Tisha B'Av - An IFS approach to Rachel Imeinu And Redeeming Our Exiled Pain

1:54 And he's and Rashi says that Yaakov said he goes, You should know I didn't do it because it was too far away. I could have gone to Chevron. It's not that far away. And I don't think that it was raining. Don't think it was raining. The ground was dry. There was not that many potholes. It would have been easy for me to do it. That's what Yaakov Venu. That's what Yaakov Venu says. He goes, so why did I do it? Why didn't I? I didn't even carry her into Beis Lechem. I just like buried her on the side of the road. He said, and I know you have resentment against me for this. It's an unbelievable thing. Yaakov and Yosef had such an unbelievable relationship. Yaakov sensed that there was something in the relationship that was a little bit off—a resentment that Yosef HaTzaddik was holding. So he said, "I know you have resentment against me. It's time to clear the air." Now that's a wild thing. How long had Yaakov Avinu and Yosef actually been living with each other at this point? Quite a while. Only at the very end of Yaakov Avinu's life, Yaakov says, "We got to finish the relationship strong. Let's clear the air." So he goes, "You should know I did it because there was a divine commandment to do it."

2:57 I didn't do it because I didn't want her to be buried in Chevron. I did it because I understood this is what needed to happen. Why? Because when Klal Yisrael is going into Galus, they're going to pass along this road, the road that we're in right now. This is how Klal Yisrael left to go to Galus. It could be. Some people say this is not actually the original Kever Rachel. Could be. Doesn't matter. Today, this is the place that expresses the concept of Kever Rachel. What's going to happen? Klal Yisrael is going to pass by Kever Rachel, and we're going to what's called, and Rachel Imenu is going to come to Hakadosh Baruch Hu. And she's going to start crying for Hashem to have mercy on Klal Yisrael. And Hakadosh Baruch Hu is going to say, 'Stop crying. It's good what you did.' And we're going to be redeemed because of the tears of Rachel Imenu. That's what Rashi says. It's a very strange story. It's a very strange story if you think about it. All these years go by, only at the end, Yaakov Avinu tells Yosef, 'This is the reason I buried her on the side of the road. I didn't bury her in Chevron.' Yosef Atzavik had tainas. Can Yaakov Avinu? What's going on over here? There's another Rashi. Rashi gives us a further insight into what's actually happening that Rachel Yemeinu cries. Rashi says, look, Rizfalim.

4:13 He says, you guys know there was a Melech Menashe. You guys know there was a king whose name was Menashe. He was an idolatrous king in Kali Yisrael. This idolatrous king placed an avaydazara in the Beis Hamikdash. So Hakadosh Baruch Hu was very angry about this. And the Medrash describes how all of the avos came to the Rebbeinu Shalom to try to beg for mercy, Don't punish Klal Yisrael. And Akal Shbarchu is not willing to receive any of the avos until Rachli Menu comes and says the following to Hashem. This is what she says. She says, "Master of the world, Rebbeinu Shalom, Whose compassion is greater, my human compassion or your godly compassion? Clearly, your godly compassion is infinite." And mine is only human. She says, 'But Rebbe Nachum, look what I did.' This is the argument that Rachel Yemeinu was having with Hashem. She says, 'I brought my rival into my home. Who was her rival? Her rival was Leah. So she said, when it came time, Yaakov, who had worked for all of these years, that we should finally have the ability to get married. And on the night of the chuppah, I gave the secret signs.' To Ya to Leah, she shouldn't be embarrassed. She should be able to marry Yaakov.

5:32 She said, and then my entire life. What had to happen? I literally saw my rival in my place. You, Rebbe Nachshon, and I had compassion. You, Rebbe Nachshon, you also, in a certain sense, had your rival, who was the Avi D'Zara, in your place. But just like I had compassion on my sister, you should have compassion on Klal Yisrael. That's the argument. That's what she's crying to Hashem, and Hashem says, 'I accept your argument.' So now we understand there's a layer to the story here that we didn't realize beforehand. The layer to the story is as follows: Klal Yisrael is going out into Galus. Racheli Menu cries. Why is Klal Yisrael going out into Galus? Because Menashe brought an Avayd Zara into the Beis Hamikdash. There's been a betrayal. It's like Chas V'Shalom. Imagine somebody cheated on their wife in their own house. They brought Navay Dizara into the Beit Hamikdash. So the Rebbeinu Shalom says, 'Aroys, you can't be here. I can't. I can't be in a relationship like this.'

