Shoftim - Who Are The Judges Sitting At Your Gates?

2:15 Yisal leiv d'varei tzadikim. The people who are these judges have to judge fairly. They're not allowed to pervert justice in any way. The judges are not allowed to be partial. They have to be impartial judges. They're not allowed to accept any bribery because if they accept bribes, that's going to shift their perspective, and they will end up making decisions that are not in line with the words of Torah. And then it can, and then it finishes. We're supposed to pursue justice. In order that we should take possession of Eretz Yisrael, Hashem Elokacha knows in Lach that Hakadosh Baruch Hu gave us. So Rashi says there's a special mitzvah here. The Shavtu Es Ha'am. Rashi says there's a special mitzvah. Mane Dayan and Mumchim, but Tzadikim Lishbot Tzedek. Our responsibility is to appoint judges who are experts so that they will judge fairly. So when we think about this, the simple meaning of the Psalms.

3:11 That we have to establish bat dinim, we have to appoint enforcement officers in every single city, and appropriate judges that are not going to pervert the words of the Torah. There's a couple of questions if we think about this. There's a couple of questions that become pretty obvious to us right away. Number one If we're meant to appoint judges in our cities, then what should the Torah have said? Shoftim v'shotrim ti'at en l'cha b'chol yiracha. So why does the Torah say that it appoints judges that we should appoint judges b'chol shaarecha at our gates? Rashi translates it to tell us that it's in the various cities. But then let the Torah just say that. What's the point of saying b'chol shaarecha if it means b'chol yarecha? That's one question. A second question is It's interesting here what the Torah is telling us to do. It's not just to appoint judges; it's also to appoint officers.

4:08 So what exactly is the Torah conveying to us? Because when we think about those things, they're not precisely the same. And there's one that is a system of judges, and the other is a system of enforcement. If you think about that, is that exactly the same? It's a little bit different. Rebbetzin Gross, what do you want to say? Very good. So it's the responsibility of the officers to appoint. And Rashi describes how even to even. Rashi says the kid it was like a. That's right. Rashi says even physically to make it happen because otherwise the system doesn't actually mean anything. But it's interesting. If things go wrong, like in other words, the system of justice and the system of enforcement, in a certain sense they go together, but in a different sense they actually belong to two separate systems. Right? One system is. This the halacha, right? That's the job of the shofet to decide what the halacha is, right? And then there's a different job, which is if people don't listen.

5:11 But the Torah seems to put them together here, which is interesting. It's like almost built in, like you need the shodrim to accompany the shoftim. So that's another important point. So those are two questions we have in front of us. Then there's a fascinating turn, when the Torah goes from one subject to another subject. It's never an accident. There's always a reason that the Torah shifts. So out of nowhere, the very next pasuk after we're told to appoint judges and to appoint officers in all of our cities and to make sure that justice is actually followed, then there's a halacha lo sita lucha asherah called Eitz Eitzel mizbeach Hashem lo kecha asher tas alach. So the Torah tells us you're not allowed to plant an asherah tree. You girls know what an asherah tree is. The sheira tree is an avaydazara. So the obvious question is What does one have to do with the other? Or the very famous word juxtaposition.

6:10 You know that Jewish girls are the only ones that know what the word juxtaposition means because of art scroll. No person in the world ever uses the word juxtaposition unless they're Jewish. So the question is, what does one have to do with the other? So far so good. We have all the things in front of us. I want to share with you a very classic shlo. This shlo is well known. If you don't know it yet, you'll know it now. This is like a classic shlo that everybody quotes on this pasuk. There's a sefer called Sefer Yitzira, which is a very old kabbalistic sefer. Some suggest that Sefer Yitzira was actually written by Avraham Avinu. Others suggest that Sefer Yitzira was written by Adam Arishol. But it's a Kabbalah sefer, and it seems that it even predates the Torah itself according to some. Sefer Yitzira says that every person has seven gates.

7:05 What are the seven gates? You girls could probably figure it out. You have two eyes, two ears, two nostrils, and one mouth. Those are the seven gates into a person. And the Shlosh says that our pasuk. Of shoftim v'shotrim, titein lechol b'chol she'arecha means that actually it's not just speaking about that we should appoint judges and officers over our cities to take care of all of the various injustices that might happen, but actually it's about us, and that makes sense. Because everything in the Torah always exists on two levels: it exists on a societal level. But it also exists on a personal level. Because you have to ask yourself always how this halacha applies to you in your life. So the shlosh says that this concept of sefer yitzira that a person has seven gates, it's really referring to the seven gates inside of us: two eyes, two ears, two nostrils, and a mouth. These seven gates need to be guarded. They need to be guarded by shoftim and they need to be guarded by shatrim. The question is, what does this mean?

