Parachat Behar Behoukotay (07/05/21)

Kind: captions Language: en To all the faithful, all the awakened as you say my dear friend Stéphane, go for the Batachem alliance, every night is a high, every night is a gift. Rabi Nathan, when he had the whole machete on him, as we said today, he wanted to kill him. It wasn't just that he was yelling at them, he wanted to kill all the arm-lifters. They put their blood on their hands for Sylvie Bat in revelry. They said it was a mitzvah to kill them. And Rabbi Nathan was persecuted. They even killed one person, they made a mistake, someone, his name was Nathan. They thought it was him. They came back, they killed him, his wife, his children, they killed the whole family. Doncan has been through some very difficult things. Despite that, he said when one night he doesn't get up feeling well, he doesn't have a good night's sleep, he says it's more trouble for him than any other thing he has on him. because he knew on the other hand what greatness is, what value it is when He gives us health, the possibility, there is shalom, there is enough to eat, there is a lot of braem, we arrive, these are great gifts, these are hands for all the sick and for all the people who were injured at Meron. So, it's been a week since Lunichmat on the 45th. There was a young man there from Kirchbom, I think his name is 14 or 15 years old. He was 14 or 15 years old. He had already finished all the hunting. They were just some very special people who left . It's not just people from the Nchamot group, but it brings us the bra; we want to see, we want to see the results. So in the parashah of Bukotai we are finishing the sfer of vaikra we will finish this shabbat a passou that you ditonamer ali. So they will say their fault and the fault of their parents because of the lie they have, that they lied to me and that they were with me. Bekeri the Targou tells me bekashi, that is to say they have, they have, how we Cabadour, the hard head, Robakir, race, race, he says in Arabic, the head, the head, he doesn't want to lower, so he says the hole of the lie they have, that they ate, they lied in front of me, they were, they were with me, they were hard, they didn't want to submit. Then they said, " They were with me, they were harsh, they were stubborn with me." So all the difficulties we have in approaching holiness are because of the impurity that comes from the kri of wine discharges. And Rashi says in the parashah of Kiah, Rashi says, what is Kiah? It is men, that is to say, it is impediments, min, that is to say, all the mini hoods that there are, that is to say, all the impediments that we have to get closer to Ashem, it comes from that, it comes from that, that is to say, from the impurity of the impurity of the summit in 120 of the gam brit in general, that is to say, everything that is linked to the alliance and particularly where this difficulty will manifest itself the most, is to get closer to the true sadic, that it is through him that the repair passes. And that is what at the end of the reproaches Hem says quickly go and they will now recognize their faults and the fact that they were with me that they were hard, they did not want to submit and also that their heart their heart which is which has which has the foreskin They submit and now I will remember my covenant with Yaakovsar which is the merit of those who reside in the dust that is to say the sadikim who are already deceased. So Abenou says, there is a Torah in the moral listening where Abenou talks about this of the orlat lève, that is to say the fact that the heart, the heart is, it has, it is, it is, it is closed, that is to say it is blocked, it is, it cannot connect, it is from this that after that it brings all the problems of the gamabri, all that comes from this, so Rabenou there he says that he Now, if he has the merit of feeling the pain that it does of going against the will of Hashem because as long as he has the blocked heart, he cannot, he cannot feel that, that is to say he does not know, he does not realize what he is doing, he has the heart which has a covering. So he lives but he feels nothing at all. That is to say, he has no sensitivity to good or evil, he feels nothing at all. He's alive, that's all. That is to say, he has a brain that understands things. So he tries to do it according to what he understands. What's good, what's not good. He's trying not to. He tries to do the right thing, but he's not in the know . He feels absolutely nothing in what he does. That is to say that he lives with the theory of theology of religious theory, but he has no heart, he feels nothing at all. It's blocked. That's where all the problems come from because if the heart is closed then there is no possible alliance with God. Because the alliance with Chem is not made with the brain, it is made only with the heart. And if now the heart does not work, that is to say it has no, it is not sensitive to, to Hem, to the connection, to the joy, the joy that is to do good and how it hurts to do something bad, it is someone, he does not feel that. So for now, he is living behind a wall. He doesn't feel anything. He has no connection with life. He has some knowledge, that's all. There is no life. So now, thankfully, Hashem, there are tadikim in the world. There have been tadikim, there are tadikim in the world, and these tadikim awaken and re- establish the connection. David Cohen is thinking of you, my friend. David benche lays his hands for the ra and to redeem the hands because he says he says Rabbi Nathan that all the tarot cards that there are all the all the misfortunes that there are in the soul of Israel and all the exiles, it comes from this from this problem of the gam of the alliance. Now, how do we fix this? The repair will mainly be done by the sadikim who have already passed away. Sheikh Dolatem who are greater after their death than they were when they were alive. Chearistalkamuna vonz after they died, they will end up there. That is to say, they will, they will, from their living days, they have, they have begun to repair. But when they leave this world, then they will completely repair this thing in the house of Israel, for all the souls of the man of Israel, all their repair depends on this. Bekeri, they were with me with Kry Afani and imameri, meaning I too am going to go with them, the same thing. So, they were, how do you say? They were hard of hearing. So it's the same for me too. They are hard to let go of, that is to say, they are hard to release. So, I'm going to go too, the same thing is happening to Chid . That is to say, I am going to bring them enormous difficulties. So, you're going to Chavou and stuff. There you go, you can get the green passport. You can have whatever you want, you can have all the glasses you want. It's useful, it's useful, it's useless. He wants it, he doesn't want it, that's all. He doesn't want to leave you with Ukraine, why Ukraine? No, that's it, he doesn't want to, doesn't want to, that's how it is, our dear friend Glasman, shalom to all the sick, the total reason, reparation, alliance in the brid, thank you to the cordri, here are the mines, minot. Why now? Normally someone who wants to do good, we should roll out the red carpet for them, we should normally accompany them, we should normally give them everything, someone who wants to go to Ouan, we should give them a private plane with a restaurant, music, all that stuff inside . That's normal, that's how it should be. It was supposed to be like that. Why now? Ah, that's right, just on the day of Chavouante, that is to say, to go to Chavoante, we will close, that's how it is . Why these little cuties ? Why are there cute girls? Why doesn't Hashem want us? Why does n't he want us? Why is he making these cute things? If people now go to pray at Miron 45 and die crushed like that, suffocated, what is this, is it good, does it work or not? It's something that works, something that doesn't work. If it works well now, it has to work. If it doesn't work, it creates doubts. People have doubts. I don't know. We want to go. Why don't we have this good intention, this good cavana? We're going to Abishimo's