6:34 Comes along Racheli Menu. She starts crying. What's the argument she makes? She says, 'Have compassion on them. Have compassion. It's not easy to have a rival in your house. I also had a rival in my house. Have compassion.' The Rebbeinu Shalom says, 'I accept your argument. I accept your argument. Very difficult to understand what exactly is going on over here. I want to try to teach you guys. Something I learned, I hope to share with you. There's a concept called IFS. Have you ever heard of I? You guys have never heard of IFS. IFS means as follows. It's something called internal family systems. That's what IFS stands for. In IFS, you tell me if I'm getting this right. I'm guessing you're a better expert at this than me. Maybe we'll see. Maybe together we'll learn it. IFS means as follows. There's something called yourself. That's who you are. That's the actual self that you are. That's your chelak elokamimal. That's your godly soul. That's yourself. By the way, you should know Richard Schwartz. He's the founder of IFS. He's not Jewish, even though his name sounds super Jewish. His father's Jewish. His mother is not.

7:36 Imagine Richard Schwartz, who's a therapist, is not Jewish. It's crazy, right? Richard Schwartz, I studied IFS under one of his talmidot, this woman, Anat Bronstein, who's like an unbelievable genius in IFS. I was very curious to hear from her how she actually defines the self. She herself is not an observant Jew. I was very curious. How do you define the self? Because I don't know how I define the self because I'm an observant Jew and I have a mesira that the self is your neshama. So she gets to the class. She introduces the concept of self. I raised my hand. I said, "Hey, not what is self?" And she goes, "You know, it's your chelak al kamimal." I was like, "Oh, okay." And I asked her, "Does Richard Schwartz say that?" She goes, "Absolutely." It's very interesting that even in the psychological world they acknowledge that there's a spiritual self. That's who you are.

8:24 In the world of IFS The way it's explained is that when we're little, we experience pain. The pain we never want to feel again, so we exile the pain. It's literally called an exile. It's called the gollas. It's interesting that they use Torahic language to express this psychological concept. I don't want to feel this pain. You ever imagine to yourself, this is how I imagine it. You almost have like a box inside of you, and like you take some of your pain and put it in the box and lock the box and shove it deep down into yourself. And I never want to think about that again. And I never want to go to that place. You ever like, it's literally like you're pushing it away. It's in your system, but I'm trying not to think about it. Anyone, am I the only crazy one that thinks that? Say that you're not. I'm not alone. I know that I'm not alone, but I like to be. I like to be friends. I want to see from you guys that you're also crazy. We're not crazy. We're human. Good. And now the problem is, how do I make sure that I never have to feel that pain again? So you develop what's called parts. You develop these things that you do to make sure that you never have to feel your exiled pain.

9:33 So let's say, for example, I'm going to make up a story. For example, when you were young, you were bullied. And when you were bullied, you felt very weak, and you never want to feel weak again. So maybe you develop a part of yourself called anger. And the next time that somebody comes, and even if there's the perception of an attack, even if it's like a slight attack, what happens? You see people explode with rage because what does rage make you feel? Very powerful. I'm never going to feel weak again. Sometimes even if you're smaller than the person who's attacking you, the anger makes you feel so powerful. I'm never going to feel weak again. So you develop this part of you called anger to protect yourself from feeling that exiled pain. Does that make sense? Yeah. Give you another example. The parts, by the way, always have positive and negative impact. Because on the one hand, it will protect you from feeling weak. On the other hand, nobody wants to be your friend because you're an anger monster. Nobody wants to be around people who rage. I'll give you another example of this. Let's say you grew up and you had the pain of feeling poor.

10:37 You know what I mean? When you just can't afford. I'll tell you honestly. When I was a kid, my parents, Baruch Hashem, were starting off, and in the end, my father did well for himself. But when I was younger, I only had hand-me-down clothing. I felt poor growing up. Sometimes when people feel poor, they develop a part of themselves called ambition, and they say, "I'm never going to feel poor again." And by the way, if you talk to people, sometimes they'll even tell it to you without telling it to you. They'll say it like this. They go, "My kids will never want for anything." What's bad about that? It could be that it's going to have a positive impact because maybe you're going to become very wealthy. It also could be that you'll be so focused on being wealthy that you're going to lose sight of everything else that's important in your life.

