Succah of Truth/Succah of Peace

2:32 So it's like we're moving in together. We're moving in together. We're coming back home. We're coming into the sukkah. We're building our home with the Rebbeinu Shalom. And it's it's a very exciting time. This mansim chasenu. This a very exciting time. All too often We think of the sukkah as a hut. The sukkah is not a hut any more than your house is not a dwelling place. Your house is your home. Your sukkah is your home. That's why all the halacha tells us over and over again that the whole idea of a sukkah is to live there. That even my slichas chulin, even the things I'm just talking about, should be in the sukkah. My wife Very fondly, Always every year we joke around about this. Every year when we're building the sukkah, she talks about the sukkah she had as a kid. She says it was the coolest sukkah. Every year we had the coolest sukkah and a person, many of you girls.

3:32 Feel the same way when you were growing up. There's a certain natural sukkah feeling that a person has. I had one of these pole and canvas sukkahs when I was growing up, like a blue canvas. Everyone has the same one. We all have the same one. Years and years. People have the wood ones. People have this. Baruch Hashem, I live in Eretz Yisrael. I have a mirpeset. It's like a whole different thing. But we all have a certain feeling that comes with sukkahs. America is much different than Eretz Yisrael. America, you feel like it's freezing outside. I need to get this soup inside of me as fast as I can. Everyone has their own things. It's attached to my house. I have a space heater. People like coming in bundled up. It's like the Russian winter back in. So you'll see. You'll see. You'll see here in Eretz Yisrael. It's very different. You'll see here in Eretz Yisrael that it's beautiful outside.

4:30 You see that there's Mar Chasem. This year seems like it might be a little hot. But you'll see that there's a natural feeling that people have of just sitting in their sukkas. And the tzaddikim in Yerushalayim If you don't know really if girls have the opportunity to see these things, but the tzaddikim in Yerushalayim just sit in their sukkas. Rosh Hashanah, tzaddikim sit in their sukkas, and people just walk in and out of their sukkas all day. It's like a Rishon Harav going to see Going to see beautiful sukkas. There's a Jew. It's one that there's a Jew in Brooklyn. Rabbi Trank has a famous sukkah. Rabbi Trank's sukkahs He has a sukkah that, in order to get into the real sukkah, you have to pass through the fake sukkah. The fake sukkah is all puzzle. It's puzzling in every single way that a sukkah could possibly be puzzling.

5:16 And in order to gain entrance into the real sukkah, you have to tell him. I think it's five things that are wrong with the puzzle sukkah. So people come from all over the place just to see the bad sukkah to go through. What did you want to ask? Because it's not that idea is really misunderstood. That's why I was. It's not really a hundred percent sure. It's the opposite. It's really the opposite. So I want to try to understand in a little bit of a deeper way. To get a feeling for what it really means to be in a sukkah To really understand what it means to build a home in a sukkah, to turn our sukkah into a home with rebanis shalom To live together, to be in a relationship. In Ma'ariv we say, "Hapoyres sukkah shalom aleinu" V'al kol Yisrael v'al Yisraelim. We're asking Hakadosh Baruch Hu Please spread us, please give us that sukkah of shalom on all of Klal Yisrael, and specifically on Yerushalayim.

6:32 The sukkah is called the sukkah of shalom. Never really think of this as a sukkah of shalom. Maybe. Maybe it's not meant to be this way, but maybe sometimes people, when they're putting up their sukkah, have a hard time putting up their sukkah. Maybe it causes a little bit of a lack of shalom. You ever see people putting up a sukkah? I was just talking to a talmid of mine. I was a little disappointed. I asked him, "Are you asking? Are you helping your father put up the sukkah?" He says, "No, we pay someone to put up our sukkah." I don't know how to do with that. It's like you pay someone to put up your sukkah. At the end we're not going to have any mitzvot left. We're going to pay somebody to set up our Chanukah life that we're going to go away for Pesach. Pretty soon I'm going to hire people to fast for me. We have people already hiring. People are already hiring people to say kaddish for people. I'm just going to rent out your entire yiddishkeit.

7:22 You could do it. You could do it. I don't know if it's smart to do it. No No. So I'm saying that even that's not a simple thing. But yeah, ain't a chenami, right? If you come in a situation like that, then you're allowed to. I want you to know that I had I had an uncle. That when his mother passed away, I did the lavaya And he's not an observant Jew. He came to me and said, 'I want to do it right. Tell me what I'm supposed to do.' I said to him, 'You're gonna go say kaddish three times a day. You're gonna daven with a minyan. You're not observant.' He said, 'If that's the right thing, I'm gonna do it.' And he did it for eleven months. Nice. It happens to be. There is a real spark of Yiddishkeit in him. In fact, when he came to Eretz Yisrael So he went on one of these secular tours, and they brought him all over. They brought him to Jordan and all sorts of places.

8:16 And they didn't bring him to the Kotel. I don't understand why. And my father begged him. He said, "Please stay on an extra week." On an extra week. And we'll take you around. We'll show you the real Eretz Yisrael. They took him to the Kotel. He could not contain himself. He started bawling. He was just sitting there crying his brains out at the Kotel. Something came out. And that day, he went and bought tefillin. Mamash, went and bought them. My father took him right away. He had a hiserus. My father took him right away to a sefer, and he saw. He saw the parsha was being made. It's mamash unbelievable. So let's try in a deeper way a little bit to get to understand what this concept of akor sukashal is. Doesn't mean sukkah shalom. The whole Indian of a sukkah so funny. We're leaving. We're leaving our homes Our wonderful homes that we built Beautiful homes. Baruch Hashem, here in Eretz Yisrael, and in Chutz La'aretz also.

9:10 And we're going to go into a hut. It's not really so comfortable. Even for people that make these deluxe sukkas, where it's like I don't even I saw now they have sukkas that you can bring them with you on the go. So if you go to Manhattan, you can just like it's almost like in a It's like an inflator raft, but a sukkah. Like wherever you are, boom. Chas v'shalma, Jew should go without eating for five hours. I feel like if we combined Pesach and sukkah, it'd be like the ultimate. I could eat my matzah in the sukkah wherever I want, wherever I go. So we leave. We leave the Baruch Hashem. We leave the luxurious homes that we have. It's takel luxurious, by the way. You should think about that. You should realize that 150 years ago, nobody had anything that we have. We leave our luxurious home to go into a sukkah, and we say that now we're really living in a safe place.

