Vayakhel - Inspiring Those Who Feel Unworthy

2:23 You told me why Hakadosh Baruch Hu would care about my mitzvah, why He would care about my tefillin. But what I don't understand is why Hashem cares about me at all. That's the real question behind the question. There's nothing special about me. I don't come from a unique family. I'm just your average Jew. There's nothing unique about me. You're saying that Hakadosh Baruch Hu says, "I see his tefillin is different than his tefillin" But I don't really care if Hashem sees my tefillin is different than his tefillin because I don't even understand why Hashem would care about me. Bishlema, I understand if I came from some amazing family, if I had some ridiculous talent, I was this enormous rav, or I was this enormous rabbi tzin, or I was this big mashpia, or I ran this chesed organization. Just a regular Joe Shmo. So why in the world would Hakadosh Baruch Hu care about me?

3:22 That's the question that people are really asking, and I imagine most of us have asked that question in various forms as well. When Hakadosh Baruch Hu said to build the Mishkan, there was a problem. The problem is that slaves are not artisans. A slave does menial, hard labor. A slave is not trained to do very specific artisanal labor, and the problem is that the mishkan required us not just to lift heavy things, but to be able to design things, to be able to make sophisticated things. Hakadosh Baruch Hu came up with the following idea: How do you inspire a group of people? Hashem said like this: I'm going to put Betzalel and Oliv in charge, and Betzalel and Oliv They're going to give divine inspiration to the people that they come in contact with. And those people, in their state of divine inspiration, are going to find talents within themselves that will help them build the Mishkan.

4:38 Make sense? So Ruvain is walking around. He doesn't have any particular talent. Nothing special about him. He was a slave in Mitzrayim, but when he meets Betzalel and Aliyav, they inspire him. They bring down inspiration from Shamayim, and all of a sudden, within himself, he has the capacity to go ahead and not. He's not just like a slave laborer anymore, but he's an artisan. He's a craftsman. He's capable of building something. That was who Betzalel and Aliyav were. In other words, if you want to think deeply about it, who were Betzalel and Aliyav? Betzalel and Aliyav were teachers. That's who they were. They were able to connect to people in such a deep way and bring out the strength that they had inside of them. That's who Betsalel and Eliav were. So who is Betsalel? Who was he? Where does he come from? Miriam. So Betsalel's great grandmother was Miriam. But before that, before we even get to Miriam, although amazing that you knew that Betsalel was from Shevet Yehuda. So right away, what did we know about Betsalel?

5:41 Betzalel is royalty. Betzalel is not stam. Shavit Yehuda is malchus. So Betzalel is royalty. His great grandmother was Miriam. Miriam, who is the ultimate bala semuna. Miriam, who watches Moshe Rabbeinu going down the river, knowing for sure that something crazy is going to happen. Miriam, who brings the tambourines with her to Kriyas Yam Suf because she says surely there's going to be a miracle. Miriam, whose schus ensured that Klal Yisrael had water from the well of Miriam the entire time that they were in the desert. Miriam is a big deal. And who did Miriam marry? Do you know that one? That's harder. Very good. Miriam married Kalev ben Yefuna, and who's Kalev ben Yefuna? When they sent the Miraglim, the twelve spies to Eretz Yisrael, ten of them came back with lashon hara. Ten of them came back not speaking positively about Eretz Yisrael, and the two that didn't, one of them was Kalev ben Yefuna. He was strong enough to hold out.

6:38 But Zalev. He comes from royalty. His great grandparents are among the most prestigious Jews that have ever lived. Certainly in that generation. Who's his grandfather? Chur. Who's Chur? We know three things about Chur. The first thing we know about Chur is that when Moshe Rabbeinu was standing in that battle against Amalek, the story is that Moshe Rabbeinu had his hands held high, and who was holding Moshe Abenu's hands? On one side was Aaron Cohen. And on the other side was Chor. What does that mean, girls? That means Chor was a person who was a serious leader in Klal Yisrael. We know that Moshe Rabbeinu's hands didn't win the fight. What do Chazal say? When Klal Yisrael would see Moshe Rabbeinu's hands pointing to Shamayim, they would believe in Hakadosh Baruch Hu and give them the strength to be victorious. So if somebody's holding up those hands, what does that mean? It means that they're a person that can facilitate somebody to look upwards and be inspired.