8:14 Okay, so I want to share with you a concept that I think is very meaningful, and it's especially meaningful as we wind down mechilah and as we head back to wherever it is that we're from to start our years. It's certainly appropriate in this elo. Let's think for a second about what it means to have these seven gates: two eyes, two ears, two nostrils, and a mouth. I think. And tell me if this resonates with you. I think that when we speak about how we interpret the world There are events that happen. And the events are pretty neutral. But they come in through these portals in our face. For example When you see something Right away when you see something, what does that tell you? It tells you nothing. But you've seen something. Something has occurred, and I took it in through my eyes. Sometimes there are events in the news, and we hear about them. The event itself is neutral. Now I've seen or heard.

9:25 What does it mean to smell something? What does it mean to smell something? If we're thinking about, let's say I saw somebody doing something, that's one way of taking in the world. I heard about something, that's another way of taking in the world. What does it mean to smell something? What do you think? To get a sense of it, that's a good way of thinking about it. I like you ever hear the phrase I smell the rat? You got a sense like it was almost in your nostrils. I was smelling and it wasn't good. What was that? Something's fishy. Something's fishy, right? It smell. It doesn't smell so good, right? I'm not just talking about the dorms. It doesn't smell. It doesn't smell so good, right? There's some. Sometimes you get a sense, like you're around something or someone. You get a sense. Something here has to be paid attention to, or another way is through your mouth. What does that mean?

10:15 Speak it. Remember, you're trying to. It's how you take it in. For an amp, that's how you take it in. So what does that mean? You ever get a taste of something, right? Now I'm not talking about just literally. You ever get a taste of your own medicine? That could be a way of thinking about it. Sure, I got a taste of my own medicine. Or I got a taste of this experience. I hung out with a certain group of people, and I got a taste of what it was like to hang out with them. Or I tried something out. Trying something out, you get a taste of what it feels like to be that person for a second. So the she'arim, the seven gates that are in our face, they're not just in our face. They actually represent the sum total of how a person experiences the world.

11:06 And all the evidence that comes in from the outside—it comes in our eyes, in our ears, in our nostrils. That's the sense of what's going on. And it even comes in through our mouths. We could taste it. We could taste what it is like to experience this thing. But it's an interesting thing Because two people could see the same event. Hear about the same event. Even get a sense of an event that's happening, or taste something that's happening, and they'll have two radically different reactions to what's going on outside of them. You ever notice that? One person, let's say I was having this conversation with my wife yesterday. It was like a certain speaker, and I was listening to a shiur that he was giving. "Whoa, this speaker is coming off." As very arrogant And my wife was like, I don't know if he's coming off as arrogant. Maybe that's just who he is. We were having two very different reactions to the speaker, and my wife and I would try to be very growth-oriented people. I really learned that from my wife. My wife is a very seriously growth-oriented person.

12:23 And so instead of talking about the speaker, we were talking why we were having these different experiences of the speaker. What was coming up for us? Because the truth is, we don't realize, but every one of us has a chauffeur. Every one of us has a judge that's sitting inside of us. And here's what the judge does: the judge gives meaning to things that happen outside of us. I see something I see something, and then what happens? I'm now going to interpret this neutral event that I saw. Which is why two people coming from two unique places, each with their own judges, when we see something, how do we see something? We see something differently. One person perceives that to be like, how could she have said that? She was so rude. And another person says, no, she was just being honest. And clarity is kindness, right? So it's interesting. The way we interpret events has to do not with our eyes, not with our ears, not with our nose, not with our mouth. The way that we interpret the world is what.

13:24 The way we interpret events. It's about the judge that we appoint at our gates. There's a judge, and you may not realize this. There's a judge that you've appointed over your eyes, so that when you see another person, that judge tells you how to interpret the events. So if you're a berdeshiver What does it mean to be a berdeshiver? To always see the best in people. That was the kedushas levi, the halakhic kedushas levi, always saw the best in people. So the judge that he appointed over his eyes was. Interpret the world through the lens of positivity. Of course, some of us have judges that we've appointed over our eyes. That when we see things happen, we automatically narrate it chas v'shalom negatively. So we have to become aware that we have judges. You hear about something and you automatically could assume the worst. Some people hear about things and they go, 'I'm not makable that. I don't want to be makable that.' Some people taste an experience and maybe there's something delicious about it, but maybe the judge also says. It might be nice to be that way, but it doesn't represent your highest self.