10:03 It's not so safe. It's not such a safe dwelling. I'll tell you, it's a cute ma'aser. A certain way, it reveals like it's a sick thing. But when I used to live in Farakway So I was learning in Kirel at the time. We didn't have a lot of money. Which was amazing. So we built a sukkah on the side of my yard. We were living up near Yeshiva Darche Torah, where there's not a lot of Jews around. For example, if you know someone who is Jewish, and they are in a situation where they need to be protected by the law. What's your last name? Maskowitz. Who's your father, Rabbi Maskowitz? There's another Rabbi Maskowitz. So the up by Darche is not. You're from around there? You're from Long Beach. So you know the neighborhood you're holding over there in the beach area. And so I lived in a chevrut that wasn't so Jewish and that wasn't so upscale. You know what I'm saying? It wasn't.

11:09 It was a bit of it was a bit of a slum. It was a bit of a slum. There was a triple homicide on my block. Yeah. In fact, I came downstairs and there's police tape all across my block. I said to the officer, Officer, what happened? He says there was a triple homicide last night. I said, 'That's crazy.' Did you catch the guy? He goes, 'Not yet. It's not such a safe neighborhood.' I said, 'Thank you.' It's not what you want to hear. It was a crazy thing. I don't know. Silliness, stupidity. I came home. It was Motzei Shabbos. I came home from the base madras. I saw a helicopter circling my house and shining its light down on my block. So I was sitting in my window with my wife waving to the helicopter. In the morning, I woke up. I hope I was like Baruch Hashem he didn't come find me. So I put up my sukkah.

11:57 And you have to understand, this is not a high class neighborhood. I put up my sukkah. And one day my neighbor didn't know that I was able to overhear him. My gayish neighbor was talking about me with one of my other gayish neighbors about my sukkah. And what was he saying? I'm bringing down the neighborhood. I'm bringing down the level of class in the neighborhood because I built a booth. So I'm like I'm like overhearing this. I'm like Yep, I'm bringing it down. My neighbor had a. I'm getting totally off topic. I never get through any shiur that I try to prepare. I. My neighbor had a really nice car. That's what they have over there. They have nothing else, but they have really nice cars. And he had a BMW, a black BMW, and he used to sit there. That car was his child. That car was much. It wasn't a car; it was a chariot.

12:57 And he would sit there all day long, wiping down the car. We lived next to a burnt-out apartment building, and there was a huge tree in the front yard. The tree was rotted. One time, I came home and the tree snapped in half, knocked into our house. We shared a house and fell right on his car. And you heard the siren. The alarm went like Ooh. It just the car died. You heard it die. I ran outside and you had to see my neighbors like this. So I ran upstairs, got my camera, and started taking pictures. I told him it's for insurance. The next. Like the next week, I saw him. I said, "If you want those pictures for the insurance, I have him." He goes, "Don't worry about it. I got myself a good Jewish lawyer." You're well taken care of. Becholah, a sukkah is a very beautiful inn, even though some of the goyim may not realize that.

13:55 It's not exactly what we would consider safe. Certainly, I did not feel super safe sleeping out in my sukkah in the ghetto in Farakway. What does it mean that we're safe inside of a sukkah? I want to tell you a story. It's a very deep story. It's a mashal from Rabbi Nachman of Breslov, and you really have to pay attention to get every single detail of the story because every detail is critical. There was a king. And the king had portraits of every king in the world. Except for one. And he wanted the further story before it's a beautiful story He wanted to get a portrait of this one king. This one king was called the Hidden King. He was always hidden; nobody ever saw him. And he was known as the Truthful King. And he wanted to get a portrait of this king to round out his collection.

14:51 So he called in his trusted adviser and he said, "I'm giving you a mission. I want you to go to this faraway land" And I want you to somehow figure out how you're going to get into this king, and I want you to draw the portrait and bring it back to me. The adviser accepted the mission. And he traveled to this faraway land. And when he got there, he realized: in order for me to understand the king, first I'm going to need to understand the people. So he said, "How am I going to understand the people?" So listen carefully. What he realized: the only way that I'm going to get to understand the people is if I listen to their jokes. Because from a person's humor you can tell a tremendous amount about them. If Chassar Shema, a person has a very dark sense of humor, they're probably revealing something about themselves. So he started listening to the jokes of the people, and he realized that these people were terribly deceitful, very dishonest people.

15:44 So he devised a plan, a brilliant plan. He went into business with somebody from the chaver over there. And sure enough, they cheated him. So now he had an opportunity to take that person to court. They go to the first court, and of course, because the people are dishonest, the courts are dishonest. There's bribery going on and there's lying going on. It goes from one court. To a higher court. He keeps taking it to the highest court until he finally gets to the court of the king. And the court of the king is curtained off. It's well before the Wizard of Oz. It's curtained off. And he's sitting behind. The king is sitting behind the curtain, and the advisor realizes why the king is sitting behind the curtain. Because he wants to be removed from all the sheker. Remember that he's a truthful king. He wants to be removed from all the sheker.

16:33 So the adviser starts telling truths. He starts saying one truth after another, and the king finds himself getting smaller and smaller until he's trying to. He wonders who this person is who's having such an impact on him. So he pulls open the curtain so he could see who the adviser is. And in that moment, the adviser begins to paint the picture, and he's able to get a portrait of the hidden king for the king who sent him on the mission. It's a very deep story, and we know that Rabbi Nachman always told very deep stories. In fact, Rabbi Nachman used to say that nobody can really understand his Torah, so he had to put his Torah into stories. He hid his Torah in stories so that we could try to get a little bit of a taste of what his Torahs were really about. So I want to tell you the explanation of this story.

17:21 And it's wild because usually in stories, how many kings do we have? One king, but in this story we find two kings. The king above, Hakadosh Baruch Hu The king who sent him on the mission And then the hidden king, the king below. That's called Shchina. And another way of calling that is the king within, the king that's within every single one of us. And the king above He has portraits of all the kings, but one portrait he doesn't have. He doesn't have the hidden king that's inside of us. So he sends his trusted advisor, who we're going to learn more about later. To go find the king within. And if you start to listen to your humor and you start to listen to your jokes, what are you going to find? You're gonna find that there's a lot of sheker that we're living in a certain way, obviously in a small way because it's not really who we are, but we've surrounded ourselves with lies.