house. Normally, we should have extraordinary structures, like what we call state buildings. They should normally show us some really, really beautiful things there. It must be all gold, all diamonds. It must be with supers, moving walkways to go up with fountains of drinks, food, music, things. It's normal that it's like that. That's what goes with what we want to do . Why are they doing things like this to us? ramps screwed together with tape and stuff, what is it, why are we doing this ? People afterwards when they see that the football world cup, then there is a super stadium with things and it costs billions, the Olympic Games to prepare with things and everything, and now you go to Rabishimon and that it's tadiki sa ol, that is to say the whole world depends on it, the whole world doesn't depend on the football cup, the football cup whether it takes place or not, that's it, if it doesn't take place it's even better, but I mean it's nothing. And in there everything is super structured, monitored, and so on, everything is controlled. All the platforms, they were checked by architects, stuff. And if you do it, you'll create a global event that the lives of all the inhabitants of the world depend on. And you have a piece of junk like that, a piece of garbage, something that's worth absolutely nothing . Everything is just thrown around like that, it's filthy. There's stuff everywhere, empty bottles all along the road, stuff. But why does it have to be like this? He tells you why it has to be that way . Explain to you why it's like that. Why is it that the good person doesn't have an outfit that suits him? Why does good have to wear bum clothes while evil has super sophisticated, magnificent clothes, etc.? Because we're hard of hearing. That is to say, since we are hard of hearing, when he calls us, we don't answer, or we don't answer properly. We don't do it like the coordinator. He said, "I'm coming, I'm leaving everything and I'm coming . I'm leaving everything and I'm coming." Come on, you called me . Okay, I'm leaving everything, I'm coming, I'm coming. No, start doing it like the good guy, we'll see, think about how we're going to do it and so on. There are still things I have to do, though. I still have important things in my life that I have to do, or that is to say, we don't have the reflex, there is no spontaneity. This lack of spontaneity in us is what triggers the other side that Hasem dresses the good in clothes that do not suit him at all because the fact that now we are not, we do not have, we do not have spontaneity means that we cause the same thing on the other side, that is to say that we too are presented with the good as we actually see it. Because if we now saw the good as it is, then we would have spontaneity right away . That is to say, as soon as there is a call from Amalek, as soon as there is a call to do something good, we would leave everything and go and do that thing right away without thinking, without saying, but now the fact that there is this keri , that is to say this hardness, that is to say this coldness also because behind Amalek he cools you down, that is to say he tells you well ok that it means cool down ok gently it's going to be something he's not going to save. Jerusalem is there, it's not going anywhere, don't worry, and so on. It's this whole attitude of coldness that leads to the fact that the appearance of good does not correspond to good itself. That is to say, we are not being shown what is good as it should be. And that's what it's a game, that is to say. One leads to the other. That is to say, our attitude, it leads to this. When good is not seen as it is, then there is less desire to do good because it does not present itself in a way that makes one want to do so much. So we're less inclined to do so. That we feel less like it. Well, that's even harder. It just gets even harder. Last year, it was closed. OK, he said, I don't want to close, that's all. OK, you can say whatever you want about politics, but it's all nonsense. It's not them, it's nothing at all. Rabichimon said no, that's all, I don't want to How many of them were 250 or 300, they were around and he doesn't want them this year. This year it's open but look what it's opened, not completely either, since most people couldn't come. That is to say, those who came were the first ones, after that it was closed. So there too it opened up very little and to receive a blow like that. So there is something that isn't working properly. We'll open the beach for you, you want Tavive beach, we'll open it for you. You want it, you want it, Rabichima, shut up. So how are we going to get closer if now good takes on appearances like this, you are very, very harsh. So Rabi Nathan he tells you ameriot atsumot I'm going to bring them meotes atsotant, that is to say enormous difficulties called kri, that is to say that it's what actually cools you down, what ... It's over. They will never come again. It's over for them. And there are others who will come, but even those who come, they will be a little cold like that. They'll say, though, that we weren't very well received. OK, we come here and all, but still we expect a slightly warmer welcome. But that comes from us. That's us. That's the feedback we're getting, which is the fact that we didn't react as we should have. It's when he calls us, we don't say yes, no matter how you are now. Now, we're not talking about the person's level. That's not what we're talking about. We're not talking about someone being intransigent or having character problems or bad manners. It's not your egos we're talking about. Now we're talking about willpower, that's all. We're talking about wanting, that's what we're looking at. Not the midots. There are people who have good midotes, and there are people who have bad midotes. There are people who are capable of doing many things well, and other people, they have difficulties, they have anger, they have all sorts of things you want. That's not what we're looking at. We observe, we test the desire. So, now when someone calls you, can you hear them? And how do you react? Do you react immediately? Now, if when someone calls you, you react immediately. There we go, we're making progress, we're making progress. He makes a small appeal, you react, then the appeal becomes clearer. We're taking you towards much bigger things. We'll show you much bigger things. that you are awake for my that you are awake with the whole team here it is refroche the hands of the best André Ben rachel shira badraquel stéphanie raquel stéphanie janine Adassar Yaron Meir Benjamine Ben Rakel and Stéphanie there are parts I can't read so much. Do you understand? That is to say, now the desire, when someone wants it, then it is, it is connected. How can you tell if someone is trendy? It's about speed, it's about trigger-happy speed. The trigger, that is to say the trigger the chem. He's fast, he's fast right away. That is to say, as soon as there is something that even remotely resembles something good, whoosh, it's there immediately. Even if he was wrong, he thought it was something after he approached it wasn't It's not a big deal but we're going to test it like that. We're going to test now how sensitive it is, or whatever it is. what level he has. That's not what interests us. The level he reaches afterwards is development. That's not what we see now as sensitivity to good. That's what matters. In other words, when we propose something good, a call to action, do we hear the call first? How do we react to this call? Are we fast or not? Now, the slower the reaction, the more "Hem" it creates "mignotes". He is referring here to miniotes atsumotes. That means miniotes atsumotes, that means enormous difficulties. Enormous difficulties in moving towards good. Enormous difficulties. But you should know that it doesn't come from that, it does n't become chemical. It comes from our way of being and it's a tikun too. I don't know how Rabi Nathan will handle the problem, but it's also a blessing that Hashem will do it this way. It's a ticoun because it's a sorting. It's a sorting process. Rabenou, he brought, he brought an example. He said, there was