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There are two halachos that we find in the very beginning of our parsha. Halachos that at first glance don't seem to have any jump out meaning that really seem deeply inspiring, but then as we look at them, they're incredible And that's the halacha of what we do with the previous day's ashes on the morning. Of when we begin the avoda. Every morning we begin the avoda in the Beis Hamikdash in the Mishkan, and there's ashes on the mizbeach from the previous day. What do we do with those ashes? There's two halachos here. One is called truma sadechen. And the other is called hotzaas sadechen. So the truma sadechen is where the kohen takes a shovel filled with ash, and he places it on the eastern side of the mizbeach. That is one avoda. That's called the truma sadeisha. And then after that, there's something called the hotsa sadeishen, where they take the ashes outside of Machane Yisrael. They clean the base of Mikdash, and then they begin the day's avoda.
So those are the two halachos: the truma sadeishen, taking the ashes and putting them on the eastern side of the mizbeach, one shovelful. And the hotsa sadeishen, where you take out the ashes. From the base hamikdash, so that you can begin the days of Oda. At first glance, this doesn't seem to be particularly meaningful because why would the Torah tell us about the maintenance habits of cleaning the ashes from the mizbeach? Why is that important? But if the Torah tells it to us, it's obvious that there is some meaning here that's deeply important for generations, for eternity. Because anything the Torah teaches us, it teaches us for eternity. So we have to understand these halachas of trumas hadeshen and hotsa hadeshen. Just one thing I want to add on: one unique aspect of this halach of trumas hadeshen. Normally, when something is done being used in the beis hamikdash, it's no longer subject to the prohibition of meila. Meila means that while it's being used for the beis hamikdash, it can't be used for mundane purposes.
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But once it's done, then it's no longer subject to meila and it can be used for regular purposes. The halacha of the trumas adeshin is that even after it's done being used. It's still subject to the prohibition of meila. Meaning, it can never be used for mundane purposes. So we have two questions in front of us. Question number one is: What's the inner meaning of the trumas adeshin and the hotsa adeshin? Why do we need to know the maintenance habits of what they did in the Beit Hamikdash to prepare for that day's avodah? So can you repeat what those are? I will. I'll repeat them again. And the second question is, what's the significance that the truma sadechen, even after it's done being used, is still subject to the prohibition of meila and it's still asher? Just to remind us, what's truma sadechen and hutzah sadechen? Truma sadechen is where they take a shovel full of the ash and they put it on the eastern side of the mizbeach, and hutzah sadechen is where they take out all the ash from the Beit Hamikdash and they clean it to be ready for that day.
Could you just repeat the second question? Second question is what's the significance of the fact that the truma sadechen, the ash, even after it's done being used, you're still not allowed to use it for mundane purposes? It was truma sadechen and hautzasadechen. Let me say it two more times. Write them down. I totally hear that. I'm gonna go say it one more time. The Gemara talks about a Rebbe that repeated 400 times. I'm only up to four, so 396 left. It might be a little bit of a boring shear, especially for those of you that turned in your phones. But here, hopefully, we'll get it this time. One more time. Is a halacha called Truma Sadechen and Hotza Sadechen. Truma Sadechen is where you take the ash with a shovel, you take a shovelful You put it on the eastern side of the mizbeach. Hotza Sadechen, they would clean up all the ash. Take it out from the mizbeach, from the beis hamikdash, and then they would start that day's karbanos, that day's sacrifices. So number one What is it like? First question, you go ready? Question number one: Why do we care about the maintenance procedures of the beis hamikdash that doesn't seem to have any meaning to us?
Question number two is a unique halacha. I'll go slow. Question number two. Are you caught up? You tell me when you're ready. I'm gonna go slow. I'm still stalling for time. And I'm good. The second thing is what? The second question is there's a halacha. Did you get it? You didn't get it. Rachel, I'll give you a picture of my notes. The second question is. The second question is there's a halacha of meila. That while something is being used for the purposes of the beis hamikdash, you cannot use it for mundane purposes. But after you're done, it's no longer subject to the prohibition of meila, and then it could be used for mundane purposes. When it comes to the truma sadecha and that ash, even after it's done being used in the service of the beis hamikdash, it's still subject to meila. It still can only be used for kedusha. The question is, what's the difference by the Truma Sadechen that it retains its halacha Its prohibition, its iser of meila?