18:18 Everyone has their own lies. But we know their lies. And I'll tell you exactly where the lies are. There's a divide between who we are and who we want to be. And that mechitza that's in between. That's where the lies are, and we have all sorts of different things that we tell ourselves to get out of these lies. It's so hard to be that person. I don't know how to be that person. I've forgotten who that person is. I don't even know if I really want to be that person. These are all shakers. Every one of those things is a lie. And the advisor's job is to see through to just. To get through until you get to that kingdom within, and then when you get to the kingdom within, just start telling truth. Because truth is mamish—it's going to diminish all of the lies. It's going to remove the curtain, and your taka going to see the king within. And in that moment, listen very carefully now, because this is the crux of the story.

19:09 And in that moment You're going to discover something unbelievable. The portrait of the king within actually attaches you to the king above. That's the way. To attach yourself to our Kadosh Baruch Hu is right here. Loi bashamayim he, lomayever layami. It's not very far away. So often that's one of our shekers. That's one of our big lies. I'm so far from the person that I want to be. It's not true. You're so close to the person that you want to be. You're so close. Just a little bit of sheker that you have to wipe away. That's the job of the advisor, just to wipe away the sheker, to stop telling ourselves those lies. And mamish just to come in contact with the king within, and then you could paint that portrait, and you could give it to the king above. That's what you can give the king above.

19:58 That's the only thing you can give Hakadosh Baruch Hu. The Shechina is called the king within. V'asulim mikdash, v'shachanti, v'soicham, built for me a bigdosh, and I will dwell where within us. It's already here. It's not something you need to become. That's a big mistake. People say, "I need to become something that I'm not." It's just the opposite. You just need to be what you already are. It's so close. That's what we discovered. This whole tshuva process, this whole ello, this whole rosh Hashanah, this whole yom kippur. It wasn't about doing anything that you're not. It was something you already are. It's so easy. It's just wiping away the sheker. It's alchet, alchet, alchet. These are all the shekers. These are all the lies that I lived this year. And by telling the truth, what do we do? We mamish come closer to our kadosh Baruch Hu. But here's the secret.

20:47 This is a very deep secret. The secret, as I once heard from my rebbe, Rebbe Charni Shlitah, is the following three words: Einod Melvado. Einod Melvado. When we talk about our Kodesh Baruch Hu, we talk about our Kodesh Baruch Hu's Einsoif. He's Einod Melvado, and there's a big problem because we think that infinity means that our Kodesh Baruch Hu is really, really big. And that's not what Einod Melvado means. Listen very carefully. What 'ein od mivado' means? 'Ein od mivado' means you do not exist. You don't exist. It means nothing else outside of the Rebbeinu Shlom. Can't be any other way. The way I once heard it explained, which I think is a brilliant way of explaining it, is to picture in your mind for a moment a person And that person is thinking. Picturing it, is that person real? No. There's no reality to that person. That person has an identity.

21:48 There's no reality to that person. We are the dream of Hakadosh Baruch Hu. You don't exist any more than a dream. On the one hand On the one hand, that's called the world of Einon Mivada. On the other hand, there's another world called Elokim. Where Hakadosh Baruch Hu creates a reality. Where we feel the reality, we are living in that reality, so to speak. And even though we know that on the one hand there's Einon Mivada, when we don't exist, we also know that there's such a thing as Shechina, that the world is reflected through us, that Hakadosh Baruch Hu gave us a reality, and that reality is what we use to serve Him. And that reality is the most paradoxical thing in the world: that on the one hand you don't exist at all, and on the other hand nothing else exists outside of you.

22:40 It's a very complicated concept. If you think about in a very deep way, if you think about in a very deep way It means You ready for this? It means that on the one hand, Hakadosh Baruch Hu is everything. On the other hand, I've been given reality. And it's my job to understand that both of these things are true. Which is why everything that's true in the world is paradoxical. Everything in the world exists with two poles, and both poles of reality are true. That's why Hakadosh Baruch Hu, on the one hand, is the King above, the King that sent us all on this mission, and on the other hand, there's a King within. There's a reality that we have to find that King within. And all truths in this world are paradoxical. The job of the mature person is to be able to hold these two realities at once.

23:42 That's why what does Chazal say in the Mishnah Avos and Perikei? Any machleikus that's l'shem Shamayim ultimately has kiym. How can a machleikus have kiym? How can a machleikus have kiym? You know the word machleikus does not mean an argument. What's the word for argument? A vikua. Vikulach is an argument. Machlekes is not an argument. A machlekes means two sides of one coin. The job of a Jew in this world is to see that both things are true. That's the way you should know. That's the way tzaddikim live. Very impoverished people can't live with two things at once. That's why there are so many sick people today that they have to knock down other people. That's where Sinas Chinam comes from. I'm like this, Memeila. I have to put you down. I'm a Chassid. You're a Masnaget. You're a Chassid. I'm in this yeshiva. You're in that yeshiva. I'm in this seminary. You're in that seminary.

24:41 It's all a distortion. At reality, everybody is all one. Are the two truths like Shamayim truth and Artzut truth like they're two different there is the ultimate truth but then Hashem gives the base. It's all one. It's not at the deepest reality. It's not two poles. At the deepest reality, when you really understand Einon Mivado, it's mamash. It's all one. There's nothing else to talk about. What did you want to ask? Did I answer your question? What was that? That's the other side. That's the other side of the reality. It's an excellent question. The other side of the reality. Is that Hakadosh Baruch Hu gives us b'chira? Otherwise, what would we serve Him with? I thought you said on the other side that Hashem makes that reality. That's right. Hakadosh Baruch Hu gives us that reality that includes our b'chira. Because if a person says enod mavado What are they going to lose? They're going to lose the ability to choose. If a person really lives with enod mavado, how could I ever make a choice against Hakadosh Baruch Hu?

25:52 Hakadosh Baruch Hu gives us the ability to have certain cognitive dissonance. That's what they call it in psychology. We know it's just the yitzhara. To be able to say I'm not going to live with this reality. So I want to tell you something unbelievable. The word emes is a medrash in Shir Shirim Rabbah. The word emes we know has three letters: an aleph, a mem, and a tav. The poshupshat of the medrash in Shir Shirim is that emes is all encompassing. It encompasses both poles. It lives with all the reality at once. That's a superficial understanding of the medrash. Let's try to get a deeper understanding of the medrash. There's something called an Aleph There's something called the Tav And there's something called the Mem. An aleph stands for alufa Shel Olam The Einod Movado. The fact that Hakadosh Baruch Hu, the whole world is His, and there's nothing else. On the opposite end of the spectrum, as we already spoke about, the King Within, that's called Tav, that's called Taira.