14:29 So you ever try on a personality, you get to taste a certain experience. But sometimes, it doesn't mean that Chas V'Shalom a girl is a bad girl just because she makes a mistake. Not at all. People try out certain things. Remember the first time. I don't want to give any examples. You could figure out what examples work for you. But you know, now I'll give you one example. And I know none of you would ever do this, but maybe I've done this. You know how you'll sit down with a friend, and it's just you and a friend on a Shabbos afternoon, and you'll speak for three hours about lashon hara about one girl. It's like, man, just roast her And it maybe tastes a little delicious. Maybe there's some part of you that's like.

15:14 It is. I don't know. There's something terrible, but delicious about saying lashon hara. It makes you feel very good about yourself for a second, right? Because then you get to stand on somebody else and say, "Look at how great I am." But then afterwards, if you actually have good judges at your mouth, what are you gonna say? It tasted good for a minute, but then afterwards it had a bitter aftertaste. I don't like who I am when I speak about other people, right? So you've tasted an experience. I tried something out. I crossed the line. People dangle their feet in the water a little bit. They like to try it out. I tasted it. I think that's enough. And you have to be discerning enough to be able to say When you've tasted it, was that for me or not? You have to appoint a judge at your gates. You have to be able to get a sense and pay attention. What is my spidey sense telling me? What is it? I want to be relevant. I know there's a new Spider-Man movie that came out. I'm sure none of you have seen it.

16:05 I want to get a sense of What? Like, you have like a sense like. I don't think that kid's gonna be my friend. And is that a judgmental sense or a no? They're engaged in certain things, they're going through their process, no judgment. But probably that's not the place where I want to plant my flag. So a person has to be smart enough in their life to understand that actually every one of us has judges. But the question is Are our judges good judges? Because that's what the Torah is telling us here. You have to have good judges that follow the path of the Torah and don't pervert the words of the Torah, because it's very easy for your judges to take shaykhad. It's very easy for your judges to get bribed. Why is it easy for the judges to get bribed? Because I don't know. It'd be nice to be that popular girl, and if I am willing to participate in that thing, then I get to hang out with the popular girls. So you start going, and you go, maybe it's not so bad.

17:07 Maybe it's even good. Like maybe no, maybe this is an important thing for me to say, or maybe this is an important thing for me to do. And so we can have all these justifications, and we can end up somewhere where we didn't mean to go. This is a conversation I have had with my good friend Rav Gav Friedman recently. Rav Gav has a line, one of my favorite lines. He says, "Don't be surprised if life turned out exactly the way you lived it." It's a great line. Don't be surprised if life turns out exactly the way you lived it. Imagine if you're from the Five Towns, and all of a sudden you're in the gourmet lot parking lot, and you're like, "How did I get here?" You got in your car, you drove down Central Avenue, you made a left, you made a right, you parked. That's how you ended up in the gourmet lot parking lot. This is why it's terrifying to be a little kid.

17:55 You went to sleep in a crib. Your mother transferred you into a car. You still didn't wake up. Transferred you from the car in the car seat into the shopping cart. All of a sudden, you woke up in the cookie aisle of Gourmet Glat. That's a terrifying experience because you woke up and all of a sudden you were somewhere completely different. An adult doesn't wake up that way, right? Except for the fact that most of us do. Most of us at some point turn around in our life and go, "How did I get here?" Then you have to retrace your steps. I got here because I made a right and a left. I drove for a while, and that's where I ended up. I was having a conversation with my nephew about this.

18:34 He's now at a stage where he has to start thinking about what's the next thing in his life. And I said, it's not for me to tell you what to do, but we do have to be smart enough. Chazal say, 'Ezahu Chacham Haroel Sanolad.' I need to know that if I take this road, it's going to go in this direction. If I take this road, it's going to go in this direction. So every one of us has these shoftim. Every one of us has these judges, and these judges are making decisions. And if those decisions are aligned with Torah, it's going to take us in one direction. And if those decisions are not Because our eyes were bribed, we're going to end up somewhere where perhaps we didn't mean to be. And then you turn around and you don't know how you got there. Then you have to retrace your steps. But part of our job in this world is to live intentionally. I have to be able to say This thing that I'm doing right now.