I want to share with you girls something that I don't know if we're all sensitive to. I know I'm not sensitive to it enough of the time. And that is as follows. Right now we are sitting here in a beis medrash, a beautiful beis medrash, decorated still for Purim. There's no havdalah on Purim. We take Purim with us the rest of the year. I see that in the Beer Miriam, we take that literally. Baruch Hashem, I see the girls. Some of them still have their Purim lebedikai still going. And I think sometimes we think that we just got on a plane and came here. We arrived here as if nothing happened before this. But I just want to take some time to express hakarasatov To express gratitude and a recognition of how we arrived at this moment. I want you to know that it was not always historically obvious that there would be such a thing called a seminary.
That started after World War One when Sarishneer had this idea that girls should have their own educational system. Up until that point, girls had been educated by mothers in their own homes. And when World War One broke out, it tore many families apart. Because of that, the girls didn't necessarily have the same Jewish education they had always been receiving. So S'larshner went to the Ger Rebbe and to the Chafetz Chaim and said, "I have this revolutionary idea. By the way, an idea that was not at first blush accepted." And she said, 'I want to start an educational seminary for women. I want to have a Beis Yaakov.' And that's how the basic yahalom system was born. Not everybody agreed with it. Far from it. There was opposition. But slowly but surely over time, it was adopted. And it became like the thing that everybody does. But girls, there were teachers, there were principals, there were menorahs, there were moiras. There was everybody that was there. Not menorahs, moiras. I heard myself say it, and you girls were very polite. So only a couple of you snickered. But I want you to know, I'm with you. I would have been laughing my brains out.
There were people that dedicated themselves to this concept to the point that now It's obvious. Judaism today It comes with all of these luxuries, and one of the luxuries is this concept called seminary. It was not always obvious that there would be such a thing called girls' Jewish education, and it certainly wasn't obvious that girls were going to come to Israel for the year. Because there was no Israel. But do you realize what it took? To be sitting here in your shulayim erakodesh, do you know that this is not obvious? Do you know it's not simple that you get to come to Eretz Israel? For us, we don't think about it. We get on a plane, 11 hours later, we're here. But really, it's not obvious. And one of my favorite things, being a rebbe and mevaseret Is there a view from yeshiva? It's a beautiful view.
And if you look up towards the right, when you're outside of when you're like facing the highway, if you look towards the right So there's an Israeli flag that's flying in the distance. I love that Israeli flag. I'll tell you why I love that Israeli flag. That Israeli flag is over a fort called the Castel. And the Castel is an old Arab fortress that sat atop this mountain, right where Highway One, where Kfisa Chad goes to Jerusalem. And in 1948, when we were trying to get back Jerusalem in that war, this Arab fortress They had their mortars, they had their guns, and anybody who came to Jerusalem, they would just kill them. And what happened? Three times we attacked that fortress to try to reclaim it. It was a pivotal battle to get back Jerusalem. And the first time, they basically handed these guns to Holocaust survivors, to people that had crossed the border from Iran, from Iraq, from Syria, from Lebanon. People that had no military training. They handed them guns and they said, "Go attack that mountain." And they did And they all died.
And those that didn't die retreated. And then they went up a second time. And they were all slaughtered. They said from a distance, the historical accounts is the mountain was littered with bodies, and blood was running down the mountain. On the third try, they finally took it, and it was a pivotal battle, and that's how they got back Eshelaim. I love that view, looking at that old Arab fortress with that Israeli flag flying over it. I love looking at it because it reminds me that it's not obvious. That I get to show up to work in Mevaseret every single day. There were people that died so that we could be here in this moment. There were Harnow wasn't always in 1940. You couldn't come to Harnow and open up a seminary. It wasn't a safe place for Jews. People gave their blood, sweat, and tears so that we could be here right now. And the question is, do we take it for granted? How much time do we spend thinking about the people that brought us to this moment? The things that are obvious to us were not obvious even sometimes forty, fifty years ago. But there were women, just like you.
Who came and they made this a possibility. So you should have a karasatov to Rebbetzin Arbaach. You should have a karasatov for all that she's done here in Berahimiyim. Of course, that's easy. That goes without saying. But what about the people of the generation before that and the generation before that? Do we have a karasatov to them? Do we recognize that we came from somewhere? If you don't recognize that you came from somewhere, you're in danger. I want to tell you what the danger is. Here's a gift. This is a way to raise your children. You ready for it? Teach your children that life did not begin when they were born. It's an amazing gift. Teach them that there were people that died People that gave their lives. Both spiritually and physically, to make sure that they could have what they have. In our communities that you walk in, do we not have beautiful schools in our communities? Gorgeous schools, palaces, Jewish education. We have it all. That wasn't always obvious. When I was a kid going to school, I was like in. This was in the late '80s. So in my school, we were in trailers. Because they couldn't afford to fit anybody in the building, so we had trailers outside.
