פתיחה לשמונה פרקים | הרב מישאל רובין | שמונה פרקים לרמב''ם | תשפ''ו [2]

Kind: captions Language: en Come on, in the previous lesson we learned about the Rambam, we gave a few points of reference. Now we're starting from the introduction and slowly we'll try to understand the matter itself, what the Rambam says. We already explained in the introduction of this work, this work is an introduction to the Mishnah, what was the reason that led the author, Rabbi Yehuda HaNasi, to establish this tractate in this order. What does this mask mean? This tractate is Pirkei Avot, after all, eight chapters were written on Pirkei Avot, and we have already mentioned the great benefit of this tractate. There is great benefit. We have already promised several times in what preceded this essay that we would discuss useful matters in this tractate . Well, let's evaluate it a little, and then the Rambam says that even though it is simple and easy to understand according to the plain meaning, doing everything it contains is not easy for every person, nor are all of its matters understandable without sufficient explanation. In addition to the fact that it brings about great perfection and true happiness for the soul, I saw that I could expand on this with a good answer, so let's try to understand this sentence. It is a very important sentence. Maimonides says that even though it is simple and easy to understand according to the literal meaning, doing everything it includes is not easy for everyone. What does this explain to you, by the way? The side of the righteous. Of course Maimonides is the first, right? He is a straight side, he might take it from here later, I don't know, but in any case it's not easy. The Rambam says that doing everything included in it is not easy for every person. Why is it easy? So let's try to explain this point a little. It's an important point. Let's try to understand. Look, in the end, we're talking about a book called, like the chapters of the Rambam. Eight chapters of the Rambam are the foundation for all the moral books. This is the foundation. This book is the foundation. This book is actually the basis for all the moral stories that will come later. We know moral books. One of the most prominent ones that we know of is A. Messi Yesharim. But there are other moral books. What is moral? Morality? Its definition. And this is how the Rambam defines it here, in a hint, and in other places. It is the shaping of the soul or the changing of personality. Morality. It means I take my life and I change its inner content. I am changing the internal things in me and it is not easy. Why is it not easy to change personality? Why is it not easy to change personality? Because of many things. One of the things is habit. A person lives by habit. This will be learned, God willing, later. The Rambam will explain this point in depth in the protora. He will explain it, but not now. But it is difficult to change a habit. It is very difficult. A person is very much a prisoner of his habits. He is a prisoner of his physical habits. It is also a good habit. Who remembers today when he put on shoes? Do n't remember why? Because there is a habit. You dress in habit. You drive in habit. You don't do a lot of things in habit. Because with everything, I had to think. You know why a little child falls when he starts walking because he thinks he is walking. He thinks. So he says, wait a minute. There will be a right foot. A left foot. If it is sugar, we would fall. So we fall. When we walk, we do n't think. Thank God. If we think again, we would fall. So, oh, right? No, we are used to it. And therefore, everyone. It happened to me. It happened many times. There was a step. You did n't see a step. Why? Because the mind is used to walking straight. Not with a step. So this step is 8 centimeters. It's not that bad. It doesn't matter. Why? Because we walk straight. We walk on a surface without steps. Well, in short, it is very, very difficult to change habits. There are habits in our heads too. Habits are not just physical. Tell me, you write with your right hand, right? Try writing with your left hand. It's very difficult. What's wrong with that? I'm the same. It's not going well. If I train, maybe a lot. I don't know. But you get used to it. You get used to writing like that. So you write beautifully with your right hand. If you write with your left hand, no. You won't understand what you wrote. So it's a habit. The etiquette of the hand is like this. Right. Right. I put tefillin on my left hand. Some people put tefillin on their right hand. Once. I put tefillin on my right hand. I couldn't do it. Like, this. This In Beta and I said I'm now studying in Beta as if I never understood it so I started studying without the pages and the chances that I have here corrections I was happy with it later I said well I wonder what was this year what was seven years ago I look at the chances now compared to the chances of seven years ago the same. Why? Because here in Kalsa it