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In this week's parsha There is a story of a man who's known as the Makosheish Eitzim. The story of the Makosheish Eitzim is that he violated Shabbos. And Moshe Rabbeinu did not yet know what the proper punishment was for being Mechal Shabbos And so Hashem said the punishment is stoning, and that was the punishment that was carried out. He was stoned to death. The question is, what's the deeper story that's going on over here? The Gemara in Shabbos ninety six b tells us. The first thing we have to know is who was the mekoshesh eitzim. Rav Akiva says the mekoshesh eitzim was a man whose name was Slafchad. Why is Slafchad familiar? Because he had five daughters who later came and said, "Our father died" And we want to know: Do we have an inheritance in Eretz Yisrael? How did their father die? So now it makes sense. Rav Kiva is telling us that Slavchad died because he was the makoshei sheitim; he was the one who violated Shabbos in the Midbar and was stoned to death.
Question is: Why did he violate Shabbos? So there's two approaches. There's a medrash and a targum yonasan ben uzziel on one side of the equation, and then there's the gemara itself on the other side of the equation. Let's do both. So the gemara tells us as follows. We'll start with the medrash. The medrash and the targum yonasan ben uzziel say that this person, the makos she'etsim slafchad Who violated Shabbos, he did so l'shem Shamayim. He wasn't a bad guy. He did it l'shem Shamayim. Why did he do it l'shem Shamayim? Because Bnei Yisrael said since it was now decreed that we're not going to be entering into Eretz Yisrael and we're going to be the generation that dies in the midbar. Therefore we're putter from keeping mitzvos. So Tzlachad went ahead and said, I'm going to violate Shabbos to show that you're still chayiv in mitzvos. He had a very noble intention, even though he was being mechal Shabbos. He was only being mechal Shabbos in order to show people you're still obligated to keep Shabbos. That's what the Medrash and Targum Yonasan ben Uziel say.
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On the other hand, the Gemara says not that way. The Gemara in Sanhedrin 78b says it was absolutely clear that somebody who violates Shabbos is going to die. How do we know that? Because the pasuk was already given to them. It says, 'Mechal le'amos yomos that if you violate Shabbos, you're chayav to die.' What was it that Klal Yisrael didn't know until the time of Tzlafchad? Klal Yisrael didn't know what exactly the punishment was. Why? So Taisus explains because normally the general rule is that unless otherwise specified. If you don't know what the actual punishment is, generally the punishment in the Torah, if it's a capital punishment, it's called chenek. What does the word chenek mean? Strangulation. Here there was a shaila. What was the shaila? The shaila was maybe somebody who's mechallel Shabbos berabim, like someone who's oved avodah zarah. It's like someone who's idolatrous. And what's the punishment for idolatry? The punishment for idolatry is schila. It's stoning.
So we didn't know which punishment you get. Do you get chenek? Do you get strangulation? Or do you get schila? The ultimate answer is just like by avodah zara. You get schila. So too, if you're mechallel Shabbos berabim, you get schila. That's what Taisus answers. So we have two pshatim here on why the mekoshesh eitzim violated Shabbos. Either to teach Klal Yisrael, you're still chayav in mitzvos even though you're not going to go into Eretz Yisrael. Or alternatively, they knew that they were chayav in mitzvos. The only shaila is what punishment would they get? The Makoshech Eitzim wanted to show Klal Yisrael which punishment they would get if you're Mechal Shem Shamayim Berab. So far, so good. What would have happened if the Makoshech Eitzim was not Mechal Shabbos? What would have happened if the Makoshech Eitzim was not Mechal Shabbos? Listen to what Taisus says. Taisus says that if the Makoshech Eitzim would not have violated Shabbos, Klal Yisrael would have been invincible.
No nation would have ever been able to conquer Klal Yisrael. Which means there would never have been destruction of the Beis Hamikdash. There would never have been Gollas. There would never have been the Holocaust. There would never have been October Seventh. Had the Mikoshesh Eitzim not broken Shabbos, then Klal Yisrael would have been. Absolutely invincible, because he did. Now we have to go through everything that we're going through. It's a wild taisus, and the obvious question that I think we should all be asking is That's terrible. What was the makosheish eitzim? What was going on inside of him that it led to this? That he was mechal shabbos. And number two, doesn't that sound a little extreme? Because the mekoshesh ate them, violated Shabbos. So now we have Holocausts and Crusades and pogroms and Inquisitions and October Seventh. What was that? I thought he did it for a good reason. He did it l'shem Shamayim.