a king who sent two envoys to take a secret to a neighboring country and he had to cross borders and so on. Now, there was one of the envoys, he was very clever and he managed very well . He arrived and delivered the king's message to its destination. And the other one, he was less skilled and got caught. He got caught, they tortured him and everything, but he didn't give up the secret, he didn't say anything at all. So no, now he's asking you the question, and you're thinking, who is taller? Which of the two is the taller? Because if you say well the other one suffered, he held on and said something but the other one, the other one, he brought it, he did it, he did the [ __ ]. There you have it, he delivered the message, he did what he had to do, he did it. So, uh, who's the biggest, you see? So it's certain that if we now have to trust someone, we're going to trust the one who got caught and was tortured and didn't say anything because if the other one had been caught, we don't know what he would have done. Perhaps he would have let slip the secret. It's true that he managed, he brought the resources, he did that, but he did it because he is strong, he is intelligent, he managed and so on . But that's not what proves his commitment. His commitment is about how he will hold on during the difficult times. So that 's the same thing. That is to say, now there are going to be tricks that will happen. That is to say, Hashem will present the matter in a way that is not at all pleasant, and he will see who remains and who leaves. There are those who will say, "Oh no, for me it's like this, well, you're all set. Next time you'll do it all by yourself. Your thing there, I'm counting on you. These things are poorly organized. What is this? Thousands of people are completely irresponsible, doing things like this. They have every reason to, and there are people who act like they didn't see anything . That's all. Go on, carry on, that's all. There's no question of what we're going to do because we know that we are the ones who create this relationship with Him, and the faster we react, the faster we respond, the more we reveal ourselves, the more He is forced to reveal Himself. That is to say, if we show that we are sensitive to His call, then He reveals Himself, He removes all these difficulties. Otherwise, thank you, He blesses you for the amen. Very soon, we hope that we will have the [clears throat] He said, "I'm going to take them to their enemies' countries." That means they'll have opponents, even collaborators, who will cause them trouble. There you have it, opponents, situations. There's no logical reason why people can't travel to Ukraine for Shavuot now. Why choose these dates? Why choose Hanukkah? Why choose Rosh Hashanah ? Why choose Rosh Hashanah? Why these dates? You can see there's something at stake, right? It's not for tourism. It's not tourism that's being targeted. What's being targeted is, like the Bomer, it's vitality points. That's what's being targeted. So it's their... it's their... it's their... it's the troublemakers who come to stop us. And now, when we don't... when we have n't reacted properly, it's going to be much harder. But why is it much harder? To develop the antibodies in reverse, not the antibodies themselves, but the right bodies, that is, the things that will trigger the right reactions. Since we're hard of hearing now, it's even harder. That is, we're going to be asked to make more effort for the same thing. But in that effort, we're going to develop willpower. We're going to be given situations to develop willpower, and whoever doesn't have much willpower will leave, that's all. There's no Rabbi, he said, "It's okay, there will come a time when it will be extremely difficult to get close to me." He said that even back in Rabbi Nathan's time. Rabbi Nathan only had five students left, that's all. That is, they all left, they couldn't take it anymore. You have to see what happened to them . It was very, very hard. So most of them left, they could n't keep going. Only five students remained with him, that's all who were with him because being with him was a problem. Even his sons, Rabitrak and all, he couldn't go see his father. If he went to see his father, it would mean... well, someone told him, no, he's going to see his father because his father is all. It's not because he's a Brelev. And when Rosh Hashanah came, he thought, "What am I going to do now? I'm going to Rosh Hashanah, they're going to say I'm a Brelev, they're going to kill me, they're going to do all sorts of things." These were very difficult lives, and in the end, he's left with only five. Bring life, may God bless you, my friend. Villeurbane, you are the light, the beacon of Villeurbane, you are the light. You are the rabbi of Villeurbane. You mustn't... you mustn't... Know that you are the light of Villeurbane. Ratsot, the Villeurbane city. Asrenou, there he is, he says to Tikun. What is Tikun? Amek, that is to say, we must, we must arrive at... it's not the people who are preventing us, it's not them, the problem, the problem is that we must develop more will, that is to say, more will, more prayer, more... all the difficulties we have in all areas, it's like this because we responded coldly to the calls. We didn't consider... we didn't consider... we didn't give consideration to the matter. I told you, I was with Nahman Russalom, you Duman, he was born in Kinch, he was a descendant of Rabeno, he made his barman, it's Maria, he was always in all the... with his father, he was always Ranoua, always... but you saw how he approached Duoun And he never touched the tun, never went within two meters of the tun, he never trembled, he couldn't get near the k of ravenu tuit, impossible, because it's people who, there was a little bit of, he felt something. Now when someone comes there and talks next to the, tells silly stories, anything, acts crazy, these are things that create difficulties. These are things that create difficulties. That is to say, afterwards, in order for the thing to regain value, we are forced to lock it away. It's like something that has no value. And why are we going to, how are we going to give it value? We're going to put it in a safe. We're going to get a super safe and everything. So, what's in the safe, it's certainly not a baguette that 's there. That is to say, if it's a safe High value means there's value in it. So we create value by deducing that it's difficult, like the law of supply and demand. So now, the more difficult it is, the more it will be worth because of its scarcity. It makes it expensive. You'll take a tea that's [clears throat] that's maybe 500 years old and it will cost 1 million euros, while a newly printed book costs €2. But why? Because it's rare. So that's why it becomes expensive. So we make things difficult for you to drive up prices. We want to drive up prices, you know. People give up. Yeah. There's an aspect that... Yeah. That we give up on you. Yeah. It's true, it's not a problem, but it's definitely a problem when you sort things out, it's definitely a problem because there There are things that do n't make it through the sieve, that's normal, but on the other hand, a little bit with heart than a lot without. The main thing is that you have to be connected, that's the main thing, the main thing that you have to be constantly alert to is to love, to love, to love, to love, to love, to love others, to love yourself. You have to love, that's the main thing. If you love now, you remove all the difficulties, but if love decreases, if desire decreases, then we are forced to increase it to create a relationship, to revalue the thing, to revalue it. For Rabbi, he had, he had a, that Rabbi knew, that it was a tadic and all. He sent people there to order the filin, whoever wanted it. Well, it was very hard, that he wrote the filin, it took a lot of time, and so on. And Rabbi Nathan, he is, I don't know if it's Rabbiin. Nathan. Rabbi Nathan, no, he didn't go because Rabbi Nathan had the lines that Rabbi Nah had put on once, so with that, he did n't want lines from another driver. Another brlev, I do n't remember who, he went there, he ordered