19:23 And I'm paying attention, right? Because just because you have had a judge in your life for a very long time telling you one thing doesn't mean that judge was right. Sometimes the biggest avoda is to challenge the judges that exist right now over us to be able to say, wait a second, maybe that judge is a bad judge, and maybe I need to shift that judge. It goes back really to what I was saying in the beginning. When we have, and I'm not saying we shouldn't have them. When schools have rules, schools should have rules. And schools should have discipline. That's fair But when that's all that we have, we're not actually doing what we need to be doing. What we actually want to inspire you girls to do is this. We want you, and we're going to have rules because of what we represent and what we feel our Torah values are.

20:10 But it's not going to help us. If so, while you're in school, you're willing to follow the rule, but that's not really the right thing. What I want is for us to inspire you not just to do it in school. We want to inspire you to lead this life outside of school. We want you to inspire others to lead this life when you're 30, 40, and 50 years old. That doesn't happen unless you take ownership over the judges that are in your life. And that's really the hardest thing to do. To be able to, with integrity, stop for a second and ask yourself Am I heading in the direction that I know to be virtuous and good? Is my life right now aligned? With the will of Hashem, am I at least oriented in that direction? And if I'm not, what are the things that I'm doing that I need to be able to start shifting and heading in a different direction? Nobody's judging. Nobody's telling you you're bad. Chas v'shalom. In fact, the opposite. What we're asking you to do is, for yourself, consider who are the judges that I've appointed in my life that are making these decisions, because that's what a judge does. It issues a pesach. The judge is making a decision, and the judge is going "All right, where are we headed?"

21:18 And that's not a simple thing, for you to take ownership over your Judaism. That's what El is really all about. El is a time to stop and go. How am I doing? I'm accountable for this one precious life that Hashem gave me. If you are here in this room, I'm going to assume that you're here because at least on some level, you really deeply care about this topic. That you are not willing to wake up at 50, 60, 70 years old and go. Did I just pursue this materialistic life that didn't have meaning? If you're in this room, I'm assuming that you're a person who's saying, 'I want to make this life the best possible life. I want to serve Hashem with this life.' So then, stop and ask yourself, 'Am I actually doing the thing that I know to be right, or am I in some way on a line?' Then that's not a bad thing. If you're on a line, that's okay. That's like anything in life that you're learning from. So I did that, didn't work so well for me, and now I'm doing something else. I'm taking that to the next level.

22:20 But there's another job here also Because shoftim are not enough. And I'll tell you how I know shoftim are not enough Because how often in life do we say, "Fine, that was not the right decision, and I need to make better decisions." And then what happens? You make the same decision over and over again. Why is that? Why is it that I was so inspired? I left Mechelat and I promised myself that I wasn't going to do this anymore. What's missing in your life? Managing yourself practically. Managing what you're doing practically. So how do I do that? What do we call it when you manage yourself practically? Having small things. What was that? Like starting with small things. Like oh look now I'm like never going to like ever be Naziist again. I'm never not going to like. Talk to words or whatever you're doing. Start slowly.

23:13 So you're saying I have to start building certain habits. And maybe I start building those habits small. You just want to do it. You have to make yourself want it. Let's say the shofet comes and says, No, we're doing this. I really want to do this. You can't jump from level one to level. We're not talking about jumping. We're not chassar shalom. I'm just talking about a simple thing. What's the definition of a shoter? We know what a shofet is. A shofet is the thing inside of us that says, Let's make a better decision. Let's make a good decision, or let's chas v'shal make the opposite. What's the role then of a shoteh? The role of a shoteh is what you say. Make sure what. In other words It's structure It's boundaries, it's habits. Because at the end of the day, what happens is that lots of people want But then the question is, who actually does?

24:09 And this is really important because we don't want to diminish either one. There's something very beautiful in wanting to do the right thing. But nobody ever feels good when they want to do the right thing. When do they actually start to feel good? When they actually take what they want and live that out And so you know they say the greatest gap in the world is between your head and your heart. I actually think maybe a little bit more than that. The greatest gap in the world is between your heart and your hands. Because I know what's right. I really want to But then a million things came up, and I didn't have the discipline to be able to make it happen. Was that a famous line? You owe it to yourself from yesterday to become the person you promised yourself you would become tomorrow.