7:37 Chur was such a great Talmud Chacham that when Moshe Rabbeinu went to Shamayim for forty days and forty nights to receive the Torah Moshe Rabbeinu told the Zakenim, "If you have any cases that come up that need adjudication, cases that need to be pasquin, that you need to know what to do, you can go to Chur to ask him the questions." So Chur was clearly a man of great wisdom, and not only that Chur died in the most incredible way. Because when Moshe Rabbeinu didn't come down after forty days and forty nights, and Klal Yisrael miscalculated and they thought that Moshe Rabbeinu was supposed to come down earlier, they said, 'We're going to go build an Egal Azov.' And Chur refused to be a part of it, and he stood up against them, and they killed him. And he died al Kiddush Hashem. Btzalel is the great-grandchild of Miriam and Kalev, the grandson of Chur, and he is royalty. That is serious yichus.

8:35 That is serious lineage. Who's a haliyav? So listen what Rashi says. It's wild because the pasuk puts them together. The pasuk says ulahoros nasam belibo who the ahaliav benachisamach. But Salal and haliyav go together. What does Rashi say? An unbelievable Rashi. If you came to Sharfman's this entire year and you didn't learn anything else aside from this Rashi, then I would hope that you learn something else aside from this Rashi, but this Rashi is certainly a good one. Listen to this Rashi. The Ahaliav mishevet Don. If Betsalel is from Shevet Yehuda and he's royalty, Ahaliav is from Shevet Don. And what does Rashi say about Shevet Don? Min haYerudim chebeshvatim. He's from the lowest of the tribes. So these people are exactly the opposite. Yehuda is royalty. Don is mibnei Ashvachos. He's the grandchild of one of the shvachos of Bilha. He comes from one of the handmaidens of Yaakov Avinu. If Betzalel is royalty, what do we know about Ahaliav? He is a common man, a regular, low-level, run-of-the-mill, average Jew. That's where he comes from. He shaved it done.

9:48 The ish chavah amakom lebetzalel a melechus hamishkan Rashi says. But in terms of building the mishkan, Ahaliav and Betzalel are equated and they're exactly the same. Vehu megdoly ashvatim. Even though Betsalel was from where? Not from Shevet Don, but from Shevet Yehuda. He's from the greatest of the Shevatim. Lekaye Ma Shenemar, in order to fulfill the pasuk in Yov that says, Lo Nika Rshol of Neidal, the nobleman is not recognized ahead of the poor person. In other words, we have the nobleman. That's Betsalel. We have the poor person. We have the person who comes from a regular shavet, a low-level shavet, because they're the child of a shifcha, the child of a maidservant, and yet when it comes to maleches am mishkan, they're totally put together. What's the pshat? What's the pshat that when it comes to maleches am mishkan, they're totally put together? But the truth of the matter is that the Zohar Hakadosh writes that both Betzalel and Ahaliyov were absolutely necessary to building the base of the Mishkan. Why? Because Betzalel represents the right side that's called Chesed, and Ahaliyov represents the left side that's called Din. And without Ahaliyov, the whole thing would have been imbalanced. So Ahaliyov and Betzalel, each one was absolutely necessary to building the base of Mikdash. The Ibn Ezra says that Ahaliyov was equal to Betzalel in all areas of work.

11:17 Just like Rashi. So we see serious business over here. Ahaliyav seems to be—we don't know where he comes from. All we know is that he's from a lowly shevet. And yet, what do we learn about Ahaliyav girls? He's equal and just as important to Betzalel in every way. In fact, the Gemara in Eirechin 16b tells us that you should hold on to the occupation of your ancestors. You should do what your family does. I guess we kind of do that today. Everybody becomes some form of a therapist. My mother was a speech therapist. I'm a physical therapist. My daughter's gonna be an occupational therapist. Her child will be an aqua therapist. That's just a fancy word for a lifeguard. In Israel now, you actually can get the kupot cholim over here. They'll pay for you to go swimming because they call it water therapy. When I was a kid, you had to pay to go to the pool. Now they pay you to go to the pool.

12:12 But the Gemara says you should do the occupation of your family because it used to be if your name was like goldsmith, so then your whole family were goldsmiths. That's what you did. It was your occupation. What was that? Why don't you want to be with your family? Good question. The Gemara has to be understood. What the Gemara says is that just as Ahaliav built the Mishkan, so too the base of Mikdash was built by Chera Meitzar, and Chera Meitzar came from which Shevet? He came from Don. Apparently, it ran in the family. If you were from Shevet Don, you had a connection to building the Mishkan or to building the Beis Hamikdash. The question is, what is being taught to us? Why is this such an important lesson here? That we have to know that when it comes to Melechim and Mishkan A haliaf and btsalel are considered exactly the same. You hear the question? It's a very important question.