26:47 The Taira is this world The Taira is this world. What's in between? This is a beautiful mimer from Rav Huttner. Rav Huttner's—if you've ever heard this kedida here again, because it's one of the most beautiful things—Rav Huttner points out that always the word for mother in any language always has a mem in it. Mama, mommy, mother, ima, oma—all the words for mother in any language always have a mem in it. Why? Because a mem stands for that which I can rely upon. A mem is that which I can I'm stuck between two poles. How do I negotiate the reality of being stuck between two things? I have a mediator. Again, with that lashing, I have a mediator. I have something that's in between, something that allows me to live with two things at once. What's the vehicle that allows me to live with two things at once? It's called a mitzvah.

27:49 A mitzvah is the reality. Listen very carefully now, because I think this is going to answer your question. A mitzvah is the reality where I can negotiate at one time two totally separate things. On the one hand, I can live enod molvado, and on the other hand, I can live in this world. And that's why Chazal say, 'Gadol haMitzvah vaOse.' The one who does the mitzvah and Hakadosh Baruch Hu commanded him to do it—it's even greater. Why? Because it's my bechira. I'm choosing to do it, and at the same time, it's coming from Hakadosh Baruch Hu. I'm living with two planes at once. If you can't live with paradox. It reflects an emotional immaturity, and we see this all over the place. People get into a fight with somebody. People get into a fight with their even with their best friend. What happens immediately? What does one person say?

28:41 All of a sudden, that best friend, she's terrible, and she's a liar, and she's a snitch. Ten minutes ago, they were your best friend. What just happened? I think we see this more with girls than with guys a little bit. With guys, they don't really know what to do with their feelings, so it's very cute to watch them. With girls, they have a whole thing worked out. I'm not really an expert at it. I have four girls, but I'm hoping they stay ten and nine and six and five forever. Like right now they just pinch each other. It's like But pretty soon, I understand my house is about to get very complicated. Just give me something. And all of you affirming that is doing wonders for my family life. But that's the way it's supposed to be. The way it's supposed to be is that we're supposed to be able to be hurt.

29:30 On the one hand, at the same time to be able to say "But it's okay. It's just temporary." To live in two realities at once—that's called emotional maturity. Somebody once even told me that. That's even the secular definition of emotional maturity: you're able to hold two conflicting emotions at once. That's the real b'chin of emes. The real b'chin of emes is not just that emes is all encompassing. Of course, emes is all encompassing. But the real b'chena of MS is that you live in two realities at once. There were two people. But is that necessarily a healthy thing? Because I feel like sometimes if you're living in two emotional realities, and you're taught that one way that you feel is correct, and one way that you feel is not correct, so you don't let yourself feel like a good part of what you're letting yourself feel.

30:20 Do you know what I'm saying? Like you have the No, I totally understand. She's saying she's saying a very deep thing. You have that persona, that wall that you show, and that's what you let people feel, and then you have what's underneath, which is also a reality. But yet you don't let people see that reality. Chazal tell us that a person shouldn't do that. Shouldn't do that. But we do it all the time. Do we? Show both sides. But that's what. Let me. Vulnerable Vulnerable is not weak. Vulnerability is a beautiful thing. Vulnerability is a good thing. In fact In the Ela Mataru, we know, and I think you're hitting on a very important point, that our inability to be vulnerable is directly because of that part of ourselves where we don't go. And that part of ourselves that we wall off. A person shouldn't be that way. On the other hand, a person shouldn't always tell the truth either.

31:24 I give you an example. I was going to say this anyway; it's a good time to say it now. I was learning the Chavruta many years ago with somebody who could end up being one of the Gedolei Hadar. He's a person who learns. He's married now with children. He's a person whose regular stam are eighteen hours a day. His regular stam are eighteen hours a day. He's not really from this world. I don't understand how he's able to do it. He's tremendous. He's a brilliant, brilliant talmudchachem. And I have so much respect for him. At one time, I considered him a talmud of mine. In many ways, I consider him my rebbe. He's just unbelievable. So I was learning a gemara with him. It's a famous gemara, Machloekas BeShamay BeSihlo. Some of you have heard of it. How should a person dance in front of a choson?

32:12 So BeShamay says you should dance and you should sing Kalle Kemoshehi. You should say how she is, you shouldn't say something that's not true. And Beit Shammai says the pasuk says midbar sheker tirkach. On the other hand, Beit Hillel says no, you should say kalano vechasuda, and that's the way we pass and that's where all the songs come from, kalano vechasuda. Because I would about midbar sheker tirkach. So I remember when I was learning this with this young man at the time And I said he was having a hard time with Beit Hillel. Says midbar sheker tirkach. I said, tell me when I come to your wedding. And I'm going to be sitting there dancing in front of. Actually, ended up being his shavtah, But imagine I'm sitting there dancing in front of you and your wife And I'm going to start pointing out all of her flaws. How you going to feel? How you going to feel?

32:59 That's not called emes. That's what Beis Hillel is answering to Beis Shamai. Just because I'm feeling something I have to feel it. I have to allow myself to feel it. On the other hand, not everything that you feel needs to be said. The world would be a lot better. I said them. Imagine if I'm dancing in front of her and I'm just saying. She's got what a big zit. I don't know. I'm saying like that's not a nice thing to say. That's called. I know chas v'shal. Somehow when I say this idea in yeshiva, it's easier for guys to understand. I'm saying nobody wants to have their flaws pointed out. That's called emes. My wife always says You know why Dafka Midbar Sheker Tirkach had to be taught in that Gemara? Because that's what marriage is about. Not everything that's true should you say to your spouse.

33:49 Could be that when you get married, you're all going to be great, great wives. And I imagine that you're going to want to bake your husband the most delicious desserts. He's baking. That's what Rabbi Rosenblum taught me. Rabbi Rosenblum happens to be a neighbor of mine. Taka, he's in very good shape. Maybe that explains it. I remember when I first got married. Everything that my wife made was so delicious. Of course, I ate it. And Baruch Hashem, she didn't come tell me. That's one of the. It's because that's called living with MS. You know how it gets. The person's under stress. You go to the freezer to have a little bit of ice cream, and before long, there's no ice cream left. Everyone does that. Everyone does it. Everyone does it. Guys don't admit that they do it, but they do it. It looks different for us. It's all things with us. It's barbecues. I heard once from a certain sadic that he says every time he gets a little depressed, he goes and he buys himself a safer.