And it was not obvious because we didn't have good security and we were in a very bad neighborhood that we would show up and our books wouldn't have been stolen the night before. And today, the school that I went to as a kid is like an airport. It's huge with massive security, and of course, nothing would ever happen. They're so careful. Think about how many billions of dollars have been put into our communities to make them run. Here's the gift. If you teach your children what came before them It gives them a sense of obligation. The obligation is somebody gave something to you. What do you have to do? Give it to the world. You have to keep going. You have to pay it forward. If somebody built for you a bar miriam, what do you have to do? You have to build the next bar, Miriam, for your children.
Teaching you that something came before bar miriam. And something came before that, and something came before that. It's what got you to this point. Girls, it's not a joke. When I was a kid, I used to hear a shir like this, and it didn't really inspire me. And then I got older, and I realized this whole concept of a link in a chain. It's everything Because if you don't realize you're the next link We're done. This whole experiment of Judaism is always tenuous. Do you realize that? At any point, any generation has the ability to go, not in. Just drop it. At any point, we could do that as a community. How do we make sure that you girls don't do that? So the answer is very simple. If you know that you have a debt to somebody Then you have an obligation to pay it forward to the next generation.
And here's what I'm very concerned about. Because we're raising our children with everything served to them on a silver platter You girls don't have to fight for it. And because you don't have to fight for it, it may not mean as much to you. That's a very scary thing. If you raise a girl and she has everything she wants right in front of her—shoes and schools and community infrastructure—she's got everything. Do you know what she becomes if you don't teach her about her past? She becomes spoiled. She becomes what I'm going to call a consumer. I'll give you an example of what this looks like. Girls, did you know that during COVID People weren't going to shul So some people said, why should I pay membership for shul if I'm not utilizing the shul? So there was a rabbi in Oceanside, Rabbi Muscat, and he wrote this amazing, scathing article And he said, are you a consumer or are you an investor?
Are you a consumer or are you a partner? If you're a consumer of a product, girls, let's say you have a phone. And now the phone company doesn't give you service for a month. What do you do? You come to the phone company and you say Give me my money back. You didn't give me the product for the past month. But if you're an investor in a company and the company isn't doing well Do you go to the company and say, 'Give me my money?' Or do you say, 'What do we need to do to help this company be successful?' If you're an investor, if you're a partner, that means you don't jump when things get bad. It means you figure out how to be creative to keep it going. This was Rabbi Muscat's article. Rabbi Muscat said, 'Covid hit. You think you won't need shuls at the end of Covid?' But I see some people said, 'I'm just a consumer. I show up to shul. I like the rabbi. I don't like the rabbi. I'm willing to pay for what I get.'
It's an obligation. This is you being a link in the chain. When Covid hit, we couldn't have the boys and girls back in yeshivas and seminaries after Pesach. If you recall, it hit right around Purim And after Pesach people couldn't travel. So there was a lawyer. It's a terrible story. Baruch Hashem, it didn't work out. There was a lawyer who got together and he said, "I want to make a class action lawsuit against the yeshivas and seminaries because your children aren't getting the education that you paid for. They're having classes on Zoom. But they're not getting the Tu Lam. They're not getting the food. They're not getting the dorms. Let's all get together and sue the various yeshivas and seminaries to get your money back." And you know what? I was so hurt by that. I was so hurt by that, even though that lawyer happened to have been a distant relative of mine. I was so hurt by it because I was like, look Nobody's getting rich off this. If we could give back, we will give back. Of course, nobody wants to take anybody else's money.
But I thought to myself I never saw myself as a product. I saw myself as a partner with these parents. We're partners in educating your children. You have an obligation to educate your children, and we partnered in this project. And I know that I'm a partner and not a product Because I don't get paid enough to be a product. If I was a product, we would charge much more than we're charging. Why is it that Rebbeim, and teachers, and rakazod and nuchanchor are getting paid a very small amount of money to do this job? It's because we actually care about the kids. I thought we were partners. If we're partners, then when the going gets tough, you say, 'How can I support my child's rebbe? How can I support my child's mohr? If a person needs it and they don't have it, and they need that money back, it's understandable.