24:58 Because if you actually want to do something, you want to feel proud of yourself. You've got to actually have the discipline, the boundaries, the structure enough to make it happen. And you really need both to have a great life. Because on the one hand, if you have shoftim without shotrim, then you have values without implementation. Lots of people have shotrim without shoftim. Also, they're very compliant, but from a very external way. What that means is they don't have real ownership. They haven't made the decision. They haven't paskened. They just do. They're going along. I'm a very good girl. I'm saying so. They're very compliant, but do they actually check in and say, wait a second, is this really what I'm deciding? Have they taken ownership over their life? So what happens when you have shochtem without shoftem? Eventually, that system collapses. Because how long are you going to do something and be compliant without actually saying, wait a second, is this me? Am I making these decisions?

25:51 And that's again, this is what we were talking about in the beginning of the shir You have these people that are showing up to school and they're like. Listen. I'll be compliant with your rules in school because otherwise I'm going to get a knas and they're going to fine me because I was wearing the wrong socks. So now I don't want to pay the five dollars. I'm not going to. But then as soon as they get out of school, what are they doing? They're going to do whatever they want because at the end of the day There'll be some enforcement But it's not actually them. So they're only going to be compliant to some degree. Some people might live in a lot of fear, so there's a very strong shoteh there. But there's no shofet, and as soon as they can get rid of that officer, they're going to do whatever they want. That means that the ideal is that we have shoftim veshotrim, and in that order Shoftim means I know my judges, I've appointed my judges, I'm making my decisions aligned with the ratzon haborei.

26:43 But I've owned it, right? This me, and now I have enough strength to have the discipline to make it happen. Now what happens, this is the final section of the She'er. What happens if you don't? What happens if you appoint an unworthy judge? What happens if you allow yourself—and this is a very painful topic—what happens if you allow yourself to actually live a life that's unaligned And your vision is skewed, and your hearing is skewed, and what you sense is skewed, and what you taste is skewed? What happens? So the Torah is pretty clear here. This is what happens. It's like planting an Asherah tree. What's one got to do with the other? Listen to the Gemara. The Gemara, I believe it's a Gemara in Sanhedrin. Amar Eish Lakish says, 'Call Hamamid Dayan Alatzi Bor Sheino Hagon. If you appoint a judge that's not a good judge, Sheino Hagon, not a good judge.'

27:47 Ki Ilu Note Asherah BiYisrael. It's like you planted an Asherah tree in Kallah Yisrael. Now that's a very strange thing. Rish Lakish is explaining the juxtaposition. He's saying the reason why the Pesukim speak about an Asherah tree right after it speaks about appointing a proper judge is because if you don't appoint a proper judge, it's like you planted an Asherah tree. What's the obvious question? What's one got to do with the other? So there's an unbelievable mal rahal. The Maral explains as follows. He says, "You know what planting an Asheret tree is? It's megadel umagbia davar shehuzar. You've megadel. What does that mean? To raise umagbia to elevate something foreign. That's what it means to plant. When you plant an Asheret tree, you know what you're really doing. You're being megadel. You're raising and elevating something that's foreign. This is very often what happens. You ever see in a society where they raise and elevate people that are not appropriate and then they worship those people?

28:59 What was that? In our society, celebrities are a beautiful example of this. We arbitrarily decide somebody in some magazine, somebody on some channel decides that this Kardashian is important. Then they magnify her. Nobody knows why she's important. Nobody knows what she does. Nobody knows if she has anything of value or of virtue to say to us. But we elevate her, and then we worship her. And that's a foreign substance. That's a fly in the ointment. Something has come in that's inappropriate. There's a very deep Torah here that Rish Lakish is saying. He's saying, if you appoint a judge in your life that's not a good judge He says just understand what you're doing. What you're doing is you're giving some platform, some attention, some title, some deference to something that really isn't you. I'll give you an example of this. Let's say your shofet says Be popular.

30:09 That's not a great shofet. But now, what's going to happen? You're going to start worshiping popularity, and if you start worshiping popularity, what's going to start to happen? If you're megadalu magbia popularity, because popularity is not by the way, popularity. If you actually stop and think about it, popularity is pretty worthless. There's a difference between having a deep sense of belonging to a group and being popular. Being popular has nothing to do with belonging. In fact, the kids that are most popular are often the kids that are most afraid. Because if you're popular, you're always in danger of messing up and becoming less popular. If you're at the top of the totem pole, that's terrifying because you could fall off at any point. And then people go, "Oh yeah, they used to be popular, but they're not popular anymore." Popularity is not the same thing as belonging. Belonging is a beautiful thing. If anyone here has ever belonged to a group of friends, you know that that's like the highest thing you could have in your life.