But obviously he did something that came with a tremendous amount of destruction. It's a very important point you're making. He in his head was thinking something positive, but the negative consequence was massive. The question is, why is it such? Because he was mechal Shabbos. That's it forever. Klal Yisrael, like now we're not invincible. What does one have to do with the other? So I want to share with you something that I think is a very fitting last message for us this year. Something that I hope you'll find meaningful, and I know it's personally very meaningful in my life. What exactly is avodah zara? When we're a kid growing up, avodah zara, it almost seems very foolish. There was an idol. They would go. They would bow down. We don't really bow down to idols. So then your rebbeim tell you. They say, well, it's just because you don't have the taiva for avodah zara anymore because they daven for the taiva for avodah zara to go away. But really, in those times, the taiva for avodah zara was massive. But we don't really understand it. That's what some people say.
But really, I think there is a way that we could understand avodah zara if we think about avodah zara very carefully. Because avodah zara is not worshiping something false. That's a very surface level understanding of avodah zara. We tend to think avodah zara is worshiping a false god. That's not a real god. I should worship a real god, but I'm worshiping a fake god. That's not what avodah zara is. That's true, but it's a very low level of understanding avodah zara. Avodah Zarah in its core is placing power somewhere other than Hashem. I'm relocating power from Hashem to myself. That's what Avodah Zarah is in its core. If you think deeply about it, it's like, well, what happens? I want to manipulate the weather. Why do I want to manipulate the weather so that I can get a good crop? So I want the rain god to send rain. So what do I do when I want the rain god to send rain? I'm going to put food in front of the rain god and I'm going to do my little dance. I'm going to dance in front of the rain god and I'm going to bow down in front of the rain god. And then the rain god will bring rain. But if you think about it, what's he doing? It looks like he's serving a false god. What he's actually doing is he's saying, "I'm going to make God serve me."
I'm moving the power away from Hashem because that's what it means to believe in Hashem. To believe in Hashem means Hashem is powerful, and I am not the source of power. I am submitting myself, I'm mevato myself to the true source of power. That's very, very challenging to do in life, because if you acknowledge that you're not the source of power, what starts to happen? You start to think about life very differently, because if we actually thought about it, how many things do we do in our life to try to make ourselves feel powerful? Almost everything we do in our life is to try to have some sense of control over the world. It's like if I could only know exactly what will happen, and if I could only plan perfectly. I have a dream
Not like Martin Luther King. I have a different dream. My dream is I want to go back to my eighth grade self. I think my eighth grade self was smart enough to understand the wisdom that I know now. In my mid 40s, I want to travel back in time to my 13-year-old self. I want one week with my 13-year-old self, one week where we're just going to learn together, and I'm going to teach him everything that I've learned in the last 30 plus years. That's what I want to do. I just want to go back and I want to say, "Listen, here's every single mistake you're going to make." Just don't do it. Don't trade authenticity for social climbing. Nobody cares if you're cool or not. That's only for high school, right? The thing you promised yourself you're never going to do, you're going to do it the summer after tenth grade. It's not worth it. I want to go back to that kid and I want to tell him all the different things. Just don't make these mistakes. Why do I want to do that? Because it's like a form of control. It's like a little anxious, like dude, don't make this mistake. You're going on this journey. If you'll only know the end of the journey, then you won't have to make all the mistakes. That's what we want in life.
Because it is very, very, very vulnerable to walk into life and say, "The truth is" I'm not powerful at all. In fact, the only thing that I have power over in this life is the choice to submit myself to the greatest possible power, which is Hashem. And that's what Chazal say: 'Hakol b'de'ashamayim, everything is in the hands of God, except for what chutz mi'yerushamayim. The only thing that I can do is choose to submit myself to the will of God.' But really after that, I'm not in control at all. Now that doesn't mean that I don't do things in this world to operate, but I don't do those things. If you're operating really at the highest level, you don't do those things to control. Can I give you an example of this? When you have a job There's two ways of looking at a job. One way is I made a job, so now God has the ability to give me Parnasa.