But is that our gishah? Is that the way we see the world? I'm a consumer. Is that what's happened to our community? The answer is a little bit. Because we went so far above and beyond to give everything to every single person, to give you what you needed, we turned the community into a group of consumers. Baruch Hashem, it's not that way. Baruch Hashem, most people see themselves as partners. Most people, when it comes—and I hope you'll do this for your children—when it comes to Chanukah, when it comes to Purim, when it comes to Pesach, Rosh Hashanah, they give their teachers gifts. They say, "Thank you so much." At the end of the year, write thank you letters to your teachers, to your rebayim, to your rakazot, to your mechanchot. Write thank you letters and say, 'Wow, I really appreciate what you gave me.' You girls are not consumers; you're partners in this project called Berah Miriam.
That's an amazing thing to be. In twenty, thirty years from now, you'll tell your kids proudly when they go to sem. I went to Berah Miriam. You're a partner in this project. People ask me, "How did Mivaserik get?" 16 years ago, Mevaser was at 33 Shonolov guys, and I think there were maybe 10 Shonabet guys. Today, Mevaser has 220 guys in yeshiva. People ask me, how did we get from point A to point B? I said it's very simple. On the backs of the alumni, every single year guys came to yeshiva and they partnered with the yeshiva and they stieg from the yeshiva. And every year the yeshiva grew and it grew. Not because the rebbeim were better, because the guys every year were partners in the yeshiva. They made the yeshiva better. You girls, you don't realize this. You're builders of Bare Miriam. Mrs. Arbach maybe started this, but this is your sem And you know why she started it because somebody did it for her, and now you're obligated to do it for somebody else. You can never let go of the past. If you let go of the past, you're no longer obligated to the future. The first halacha that we have every single day in the Beit Hamikdash is: you walked in through the eastern entrance of the Beit Hamikdash. What was the first thing you confronted?
The eastern side of the mizbeach, and you saw yesterday's ashes. I saw that today's avodah, today's sacrifices in the Beis Hamikdash They're not disconnected from yesterday. In the morning, how can we not clean it up at night? In the morning, before we start, we have to remember, today didn't happen in a vacuum. Today only happened because yesterday happened. Yesterday only happened because the day before that happened. And today's avodah is obligated by yesterday. And tomorrow, they're going to see when they come into the Beis Hamikdash for the first time. They're gonna see today's avodah. The only way that we can ensure that your children will feel obligated to take the next step is if they see the steps that were taken for them, and the steps that came before that, and the steps that came before that, every single day. How would someone not confuse that with their avodah or with something that they did in the past? There's a saying that I don't know what. I'm not gonna bring a source because I'm gonna get it wrong. But the importance of Hayom and today. Correct.
I'm not suggesting that a person shouldn't live in the present, as we're going to soon see. That's going to be the Lachzavot Zas Hadashin. But I'm only speaking now on a communal level. You came here because you came from somewhere. You were somewhere before this. So NCSY didn't start yesterday. NCSY started a long time ago. The person that started NCSY was inspired by Rav Huttner. Rav Huttner was inspired by the Altar of Slabodka. The Altar of Slabodka was inspired by Rav Yisrael Salanter. There's always a chain that leads you to this moment. So I'm not saying on a personal level that you should take yesterday's sins with you today. I'm saying in terms of today's avodah, today's sacrifices, what you're gonna do, just know you don't exist in a vacuum. There were people that gave their blood, sweat, and tears. I bet you could tell me some of their names. They gave their blood, sweat, and tears to make sure that you're here in this moment. And there were people before that, and before that. So you know how I know that you're going to be a person who's going to, in the next 10, 15, 20 years of his or her life, pay it forward, because I know that you know where you came from.
Know what I mean? Does that make sense? And it's a sense of obligation. I see these kids who come out of NCSY every year, and I'm looking at them, going, some of these kids, they like, I'm a public school kid. I'm like, no, you're a future leader. You have no idea. Because you, in some ways—not you, but these—I'm saying to these kids—they didn't necessarily grow up with the opulence of our community. So they don't know that these things are obvious. These kids have the blood, sweat, and tears, and that's how I know they'll become the leaders. And you said it before. I didn't want to say it as stark as you said it, but you're right. If a kid grows up with everything, with gorgeous Beis Yaakov, twenty, thirty, forty million dollar buildings, and they're growing up with all the fanciest technologies, and they're growing up in the fanciest camps, and they have the fanciest mikvahs, and they have fanciest everything. You go to our weddings. Our weddings are crazy. Literally, the fanciest everything you could possibly have. You start taking it for granted, and you see, just like I'm a go to a consumer I'm a consumer when I go to a restaurant. I'm a consumer when I go to shul.