11:20 So ambition. Let's I'm just making up that story, right? Ambition could have a positive impact, but it will likely also have a negative impact. And the reason it'll have a negative impact is because it's not integrated. It's not what we call self-led. When it acts as a protector, when it's not operating outside of the domain of self, you're not in control of it. It's in control of you. Think about yourself as a car. We want the self to be in the driver's seat, and here you have this part called ambition. It's in the driver's seat because it's little and because it's scared and because it's protecting you. It's probably not going to be a great driver. It'll have certain positive impact, but it might cause a lot of destruction along the way. I think they say this about Steve Jobs. Steve Jobs was adopted. And there was a feeling that he had in his life that he had to overcompensate for the fact that he was adopted. So you could develop certain parts. In his case, he was a tyrant to work for, but super accomplished and changed the world with Apple. So when you have these parts and they're not self-led, they'll usually cause a lot of damage, but they'll also have positive impact.

12:23 So far, so good. Does that make sense? Any questions, comments, or reactions before we move on? Make sure we all get it. Gabriel did a decent job of explaining it. Good. So I want to explain to you now what it looks like. What's the Torah telling us about how to deal with this? I'm going to take the following example But this might be a little close to home. If it's close to home, that's good. You don't have to. You don't have to raise your hand, and you don't have to betray yourself with your eyes. You could just blink out, and it's fine. Do you remember the first time that your parents yelled at you, Like really yelled at you? Like again, Not everybody here has that experience, But you were little, You and you were innocent and you were pure and you did something not so good, And in a moment of frustration, Maybe a parent or not a parent, An authority figure, Somebody important, yelled at you, And you felt really low. You ever have a feeling in your heart of like your heart sinking, Like you know, I'm talking about you ever have that physical feeling where it's like. Oh my God! I'm like I'm I'm like terrible.

13:32 It's like I'm really worthless. You never want to feel that pain again. That's called an idol in the Beit Hamikdash. That's called an idol. There's something that's now inside of me that doesn't belong. The self is worthy, but because you were little and your parents yelled at you, you didn't know when your parents were yelling that they were yelling because they were frustrated. You didn't know that they were yelling because of stuff that they were going through. How did you take that in? You said, 'Oh, I am unworthy. I am bad.' So you had a deep sense of shame. Does that make sense? So you have a bais hamikdash. A bais hamikdash is supposed to be pure. It's supposed to be I'm in self. I'm deeply connected. I'm courageous. I'm curious. All the good things that come with being self. I have broad perspective. But now there's an idol in your bais hamikdash. That's what it means. Menasha brought an idol into the Beis Hamikdash, and Hakadosh Baruch Hu, so to speak, Hakadosh Baruch Hu, in this case, is like the self. Hakadosh Baruch Hu says, "I never want to have this pain again." Exiling Klal Yisrael from the land is a way of articulating the following concept: Klal Yisrael represents the pain that I never want to feel.

14:48 So that's what's happening here. The self, that's Hakadosh Baruch Hu, the ultimate self. Something has been brought into that relationship that doesn't belong there. We, I want the self says, I never want to feel that pain again. It exiles Klal Yisrael. You see what's happening over here. Klal Yisrael represents the unprocessed pain that's been exiled away. I think just to add to what you're saying, it would go even deeper that Hashem created us in order to do His will and get closer. Hashem's not his whole purpose, Hashem Shalom Tavviyachol. But the reason He created the world is to create the Ne Israel and to make us have enjoyment by having a strong relationship with Him. And now we, not only did we not do that, we totally betrayed by doing the worst form of not having a relationship with Him. That hurts even more and that just adds to the feeling that you're describing.

15:35 So let's use the psychological terminology. We want to see it on multiple levels. We want to see it on a historical level, but we also want to see the truth of the story that's beneath the historical story. Historically, these things happen. They represent certain psychological concepts. What you're saying is, imagine a person who feels so deeply betrayed. There is a feeling of betrayal. It's like the self knows it's a betrayal to bring this in here. It doesn't belong here. I don't want it here. And so, Klal Yisrael represents that concept. The ultimate betrayal. And I have to exile that pain away. I have to exile that thing that brought that voice into my reality. Does that make sense? So you're seeing it on multiple levels at once. So far, so good. Yes. Good. Amazing. So now, what's the obvious question? I have to exile the pain away. But really, if I don't return, if I don't have a redemptive experience, if I don't have the kabula, I'm missing the point. The whole point. And this is a good way of thinking about it. The whole point of your life is to actually return to self. It's almost like everybody in the world needs to go through this idea where you're in self. Your little children are in self. That's why it's so beautiful to see little children. Little children, they're naturally creative. They're naturally curious. Little two-year-olds don't walk around with like