13:07 One of my favorite poems in the entire world. I'm going to read it to you now. I'm sure some of you have heard it before, but even if you've heard it before, it's always good to do chazara. It's a poem from a woman whose name is Marianne Williamson, and the poem goes as follows: Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness, that most frightens us. We ask ourselves, "Who am I to be brilliant, gorgeous, talented, fabulous?" Actually, who are you not to be? You are a child of God. You are playing small does not serve the world. There is nothing enlightened about shrinking so that other people won't feel insecure around you. We are all meant to shine as children do. We were born to make manifest the glory of God that is within us. It's not just in some of us; it's in everyone. And as we let our own light shine, we unconsciously give others permission to do the same. As we are liberated from our own fears, our presence automatically liberates others.

14:18 It's a very powerful poem. If you've never heard it before It's kaddisha. Really study this poem because she's saying something incredible, and I think it's something that the Torah was communicating to us in this parsha. There are people in this room right now. They have no doubt that they have something unique to contribute to the world. They have confidence. I'm sure there are people in this room that have confidence. They're like, I got this. I know what I'm doing. I like, I have a talent. I feel loved. I feel a deep sense of belonging. I feel appreciated in this world. I have what to contribute. There are people like that. There are also people in this room that are shrinking. There are people in this room. That are afraid to be their full self. They're not. It's not that they don't have talent. It's not that they don't have something to offer. It's that they just are so afraid to be the person that God made them to be.

15:21 And when we try to inspire people We have to know that inspiration looks different for different people. Some people, we have to tell them. You are awesome, and you know what they say? They go, "Yeah, we are awesome." And when we tell them where you're awesome from? You're awesome because you're the child of Avram Avinu. You're the child of Yitzchok. You're the child of Yaakov. Not everybody in this room is a Salivich or a Shmulevitz or a Feinstein or a Cutler or a Cook or a Schneerson. Not everybody in this room has amazing yichus within the last hundred years. But every single person in this room comes from somewhere incredible. Every person in this room is, in a certain sense, the child of Avram, Yitzchok, and Yaakov. You know who inspires those people? Batsala. If you have a girl who's walking around and she knows she's great, she's got it. But she needs to be inspired. It's not because she doesn't know she's great. It's just you have to give her like that. That sort of like I don't want to call it a kick in the pants, but you know you got to light that fire a little bit. Get them going. And you go to them and you go, Do you know who you are?

16:29 You're incredible. You're the child of Avram Yitzchok and Yaakov. You have tools inside of you that are absolutely incredible. Who are you not to shine? What right do you have to take the God creation that you are and say, 'No, I'm going to shrink'? That type of inspiration is Btzalal. Btzalal is able to go over to a Jew and he's able to see them and go, 'Do you know how great you are? Do you know where you come from? Why is Btzalal able to do that? Because that's Btzalal.' But Salow grew up. Could you imagine growing up in the house of Betsalel? I know today we would have like Rabbi's son syndrome, but I guess back in the day they didn't have that. But Salow grew up and he said "What was that? It means children who grow up with a lot of pressure from their parents who are rabbis, so they go the opposite direction." But Betsalel grew up in a home where he said, from the time he was little, what did his parents say to him? You know who you are.

17:23 Your Chor's grandson. He said, "Really? Who is Chor?" And they said Chur was Moshe Rabbeinu's right hand man. Chur was a tremendous Tamochachem. In the battle against Amalek, Chur was right there. And he grew up going, "Wow, I have Chur's blood coursing through my veins." And they said, "You know, your great grandparents were Miriam and Kalev." He said, "Wow, I have Miriam and Kalev coursing through my veins." And they said, "You should know, you're a king" You're royalty. So of course, Batsall grew up to build the Mishkan. It's not shocking when a kid like that grows up to be great. Because if you're told you come from greatness your entire life, of course you're going to be great. I was talking to a parent today, and she said about a certain boy in yeshiva, not her own son, about a different boy in yeshiva. She said I would not be surprised if this person became the president of the United States.

