whole plane is like, I can't believe we don't have Wi-Fi. You are flying. You are flying through the air. If you were actually conscious of the fact that you're flying,
You'd be holding onto the armrests the entire time, going flying! You're flying 30,000 feet in the air at hundreds of miles an hour. This makes every roller coaster you've ever been on look like nothing. But it's like, where's my Wi-Fi? This guy next to me was just so annoying the entire flight. You flew somewhere. You went up in the air and went to a different continent in just a couple of hours. My grandparents, when they came to Israel, they came on a boat. Which is also awesome that you could traverse the world. A boat is an awesome thing. If you went back not that long ago, and they said, we just went on a boat. If you went on a boat, you benched Gullmant because there were chances are you were gonna die. That's what being on a boat meant. And today, if there's something that goes wrong, it's like I can't believe it. The food on these planes, it's really just not that good. The food isn't good.
They have to have sandwiches in the back. You have to know if you're flying Delta or United. Which one to go? JetBlue is always for the snacks. You have your. There's a level of ego that exists in this world that doesn't allow us to take in the bracha. It doesn't. It's like I got to control this, and if it's not exactly the way I want it to be, then it's not good. It's a very Egyptian attitude. Egypt suffers from two things. Mitzrayim, number one. There's no rain from above. An Egyptian never looks upwards. An Egyptian never has to say there's something that I can't do that I need to turn upwards for. My sister-in-law is a pretty well-known mechanechet And she teaches a tefillah class. It's pretty famous. And she said years ago the tefillah class was much easier to teach because a girl would come to seminary and she didn't have mommy and daddy's little plastic card.
And so at some point these girls realized, money runs out And wait a second, people actually have to earn this money And so there was something to turn to somebody else. All of a sudden you realize, I've got to actually get money. I've got to ask my parents for money. Which means that it comes from somewhere. Many years ago when I was in yeshiva, there was a boy in yeshiva who came from a very wealthy family. He was a funny guy and a hysterical guy, and he really didn't like the food in yeshiva. I wasn't particular, but he always liked to say, 'Hey, you want to go out to eat with me?' Guys would say, 'No, I just really don't want to spend the money.' So he would say, 'No, you don't have to spend the money. If you come with me, I have this magical little card.' And they don't ask you for money. You just give them the card, and then they give you free KFC. It was KFC in mitzvah back in the day, kosher KFC.
And so I would like to say to him respectfully, I'd be like Dave. That's not a magic card, and he'd be like, "Trust me, it's magic." Literally, you give it to them. I've never heard from my parents before that they're taking money from them. I was like, 'That's because you live in a different universe.' The universe that I live in, my parents ask me, 'What did you spend that money on?' And my sister-in-law said, "It's hard to teach girls how to daven when they don't realize that they have any needs." And that's actually what the Ramban said. Tefillah was right. What is tefillah? Tefillah is. I had a conversation about this with my friend Rabbi Akiva Block a couple of years ago, and we were disagreeing about this. But ultimately, I at least think he's right about this. There's a time in our lives where something is going wrong. This is when the Ramban says you have the mitzvah d'oraysa of tefillah.
He doesn't say that it's every single day. Everyone tries to figure out how to make him say it. Says every single day. He says when something's going wrong, you turn to Hashem and you go. I need your help. An Egyptian never needs to do that because it never has to rain. A farmer has to look upwards. A farmer has to say, "If you don't make it rain" I'm going to starve. But the Nile River always greets Pharaoh. It always goes up to greet him, and it irrigates the land. There's another thing you need to know about Mitzrayim. The way that the Nile River was, when it would sit on the land, they didn't need to plow the land. Because the silt that was in the water was capable of penetrating the land even without plowing the land, Mitzrayim never did two things: they never asked for rain, and they never plowed the land.
A Jew has to do exactly the opposite. A Jew has to come to Eretz Israel. He has to ask for rain and he has to plow the land. Listen to this. Listen what the pasuk says. Pasuk in Devarim. The land which you cross over to take possession of is the land of mountains and valleys. By the rains of heaven, it drinks water. What's the unique feature of Eretz Yisrael? It rains here. It rains. Last Shabbos, I went on the Tomer Devora Shabbaton in Netanya. And it poured. It poured so hard that it woke me up in the middle of the night because it was raining hell like when it's raining hard and it was actually hailing. It was like you looked outside, it was really hailing. I came back to Beit Shemesh. I asked my kids. I said, 'How was the rain over Shabbos?' They said, 'What rain?'