lines, but Rabbi Nah told him, "You only put them on Rosh Hashanah, that's all." You don't wear them, you don't wear them every day, that's the only thing you can wear, Rod, because they were too powerful. That is to say, if he wore them every day, it was okay, it was too much. So now there are things that are there that are easily accessible. And now, the fact that it's easily accessible, people despise me because it's easy, you understand? People despise me until they have no regard for the thing itself, for the synagogue, for things. Gen, they talk, they laugh, they talk on the phone or stuff and all that. But that creates difficulties. It's not that we want to do any harm. Hashem il nousalom il ne veut pas mal maisem il veut nous nous donner le truc pour un bien qui est valeur. If you are experiencing something now and you don't know what you are experiencing, you haven't experienced anything at You didn't experience anything in the end, huh? It's like the French equivalent of bê aming. Yeah. That is to say, this, not this, has no value. So now when we were in Ouan, when we were in Oman the first time with their besonçon it was fortunate you in 1979 but you know how we were it is it was as if we had arrived at the jewel of humanity you see that's it we had arrived at the highest thing [clears throat] the most important more extraordinary thing that there is in the world and really we were trembling and how long we were on the tun how long we were given when we went clandestinely so it was that the tunaklali in the night lying on the ground with a pile like that if the inhabitants saw that we were there they would immediately call the police and sometimes there were people who were there they didn't even have time to finish the tunaklali and they were taken away it was it was the thing it was enormous in value. The more it's open, the more it's open now that people, you see, are taking risks, going to the USSR, getting arrested, interrogated by the KGB, stuff like that, and they still go and spread those dangerous roads. The fact that people have this has opened doors. Now that this has opened the doors, we will fall into the second, the other problem, which is that the thing loses its value in the eyes of people. So when it loses its value, we are forced to close again. How are we going to do that? The thing, it is the thing, it, it comes back, that is to say, it is not, there is no date. That is to say there is no awareness of the value of the ch now people now if you take the people who lived there the Russians who lived on the one you think they have ever been a Rabenou in their life even if they lived there for 20 or 30 years. They never were because they didn't know what it was. I did n't know what it was. There was, it was just [throat clearing] on the ground, that is to say, just cement on the ground and that's it, that's all. They were putting their jump there with the stuff. I mean [clears throat] it was nothing to them, it had no value. Now someone who has known a little bit, studied Rabin a little bit, he will vaunakali and all but he does not have the consideration of the thing, he creates, he is the one who creates the difficulty afterwards because we are obliged to create a difficulty in order for him to value the thing now in this in this in the calculations I do not know how they do because when a difficulty there, it is general. That is to say, it means that there are some who pay for others. Some people are paying for others, that's all. That is to say, it depends on wanting it. That's all. As it calculates the number of sick people and the number of people who have recovered, the number of these are figures, you understand? Now, the will, so we see if the will reaches a certain level, then now there are others who will pass, even if they are not at that level of will, they will still pass, and then when it is the other side that wins, then it is the opposite. There are people who personally want it to be open, but since there are more people who do n't consider it, we are forced to close it, like they do in countries where they throw tons of tomatoes and things so that prices don't fall, they throw them into the sea, it's food, they throw tons of food into the sea so that the price stays high, so there too they close. For what ? It's so that you're alive. Because if you come and you don't want to, we haven't done anything. We're in Hollywood, that's all. So do Hollywood, put on a movie, a poster, and dance. That's all. You don't need to go there. It's not worth it. That is to say, the whole relationship with it is your degree of wanting in relation to the thing. No, it's the minimum required level of will; it's decreasing, so it's been closed. It was all there from the Second World War until the years when it started to close; for almost 20 years it was closed. There were always people who went, but they were Russians who went, people who lived there, who lived in Moscow and all that. There has always been Rashana Oman, but people who were Russians, people who lived there, but from the outside you couldn't enter. It was impossible to return to the USSR And when it started to open up, it was in the years 60 65, there were some Americans, the Rosenfeld rave from Alchalom who had seen a special invitation from the government with American stuff and all, he had gone with a small group to say it was starting slowly slowly to open up in the years after 70 75 started to open up 80 come on it started the people people they came the Israelis, they came with fake passports and it started slowly slowly to open up. After that, that was it, the USSR fell. Well, it opened up, but going to Ouan was a dream. It was a dream. It was something extraordinary. It was for someone who frequented Rabeno and it was the pinnacle of his lifelong dream to go there. There you go, it's open, we're giving you everything, we're opening it up to you. You have everything: food, supplies, heating, electricity, everything you want. So no, what are you doing? What are you doing now? So, they give you something because you behaved like someone who reacts appropriately, and then the result is that the person starts to despise it , they no longer have consideration, so it shuts down. But as you say, it's certain that there are some things that are disqualifying, it's certain that there are people who will be eliminated because of this, but we can't do otherwise. These are the rules, these are the rules of the game. Otherwise, there's nothing left But what if we say oh well, never mind, it doesn't matter, we're not going to go around letting everyone come and all that. After the thing, it has more value. Once they said, they said to, they spoke to Grabenau. They said so that people would have some cavana in prayer, we will do something. We're going to take, we're going to take, we're going to take a dead man like that in the middle of the synagogue. We'll see that when people come to pray, they see a dead person and so on, it will make them pull themselves together and so forth and they will pray well. Well said, if you do that after a week, they'll play with the dead man, they'll throw him around during prayer. Not only will they do what they usually do, but they'll also find a new game: throwing the dead man into the synagogue. So that's not how it works. That doesn't work. You're not, you're not, it's not by scaring people. It's not by scaring people. There's no point in scaring them. What is needed is to trigger the desire and maintain it through a difficulty that is precisely calculated so that it increases the desire and does not extinguish it . You see, it's very, very complicated. That is to say, it's not something you can, you can't with a human brain, you can't know how it works. But Hashem, the sadikim, they work on this constantly. That's their job. How can we now trigger willpower when it is not present? How to develop it based on this name which has a little bit of it? And how can we ensure that when there is a lot of wanting, it doesn't lead to a disdain for the thing that will cause the wanting to diminish, creating difficulty? All of this is something that can be calculated, and