34:59 But he has an enormous library, so he's I don't know Like a very depressed person. We all have different ways of deflecting ourselves. So I want. I want to. Maybe afterwards, if you want. So I want to tell you something. I really worked very hard on this today, and this is actually the first time I'm ever bringing out this Torah. So I want to share it with you first. There were two people that were the paradigm of this idea we're talking about. One person was Rivkah. One person was Rivkah. So I want to tell you, just to understand in a deep way, something unbelievable about Rivkah—a story that you all know. I have no doubt you all know the story, but if you haven't heard the story, this is a good time to know it. We know the Chazal tell us Arba Nichnas LeParades. Four people went up to Paradise. What does Paradise mean?

35:51 Means they went up to Shamayim to understand Siserei Torah. They wanted to understand the secrets of Torah. They wanted to have revealed to them the deepest wisdoms. So they went up to Shamayim to understand myseberesius, mysemerkava, all these deep things. So we know that Ben Azai went up and he died. We know that Ben Zoma went up and he went crazy. We know that Elisha ben Avuya went up, and he went off the derech. He became acher. For those of you that have heard that story, we know that Chazal tell us that Rava Kiva went up, and he was nitchnas b'shalom, and he was yotze b'shalom. He went in and he was okay, and he went out and he was okay. So what exactly happened over there? So without getting into too much detail in the story This they were dealing with exactly this concept. They saw on the one hand Einod melvado—that there was nothing else outside of Hakadosh Baruch Hu—and on the other hand, they saw that we are reality.

36:44 So Ben Zoma went up there, and he said, "I can't live with this reality anymore. This is a crazy reality." He went crazy from this paradox. He couldn't hold both truths at once. Ben Azay went up, and he died. He said, "If it's einod melvado, then there's no point in living." Eliezer ben Avuya went up and asked your exact question, and he said, 'Well, if it's all predestined, if it's all einod melvado.' Then there's no point in me doing whatever I want because it was all predestined anyway. Immediately he came down and he went off the derech because he said obviously it was predestined. Rav Akiva was nichnas b'shalom and he was yafse b'shalom. Rav Akiva went in and he came out. And here's the golden ticket. Rav Akiva was able to hold both poles of truth at once precisely because he was a person who was living b'shalom with himself.

37:35 If you find yourself and you're not able to hold the poles of reality at once, and you're either living in the world of Einon Malvado, and it doesn't matter what I do, I have, I don't have any free time. I don't know if that's okay, but I think I need to fix this part. So, yeah, like, I think the main point is that the user wants to make sure that their text is clean and clear. And if, on the other hand, you live only with it's all about me, whatever I want, that narcissistic viewpoint that today we have in the world, that's also very unhealthy. Today in America, it's a sickness. There used to be a sickness called narcissistic personality disorder. In the DSM-4, it used to be that there was something called NPD. Narcissism, that you just live, everything is about you. In the DSM-5, they took it out. You know why they took it out? Because ninety-five percent of Americans could be diagnosed with narcissistic personality.

38:25 Miss Dumber by the end. Let's tell them another hundred years. There'll be a lot more letters for everybody, and they'll take away half of them. It's a diseased. It's a diseased world. It's a diseased world. Today, a person everywhere Everywhere. It's a diseased world. A person who does not have a rebbe in today's world, a person who is not working on themselves twenty four hours a day, seven days a week, is so easily sliding into it. It's so easy to fall into it. It's a trap. It's a terrible trap. We all live with it. Yeah, yeah, yeah. Very good. That's very clever. Today, I saw they have a new thing for your glasses. What do they call it? Google glasses. Today, I don't know. They used to now. BlackBerry is not so big anymore. But it used to be like I was in the middle of talking to somebody and then sitting on your BlackBerry.

39:27 Just checking in with somebody. Today, Baruch Hashem, they've created a technology that you don't even need to do that anymore. I could be looking at you and not paying attention to you. This way, you think I'm looking at you, but I'm actually checking the weather. It's a crazy thing. It's bad for your eyes. It's bad for your soul. It's just the whole. Yeah, Everything. They have all these cute jokes like that. But it's a disease. It's a disease. Rivakiva was nichnas b'shalom, and he was yatsa b'shalom precisely because he was b'shalom. He could hold two poles of reality at once. Take a look at Rivkah's life. Look at Rivkah's life. You're going to see something, Mamash, that you never saw before. What was Rivkah's life about? Rivkah's life was one tragedy after another. He started off, and he came from nothing. He had to become something. He sat for all those years, sitting and learning, only to turn around. And then what happened? He had twenty-four thousand talmidim. Everybody's wiped out. What does Rivkah do? No problem.

40:48 He goes and he builds back five. Five talmidim. And from those five talmidim, he rebuilt everything. Seder Elam Raba, Seder Elam Zuta, Medrash, Tosefta, Mishnahis. Everything that we have today is from those five talmidim. He managed to rebuild everything, and we know all the stories that Gemara in the end of Makos and many other stories as well. That every time he was with his rebbeim and he was with the peers of his generation, the other tzaddikim, and they would see all the destruction. They went to the Makam HaMikdash and they saw the destruction in the Makam HaMikdash. So all of a sudden, everybody would be crying and Rav Kiva would be laughing. And say, Rebbe, how could you be How could you be laughing at a time like this? And he would say, What do you mean? How could I be laughing at a time like this? How could you be crying at a time like this? He said, How could we be crying? We're seeing the destruction all around us. All these mice, and he went to Rome, and they heard the Roman, they saw the Romans partying, and they started crying, and he was laughing. They saw the Beis Hamikdash, and the fox came out of the Beis Hamikdash. You all know the stories. Rebekiva, his whole life was laughing.

41:38 His whole life was laughing. Why was he laughing? Even though he was, it was destruction. Because Rebekiva was living with two things at once. He saw that at once. It was a terrible tragedy in the world, and things we don't understand, things we can't understand. How could we understand? How could we understand that minutes before Yom Kippur, a person could die in a car accident? How could we understand something like that? How could we understand something? How could we understand that there's a person in a life threatening place right now that we have to be saying till him for? How could we even understand? How could we begin to understand these things in our way? We can't understand them. But Rivkaiba was on a level where he was mamish b'shalom. He was totally at peace with himself. He was able to see two. Totally opposite things at once. Things that make no sense. He was able to live with them at once. And everything that happened to Rivkah He was able to handle it. He was mamash able to handle it. And we know even at the end of his life, when they're literally peeling the skin off of him.