What do you think? You think God can't give you parnasah without a job? Of course He can. People get parnasah all the time without having a job. You never know where it comes from, and that's what happens all the time. People go, 'It's the craziest thing. I never knew that my uncle, all those years, was putting away an inheritance for me, and then he passed away, and then all of a sudden I had like a hundred thousand dollars.' We make, we can get parnasah without a job. Why do we have a job? We have a job because that's what it means to serve Hashem. We don't have a job because otherwise God can't figure out how to get me money. God can figure out how to get you money. He's infinite, but part of our avodas Hashem is building a vessel. So we have a job. Do you understand the difference? That's the real definition of v'shtadlus. The real definition of v'shtadlus says, "I'm not in control." I'm building a vessel. Maybe it'll work. Maybe it won't. I hope it will. Logically, it should. But the vessel is not providing my parnasah. So the vessel is just receiving my parnasah. That's what v'shtadlus really is. But if we're honest with ourselves Most of us, when we do our hestadlus, are doing our hestadlus from a place of anxiety. It's like the vessel itself is the source of the bracha.
And this what we do. We worship things, and this is a very profound idea that the Torah is communicating to us. We worship things because then we say, see, I get to be in control. I can make it rain. I just need to dance to the rain god. You understand? So if I just dance the right way, if I shackle hard enough at the rain god, then rain will come. That's avodah zarah. Avodah zarah is relocating the power from Hashem to yourself. I can make the world turn. Does that make sense? Let's go a step deeper. We'll use modern psychological language for this. I hope it'll be meaningful to you. What's driving our need to take the power from Hashem and move it into ourselves? Anxiety is the modern day word that we have to explain what's been going on for thousands of years. We live, most of us don't even realize, with a baseline level of anxiety that exists. It's just like this low hum of anxiety that exists in our lives. Do you realize that most of us, if you're thinking about it, in our community, in the Jewish community today, what are most people doing? Most people are living with a very baseline level of anxiety, and this is what it sounds like. I know a couple of examples of what it sounds like for a girl, but I'll tell you what it looks like for a boy.
You're going to be poor. It costs a fortune to live within the Jewish community. So I'm just letting you know. You have to own a chain of nursing homes. Every one of you. All the thousands and tens of thousands of kids that are being born, I hope there's a lot of old people because every one of you, unless you own a chain of nursing homes, you're going to be poor. But Rabbi, there's not that many nursing homes. You also have the opportunity to go into real estate. Those are your two options. And so what happens is that we grow up with this baseline level of anxiety that says, Oh shoot, what if I can't make it? What if I don't have enough parnasa to feed my family? And so what happens is because I have that baseline level of anxiety, what's the relationship that I have to my work?
It's like I've got to be in control of this thing. So I have to make this vessel because if I don't make this vessel, I'm not going to have what I need. Of course, we know it's not true because some people make one vessel and Hashem fills it up, and some people make the same exact vessel and for whatever reason it doesn't go. Because the vessel is not the source of the blessing, but what's driving my need for power is this low-level anxiety that just exists right underneath the surface, and it's so inside of us that we don't even realize it's inside of us. It's like just there. That's what it looks like for guys. I think maybe one example of what it looks like for girls is shaduchim. If you're not perfect You're probably never going to get married. And nobody says it out loud like that. It's just kind of in the air. It's like all well.
What's your resume say? If your resume is not perfect, then how do we deal with it? So we make these perfect little soldier girls, right? Who will never make any mistake in their life. And the reason they won't make any mistake is because there's this very low level of anxiety that says, well, you're not going to get married unless you're perfect. What happens is that their Judaism isn't actually serving Hashem. What's it serving? Their power over their anxiety to control the outcome so that they can get married, which is why it doesn't work. Because at some point, if I'm sitting there davening and it doesn't mean anything to me. But I'm only davening because I have this fear of what's going to happen in my life. At some point, the davening itself becomes toxic. As soon as you get married, it's like, well, I'm not davening anymore because the only reason I was ever davening to begin with was to get a shiduch. Now that I got a shiduch, I don't need to daven anymore.
You understand? So there's a system that exists, and we have to call it out. Because if we don't recognize what's going on underneath the surface, the system keeps propagating itself. There's a baseline level of anxiety in the culture. And then what happens is I need power to control my anxiety. Because I don't want that thing I'm terrified of to happen. So I relocate my power from Hashem. I take the real power from Hashem and I move it into myself, and that's called avodah zarah. All of us have this baseline level. Avodah Zara is understandable now. I do that all the time. It may not look like I'm bowing down in front of a graven stone image. I'm bowing down in front of my job. I'm bowing down in front of systems that are designed to just cause fear. So these are all types of relating to Avodah Zara. Now here's a big thing.