the sadikim calculates it. We don't know. That's exactly it. Unfortunately, as you say, there is this nature to always want the unattainable and to despise the easy because we think of it as something, but you see when the lockdown starts, the masks, the jobs, the vaccines, the stuff, you see that nothing is guaranteed at all and that the whole world can turn completely upside down. So you see that the hottest spots, the most affected spots, are the sadim, the meron, the synagogues, the chivotes, that's what is most targeted in all this because that's the base. If that works well, then the world receives from the connection. Everyone is getting a connection. If the places, the places that are the most important points, they function as they should. Then it spreads throughout the world, the good will of good. But when problems start to arise in those places , what do we say? It's the end of the world, there's nothing left. After the one who finds himself unplugged, at the end of the world, on a trawler fishing for things, he knows absolutely nothing and where he will find the will. So the people who are near these production facilities want it, they are the ones who have the responsibility for distribution. After the others, when things start to move in there, it means that's where the problem lies. That's where the problem lies. Last year, there was a side to it where it was cooler in Meron because we weren't there . We haven't been. OK, we accepted. You didn't want us, we accepted. But today, but this year, there is one side where it is worse, there is one side where it is better, there is one side where it is worse. And one aspect where it's better is that it has opened up. It did open up, though. And not only did it open up, but those 45 who left, they had an extraordinary awakening. They have undergone an extraordinary awakening. But it's hard that we have to go through things like this. It's very difficult. But there is no choice, there is no choice. That is to say, we are obliged to value the thing like a child, you take away his thing, his toy, so that whoever, whoever, whoever puts on his pajamas or whatever. Otherwise he won't do it . You don't want to do it, but you have to do it in order to get the desired reaction. So what he says here queon versek you must not be mistaken it is not politics that we must do it is not politics it is about the failure and the raccoon of love and will. That's it. That's it, that's where the war is. War lies in will, in love and will. She's not into political manipulation and tricks. That will all fall into place on its own. You don't need to worry about that. We need to address the root cause of the problem. The real problem is that Hashem is telling you, "You don't want me, so I want you even less than you don't want me." And he puts up a barrier like that for you. It's very difficult because, as you say, it leads to there being people who ca n't manage it. There are people, especially today with everything that's being filmed and all, people are circulating videos, horrific things. It's people who see this and they say it's over for me. Alright. And the tadquis meron all that but forget me estam here here is what is written as it brings to the sides moranem is aon. What does this language mean? They will, and they will want to be blamed. They will want their fault to be forgiven. The word "rason" in "irou" is " àon," it's not an expression that is... it's if... if we want to say that their fault... it will be forgiven. We say "pasamon" and not "avon" when the teacher tells you this, meaning that now they will understand that the root of the problem is that you don't love, that's all, that's all. Know that if you love, you won't make any more mistakes in your life. If you love Hashem, I love Hashem, if you love Hashem, you will never do your worst thing in your life again. All the mistakes, all the faults, they come from the fact that you don't love, that's all. And that's what you have to work on, it's not about trying to plug the holes in the sins, you understand, the openings in the sins, like on the boat when they came to Israel, they saw, there was water coming in, they were with buckets, all emptying the water, emptying the water, and they were saying to Rabbi, "And you, what are you doing? Nothing there, you are, you are Rabbi." He was weak, he wasn't a leader, but he was doing nothing and they were all frantic in the boat with Rabenou jumping. He came, he went back up the hole, she was bringing in the water. So they put an animal skin there and fixed it in place. That's it, they no longer needed to empty the water. Look where it's coming from. And then you no longer need to tire yourself out every day. Quick, jumps, quick, jumps. Look where the leak is, that's all. The leak is right there. It's because there isn't enough love. You just don't love it enough , that's all. You just don't love it enough, From Balem, someone tells him, "My son has strayed from the Torah." He says, " You don't love him enough, that's all. It's not complicated. You don't love him enough, so he doesn't want to, that's all. No doubt about it, your Torah doesn't inspire you. That's all. There are people who have children who go astray in the Torah because they don't love it in their Torah. That's all. It can be clean, perfect, great, but you don't want it. There's no love. People run away, like the Gemara says in Braot, that when Shem comes and doesn't find a minyan at the synagogue, then he gets angry at those who are at the synagogue." not on those who don't come because I said if you were friendly with people, they would come to the synagogue if only to have a smile for a little hello how are you a bra something they would come there is no problem. So what you're missing in the... is that the raccoon is for... that's why words... words are extraordinary. That is to say, the words of the Torah truly give you the solution. Vehem is at Their fault is that they will turn them into rats. That's what tchuva is. Sorry, I'm making more mistakes. No, that's not enough. That's not enough. It's not about saying sorry, I'm not making the mistake anymore. That's not it. What does it mean to say sorry? You're not going to make that mistake again. But if you do n't transform, if you don't increase your raccoon, your rash, your love for the Torah, it's certain that you will refute again. That's for sure, there's no doubt about it. Even if you are sincere and you say at the moment you were shocked, that you did something stupid and all, you say but shhh sorry, I won't do it again . You're definitely going to do it again because it comes from a lack of ratson. It's not due to a mistake. It's not a mistake that you fell now, and you could have avoided falling. You fell because you don't like it, that's all. That's what you need to fix. If you don't fix this, you're going to fall back down, that's for sure. Even if you are sincere when you say "that's it , I'm not doing it again and all that", you are sincere but you will fall back because what makes you fall is not that thing, it's that you don't like it . It's irsou and tavon but you have to transform your vera into ratson. It's not enough to just say, you say, you say Hem, you say sorry Benel, I don't want to start again, no no, you have to irsou and ta vonam, you take your font, it has to become ratson, that is to say, love of Hashem, that you arrive at such love of Hashem as the first count that he says I can no longer see the king like this suffer. I'm going to go get the princess, the princess. He doesn't care about the princess at all. The one who goes to fetch the princess. He has nothing to do with the missing princess. He has nothing to do. He doesn't even know who she is. She's not interested in that at all. But when he sees the king's suffering, he says, "I ca n't bear this." I can't do that. So I'm going to go, I'm going to give my life to go there because I see that's what's causing pain. So the guy, he's going to do it, he doesn't even know what he's doing, he's going to tell Benou, you can't do it because you don't even know what you've done. You know you did an AVA but it's not that you don't really know