I'll tell you a cool story. Years ago I was giving shir in mevaseret. One of the boys made a comment. He said, "The rabbi of my shul got fired." And three kids who were in the shir They just turned to him and they go What did you just say? And the guy goes, "The rabbi of my shul got fired." " And they looked at this kid. They were like How does the rabbi of a shul get fired? And all the kids in the shir were like What do you mean? How does the rabbi of a shul get fired? The board fires him. And these three kids, their eyes went wide. They're like Your shul has a board that could fire the rabbi. And the other guys in the shir were going "Your shul doesn't have a board that could fire the rabbi." It was the craziest conversation ever, and I was the only one who understood it because these three kids grew up going to out of town Chabad shuls.
The rabbi had a house. And the shul was in his basement, and he didn't have a salary. He didn't have a board salary. He had whatever people donated so that he could continue to do his work. The way these kids looked at their rabbi was like, 'You don't fire the rabbi. The shul is him. He's the shul, and he exists just to help us.' These other kids were coming from systems where they had these great giant shuls, and the rabbi comes in and he's hired. If you don't like him You fire the rabbi. You're a consumer. I know of a shul. The rabbi has been there over 20 years. He's given his life to the shul, and now they want somebody younger. Here's this rabbi, a great guy, giving his blood, sweat, and tears to help the community. He's gone. It's crazy. It's crazy. We lost our minds.
How can we now be consumers whenever something so holy as a shul became a business? That's exactly right. It's a terrible thing. These are bad businesses. These are not good businesses. A seminary in the yeshiva has to operate financially transparent, and there nobody's making a tremendous amount of money off these things. People are not getting rich. I look around, I see, I know people. I'm the menahel of a yeshiva. I'm not getting rich off this. Many of us have multiple jobs. I think I can count that I have seven, eight, nine jobs. And just in order to make ends meet, I'm talking about everybody. People are really working hard for the Tzibur. And so we could look at these things and say they're a business, but they're bad businesses because they don't make a lot of money. And the truth of the matter is that I know what it takes. The amount of scholarship that's being given out. I'm not going to speak here publicly, but what's happening in this seminary is extraordinarily special. I can tell you for sure. This is not a business.
This is not a business. I'm inspired by the balabatim of our community. By the families in our community that give literally billions of dollars. You look at a community, Muncie. Billions of dollars have been invested in Muncie. Billions of dollars have been invested in the five towns to build it up. We have to have an appreciation of where we came from. And Ein Echonami, you're right. Maybe we made it so spoiled that people forgot that we're their partners. But we have to do our best to remember it. I don't know if I have all your community answers today, but I'm talking to you. You have the capacity to remember that there were people who came before you, and there are people who come after you, and you have to pay it forward. That's the halacha of Trumas Hadashim. Now I want to go to the halacha of Hotzas Hadashim. There's a problem with what I just said and I hope you're following this. We'll finish with this idea.
The problem is if you're anchored in the past. What's the problem? How do I move forward into the future? The truma sadechen. The first thing I see when I walk into the base on mikdash is I came from somewhere. I'm anchored in the past. So there's another halacha comes right after the truma sadechen. And you know what that is? In order to start the day's avoda, you have to clear away everything from the day before. What's true for one generation is not necessarily true for the next generation. I want to quote to you a line from my Rashi Shiva, Rabbi Yaakov Bender Shlit, the Rashi of Darkei Torah. He's an amazing mechanech, one of the top mechanechim in the world. Listen to this quote from him. This is Rabbi Bender, a person who's really rooted in the Masora and he cares very much where we came from. But listen to what he said: Every mitzvah has a Masora of how to perform that mitzvah, except for one. Every mitzvah has a tradition of how you perform that mitzvah. There's only one mitzvah that doesn't have that tradition.