It was just in the Tanya. But when it rains like that in Eretz Yisrael, we don't complain. In America when it rains, you complain because you're like, "It's raining." But here when it rains, you know what it's doing? It's giving us life. Here we're really dependent. Even with all the technological innovations that we have, here we're really dependent on rain. We need it. Look what the pasuk says. It says, "Ki ha'aretz asherata bas shama l'rishta lo ke'aretz mitzrayim." This land that I just described to you later—it says that Eretz Yisrael is a land of rain—it's not like Mitzrayim. Why? Asher yitzasam misham, Asher tizra esarecha veishkisa beraglacha kegana yerek. Because wherever you plant your seed and water it by your foot, it's like a vegetable garden in Mitzrayim, meaning you don't have to work for it. But that's not a good thing Because if you never have to look upwards, then you never have to ask yourself the question: what's it going to take for me to transform in my life to receive this bracha.
And if you asked me Really, at the end of the day, we use this word here. It's a word I'm sure you've heard a zillion times this year. It's called growth. How many times this year? Three for three, right? Especially in the back. Three for three, right? How many times have you heard that word growth? Can I ask you what it means? What does growth mean? What does that word mean? Going somewhere you haven't been before. That's change. I don't know. Maybe that's growth. Maybe not. Growing from where you were. I don't know what that means. Still, you were at a point. Now you're just higher, but still at that. But maybe you'll forgive me for saying it like this. Maybe you just used to be in point A, and now you're point B. That's changed. It's changed. I don't know if that's growth. You're taller than you were, but you're more.
That's an interesting thing. That's an interesting way of thinking about it. I'm more than I was. Maybe there's a deeper definition of growth. Maybe something we haven't been focusing on. I use an example to explain what I mean. Like a little baby with little legs and little knees and everything. When he gets older, it's not that you're changing his body or changing these little things. What's happening is the entire thing is expanding. So you're taking from what was and it just becomes bigger. Very beautiful, Marshall. So when you grow, I feel like you're taking who you were and all your features and your flaws and your perfections and you're enhancing them and using them for your real decisions. Gevaldik, very beautiful marshal. Can I ask you? You can clap for her. That was very sweet of you. It's very kind. It's nice when I come here to Tomer Torah. It's not like in yeshiva. If a guy said that in yeshiva, guys would be like, shh.
It's not wrong what you're saying. It's certainly true. To enhance yourself is certainly a feature of growth. But maybe there's something more fundamental. There's no meaning to growth. Growth can be different for everyone. So if I ask you for a definition and you go, well, your growth is different than your growth is different than your growth. What does it mean? Everyone defines it in their own way. It's like what is growth? What is a woman? They have the I identify as growth oriented. What do these things mean? That's true. I like that one. I would say now we're getting somewhere. I'm gonna move on. Becoming more like Hashem. But what does that mean? Let's push that a step further. The truth of the matter is that if we wanted to, we can't obviously define God, but if we wanted to get really close We would say that God's ultimate feature is his humility.
That's what Chazal say. In the place where you find God's infinity, you find his humility. In other words, the most God-like thing is to break your ego. The most God-like thing that you could do is to become a humble person. That's ultimately when we say, "Girls, we want you to grow this year." That's really what we mean. We want you to become humble. And then we do this crazy thing where we tell you this is your year to be selfish. Does that make any sense? How could you be selfish and be humble? The feature of a humble person is that they create space for others. It's Chesed by its definition. So we don't actually mean selfish. What we mean is inwardly focused. The time to work on yourself and perhaps to prioritize aspects of yourself for the future. But that's the opposite of selfish. We should never use that word.