what you did. What did you do? You did something because you don't like Hem, that's all. Since you don't like Hem, you were eaten from the garbage, that's all. But it's not because you like garbage, it's because you don't like HM. That's your problem. Doncsu is avon. That is to say, the vera, you have to transform it into a ratson otherwise it increases as we said earlier. First year, Rabichimon closed, nobody came. That's not enough. Come on, come on, come on, 45 of you who take it, who take it in the head. [grunt] So now this makes trit. There are those who will say now we need to increase the radson and there are people who will say we're giving up everything and you won't see it there anymore . The first time you closed the door. This is the second time there have been deaths like this. That's it, I'm not coming back, that's all What is the goal? The goal is to love or the goal is to do the MVA, which is it? What is the goal? One leads to the other, and the other leads to the one. The goal, the goal, that is to say perfection, is to perform the mitzvah bimra with love. That's the perfection of making a myva with having the rche with the simra with love with ratson. That's perfection. But you mustn't make the mistake of doing the mitzvah and not focusing on developing your ratson. Because if you now get used to doing the mitvah without a ratson, you will first start to have difficulty doing the mitvah. We're going to start hindering you to develop the raccoon and if you continue to [clear throat] refuse, then you'll fall completely. So, what is the tool? The tool is the act of loving, it allows us to do the job well, or is it doing the job that allows us to love? No, it's the starting point. The starting point is because you love it. That's why you're going to do it. Hm. If you come and do something and you don't like it and you say "Stay there, I don't need you." If you're doing it because you're in training, you're learning and all that, OK. Well, that's worthless. You are, you are, you are, you are an apprentice, that's all. But it's not Hasham, he wants you to do it because you like doing it. He wants you to love him first, then you do it. What you do must be a manifestation of what you love. Not that you do it because you're used to doing it, or because you've understood that you have to do it, or because he wants you to like doing it. And if now the love of the good decreases, then at the beginning there are difficulties, and the difficulties increase to make you want it more. But if the person doesn't react properly, then the person completely gives up , then they fall into the other side. This is the normal path. That is to say, it's normal that it evolves like that. That is to say first it is a drop in temperature, that is to say it cools down, it cools down, it is because and after that it becomes r shalom des des, that is the principle of the seed in vain. The seed in wine, that's what it means, when an act has no result, that's what it's called, the seed in vain. Someone smoked, there's no kell, there's no rat. So there is no such thing as "it gives nothing," there is no result, it feeds the negative thoughts. Transform into a raccoon. Thank you Lonel Flalo, may God bless you my friend for spreading joy in the shoe repair shop. Thank you, my friend. Now when you start working on the ratson, that is to say the realva, you do tuva on love, that's what you do tuva on. That's the real tuva, it's that you're going to start making an effort in love. You will start asking Hashem to help you love it because in your nature you love it since the Torah tells you in the diagram you will love Hashem your God with all your strength with everything you have everything you possess you will love Hashem it means that this love you have in you only you have lost yourself in the details of a lack of timing. You have reached a point where you no longer know where you are, but your true nature is to love Hchem. So that's it, that's the real one. You return to that thing, you return to the love of Ashem. That's what you call real tuva. That's why que tuva av les avonotes, elles devient des mitvotes. Because in fact, that's why it became an avatar, because there was no love, that's all. There was no ratson. Now that you have done tch tuva on the ratson, you have transformed the vera into a mitva. That's the real tuva. Now, if you do "tu mir," that is, if you're someone who says, "Okay, I perform mitzvot out of duty," and so on, "Okay, I have a duty of tuvah," then it becomes " shogg," meaning it's as if you didn't have it. That is, we remove the aspect of wanting to do evil; that is, we assume you didn't want to do evil. So it becomes as if you didn't have it. You have " ch," meaning you didn't want to do evil. But "site," meaning you want to do evil, but the "shogg" say, "So if you do it out of fear or duty, then we count everything." "Shogg" means, "Okay, we say you didn't really want to, you did it, you got lost." We find mitigating circumstances, but we won't pay you for the evil you did. Whereas if you manage to fulfill your duty, but the valid reasons, then it becomes a mitzvot. That is, when you go... You'll be rewarded as if you've done something good because in fact, that's the only thing that was really missing, that's the ron. So now when you do that, you'll trigger something extraordinary, something that will awaken Lesim. Now, he's going to go see all the Sadikim, he's going to tell them, "Hey, you need to wake up, you need to take care of them. Come on, get moving, you need to take care of them." That is to say, it will awaken the unshakeable, that is to say, unavoidable force. As he said, "I can do nothing. I promised Abraham, I promised Israel, I promised Joob." So it's bound to work. That is to say, once you now do tuva, that is to say, you come back and you look for the ratson, the consequence is that Hashem will call the tadikim, he will tell them now-take care of them , send them thoughts of chuva, desodes, advice on how to do it. Go ahead, take care of them. He will wake up Mam Sadikim, he will make them want to take care of us. As he said, Nahman al Khadad there, he said to his children at the funeral, he said you are going to leave, you are going to go now, you are at Rabishimon's and all, you are going to completely forget all of us, all of this world, all of the family and all. So don't pray for us, don't forget us, we still raised you, we fed you, we taught you the Torah, we did what we could for you. At least remember us a little bit because [clears throat] it's true, the one who left, what's he going to do with what's here? He's going to go and remember what's here and connect with what's here because Rabenous who does this [clears throat] he's here I stay with you, I walk in front of you and all. But most of the sadikim, there are even sadikim who said above all never come to my grave to bother me and all that because you will get slapped if you come. Leave me alone. That's it, I've done what I do while I'm alive, I'm leaving . Forget about me, I'm retiring, don't bother me now. Kim said they said "bfé rouge" (red girl). Don't come to see me, I don't want to . That's when, when now you do tuva, you will, you will cherter them, you will, that is to say, the passou who says that. So. Zar hashem told him you will now love is that now I will find I will bring out the the if you want the the the the the joker of the world that is to say I will bring out the solution of the world is that I will take the sadikim. And I'm going to tell them to take care of you. So if the sadim take care of you, then that's it, it's all settled, it's over because we no longer have problems that exist with regard to Hashem, it is the tadikim who intervene. So when sad intervenes, it's certain that it works. It's sure to work. And often the reason we are all here is because we have ancestors who interceded for us with sadikims who told them, "Come on, you have to take care of so-and-so." So. And and and they got us out of where we were. That is to say, there are people who came to plead for us, who paid bail for us, otherwise we would never have gotten out. We can never get out. Leal