18:14 So I said, wow, that's like, I happen to like him too, and I guess these days anyone could be president, so it's like why not? But she was like, no, he's just like. He's just like awesome. He's just his whole life. His parents are awesome. His grandparents are awesome. He's awesome. It's just in his genetics. That's how Betzalel grew up. Betzalel grew up going, "I'm awesome." So you know what he was. You know what he did when he met another Jew. He said, "You're awesome too." And the Jew said, "How do you know I'm awesome?" He goes, "Look where you come from." Look at the blood that's coursing through your veins. You're Avram. You're Yitzchak. You're Yaakov. And he was able to reach many Jews that way. And when you would come in contact with Batsal, it was the most amazing thing. You'd be walking along and meet Batsal. He would pull you in, sit you down for a shmuuz, you'd have a yechidus with Batsal, and he would just look right into you and he would see I see the Avraham Avinu in you, and from that all of a sudden you developed. All of a sudden you had this. You were a craftsman, you were an artisan, you were a builder. You weren't just a slave labor anymore. He made you into a completely different person. You're royal now because you came in contact with Batsal. Unbelievable.

19:23 But there were Jews that Btzalal could not reach Because Btzalal could only reach the Jew that, on some level, already thinks of himself as royalty. I was a slave in Egypt. I have a slave mentality. But they already kind of know a little bit. You kind of know if you have greatness inside of you. If you have, there's girls. They're walking around. They have greatness inside of them, and they know it. Maybe they were in Mitzrayim for too long, so it's hard for them not to be a slave. But Saul could reach those people. But what about the people that really don't know that they have greatness inside of them? That if you tell them, you're the child of Avram Yitzchok and Yaakov, they go So what? What's that got to do with me? That was thousands of years ago. I don't feel Avram Avinu's blood coursing through my veins. I don't feel Sarah Imenu's blood coursing through my veins.

20:15 I don't feel Yitzchok. I don't feel Rivkah. I don't feel Yaakov. What are you talking about? But Zalol can't reach those people because he has no idea how to relate to them. He can't see them all the way. He can only get—and this is the key point for today's shir—he can only get here. He can only get to the finite level. So somebody who lives within the world of the finite and knows that they have greatness inside of them, Zalol comes and he brings it out. It's incredible. But what about those kids that are walking around and you tell them some boys in yeshiva sometimes? And like a rebbe gives them a pat on the back, and he goes, "Hey, doing tzaddik? And you see the way a boy cringes when the rebbe calls him tzaddik. You see it. Do not call me that. I am not a tzaddik. You have no idea where I was last night, rebbe.

21:07 No, really, I'm telling you, you could be great. The rebbe is giving the greatest pump-up shmuhs in the world. But M. S. It doesn't reach that kid. You know why? Because the Rebbe's talking to the part of the kid has no access to. You're talking to me, Avram Avinu. What's Avram Avinu got to do with me? For that, you need Aliyah. For that, you need Aliyah, and Aliyah is a completely different type of inspiration. What's the inspiration of Aliyah? The inspiration of Aliyah is there's a kid who's walking around, some person after Mitzrayim, and they're out of Mitzrayim, and they're walking in the desert, and they say, 'Me, I'm gonna build the Mishkan. Are you crazy?' Forget the fact that I'm a slave. I'm a nothing. I'm a zero. I'm an FS. I have no skills. But Tal just walked by and told me that I was a grandchild of Avraham Avinu. It was very cute.

21:58 He rolls his eyes and goes back to the corner. You know what Aliev does? He sits down with that kid and he looks at him and he says, "You're right. I totally get it." Me too. Aliev has the gift of empathy. He says, "You think you're a nothing? I'm also a nothing." I come from Billa. I was always from the shavet of a shivcha. But Salel, he's from the shavet of royalty. So he sees the royalty in you. But I see nothing in you. I know how to relate to the pain that you have. Why do we experience pain? So that we can relate to other people who are in pain. Aliyev grows up. Who's his grandfather? Who's his great grandfather? Nobody knows. You know why? Because it's not important. When Aliyah sits down with you, he doesn't give you any inspirational words. All he says is, "I hear you."

22:56 I've also felt that way in my life. And you know what would happen? He would communicate something else to you. Not, 'You come from great parents or great grandparents.' That's not what he would say. He would say, "You're allowed to be just as you are" Because that's what it means to be a child of Hashem. And you don't have to be anything other than you are because you're already perfect. You're already complete. And in that space of a child feeling so safe to be themselves The same exact thing that Batsalal did Aliyev did. Those kids that Batsalal couldn't reach, Aliyev just by looking at them, just by inviting them for Shabbos. Just by sitting at a Shabbos table with them and saying you're awesome just as you are, that divine inspiration came up from within them, and they also became great builders, and they also became great craftsmen, and they also became great artisans, and they said we too have the capacity to build the Mishkan, not just the Betzalels of the world, also the Ahleivs of the world, not just Shevet Yehuda but also Shevet Don, and not just that, we're equal partners here.