I actually got in trouble for this a couple of years ago. I was invited to speak on a panel, and all the rabbis were just agreeing with each other the entire time. And so I was—it was like getting boring. They needed somebody to mix it up. And one of the rabbis said, "This is your year to be selfish." And he—it pushed my button. I couldn't deal with it anymore. Not just because I'd heard it so many times, and it just drives me nuts. Which is my own stuff, but I'm sharing it with you because it's a safe space. Let it all out here. So I wanted to mix it up anyway. I said, 'Can I like with apologies? It's not your year to be selfish.' It is your year to be growth oriented. It's your year to be humble. It's your year to plow under. It's not your year to be selfish. That's a distorted notion. I think the Rebbe was upset by it because I don't think he meant selfish, but then he shouldn't use that word because it's a really bad message. Our job is to be Eretz Yisraelik. To be Eretz Yisraelik means to turn upwards. To say that what comes from above is from an awakening down below. It's plowing this land that allows the Shefa to come into this world, which brings us back to the Barad. It brings us back to the Hale of Mitzrayim.
The Hale of Mitzrayim had this amazing feature: it was fire and ice together. There's such a thing. The Lubavitcher Rebbe says, "Is the Lubavitcher Rebbe's word? I didn't make this up." The Lubavitcher Rebbe says that there's fire people. What does it mean to be a fire person? It's that warm person that wherever you're with them, they're passionate. People want to be around passionate people. And you want to be around people that like that. It's just a pleasure to be around them. Then when you see them, they come over and they give you a big hug and they like invite you in. Who doesn't want to be a part of that? That's amazing, right? And then there's ice people. Ice people are cold. When you meet an ice person, you're like, "Hey, how you doing?" They're like, you know, standoffish. I'm looking around to see who knows. You know that standoffish girl from a particular place or town, and you meet her and you're like, hey, how you doing? Because maybe you're from Seattle, and you think you should be friendly to people because that's what you learned growing up, and then you meet this person from one of the three states, and you're like, hey, how you doing? Thinking I'm a normal nice person who shares my life with other people, and they're like, good.
So deeply uncomfortable. I'm a New Yorker. I get to say these things because I'm from New York. I went to Texas. I got in an elevator, and afterwards a cowboy got in the elevator with me. And I'm just used to pushing a button, being on an elevator silently in Texas. I thought the Jewna. This was not a Jew. And the guy looks at me and he's like Howdy. And as a New Yorker, I was like You don't talk to me. You're dangerous, right? I learned that from a very young age. If I don't know you, you're very dangerous, right? And here was this super warm, friendly guy who wanted to say howdy, and I thought, okay, I'm gonna die in an elevator in Texas from a cowboy. A million ways to die. That wasn't the one I thought it was gonna be. The idea here is that there's a certain cold person.
It just doesn't allow other people in. The truth is that Barad teaches us something else. Underneath that ice, there's also fire. But that fire is the fire of self-love, not love of others. It's being passionate inwards, not outwards. It's fueled by ego. Ego is also a type of fire. And it's the type of fire that doesn't let anybody in. And that's what Mitzrayim needed to rectify. Because Mitzrayim never had to turn upwards to ask for its sustenance, because it never had to plow its ego, it never had to work on itself, it never had to grow. Mitzrayim wasn't a humble place. Mitzrayim was a cold place to strangers. When you come to Mitzrayim and you're like, "Hey, here I am," they're like, "Stay away, you're a dangerous person." So you think they're cold, but underneath that kriros, underneath that coldness, there's a fire, and that fire needs to be worked on. That fire needs to be plowed under.
And that's what the makah of Barad was about. All of the All of the makos are as relevant today as they ever were before. And we live in an age And I say this Chassid Shalom, not to be motzi l'azan Klal Yisrael. Klal Yisrael is amazing and beautiful, and Baruch Hashem, we're doing incredible things. But we live in an age where we have a tremendous amount of abundance. We have more than perhaps we've ever had before in history, and Baruch Hashem, we have unbelievable chesed in our community. But we're living in an era where people are more selfish than ever before, where everything has to be on their terms, exactly the way they want it. Where the notion of giving selflessly is all of a sudden in the world, it's like well, we have to create boundaries and you have to be enough for yourself first. And it's like okay, you should work on those things, but also give to another person incredibly. Do that. It's an awesome life when you give to somebody else. And that only happens when you plow under your ego. And you say, "This is not about me." There's an abundance of shalom in this world. And it's my job to crack open that ego to create space for God. Girls, good shabbos.
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