Remember, let's go back to the Makosha Shetzim for a second. What do the Makosha Shetzim say? We don't know what type of punishment you receive for Chilul Shabbos. Is it chenek? Is it strangulation? Because the pasuk just says that if you violate Shabbos, you're going to die. Naturally, I would think that's chilul. I would think that's chenek. But maybe," says the Makosha Shetzim. Maybe it's more than that. We don't know. We don't know what it is. Maybe Chil Shabbos is the equivalent of Avodah Zarah. Why would that be? What would Chil Shabbos and Avodah Zarah have to do with each other? We start to think a little bit deeply about it. You'll see it kind of fits in perfectly. Because what is Chil Shabbos? Let's think about this. What is the idea of Shabbos? Six days a week I'm working, and on the seventh day I don't work. If you are the source of your income, how many days a week should you work? Seven. You should work seven days a week.
If you work seven, if you believe. If you say, "Listen, I have to make a parnasa. And I am the source of my parnasa, and I don't have enough." So what do I need to do? Now it's Shabbos. I'm going to work on Shabbos because I'm still going to make money on Shabbos. What does Shabbos say? The word we use for Shabbos is menucha. What does menucha mean? Menucha doesn't just mean rest. What does menucha mean? It means a sense of being at rest. Serenity. Or if you think about it, it's the exact opposite of the anxiety that drives that idolatrous behavior. So I have two choices, and it's a crossroads. I could either be Shabbatic Or I could be idolatrous. To be idolatrous means I'm living with this anxiety. I have a need to be in control. I'm taking power from Hashem and bringing it to myself. Now I'm in control of my life.
Or to be Shabbos dick says I could work six days a week. I work. Why do I work? Because Hashem says build a vessel. What's the proof that I'm not actually taking that power for myself? What's the proof that I keep Shabbos? Because on the seventh day, what do I say? It's up to Hashem. Someone going on the floor on Shabbos. One second. So now you're asking a very profound question, and you're right to ask that question. What does keeping Shabbos mean? What does melacha mean? That's a good question, because what doesn't mean to work? Because if the whole point is I'm at manucha and I'm not working, I need to know what working is. So the way that we define working is based on what's the work that builds the mishkan. Because that's the thing I'm creating. So creating is creating the mishkan. And we went through what are the 39 malachos that they used to build the Mishkan, and what are the 39 malachos of Shabbos. And then it doesn't matter now the details, because anything that falls under one of those malachos is called a creative act.
So anytime we're using electricity, there's a lot of discussions in the postgame exactly what electricity, what category electricity falls under. But once you're involved in the world of creation, because you're within the world of electricity, which is one of the melachos Shabbos. Is it midah Rabanan? Is it midah Oraisa? This is a massive conversation. But once you're involved in that world, you're already involved in the world of creativity. Once you're involved in the world of creativity, you're not in the world of being at rest. You're not in the world of serenity. So yes, even going on your phone on Shabbos, even though it doesn't look like work, but it falls under the category of I have to be a creator in this moment. There's no moment that I stop myself from working and just sit back. Or to put it a little bit differently, maybe this will help you understand a little better. When a person is serene, they have no need to do. They're very good at being.
When we live with anxiety, we can't stop And that's I think one. It's maybe one of the reasons we're so addicted to our phones is because our phones give us the feeling of being like we're not doing anything. But it's hard to stop being on your phone, right? Because it's just taking down the anxiety with comfort. It's not taking the anxiety down with serenity. And so even that might be considered the opposite of Shabbos. Does that make sense? Thank you for asking the question. It's a great question. So what do we have here? We have two things. Avodah Zara. What's the punishment for Avodah Zara? Stoning. What's the punishment in general? If the Torah doesn't specify, it's strangulation. It's chenek. Comes along the Makosha Shetim and says, well, we don't actually know what the punishment is. So we have to find out what the punishment is. Do you start to hear it? So what is the Makosha Shetim doing? The Makosha Shetim is saying, I can't live.