42:30 They're peeling his skin off. We just read it on Yom Kippur: They are selling Rivkah's skin. The Gemara said they were selling Rivkah's skin in the shuk. And while that whole thing was going on, what was he doing? He's saying kriyashma, and what does the Gemara say? He's being mirich be'achad v'yatsanishmosa. He's holding on to that achad. He's able to see everything at once, and melech he's in no pain, and the talmidim can't even understand it. They say, Rabbi, how are you able to do this? He goes, What do you mean? I do this every day. Every single day. I say kriyashma. Meaning every time Riv Kiva was saying kriyashma, he was literally living with achad. He was living with two realities at once. And we know that that's Hashem alokenu. Hashem is the bechina of enon molvado. Alokenu as alokim is the bechina of we are separate. He was literally living with two separate realities at one time.

43:18 And that's why we know the Gemara tells us that Rav Akiva was the one that was able to darshan all the little crowns on the Torah, even though Moshe Rabbeinu couldn't understand them. Because Moshe Rabbeinu lived in a revealed world where he understood. Everything was clear to Moshe Rabenu. That's why in the Torah, what do you see? Always in the Torah, it says, 'If you do this, you'll get rewarded. If you do that, you're going to get punished.' In the Torah, things are very, very clear. That was the world of Moshe Rabenu. Rav Talber explains that was the world of Moshe Rabenu. That's why Moshe Rabenu wanted to understand why bad things happen to good people. Hakadosh Baruch Hu says, 'I can't tell you.' In your world, in Moshe Rabenu's world, it doesn't make any sense that bad things would happen to good people. But the world is not like that. Rav Akiva was just the opposite. That's why Moshe Rabbeinu said, 'I want to understand these crowns.' And Hakadosh Baruch Hu took him to see Rivkaiva. The Ha'enu, this zman of Rivkaiva This period of Rivkaiva was such a time of chayshah. There was so much we didn't understand. It was so unsafe in the world.

44:11 And yet by Rivkaiva it was all safe. That was the madriga of Rivka. Okay, so what's the difference between a madriga and a regular person? Well, a madriga can see things that even Moshe Rabbeinu couldn't see. And we know that's why Chazal tell us that Rav Akiva was on a higher level of understanding in the world. He reached the fiftieth level of understanding that even Meisher Avinu did not understand. As Rav Akiva was able to go higher, precisely because he lived in the Zman of Cheshach. We tend to think this is a very important lesson. We tend to think that when things are good, things make sense. It's really just the opposite. It's when things are not good that we have the opportunity to come closer to Hakadosh Baruch Hu, because it's a big problem. People think Hakadosh Baruch Hu is so far from me. So I can't see him. It's the opposite. Hakadosh Baruch Hu is so close to you that you can't see him. So Hakadosh Baruch Hu has to conceal himself. He has to step back, so to speak, so that we could find him.

44:59 That's why, in many ways, the second luchos are our avoda because the second luchos in the chayyafa and atznius. The first luchos were kolish who broke him. All sorts of thunder and lightning. It was very exciting. That's this amount of inspiration. We all feel inspired, and we feel like, 'Oh, I want to go.' That's kodesh brakhem. How long does that last? There's a chetaygo right around the corner. We all know. We all know we've had it a million times. We got inspired, or Rebbe came, he said something amazing. I wanted to go. Two minutes later, I'm in the same exact place, saying the same lashon hara, same, whatever. All sorts of silliness that we do that we fall into because it doesn't last. The second luchos were given very quietly. It was given in a hester ponim. And Rashi says, 'In the chayavim and atznius, because if you really want to know somebody, then you have to cover up.' A kadosh baruch hu who covers himself up so that we could truly know him.

45:48 And that was the zman of Rebbe Kiva. And there is one last story that I think is going to create something unbelievable. Chazal tell us that in the times of Rebbe Gamliel, in the times of the Romans, there was so much hester panim, so much darkness in the world that it was almost permissible for a person to say, 'I'm not going to get married and have children.' Because the world was such a terrible place for Yidden. You're going to bring somebody into the world; their mamash is going to kill them. Mamash, even like we know that that's taka what Amram did in the time of Mitzrayim. We were literally almost at that madrega. We know what Miriam had tremendous amunah; it wasn't the right thing. The Gemara says we were mamash almost at that madrega. And Rebbe Namliel goes to the shuk and he goes with his talmidim to the shuk, and one of his talmidim is Rebbe Kiva. Rabbi Shmuel is at the shuk also, and he's sitting there buying meat for the wedding of his son. Rabbi Gamliel is buying meat for the wedding of his son.

46:44 And while they were there, Rabbi Akiva says, 'What does the pasuk mean when it says 'Vayizrach lo Hashemesh' that Yaakovinu the sun rose for him? Did the sun only rise for him?' The sun rose for everybody that day. So Rabbi Yitzchak comes along, and the answer is no. It means the sun that set for Yaakov it rose for him. What's the deeper meaning of this Gemara? The deeper meaning of this Gemara is that Rivakiva saw that Rebbe Gamliel, in a certain way, was very depressed. His child is getting married, and he's going to bring children into the world. And what type of world is this? What type of world is it? And many of us probably feel the same way. That's what all the silly people are talking about all the time now. Overpopulation in the world. The world can't live. We have to stop having children. And all sorts of terrible things happening in the world, and what's going to be? People are living with terrible anxiety today. Every time you turn around, there's more people being diagnosed with anxiety disorders. Before you see chasanim and kallahs, they're so nervous. It's a terribly frightening time. Rabbi Gamliel, in a certain way, was frightened. What's going to be with this child? How am I making a chasna? So Rabbi Kiva saw that Rabbi Gamliel was a little frightened.

47:49 And he said to him, "There was a person who also had to be a little bit frightened. His name was Yaakov Avinu." Yaakov Avinu. He fought with that Malach Shalei'os. And at the end, Vayitzach, Vayitzach le'Yashemish, the sun rose for him, and that's what Riv Yitzchok means when he says the sun that set for Yaakov, meaning all those times that the sun set that we couldn't see what was going on, and the world wasn't revealed to us, and we didn't understand, and everything was so hard for us to understand, and I don't know where I'm going, and I don't know what I'm doing. But the sun ultimately rises for a person like that. That was the message that Riv Kiva gave to Riv Amliel on that day. That even though it looks like it's not going to be such a good time, this really is the ikur time. This is going to be the best of all the times. And the Arizal tells us that Yaakov Avinu ultimately had his Gilgal in Rivkaiva, and that's why it's Dafger of Rivkaiva that brings out the neshama of Yaakov Avinu of Ayeser Chloah Hashemish that it's ultimately going to be better And that's why Yaakov and Rivkaiva are the same letters, and that's why they each had wives whose names were Rachel.