24:02 We're we ena kanami. We don't come from anything special But we're equal partners. Girls, I don't know where you girls come from. I want to share with you something. Both of my parents are balei tshuva. When you're in the world of balei tshuva It can get uncomfortable when people start to play Jewish geography with you. They go, "Did your father learn?" I go, "Nope." Was your mother in camp with? I think I know your cousin. I promise you don't. And there's a sense when you grow up as the child of balei teshuva. There's a certain sense that you grow up with. Do I really belong here? Am I really part of this? When other families would get together, do you remember when we were in camp together? They grew up together. Everyone was cousins with everybody else. I didn't know how I. Everyone had so many cousins. I never had cousins growing up. I'm talking about cousins growing up.

25:02 But these people had a different sense of belonging than I had. It took me years to figure out that I may not have been the descendant of royalty. But in a totally different way Maybe I descended from something even higher than royalty. Because royalty is already within the world. That's the world of Btzalal. But Ahaliya was able to teach you: you're a neshama, you're you're a child of Hashem. That's bigger than being a child of Avram Avinu. It's bigger than being a child of Yitzchak. My grandmother became seventy years old. At seventy, my grandmother started keeping Shabbos. Kept fully kosher. She was dressing tznias. She was judgmental of all my cousins that weren't religious. She was fully Orthodox at that point. It was amazing. I was always so inspired by my grandmother. I asked her, "I'm like grandma, why did you become from?" She said, "It was the right thing to do." She was a very simple Jew. She didn't need an Asha Torah discovery seminar.

26:00 She just had a Jewish soul, and when it spoke, she listened. In a certain way, is that not a higher level of royalty than those people who grew up whose fathers and grandfathers and great-grandfathers were Rashi Yeshiva? I recently had to make a Shidduch phone call. And I called this Rashi Yeshiva in America, and the last name was very familiar. When I called them up, I said to them, 'Tell me, did you by any chance learn in Yeshiva Darke Torah back in the day?' He said, 'I did.' I said, 'May I ask you how old you are?' He said, 'I'm 48.' I said, 'Do you have a brother who was 43?' He said, 'Yeah.' I said, 'Do me a favor, send him regards from Matberg.' I was in his elementary school class. This kid, his father was a big Rosh Yeshiva, and his brother became a big Rosh Yeshiva. I have no doubt that my old friend from elementary school, who I lost touch with, is a big Rosh Yeshiva too. He grew up like a Batsalow.

26:51 He's a Batsal. He grew up knowing he was going to be great. And I grew up knowing I was totally not like him. If he was Shavat Yehuda, I was Shavat Don. But Baruch Hashem, I had rebbeim like Ahaliav. Who were able to relate to me the way that I was, and not the way that they related to this other kid. I remember in eighth grade, Rabbi Bender, Rabbi Yaakov Bender Shlitah, who's the Rashiv of Darchei Rabbi Bender took me out of the class that I had been in the entire time that I was in Darchei, and he put me in the other class. For a thirteen year old boy, that's tragic. I'm not with my friends anymore, especially for your bar mitzvah year. You don't want to be separated from your friends. I ran to Rabbi Bender on day one and I said, 'Rebbe, why'd you put me in this class and not the other class?' So he gave me a very honest answer, which I really appreciated. He said, 'Look, you don't come from the classic yeshiva darkei torah right wing family. You come from a much more modern family. How I came to darkei is a story in and of itself.'

27:47 It's really because I was expelled from my other elementary school, and Rabbi Bender was the only one that would take me. And he said, 'You know this Rebbe, where all your friends went.' All these kids were from Russian yeshivas. In my class, we had the Russian yeshiva of at least three yeshivas that I can think of. Their children were in our class, and one of the most major abanim in America. They were all my friends. They were all my friends. I was clearly very different. These kids were being prepared to go to mesivta. They were being prepared to seriously learn. In this eighth grade top year, the one that I didn't get placed in, these guys didn't have recess. They only had lunch. Because once you're in ninth grade, there's no more recess. And Rabbi Bender said to me, "You're not going to those types of yeshivas, so I don't want to make you feel uncomfortable because this other rebbe he's going to give you a hard time that you're not going to one of these top yeshivas."