With the uncertainty, I like it when they call it in Hebrew when the asimone drops. He says I can't live with the uncertainty of not knowing what chilul Shabbos is. I can't live. This is brilliant. I can't live. The Torah is absolutely brilliant. I can't live with the uncertainty of not knowing what's the punishment for Shabbos. So what does he say? Because I can't tolerate the uncertainty, I'm going to force the issue. How do I force the issue? I'm going to be machal Shabbos berabim, and then what's going to happen? Everyone's going to know. So there's an unbelievable irony here. He's taking the most spiritually serene thing, which is called Shabbos Menucha, and what is he doing? He's using it in a certain way to satisfy his own spiritual quote unquote anxiety about, but what punishment is it? We need to know exactly what to do because if we don't know exactly what to do, everything can cause ourselves to fall apart. And maybe Kallah Yisrael is not going to know that they still have to keep Shabbos, and maybe Kallah Yisrael, even if they do know that they have to keep Shabbos, maybe Kallah Yisrael is not going to know what punishment. Do you hear the anxiety that's within Slafchad?
It's just an excuse. So even though Slafchad was l'shem Shamayim, that was the point you made earlier. That even though Slafchad was l'shem Shamayim and he had noble intention, perhaps we could suggest that even though his intention was noble, what was driving that intention? If you ask him why you're doing this, he would say because Klal Yisrael needs to know what the punishment is. But maybe underneath that l'shem Shamayim was a little bit of an anxiety that was driving it. If you followed me so far, you'll see an unbelievable thing. The irony we said is that Slavchod wants to show Klal Yisrael that public Chilul Shabbos is like Avodah Zara, but in the very act of forcing the answer to the question, he's living from a place of anxiety, power, and control. Remember what Taisa said: Had Klal Yisrael kept that Shabbos, because remember it was two Shabbosos in a row. This was going to be the second Shabbos. Had Klal Yisrael kept the second Shabbos, they would have been invincible.
That's a very strange thing. Shabbos makes you invincible. We mean Shabbos makes you. If we keep two Shabbatso's in a row, the Beis Hamikdash will never be destroyed. There'll never be a Holocaust. There'll never be a Spanish Inquisition. The answer is absolutely. Why? How could you say such a thing? So it goes like this. Shabbos, we said before, is locating power where it truly belongs, which is Hashem. That's the nature of Shabbos. I'm not in control of this world. Where do the nations of the world, where do the goyim draw their strength from? What gives them their strength? Whatever their strength is. So on a level, let's say it's. I'm going to make. Let's be. Can we be silly about this for a second? Let's say one person has level eight power and another person has level six power. Who's going to win? Level eight power is going to beat level six power. So if I live from the perspective of I am in control and I am powerful, how much power do I have?
The answer is as much as I have. How much power do I have? It depends on who you're going up against. You have power, I have power. I'm at level eight, you're at level six. So what do I need to do? If I'm level six, what do I need to do? I have to get to level eight. But let's now I'm at level eight. You're at level eight. I'm at level eight. The problem is. What if somebody else is at level ten? I've got. I'm always going to be competing, and this is what happens, right? Because somebody has a certain amount of money. That money gives them a certain amount of control. That money gives them a certain amount of power. And I want that power because I'm terrified of what will happen if I don't have that power. Because money does give you a certain amount of control. If you have that much money, now I need to have at least that much money, and maybe even more. And that's why I can't just have one nursing home. I need to have a chain of nursing homes, a national chain of nursing homes. I need to be the largest nursing home owner in all of Tom's River. I need to be the king of nursing homes or real estate.
But if I'm in real estate, it has to be commercial real estate and industrial real estate because I need to have at least as much power as you. And now when we, the big powerful people, walk into the room, it's two powerful people together. That's how we control the world. But the problem is, somebody, as you said, somebody's always going to have more money. You might be a billionaire, but somebody's a larger billionaire. You're not going to have as much money as Jeff Bezos. You're not going to have as much money as Elon Musk. Once upon a time, they used to say that about Bill Gates. Now they don't say it about him anymore because people made even more money than that. And soon there'll be a time where people say Musk, he's only a trillionaire. This guy, he's a multi-trillionaire, right? Because whoever owns the next,
The spoken like a girl who's living in seminary, going, 'How come I can't get my kattsefet for this amount of money anymore?' I'm with you. I understand. Listen, here's the difference between me and you. When the dollar fails, I can't pay my mortgage, and you can't get Bagel. What's it called? Was that bagel place in Paran? Sams Bagel. That's the difference. But I'm with you. It is an important issue. But by the way, that's a good example of this, right? The dollar is falling. Oh no, the dollar is falling. What's going to be? I don't know. But it depends where you locate your power. Because if you locate your power in the infinite, now what are you? If I submit to the true power that is Hashem, and Hashem has an infinite amount of power, but I'm not trying to control Hashem. Because once I try to control Hashem, the game's over. What have I turned Hashem into? It's avodah zarah.