One mitzvah has no Masora. The chinuch of our children has no mesora; it has to change with the times. Yesterday was yesterday. And yesterday was a different avoda than today. Today needs to be fresh, it needs to be vibrant, and it needs to be new. I'll tell you why: because if we're living in the past and we're doing what they did last generation, this generation won't be inspired by last generation's avoda. I'll explain what I mean. We have to speak the language of you girls, and if we spoke in the language that we spoke thirty years ago, it wouldn't inspire you. Because it's not the same language. You girls grew up in a different time, and I'm not saying you read the sidduros, because if every time a rebbe opens his mouth and says to you girls, 'you read the sidduros,' what a weak generation. In my day, we walked to yeshiva uphill both ways in the snow, and we learned till three o'clock in the morning, and nobody ever bottled.
It's a terrible chinuch message to send to girls. You're not as good as your previous generation. You girls have your own unique challenges, and we have to adapt because you have to fight a different battle. If Hashem wanted to live, you would have been born 30 years ago. Hashem wants you today in 2024. Which means your avoda is different than mine. I'm already a grandfather. You girls, you're going to be grandparents in 20, 30 years from now. It's not so crazy to think about. I'm a young grandfather. I'm 43 years old. I'm a grandfather. My daughter got married when she was 20. I had her when I was 22. It's not so crazy to think about, girls. If living in the past obligates us Then living in the present—here's the answer to your question from before—living in the present inspires us. If you're doing what we did 30 years ago, you're not going to be inspired. You girls were born into this generation to fight these battles.
I had to fight those battles. You have to fight these battles. These are different battles, and our chinuch needs to change to teach you how to fight your battles. So the true masadashen says be anchored in the past. What does the hotsa masadashen say? To move forward. But don't be limited by it. Your chinuch has to have a mesora in the sense that you come from somewhere and you have to be grateful so that you're obligated. But if you're fighting yesterday's battles today, you're not going to be inspired. That's why. Did you ever have something? I'll get to that in a second. Did you ever have something that you're like Like it spoke to you, and then you get like, you're like, that's my thing. That's because that's your thing today in this moment. There was a time in this country where there was a big battle: should we teach kids in Yiddish or in Efrit?
Because all the kids grew up in Europe and what they learned, they learned it in Yiddish. And the Chazon Ish said That battle is over. From now on, no more Yiddish in the Chadarim. We teach Yiddish. So they asked the Chazon Ish. They said, 'Rebbe, isn't that our Masaora?' The Chazon Ish said, 'It was.' But today That battle is over. A new battle has begun. So today, we fight today's battles. Some people are still fighting yesterday's battles today. And they don't know that by fighting yesterday's battles, the girls aren't inspired. So you could sit there and say, "I yearn for the time where we had." Or you could say, "Girls" Where you are today is such an important battlefield, and this is how to teach you how to fight those battles. So if you have a teacher who's getting up and talking about the dangers of communism, are any of you girls going to be inspired? There was a time where we had to be fighting the battles of communism. People were leaving Judaism to become communists. It was a real thing. Today we can't imagine it. Imagine having a girl in Berurim who gets up and announces, "I'm going off the derech. I'm moving to Russia. I want to be a communist."
That's not why we go off the derech. Today we talk about new challenges. We talk about the opportunities that are around. Let's say being mindful when we have our phones. How do we live in the present when we have all of this technology? Throw it out. That's one answer. But I want you to know it's not an answer that I agree with. I'm being serious now. Because if the answer to everything is just throw it away, we're going to end up fighting yesterday's battles. We have to teach people that today this is where we are, and modern technology isn't going away. But you know what we can do? We can say, let's look at the challenges and let's look at the opportunities. I want you girls to know, never before in my lifetime did we have so many people talking about being mindful of the present. It's new words, it's new concepts, and they're super important. We had to adapt because those are today's battles.
And yes, we have somebody who collects the phones before shiur. But somehow, every class Some of you are like smugglers. I don't know how you do it. I don't know how you do it. Some of these devices manage to creep their way in. So we could sit there and say to those girls, "What are you doing?" " Or we could say, "Okay Those girls are suffering because they don't know how to let it go. They're addicted. They don't know how to let it go. So let's have an awesome challenge of how we're going to fight that addiction. That's how we make today's battles today. So the Truma Sadechen, the Utasadechen, we'll finish with this, and then if you have some questions, ask me on the side. The Truma Sadechen says. You have to be anchored in the past. You have to know where you came from. Otherwise, you won't be obligated for the future. But if you're only anchored in the past Then today won't be inspiring. Tzas Hadashim, we clear away the ash. We start fresh today. Girls have a wonderful Shabbos.
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