28:38 So I said, and he goes, "This other rebbe, who happened to have been the seventh grade rebbe who I loved, and then moved up to eighth grade, he came from the same type of family as you." He gets you. He understands you. So I just thought it would be a better shidduch. I said, Rebbe, I appreciate that. I just want to be with my friends. So he goes, but you're not going to be uncomfortable. I said, I'll deal with the uncomfortable. He goes, your parents aren't going to be happy. I said, my parents haven't been happy for a long time already. Don't worry about it. And I switched classes back to with my friends. And you know what? I was uncomfortable. Rebbe Bender was 100% right because that Rebbe, he was telling me you're Avram, you're Yitzchok, you're Yaakov. He wasn't accepting me for who I was. But you know what? I appreciated that Rebbe because he was trying. He was trying his best. But my seventh grade rebbe, the one who I didn't go into his eighth grade shir, I want you to know I have such warm feelings for him. Arayo mazeh, because he was able to relate to me. He just said to me, "Me too" Because I remember when my parents were also having these conversations with me. I said, "How did you manage it?"

29:35 So it didn't work for me the same way it worked for him, but I guess it worked out for both of us in the end. A rebbe who knows how to empathize, a rebbe who knows how to say you're great in your way in some way that makes you greater than the person who came from the greatest lineage. I'd rather be the child of Hashem than be the child of Avram Avinu. That's a very beautiful thing to be, and that's a chinuch. It's a chinuch. You could come and tell a girl. You could say, look how talented you are. Look at the amazing. I was an espal from this drawing. I don't know who made it. Today is a great day to have a great day. I thought it was a brilliant line. I don't know who made it. Whoever made it, I was like that's brilliant. Somebody crafted that. Somebody made that. Somebody here? They bought it. Whoever thought of it is brilliant. Is brilliant. Seriously, it's a powerful line. Imagine going over to a girl in Sharper's and saying, you have such talent.

30:26 That's amazing. And if she knows that she has that talent, you'll inspire her. A kind word goes a long way. But what about the girl that says, "I have no talent. I have nothing to offer. I'm a shavet don Jew. A haliyov is your teacher. A haliyov is your rebbe." I'll finish with this. It's an amazing Yerushalmi. The Lubavitcher Rebbe brings out an amazing point from this Yerushalmi. The Yerushalmi and Brachos says that in Shmona Esrei, originally Shmona Esrei had how many brachos? Now it has nineteen. How many brachos are there in Shmona Esrei? Eighteen. How do you know? Because it's Shemonah Esrei. The word Siva is mentioned in these parshiyos of Ayakel and Pekudei eighteen times. The Yerushalmi says we have eighteen brachos. Keneged. What did you say? The word Siva is mentioned in these parshiyos eighteen times. And the Gemara says that's why we have eighteen brachos in Shemonah Esrei. There's only one problem.

31:20 If you haven't, actually count the psukim. The amount of times that it says Siva is not eighteen; it's nineteen. So it doesn't work. So the Gemara figured this out already. The Gemara says it doesn't work. But one of the times that it says Siva, one of the times that it says command, or really Siva means connect. One of the times that it says it is before Ahaliyav was brought into the picture. Only Siva after Ahaliyav is counted. In other words, you can't daven to Hashem. Unless you have the relationship of an Ahaliyav who has inspired you to know, I'm connected to Hashem. A tzeva that comes before Ahaliyav is not a tzeva. But I feel connected. Without Ahaliyav, you don't feel connected because you don't know that you're in Neshama. And Neshama means you have an intrinsic connection to Hakadosh Baruch Hu. So that's our responsibility. That's our responsibility to ourselves. That's our responsibility to each other.

32:19 If you see a girl and she's having a hard time in Sharfman's, you might go over there and go, "Don't you know how awesome you are? Look how awesome you are! You can make this incredible thing. You could do this incredible thing." But that's like saying you're the child of Avraham Avinu. And for some, it'll work. But a deeper, more penetrating form of inspiration that you girls can give to each other, let alone receive from your friends, is just to say I love you just as you are. You're already an amazing neshama. You're the child of God. Forget the talent. You're beautiful and you're amazing even without your talent. And if you tell that to somebody enough times, you know what's going to happen. Bez Hashem, they're going to develop incredible talents, talents that they never knew that they had, and they will be equal partners in building the mishkan. Girls, have a wonderful Shabbos.