48:50 There's so many connections between Rivkaiva and Yaakov. We could spend 10, 15 hours just on those connections. But just to understand in a small way, Rivka was always bringing out that midah of Yaakov. And if you look at Yaakov's life, it's going to make sense to you again because it's literally the same thing. Yaakov Venu is the Ish Emes. Ish Emes means that he lived with two polar opposites at once. That's why when Yitzchak asks Yaakov Venu "Who are you?" Yitzchak can't see after he brought him After he brought him from the field. It was really from Rivka. After he brought him what to eat, so that he could bestow the brach on him. What does he say? Anoichi Esav b'charcha. And what does Rashi say on the spot? Anoichi, I'm the one who's bringing you the food. Esav b'charcha, and Esav is your child. Why did Yaakov feel the need to tell the truth, even in that moment when he's obviously lying? Because that's the way Yaakov Avinu lived. The lie is the truth. Just because something is a lie doesn't mean it's not true.

49:42 If your husband does something and you don't think it's particularly great, tell him it's great anyway. Because that's the truth. Who wants to live? Who wants to live a life of truth? If you want to live a life of truth, don't always tell the truth. That's the most true thing you could do. It sounds silly, but it's the truth. Think about it. We do that all the time. How do I look in this? You look great. But you look great. What's the difference? It makes a person feel good. We do it all the time. You have such an opportunity all the time. You see a person. You should live and be well. Rav Brunschvig used to say this all the time. He said when you see a person in the morning, say good morning. He said, "Now my talmidim complain to me, Rebbe, it's so hard to say good morning to everybody." So he said, "I have a good idea."

50:30 Mean it. You're not in a good mood. Who's in a good mood in the morning? Nobody's in a good mood in the morning. Baruch Hashem. So then you particularly have an achrayas to do this. But if you say good morning, it's not a good morning. So what should I do? I should say it's not a good morning. You walk over to that person, you say good morning. You put a smile on your face. Is that sheker? Are you being true to yourself? Absolutely. Absolutely, and that's why you see by Yaakov that Yaakov always lives with the unification of worlds. When Yaakov Avinu puts on stones that are twelve disparate stones around him, what happens to those stones? They all become one. And dafka, where does that happen? In the ma'akam ha-mikdash, in that place where we know is the gesher between two worlds. That Yaakov Avinu always serves to unify things because he's living in two polar opposites at once. That's the bechin of shlemos, and that's why exactly in that time, what do we find? There's a ladder right there between going up between this world and Shamayim.

51:29 Because that's where Yaakov Avinu sees achdos. And what are the malachim going up and down? And what are they seeing? They're seeing Yaakov Avinu's face on the kisei akavod. Because they're seeing that the king within was finally found by somebody, and it reveals the king above. There's that picture that's drawn on the kisei akavod. And the picture that we draw of ourselves from within as we get closer and closer to the truth. And we learn to live with Hakadosh Baruch Hu in the fullest sense. That we're mamish bringing out the King above because the King within is the King above. It's an emanation from the King above, and that's what Yaakov Avinu was doing. And that's why Rashi tells us that Yaakov Avinu, when he's bringing his wives and his cattle across the river, was the gesher himself. Yaakov Avinu became the bridge. How could Yaakov Avinu become a bridge? Because that's what Yaakov Avinu is. He's a person that could bring it. Rashi says he's mevi lakan. He brings it from here and he takes it from there. That's what a gesher is. He's taking from two sources at once. It's such a chaval. People live in such a distorted way today.

52:26 Because they feel the need to break it up. There's a yeshiva in America called Torah Vadas. And the yeshiva is well known for them living in these two poles at once. They have chassidus shiradaim and they have litvashiradaim all in the same yeshiva. And personally, for me, all the Torah that I've ever learned that's come out of Torah Vadas is all so different and it's all so beautiful. And the founding The founding Rosh Yeshiva, although he probably would never have called himself that, he didn't even call himself Rabbi. He called himself Mister. Was Rosh Hashanah five Olamendalav, which is a chazalik of racha. And he used to say, they used to ask him, why do you have some Hasidish rabbis and some Litvish rabbis? And he would say, it's very simple. He said it used to be that we lived in a world where we could be choosy. We had such people who were so big, and we had such great tzaddikim that you could say I'm by this tzaddik and I'm by that tzaddik. He said today in America we're so impoverished. How could you just take from one? You have to take from everybody.

53:18 But that's the bechinah. That's the bechinah of today's dvar to stop being so judgmental. To stop looking at everybody and saying this is the truth of that person, and to see beyond to a deeper truth, to see that there's a little bit of a deeper truth. And that's why Yaakov Avinu says im lov angarti v'tayyag mitzvah yishamarti that even though I'm in this world of deceit, the world of love, and the world of treachery But what am I living with? I'm living with those mitzvos, that mediator, the way that we negotiate the reality between enod mabado and the Torah. That's the world of imlovan garti v'tayeg mitzvah shemarti And that's why he tells Esav, you can't touch me because yours is a world of sheker, and I'm not living with that sheker. I'm living with total emes. And that's why ultimately Yaakov Venu Rashi tells us there's five times in the Torah that Yaakov Venu has an extra vav in his name, and there's five times in the Torah that Eliyahu Anavi is missing a vav And Rashi says because Yaakov Venu is ultimately the one that's going to make sure that Mashiach comes, that Eliyahu Anavi is going to escort Mashiach, and Davka with a vav.

54:15 Because a vav is the connector. Vav always means this and this. He's bringing down that nikkuda of connecting worlds of living at once with enod molvado, but also with the shechina to connect all the worlds at once. That's the bichin of Yaakov Avinu. And that's why the tour says, just to be mashlim to finish up. That's why the tour says that this yontif, the yontif of Sukkis, is connected to Yaakov Avinu. Avram is connected to Pesach Yitzchak is connected to Shavuos, but Sukkos is connected to Avram Avinu as connected to Yaakov Avinu. Why? Because the pasuk says, "V'la'meknei u'os ha'sukos" I made sukkos. He put his cattle in huts. What's the big deal about putting cattle in huts? The big deal is because Yaakov Vina was a very wealthy person, but he saw through. He wasn't living with that wealth. He wasn't living that this is the reality of his world.