16:59 Anxiousness. They're very pure. They're very little. They're very present. That's why they're so happy. But then it's almost like life gives you some pain, and the job that we have in our life is to redeem ourselves. It's to return to the factory settings of being that innocent child. I have to integrate that pain, and that's called being an adult self. And that's how we grow. So everybody goes through this, where they go through something in their life, where they exile their pain away, and then they have to return. The whole job of life is to return. And I'm going to tell you a big secret: everything in life will naturally push you back towards being in self, your marriage, your children, your community, your job. Unless you actually do the work, life is not going to work for you. And it's always going to hit your most painful points to bring you back to self. Does that make sense? So we have to come back to self. The parsha of Racheli Menu is how we learn to come back to self. How do we come back to that setting?

18:01 That initial setting that I had, where I'm in self? And the pain that I experienced is not something that I exile away, but it's something that develops me into a person. So far, so good. Does this make sense? The key is infinite levels of compassion. Infinite levels of compassion. In order to understand what we went through. Imagine you have a part of yourself, and this part of yourself is angry. The anger protects it. You were bullied as a child. Now you have anger. What's the problem? The problem is now you're getting angry at your kids. Now you're getting angry at your wife. Now your wife wants to divorce you. Now you're estranged from your kids. Now nobody wants to hire you because they don't know when you're going to go off at work. How do you feel towards your anger part? Hate it. You hate it, right? What happens when you hate your protector? Because remember, you have a protector. It believes about itself that it's protecting you from feeling that exile pain. And it is. So when you hate it, you know what it says to you: "I can't trust you. I can't work with you. You're not trustworthy. I have to protect you because you're insane. You're not normal. You understand? Yeah. The protector believes that it's doing its job."

19:27 You understand? So if you hate your protector, it's not going to stop protecting you. What's the key? What do you need in order to get your protector to work with you? You need to be able to have compassion for your protector. You were born from the pain that I experienced because I didn't want to have that pain. You were born to protect me. So you have this protector. It's like a scared kid. And how do you work with a scared kid? You have to have unbelievable levels of compassion. You have to have empathy. You have to be able to go. Wow, that must have been so hard for you. All of those years, you were protecting me, and I was hating you. It must have been so hard. That little kid who felt that pain, right? It must have been so hard to have your father or your mother yell at you. It must have been so hard to be bullied. It must have been so hard to feel poor. Right? What does compassion do? Compassion invites the part to be self-led.

20:29 Is this starting to make sense, Gabriel? What do you think? It's it's it's mamish erash. It's mamish erash. I'm working with a part. I'm sitting there yelling at my anger. Stop it! I don't want you to be angry. You're destroying my relationship with my wife. You're destroying my relationship with my kids. I can't hold down a job. I can't daven and shul. Nobody wants to be my friend anymore. So you're hating on your anger. But the angry part is protecting you. It's a little kid. What is it protecting you from? From feeling weak. So any time in shul, let's say I'll make up a story. Let's say the gabbai doesn't give you an aliyah in shul for the fifteenth week in a row. And then you're just feeling so abused that you literally walk over to the gabbai because you're not in control of this anger part. You walk over to the gabbai in front of everybody and you just go

21:24 You're the worst gabbai in the world. You don't care about the people in the shul. You only give to the wealthy people. You're raging all over. You do it in public. And it's like you can't go back to that shul anymore. You literally embarrass yourself in public. You embarrass him in public. The rabbi of the shul says, "I'm sorry. You can't be raging all over the place here. You don't belong in the shul." So you're like, "I hate this anger part when it just erupts out of me. And now I'm in so much rage and I'm destroying things in my life. I hate it. I just have to stop it. I have to stop it. Does it ever work? That's why I ever try to count to ten when you get angry. I've found that when you say one two three and by the time you get to ten, you're like well, by the time you get to fifteen, you're like if that guy says one word to you, right or especially if they rage bait. I'm talking about when they go like as they go, you seem angry. There is no amount of breathing that's going to get me through that moment. You're going to have to be excoriated, eviscerated, destroyed, annihilated right.