hasn't changed. So what interested me seven years ago and I went in that direction in the issue and I understood the additions like that and that's how it was. That's why it's hard to understand internal lessons because you have a certain line of thought suddenly someone comes along and tells you he changes it for you. That's a problem sometimes it's hard. On the other hand, if there's a little humility in a person, he benefits from another person telling him a different line of thought. Suddenly he looked at reality in this way. Now the other person, his friend, his rabbi, his friend, his wife, it doesn't matter, suddenly lifts reality up for him in a slightly different direction. A little in a slightly different direction. So in a different direction so it's very, very enriching. But it's in mental matters. Also in moral matters we We work from a place of thinking. There are patterns of thinking, and that is why Maimonides comes and says, "We want to study a book of morality now." What is a moral book? This moral book is about changing the interior, changing the personality. It's not that simple. It requires. It requires a lot, a lot, a lot of effort. Do you understand now what the genius said? The ga'ra said that learning all the Shas is easier than changing a measure. That's what he said. Well, he knew what he was talking about because he knew the Shas but I do n't know it's all hard but a but I can understand what he's saying why? Because what the ga'on wants to say is that when you learn something it appeals to the intellect so I didn't know 2+2=4 now I learned 2=4 okay but wit is something internal that I've lived with for so many years I've gotten used to myself I've gotten used to myself yes I've gotten used to all this mess and all the things that happen it's very very hard to get out of myself and change what's inside me external information no not terribly hard but internal things that I live with change them how do you do it Maimonides will explain but first of all understand what Maimonides says it's not easy to do yes what is written in Pirkei Avot how does he say here a even though it's simple and easy to understand what it is simple who who is it is tractate Avot it's simple to understand why what is written don't strike a tie you understand it understand someone doesn't understand what it is to be a tie understands not laws Here I am renewing for you a novelty that you have returned to the lesson renewing for you a novelty that you have never heard in your life not good laws to be because we knew it before you so why don't you do it no because doing it is not easy I am talking about myself yes yes no to the cup it is hard be humble here is your novelty today's novelty will be a tie did you know that? You didn't know how beautiful so here is your unit you will want it in notebooks you need to be answer nonsense we knew that well but why don't we work humbly why because it is hard it is very very hard therefore the right faction will say everything I tell you now you know except what now I there is no good novelty here actually there are many more innovations remain but there is no novelty here in this sense that you know the virtues at what age you know the virtues at what age more or less you know at a really delicious age your parents tell him what are you angry what are you why are you like this why are you like this but the knowledge of the Torah who is this age you learn them from late knowledge it is late but the soul is a living being itself tractate of the fathers is a tractate of the tribulation it is very very easy to understand and therefore it is taught to children right they say For a child, accept every person with a positive attitude. Someone doesn't understand this. Who doesn't understand Hebrew? Sure, it's understandable. All people. So why do I sometimes come with people? I look at them crookedly. Why is it like that? It's written in the chapters of the Fathers. But what? Because it's hard to do? Why is it hard to do? Because we have feelings. Because we have opinions. Because we have certain patterns of thinking. Certain patterns that we use. All this is very, very complicated. The work of virtues. The Torah is a complex thing. The commandments are something else. The Torah is knowledge. The commandments are actions. It's not hard. So it's not hard. There are difficult commandments. There are torments that are difficult. I ate my meat. My chocolate is delicious. I think it's hard for me. Okay, but in the end, it's an action. You have to do them in order and in the commandments. Learn them. But virtues are not a new thing. A person is born with virtues. So he has to correct them. Every human being is born with virtues. And every human being is born with work to do on his virtues. Where do we get virtues? Someone who loves is beautiful. We have these thinking patterns. Where do we get these permanent patterns? Who is beautiful? What exercises did you come up with for yourself? It's not only that, there are also