55:05 Like the story with the Chavetz Chaim, that a wealthy businessman once came to the Chavetz Chaim And he came for a brach and he saw that the Chavetz Chaim had very sparse furnishings. He saw he was living with a bench, and he had dirt on his floors. He didn't have even any tiles or any wood. And he said to the Chavetz Chaim, "Where's all your stuff?" So Chavetz Chaim looked at me and goes, "Where's all your stuff?" What do you mean, "Where's all my stuff?" I'm just traveling here. So the Chavetz Chaim said, "Me too. Me too. I'm living in a deeper way. The Chavetz Chaim was expressing, 'I'm living in a deeper way. I'm not living with your reality.' I'm able to see beyond. And that's what Yaakov Yenua did. Even though he was very wealthy, he saw beyond and used all of that wealth to get closer to our Kadosh Baruch Hu. And if you really want to know why we say Kohelis, which is all about Hevel, it's all about foolishness. What's all the foolishness in this world? Why do we Dafka say that on Sukkot, which is Man Simchasenu? It's because Dafka. What is the great Simcha of Sukkot? I'm not living with that silliness anymore.

56:00 That's not my real house. That luxurious house with all the couches and the air conditioning and the two sinks and a kitchen that's the size of Kol Yisrael Hu. It's like people are cooking for thousands of people in those kitchens. They're just ordering from takeout. Then we're not living in that way anymore. That's heavy to me. And that's the greatest simcha in the world: to let go of the foolishness To stop with the sheker, to live with the king within. Please don't misunderstand me. I'm not judging anybody that has a big kitchen. If you have a big kitchen, kol hakavod. Have a lot of guests. You could be like certain couples in Yerushalayim. They just have ten, twenty, thirty people at a meal. Obviously we know the machis have hundreds of people at a meal, and I imagine their kitchen is much smaller than many of the kitchens that I've seen.

56:48 It's a question of if you want to be besimcha, stop living with so much stuff. That's to say that you shouldn't have stuff, but don't make that your life. That's a sheker. That's a sheker. You have to live in two realities at once. I'm here, and I should be comfortable. A person should be comfortable, but that's not my life. I know a very, very wealthy person. He came to Eretz Yisrael. He went to visit Rav Yashiv. For those who knew him, for those who ever got to see him, he lived in the tiniest little decrepit apartment. I once went for a dollar in his apartment, the tiniest apartment. And when this wealthy man went to see Rav Yashiv in his apartment, he was so broken when he came out. He said to me there was more Simcha Sachaim in that tiny two bedroom decrepit apartment than there is in my mansion. That's what he said to me. And all of a sudden, he started waking up at five o'clock in the morning and learning. He said, "If Torah has so much simple in it, I want to be a part of it."

57:39 You have to let go. You have to let go of the narishkeit in order to be the person that you really want to be. And that's why the truth of the matter is that the sukkah is the most safe place in the world, even though it looks like so many times the sukkah is not safe, and I'm leaving my locked house to be in my sukkah. But that's the safest place that you could possibly be because you're leaving the concealment. You're leaving the concealed reality. You're looking beyond. You're seeing to the revealed reality. The same way that Yaakov Avinu saw through reality, the same way that Rav Kiva saw through reality. That's why we have to be able to see through the schach. To be able to see what's beyond my daladamos, which is a very hard thing for people to do because we're so not shalim. And that's why the sukkah is called hapayre sukkah shalom aleinu va'al kol Yisrael vayushalayim Because it was Rav Kiva who came and said that I have to lerecha kamocha.

58:28 Ze'klad gadu b'tayra. This it. This everything. You have to just you have to see that everything is really one. Every single Jew is really one. You have to be shalom with yourself, and everybody has to live. All of Klal Yisrael has to live in that Sukkah shalom And Da'atke in Yerushalayim, that makom which is Yerushalayim from a lashon of shalom Which is the same bechinner. That place that's the ladder. That place that's the gesher. The place where we can live with two things at once. We have to be able to see through. I want to leave you with one last story. I know the hour is late. One last story, very quickly. For those of you that know, there was a very famous psychologist whose name was Viktor Frankl. Viktor Frankl created something called logotherapy, which is where by assigning value and meaning to things, you can overcome obstacles in your life.

59:18 And the way he came up with this is he went through the Holocaust. And Viktor Frankl writes an incredible story. He writes that when he came to the concentration camps, he came with all of his manuscripts, all of his life's work. And when the Nazis imachshemam were taking away all of his possessions, taking away all of his clothing and shaving his head He was begging them, "Please let me keep my manuscripts. It's just paper to you. It doesn't mean anything." And the Nazi at first looked like he was going to be sympathetic, and then he ordered, "No" Put your papers in the pile. You can take nothing with you. And with no choice, he had to give up his life's work. Imagine. Giving up your life's work And then they handed him a camp uniform. And obviously, it was from somebody who was just cremated.

1:00:05 And he took the uniform and put it on, and he reached into the pocket. And he pulled out a piece of paper. And on the piece of paper was written Kriyasma. On the piece of paper was written Kriyasma. And Viktor Frankl said "I had to leave one life work behind." In order to find my life's work, because the work that he did before the Holocaust was not nearly as meaningful as the work that he did through the Holocaust and beyond. And today, he's one of the great founding fathers of psychology. You have to be able to see through. You have to be able to see through the pain. That which looks like it's Esther Ponim It's there for a reason. You have to be able to live. And I'm not saying it's an easy thing. It's a very hard thing. But to live with two things at once, to live with the Einod Melvado on the one hand and at the same time, to live with the Elokim, that's the greatest simcha in the world.

1:00:59 That's the greatest sukkah that you could possibly live in. That's where we live for a week. That's our entry. That's how we live with the redemption. Why is this such a great house to build with Hakadosh Baruch Hu? Because we're finally saying, I'm letting go of all of my stuff. I'm not going to have any more stuff anymore. It's just me and you, Hashem. That's it. It's just me and you. As the Balatanya used to say, Hakadosh Baruch Hu, I don't want your schar in this world. I don't want your schar in the next world. All I want is you. All I want is you. I don't want any schar. I just want to be with you. Mitzvah shem the sukkas shetaka bezoicha to a sukkah shalom Yirshalayim, here be amenu.