31:02 But what starts to happen if you take something far, like popularity, and you start to worship it? You ever notice what starts to happen? Think about the decisions you're now going to make. They all resign. Was that? They all like. They all correct. Now all of right. Now what I see is going to be seen through the lens of popularity, and what I hear is going to be heard through the lens of popularity. And my sense is always going to be popularity. My taste is always going to be popularity. And so what Reish Lakish is telling us here is, if you appoint a shofet in your life. Who is going to be megadel umagbia something that's foreign in your system? Meaning, where does the shofet supposed to lead from? Where is he supposed to judge from? And this is really important. There's such a thing called you.

31:50 There's such a thing called you. This is who you are. Don't take something foreign from outside of the system and try to become that. Be you. Don't be megadel umagbia something czar. Be yourself. And your shofet is supposed to help you live a life that's aligned with your deepest self. Don't try to worship something that's not you. And there's a million different ways that we do this. And so there's a very big danger on a societal level when we take foreign things, bring them into our community, and then worship them. We give power. That's what idolatry is. Idolatry is giving power to something that's not you. Where is our power meant to be located? Girls, this is probably the single most important lesson we can learn all summer, and it might even be the entire definition of Yiddishkeit. Lech lecha The whole avoda of Judaism is to find yourself, search for yourself. God is within.

32:44 Don't take something from outside of the system. That's why Avraham Avinu always fights against idolatry. Don't take something from outside of the system and worship that. It's the single worst thing you could do. It's a fundamental failure in what we're here to do, and it never works. It will work for some time, but it will never work in the long term. Imagine you got married to a guy just because he was popular in high school. You turn around and he's 30 and he's losing his hair, and there's no such thing as cool when you're 30 years old. That's why your dads are not cool, even though they think they are. Because they're drawing from the power of their 17 year old self where it used to matter. That's why you all look at your fathers and say, Dad, you're so socially off. Which, by the way, is not nice. Don't tell that to your parents. Don't tell your parents they're socially off. They're not socially off. They're in their forties. That's what they're supposed to be. This is what it looks like. They're not playing your sixteen-year-old game of social posture. You understand? So when my daughters tell me, "but that's socially off," I go, "Yes, for you at sixteen years old, this is socially off."

33:44 You understand? So the whole avoda is to be aligned with your deepest truth, and your deepest truth is the Ratzan Hashem. You don't lose yourself. That's a big key. You don't lose yourself when you're serving Hashem. That's where you find yourself. People like, but it feels so far into me. That means that something is off in our system, because the Torah is not here to tell us something external. The Torah is here to tell us something internal about ourselves. So this parsha, like every parsha in the Torah, this parsha in the Torah is giving us an unbelievable mussar of how we're meant to live our lives and what we're What our avoda is specifically in Elul, and I think specifically for us on the last day of Shavuot here in Mechilta. It's a big avoda for us to ask ourselves: What are my shoftim? Are they aligned with my deepest truth? Or am I worshiping something foreign, something that's really not me?

34:34 And if so, why am I doing that? Because I don't want to be that girl. I want to be the person that lives with integrity. And then, what are the shodrim? What are the systems in my life where I don't just think about it and I don't just want it, but I actually do it, so that I get to be proud. At the end of my life, and to be able to say, 'Look what I achieved.' My bracha for all of us this Elul is as we're now working towards Rosh Hashanah, we're going to be mamlech Hashem. Don't forget, girls, being mamlech Hashem is what happens inside of ourselves. It happens in the lowest parts of ourselves. When we're actually able to have the courage to go into the field of who we are, and to be able to look into all the corners and crevices. And to be able to say, "I'm going to find Hashem in every dimension of my life. I'm going to do my best this Rosh Hashanah. Asayis meitshuva Yom Kippur Sukkos I'm going to do my best to actually live a life that's aligned with the highest values that I learned." I want to wish you girls an amazing year. I want to thank you so much for an incredible summer. And ve'ez Hashem, we hope to hear good things from you in the future, girls. Have a beautiful Shabbos. Have a beautiful, beautiful Shabbos.