said, you can't go out. He said before making any advances, you couldn't hold back. Now, if you've made advances, you're poisoned, how are you going to get out of this? You can't get out of this. But there are sadikim. There are sadikim who come and help you, who boost that sadikim. And why are these sadikim intervening? Because there are others who involve them . Now when he makes the tadikim intervene, it means that it's done, it's the total repair because when they say it's like this, it's like this, that's all. There is no one who can, there is no one who can, there is no one who can, not even himself, he cannot refuse when the sadist says this one and he has to do this, I will give him this , give him this and all. No one can tell me anything. He is gozer, j'imayem. So look at the tchuva but in avar, what does that trigger? In fact, it triggers a complete repair. That means total repair because now even if you say "OK, I like it and all" but just because you like it doesn't mean you have the ability to repair it, to do what needs to be done. Rab said, "You can do even one thing you've done in your life, you ca n't do it your whole life." Lean on me. He tells us, "Lean on me." That is to say, now you are trying to love what you are already doing. to love what you do. You do your tuali, you do it with love, you sing it, you do it however you want, but you have to love doing these things. You need to enjoy making size B doubts. You need to enjoy what you're doing, following the advice Raben is giving you now, you're only focused on that. And when you do that, you train Hashem to awaken the tadik so that he prays for you. As he asks Abinathan, uh, he asks Hashem, he says, he says Hashem, please tell the tadikim to take care of me. Tell the tadikim to intervene, to take care of me. You see, he's asking Hem. That's what he has, that's what he's saying here. That seems strange. People think they can address them directly, but Hashem himself can do nothing for you. He can't do anything for you. Theoretically, Hashem can do anything, but practically he can do nothing for you. Because with the case you have, he can't do anything and it has to go to court. If it doesn't go to court, then everything is worthless because there's nothing worth anything anymore . It has to be accepted by the courts. Now, who is capable of going before these courts to intervene? These are the tadikolam. They are the only ones who can sweep away all the work because they are perfect, irreproachable beings. So, there is no one who can tell them who you are or what you are doing there. As Reno said, I am the 24 courts. I am the 24 courts. So who do you need to work with? You need to sort things out with him . It's not through the courts. Because even if you find a way to access the courts, you won't get out properly. You can't go out properly. We can't. That is to say, in the face of justice, we cannot. Who can stand up to justice? When we say in all that is it that if you want to judge us, but we cannot hold on because we cannot hold on in front of the judgment, but the tadic who comes, he cancels the judgments, that is to say, process of the tchuva, all the way of the tva, that is to say, all that we tell you how to do tuva, it is so that you arrive at what hashem verarti beriti, that is to say, I will remember my covenant with the adim and I will tell them, go ahead, take care of them. That's the purpose of the tuva. It's not that you can do tuva now, but if your path to tuva is put in Hava, it will trigger the ratson, it will trigger Kchem, it will involve the tadikim and at that moment you are at peace. At that moment, it's leun bchlemout. He repairs it completely. These are complete total repairs like I do n't know if I have the tikun clali here I don't know if it's with the look a little clali over there in the will need I don't know if there is the shooting being too but no there isn't one here A complete normal little key. You see Rabin will look at what ditadora gives in the heart of this great, formidable and holy tadik in the heart in the heart of all the sadikim the bullets that do not hide their face from me and that dye themselves for me like militaries of lawyers [grunt] huh lawyer defender yeah lawyer defender of people who plead plead for us the forouti that returns that returns in merit things in merit and that seeks and finds in me positive points that plead that you bring me closer in mercy. You see, look how it works. That is to say Rabbi Nathan, he prays to Hashem, please , Hashem, go to the tadic, ask him who speaks to you so that you act with me with mercy, who sees the tadic in me positive points so that who pleads for me so that you too now plead for me, you find the good in me and that you come and give in me a new heart a new heart a new breath that you put in me so that I can awaken now truly the chem that I do truly with a complete heart all the heavens that who who make afganotes for me that they have manifested for me all those who have mercy and pity that they have pity on me. All the dust residents who plead for me to pull someone out who is drowning in the moving swords. Do you see how it works? Look how this works. That is to say, he is now clearly involving Hashem . He asks Hashem, please speak to the tadik who is speaking to you. Tell the tadic who's speaking to you so you can take care of me. So that you may have mercy on me. But there is no other way. But to get to that point, you have to get to the raccoon. That's all. When you get to the raccoon, you trigger this system so that it automatically goes, and what is it, is that what I read to you there? It is in the Tila of the Báomer, this passage, it is the Tila of Rabimon, it is said in parentheses, he says if you are to be at Aon then you say ' caadora rabim who is there, it was me, I did it at Aan, I do it surenou, when you surishimon, you surishimon, it is if I have another sadik, you say this sadik there with whom I am now, but it is in the Tila of the Báomer, so when we see situations like this, there is no panic. That is to say, these are situations that arise because they are poorly managed, that's all. Things are being managed badly. So it's training for dmes. This involves things like awakenings, which are like electric shocks, which are meant to wake people up . But waking up doesn't mean that you're going to be scared or that you're going to wake up. It means start to like what you do. Start to develop a little love for the Torah. Start to like what you do. Start doing what you do with love. Start to love your homeland Israel, to love your family, your children, your Torah, your life. Start loving your life. Stop whining, stop with the nonsense. Start loving your life. Don't complain. Don't say things with your mouth that are complaints and all that because that's very serious. That's very serious. You see that everything, everything, everything, everything, the corban, everything we've had, only meraglim and all that, it's because we did n't want to return to Israel. Quandem, what did he say? I tell you, it's an extraordinary land flowing with milk and honey, and you're crying and crying because you don't want to go back to Israel. But now all the lawyers who were there before have passed away. Everything has passed. We arranged everything beforehand. all the stupid things we did, all the stuff, we want meat and we're fed up with this and stuff, all the revolt, it's all over, all the squabbles are over. But when a guy tells you it's a... it's a jewel, I want to give you a jewel, I want to give you something extraordinary, and you start crying because you don't want it. But that's it , it's over. That's where the problems arose. And all the little chabéain had the temples destroyed and everything. That's all there is to it. He doesn't know, that's what triggered it. It's not about behavioral problems. Behavioral problems are a consequence of that. That is why, at this point, when the Meraglim arrived and did lashonara in the land of Israel, they caused people to be afraid to come to Israel and they wanted more. They said, "It's a land that eats its inhabitants, where there are deaths, lots of deaths there all