But if I actually worship Hashem, if I actually keep Shabbos, then what? Now I'm located in the ultimate power source. There is nothing more powerful than Hashem. Had Klal Yisrael kept Shabbos two Shabbosos, why two Shabbosos? You think about it; it makes a lot of sense. The first Shabbos says about the coming week. Everything in the hands is in the hands of Hashem. I'm going to build a vessel, but everything is in the hands of Hashem. And then what do I do at the end of that week? I keep Shabbos again. So I've bookended my week, which is a way of saying that all of the things that I did in this world that appeared to be control—what were they really? They were really just building a vessel for Hashem. If we would keep two Shabbatot in a row, Taisa says we would have been absolutely invincible. Now here's an even deeper irony. You like the first one? Here's the even deeper irony.
Slavchad violated Shabbos. Why? In order to give himself power. And in so doing, diminished our access to the ultimate power. And this is a very powerful lesson about anxiety. Because it always works this way. Whenever your anxiety drives you for power and control, paradoxically, you know what you lose? Power and control. Let's play it out in a relationship, so we can play it out in real time to make sure we understand this. For example, I'm anxious about my relationship. So I want to assert my power over my spouse. What's a good way of asserting power over your spouse? Anger. Does it work? No. It works in the short term, doesn't it? Because sometimes, if you actually lose yourself on another person, they'll actually get in line. But then, what happens after that? They resent you. Now they're terrified of you. Are you in a relationship with them anymore? No. So what happened? Your anxiety brought you to a place of power and control, which paradoxically gives you less power and control over the other person because they're not actually present in the relationship anymore. Now they're just terrified of you. And the thing that you wanted to do with your anger is like, hey, why won't you be close to me? But it's the exact opposite. With your anger, what do you do?
You push them away, and it always works that way. Whenever you seek power and control from a place of anxiety, paradoxically, you know what you lose every single time: power and control. It's a very profound lesson. Let's finish this up. What's the rectification for Tzlachad? I said it in the beginning of the Shir. His daughters are the rectification for Tzlachad because they also had a question that they didn't know the answer to. Now they're on the verge of going into Eretz Israel, and you know what they don't know? They don't know where they're going to go because they don't know if they have a portion in Eretz Yisrael, because their father's not here, and all the portions are being assigned based on the dad's territories. They said, "Well, we don't have a dad." But rather than force the issue, what do they do? They ask the Shilu. And then what happened? Moshe Rabbeinu went to Hashem, and Hashem gave an answer.
So it's a fascinating thing. Exactly the same scenario. Two people had something unknown in front of them. Slavchad said, "I have to force the issue so that we know the answer." Was he l'shem Shamayim? Absolutely, he was. But what was driving it? He wanted Klal Yisrael to know. It was l'shem Shamayim. Klal Yisrael has to know. But at the end of the day, what's driving it? Maybe anxiety. But his daughters came to Moshe and they said, "Listen" We also want to place in Eretz Yisrael. You find out what the story is. You hear the difference. When we live in a state of a lack of clarity, and girls, I got to tell you, you're finishing up your first year here in the Benot Torah Institute of Jerusalem. Life will not be clear. It's not. We enter out into the world. I imagine even right now, as many of you are thinking about what's coming up, what am I going to be doing next year? What does it look like three years from now, five years from now, ten years from now? What's the answer? None of us really know.
There are two perspectives. Perspective number one is I don't have to control the outcome here. It's not my job to control the outcome. My job is to show up with authenticity. But there are those people that, in the uncertainty of what life will bring them, they don't necessarily pay attention to the fact that their avoda is to tap into their own amuna. And that takes you someplace really not so great. And so my bracha to you, as we finish up this year, the last class of the year I want to bless every one of us, and I hope you'll bless me back. That we have the ability to keep Shabbos in the truest sense of the word. To live with a sense of manucha and serenity, not to exert power and control over the world, but to submit ourselves to Hashem and access the infinite power of God. Girls have a beautiful shabbos.
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