things that you were born with, for example, there is a son here. A person who has an abyss who has a twin abyss abyss is not a good example for him there is an abyss that will be the end of women there will be education for boys you are six statistically we are not that what is good okay it doesn't matter now here is just a second so here let's take you a rabbit experience here you have thank God you have both a twin sister and a good brother right this is what you are saying I mean understand understand the point understand the point it is the same cell this is the same cell you understand this is really what they need this is what you see you see two twin brothers with the same father same mother if it is different parents you can say it is the result of education blah blah blah matters but if you see two brothers born at the same time at the same time in the nose there is a minute two the same same cell the same cell of life and he has the same father who suddenly says things and the same mother who suddenly says things suddenly at the age of two three four suddenly you see that this brother is different from this brother right how can it be you have to be your monkey bull there is a new avrech here which is the abyss of someone who studied here in yeshiva You can't tell the difference, right? Maybe the parents understand this. I don't know. Once he came to me and started asking me questions. He said, "Tell me what's wrong. I'm his brother. I was a bass player. It's like, 'No, it's not like that.' But why is it like that? Not since the age of 30. Since the age of two or three. You see two twin brothers, the same thing. They were born the same thing. From the same life. Suddenly you see some one playing nicely with the cars. That one throws the cars at people. How can that be? I didn't say you throw. I said that one throws. Yes, of course. It's very strange. So you can say if it's a girl, oh, it's okay. It's a little different. It's girls and that one. But two boys, two girls. It doesn't matter where it comes from. There are innate things. A good example of what. Yes, but it's not a good example for what I wanted to do. That's why it's not a good example. I wanted to explain that even two brothers who were born together are exactly exactly exactly exactly. Suddenly, after a very short time, you see the differences between people. Why? Because there are innate things. So we have innate things, we have differences, and we have education. Three things. Our morals and our moral responses are built in this way. Very beautiful. And therefore, learning morality. It is to transform. Listen carefully because now I am giving the deeper definition of the thing. We know what it is immediately. We know the qualities, but the qualities are the fruits of us. These qualities are not necessarily good. You have to transform human qualities into something that is divine. What is a divine quality? Maimonides will explain. yes? On the one hand, drinking is prohibited, on the other hand, there are no guards. So what is allowed? What is worth it? What is forbidden? What is this? So that's all the Rambam will do about it, Abir. I repeat the words of the Rambam. Maimonides says after the first three lines that even though it is simple and easy to understand according to the plain meaning, there is no doing of all that is included in all for every person. We have explained this as a simple matter, and not all matters of understanding without sufficient explanation need to be explained in addition to the fact that it brings about wholeness and true happiness. I am explaining this sentence because it is also important. What does it mean brings about wholeness? Wholeness means that a person must be a whole person . What is a whole person? And where do we learn that one must change one's qualities? Very simple. We learn this from a verse in the Torah. It is written, "And walk in His ways." One must walk in the ways of the Lord. In the ways of the Lord. Therefore, one must have sweet qualities. Therefore, one brings from the hands of perfect ones. What are corrected qualities? One must learn. But this is the simple truth. Morality is actually changing one's qualities and adhering to G-d. Therefore, one reaches the perfection of perfection. Whoever does not change his personality cannot ascend to the heights of holiness. Why? Because his personality is flawed. Pay attention now, I will say something else, if you take With me, with someone who loves. The truth is that the virtues are the first stage. Why is it the first stage? Because building a person's virtues is like building a vessel. If a person has this cup with a hole, then I put mitzvot inside. I put water in, it does n't matter. Water puts water in. What will happen to the water? Let it be poured out. I put mitzvot into a person who is not within his virtues, then these mitzvot he will distort. Just a second, another second, that's what I thought you would say. But wait, and therefore, the virtues of virtues are first