day long . Everything is enormous, everything is giants, it's very hard and so on." They scared them. So they started crying because they did n't want to go. We don't want to go. We don't want to go. What did he say? I, for one, am telling you that it's an extraordinary land. I gave you the most wonderful thing in the world. I tell you, milk flows, honey flows, and now you're crying because you don't want that. Yeah, that's it's it was it's there it's it's the point it's the point that made everything explode. But otherwise, everything that was happening before could be fixed. It wasn't that there was anything that would disqualify it. But that disqualified everything because Hasham came and offered you love. He gives to you with love. What he gives you, he gives you with love. He tells you, I'm giving you, I'm going to give you what I have that's most beautiful in the world. As Shabbat your shem tells you, look, I have something magnificent in my treasures. Giving you a gift is Shabbat. Now you're entering Shabbat, and you're sulking. Rab tells us, be careful not to sulk on Shabbat. Don't sulk on Shabbat. Hashem has given you an extraordinary gift. Don't sulk. He says even if you're not happy inside, it doesn't matter. But put on a face, at least a presentable one, as they say, at least so that you look presentable, so that we don't see a face like you're going to a Shabbat funeral. That's very serious because Hashem, Hashem, Hashem, He presented it to you. He didn't tell you, "Look what it is." Hashem Himself tells you what it is. In any case, He presents it to you as something extraordinary, and you're making a face? That's very serious. Rab, Rab says, but he... You can't... That is to say, during the week, okay, you have high debates, you're not... but on Shabbat, you can't allow yourself to... You have to put on a smile, whether it's plastic or with... It has to stay that way. You have to have a joyful face. On Shabbat, you can't allow yourself, of course, not to get angry or complain or things like that. But you have to be very careful because these are things that have been... Hashem told you the value, He didn't let you search for it, He put forward the article. He came and told you what it was already, you understand, so when there are meals it's a problem, that's it, that really creates problems, so there you go, that's how Raenous, here we are for the oil of Rabenou, may his nightlight watch over us, may Naima bless you forever. There you go The real, the true path of VAT, that's the real one, that's the one. You see, that's not what we usually think of as classical. It's not the classic chuva or, well, you made a mistake, you're going to fix it, you're going to do this and that, because there are many people who do tch tuva on the tch tuva technique, who even manage to do the tuva technique of no longer lying, no longer doing things, no longer looking at things badly, no longer stealing, no longer doing things like that. To love, they don't even know that's what lava is. They don't know and they don't know that even if they now technically manage to improve their living conditions, that is to say their condition of avodatachem, that's not what's going to lead them to move forward . That is to say, if they truly want to move forward, they must commit themselves to the love of God. We must commit ourselves to the love of God. You have to love what you have . We need to value what we have. We need to realize that what we have is extraordinary. You have to truly love what you have. Even if they're three-cornered shoes, you have to love them. We really need to awaken them . It deserves praise, it's extraordinary, and so on. And that's why now when Chem sees that, he says "OK, so he talks to the tadikim". He said, "Go ahead, do it for them." So what are the tadikim doing? He asks Hashem, he prays to Hashem that he may have mercy on us. How the circuit, how does it work? That is to say, we love when we love. He addresses the tadic and the sadic himself prays, and when the sadic prays, it means that it is done, it is settled, that is the true path of the tuva. So there you have it, Rabi Nathan, he told us a little passage, it's in Kim in their little passage. He says again I don't know it's a bit late it's already 5am and someone takes up this passage again he says we need now total deliverance without exile finished that's why the exile lasts so long And in the end, there will be the guwah how by the merit of the sadikim by the merit of the sadikim and by the free gift of ashem. That's how it will always come about, in the same way we said before. It's for me that I'm going to do this, I'm going to do this, I'm going to bring you deliverance, I'm going to do it for me, not for you, for me I'm going to bring deliverance. What he wants is for us to awaken, at least a little bit, each of us where we are, to get closer to Achem. We already have this awareness thanks to the Adhim that has been present in every generation until now. I just read it, I didn't elaborate because it's late, but those who want to see, it's passage 35 in the listening section. So it's in the same vein as what we're saying here. It's just an angle, an angle, an angle in relation to what we said, but what he said before is the basis, but that the Tadikim, that we love, that we love the Tadik, that we love the Tadik, when we love the Tadik, we are ready to do anything to go, we're going to try, we're going to go No matter where we go, we'll arrive, it's just that we won't arrive, we'll arrive this way, this way, this way, we'll arrive. People came to Roche from Poland, then they tried this way, then they tried this way, then they tried this way, but all of this is extraordinary savings because there is no, there is no, there is no, that proves, that proves [clears throat] love more than displacement. Raben said, he said you see it's like someone who came to your wedding, he came from another country. What ? Did you come? Yeah. You can't have a greater proof of friendship and love than that. The trip he made. Rabous says that the most important thing you do is travel to see the sadist. It's the journey that proves it because once you're there, you're on the spot. That's it, that's later, that's good, you do what you do. But development is the most sincere thing there is in the matter. Because once you 're there, there's a lot of Hollywood too. You don't know how you're going to handle this. But the journey is the most sincere one because you leave your home , you leave your house, you go , you spend money , you spend money as we say, how do all five of us do it, the fact that we go to the other, the fact that we spend, that we get tired, that we pack our suitcases, that we leave our family, that we have all these things, these are things that are, that's the main thing of everything. Because that proves love. That proves love. Now when you are there afterwards it is an offer, that is to say it is a thing, there are rules, things, you enter into a system but the trip is the most sincere thing. It's more sincere. When you see someone going out of their way for you, there is no greater proof of love than that. It's more than a gift, more than anything, that the person leaves their macom, they leave things, they come, you see, that's what proves the most. So, Nessia, the movement is very, very important. King Makados came crawling to Rabishimon's house. You can see from down there where the restaurants and all that are, the hill from there climbed on all fours up to Rabishimon. Mak, that's what Benatar is, that's Achou, my friends. Thank you, thank you. Only good news, Shabbat Shalom, and may we only hear good news. And so, to all those who can come for this, we are waiting for you. And we ourselves already deserve to arrive, may all these words disappear. Shabbat Shalom. For all those suffering from total illness, we will meet again on Shabbat for you, and you are invited to Shabbat and a mega Kiddush from our father Gabriel for the honor of the birth of his little girl, Ara Adasa. You are invited at 8:30 in the morning. It's a shower after the line for those who can come. Thank you for [song] [music] [ music]