22:29 Because I hate this anger part. You have to do the exact opposite of it. It's not intuitive, but it is true. You have to say, "I so deeply appreciate you. I know that you think you're protecting me. And you know what? In some sense, you are. And I have so much compassion for you because you were born from this deepest exile place of pain. You were a little boy. You were in school. You were getting bullied by these other kids. You were seven, eight, nine years old. That must have been so hard. And you develop this anger in order to protect me." I can be sad with you. As the adult self, I can actually speak to this part of me and deeply empathize with you. And when you awaken that compassion, you know what your anger starts to do, or your jealousy starts to do, or your ambition starts to do, or whatever it is, your unworthiness. Whatever it is, you know what it starts to go like this. Go. I can trust you because you get me. You see me for who I am. You see, we think compassion is a lie. So it's like imagine you know you hear like what do you want me to be? Don the kavzchos? That like I'm just going to make up a stupid story that I know isn't really happening. I know what's happening. You know what? Rachmanes does when you have rachemim on someone.

23:44 It aligns you with the reality that's actually happening. You know that we say in davening every day. Avinu ha'avar rachman, Ha merachem rachem elenu. The same b'libenu la'aven lo haskel. We turn to God and we say, Merciful God, please give us mercy. Please have mercy on us and give us the ability to think. Why are we asking God as a Rachaman, as a compassionate God, to give us the ability to have Bina and Seichel? Because compassion is what gives you the ability to actually perceive reality correctly. If you don't have compassion on somebody, if you look at a friend and you narrate their life as judgmental, or you say they're terrible and they're this, they're that, you're only speaking about yourself and you're not seeing them for who they are. Only when we see people through the lens of compassion do we actually see who they are. By the way, that's why we all want to be around people that are compassionate. No? If you ever meet someone who's really compassionate, you're like it's such a beautiful thing to be in their space. I feel really seen for who I actually am and not judged by my lowest moments. And when we're judged by our lowest moments, it's so painful because we're like it's not who I am.

24:47 I made a mistake. I have a part. But we only want to be seen through the lens of compassion. Of course, what ends up happening, and Gabriel knows this better than anybody. If you actually do the thing you're supposed to do, and you give compassion to people that are in pain, then what do you start to attract? You start to attract people that are in pain, and then people go, 'Oh, you're that type of place.' It's like, wait a second. I'm just doing what God calls upon me to do. Really, everybody needs this. Everybody should have this world view of compassion. Everybody should be creating a safe space for everybody to be who they really are. So let's think about what Rachel Meno is doing and what Yaakov Vino is telling Yosef. Here we are at the end of Yaakov Avinu's life, and Yosef has a resentment. What's the resentment that he has? My mother Racheli Menu represents one of the deepest dimensions of self. Where should she be buried? Chevron. What is Chevron? Chevron is the essence. Chevron is Chibur. It's the ultimate place of connection. It's the ultimate place of self. Do you guys know that Chevron is the portal to Gan Eden? That Maros Machpelah is literally the portal to Gan Eden. It's the most essential place in the world.

25:55 That's why Kalev went to Chevron to daven and not to Yerushalayim, because Yerushalayim can be destroyed. Chevron can't be destroyed. Chevron is the. That's why it's a cave within a cave. You guys, members, are having an unbelievable day today. You're going to go from the world of Tevur Rachel to the world of Chevron. This is literally the most unbelievable psychological movement that you could be having pre Tishah B'av. So he's saying she should be Rachel. Meenu is the quintessential person that represents the self that she couldn't be destroyed. She should be in Chevron. You buried her on the side of the road. Yaakov Avinu comes along. It's almost cruel the way he says it. He says, 'You should know, I could have buried her in Chevron easily. It wasn't raining. It was perfect. It was perfect grounds for going. And really, it wasn't even that far. But there's a dimension of self. Again, I think this is the way that the Chazal are articulating it. That it stays. Almost on the outside. Of course, it's a dimension of self. Compassion is one of the dimensions of self, but it's like on the outskirts of self. And you know what it's there to do?'

26:59 It's there to bring you back. So he says, I did it on purpose because as the pain is being exiled in your life, as you're moving farther away from self, because you never want to feel the pain of that unworthiness ever again. Yaakov says to Yosef, He said, 'Let's just deal with it now, because you're going to have to understand in life the way this works. As the pain is leaving, Rachlimenu goes, and here's the key: I can empathize with that. I can empathize with what it's like to feel deeply unworthy. And this is where compassion comes from. Compassion comes from empathy. I can empathize with what it's like to feel like there's something in your house that doesn't belong because that's the way I lived. Rachlimenu says, 'She's my entire life. Could you imagine her entire life? Every time you have your husband, it's your husband, and she goes. Imagine the scene. She goes to dinner, and who's already there sitting at dinner? Leah. Leah never knew. You guys know that. Leah never knew that Rachli Menu gave her the secret signs. She never knew.'

28:04 Rachli Menu did it. That's why there's this rivalry because Leah doesn't even understand what Rachel's doing there. Leah is looking at Rachel, saying, 'You're the one that's in the wrong place.' Because Rachel taught her the secrets in a way that shouldn't embarrass Leah, she taught her the halachos. Yaakov was like asking her. They made these. They made like this. So she taught her the halachos in the most innocent way that Leah shouldn't even realize that she was being taught the secret signs. So that night, when Yaakov started talking about the halachos with Leah, she knew them, even though he had only explained them to Rachel. Leah, her whole life was married the entire time, never knew that Rachel even knew. She thought Rachel was the one who was like, "What are you doing here? You're my little sister. Get out of here." You shouldn't be in my marriage. Rachel Imenu swallowed it her entire life because she said, "I can have an unbelievable amount of compassion for my sister who was supposed to marry Esav. But because Esav went off the derech, now she can't, and I can invite her into this relationship. It's so uncomfortable. She doesn't deny the pain, but she's able to hold space for the pain in her life. That's what Rachel Imenu lived with. Rachel Imenu said, "I'm here. It's very uncomfortable, but it's okay. I can deal with that discomfort. I can be compassionate for Leah."

29:15 And I can create space for her. So that's a very high level, and that's why Rachli Menu is the one who comes to Hakadosh Baruch Hu and says, 'Your level of compassion is infinite.' And what she's really telling the self is, 'You have an infinite amount of compassion.' Even though you feel like, how could this person, how could my parent have yelled at me like that, or how could that kid have bullied me like that? Forgiving your bully—if any of you guys had a bully—forgiving your bully is a very beautiful thing to do. It doesn't mean that he deserves the forgiveness. But you definitely deserve the forgiveness. To be able to say that was just a kid who was suffering, and that pain that I felt was very real. It doesn't destroy my beis hamikdash. The fact that at some point in my life, when I was a child, that I felt something so deeply uncomfortable doesn't mean that I have to exile the pain away. I can feel the pain. And here's the key: because the pain is beautiful. Because the pain—it's like you told me I was unworthy. How could you have done that to me?

30:17 I am worthy. Do you hear the beauty of the pain? Because the pain is actually speaking to the highest part of yourself. So here we are, Erev Tishav in Kever Rachel, about to go to Chevron. Engaging with the exiled pain of galus. That's what exile. We spoke about it earlier. The real galus is the disconnection from yourself. That's the real galus. The destruction of the Beis Hamikdash is the symptom. If we were connected to Hashem, that means to be deeply connected to self. Because where is the portal of connection to Hashem? You don't connect to Hashem out there. You connect to Hashem in here. This is the Katskur Rebbe said. The Katskur Rebbe said, "Where is Hashem? Wherever you let him in, because it's right here." The base hamikdash is destroyed. That's a symptom of the disconnection that happens within ourselves. Because we're disconnected from ourselves, what are we disconnected from? From everybody else. When we're disconnected from everybody else, what happens? Base hamikdash is destroyed. If we would be connected from within, I would be connected to myself. I'd be connected to Hashem. I'd be connected to every other Jew. Any Jew that comes to me, I have avasrino, because I'm connected to every other Jew. But when I'm disconnected from myself, I'm disconnected from every other Jew.

31:19 And I sit with criticism and no compassion and judgmentalism and pushing them away and making these fake communities and we have Orthodox and Reform and Conservative and all this naryshkayt. It's got nothing to do with I've read the Torah. I have not yet found the words Orthodox, Reform, and Conservative. I have not yet found Satmar and Lubavitch and Vizhnitz and Bubnov. All of them are beautiful communities. But at the core we're Yidden. At the core we're Yidden. If I was that. If I be deeply connected myself, I'd be deeply connected to every other Jew. So the key is to come to Kever Rachel. I experience compassion for the pain that I've experienced in my life. I bring the pain back. Then we go to Chevron. We get to the core self, that chibur, that unbreakable connection. And the Beis Hashem. Tomorrow afternoon, Mashiach is born, and the process of redemption, Beis Hashem, will be complete. Makes sense? Thank you. That's awesome. Isn't it cool that the tire lights.