and foremost virtues. If a person is not a personality who absorbs the mitzvot, then the mitzvot can distort. For example, the Torah says in the Gemara, "We have earned, we will not call life, we have not earned, we will not call death. I did n't understand what "we have earned," the Maharal says, "we have earned from the word "Zach," which means purity, purity of virtues. If a person has not worked on his virtues, the Torah can become within him the name of death. How does the name of death know exactly how to deceive, how to do, how to speak, how to lie? He will learn all these issues and then he will be able to take out Money from people. Why? Because if you don't have the good qualities, if you don't have the besid, these things don't work, right? That's how the mitzvot are the same. What are the mitzvot? The same. Mitzvot are deeds, but it takes a person to do these deeds. You need a man, you need a vessel for water. To work on the virtues is to build a vessel. I'm telling you, and you didn't write this Kippur, you know, I know, you know, tell you, oh, when I was in the army for many years, I would have told you, I was at the bus station, Paula, a book store, and then some Chabadnik came and asked what was going on, a guy with a big bag like that, he talked to him, he did n't understand, he talked to him in English, he told him, you want tefillin, he told him, he didn't tell him, why is it important, he said, you put on tefillin once, he said, no, he said, no, it's very important, the Rebbe said, this and that, he turned his head around, at the end, he broke down, he told him how long it takes, he said, two minutes, he said, okay, tak, tak, say, shema, shema, Israel, Israel, he was so happy that he never put on tefillin, I'm not the first, the tefillin, he would lose the dagga, well, later I got on the bus by chance and then he told me what he wanted from me, it was Nojo in Hebrew, these are the only words that I wanted to make an impression on the public here and everything was Nojo, you understand, I'm not Jewish at all, so he wrote a letter to the Rebbe, he said I did a mitzvah that there is no match in the world, what did he do, Gurney Gani, why, because this gentile, if he puts on tefillin, it doesn't help. Why doesn't it help? Because you need a certain personality. So a person does mitzvah, he doesn't have the right qualities, he doesn't have an understanding of his inner qualities, he does n't work on his qualities, he doesn't fix things . So the mitzvah, even a kuf, can put on tefillin, no problem. He has an arm, he has the parenthood, if he has a student's bangs, what kuf is that talking about, but that's okay, let's open your head a little. That's why this is true happiness. What is true happiness? says the Maimonides. What is true happiness? True happiness is that I reveal the name of God in the world. How do I find out the name of the name in the world? Now listen carefully. One can discover the name of God in the world when I study His wisdom. This is Torah. I can reveal the name of God in the world when I do what He wants. What is it called? Commandments. And I can discover the name of Hashem when I live the divine content that the Holy One, blessed be He, wants. How do you live it? Life in station dimensions. Does anyone understand what I'm talking about? Oh, the second is the second because I want this to be clear. That's why Maimonides says this is true happiness. What is true happiness? True happiness is not doing mitzvot. No. Mitzvot is also important. Very important. In the Torah, it is very important. But if a person does not have the right personality to do mitzvot and study Torah, then he does not reveal the name of Hashem, he does not reveal G-d in his own personality. Corrected qualities are revealing G-d in my own personality, who am I? If you are a nice person, kind, accepting everyone with a good attitude, a humble person, everything you know, then in what way does he reveal the name of Hashem? In tefillin? No, in the very life. Is this point understood? Wait, two more questions. First of all, is it understood or not understood? This is a question of what Mob said to him? I will explain again, I will try. Here, do you know why it will be difficult for me now? Because in the end I will repeat the same thing. Because that's how I was at the beginning and did there is one pattern. Maybe someone else can explain it better than me now. What you said, but I will try to say it in a different way. Mitzvot, let's say from Torah, let's start with Torah. Torah is actually messing around. In the wisdom of God, you understand, it's not complicated. This commandment is concerned with the will of God, but it's not things that are related to my life. Tefillin are not related to my life in any way. Right? Every morning, with God's help, God willing, I put on tefillin, but it's not related to my life. So where does my life find expression in life? What is it to live? Talking to that person, talking to that person, going to work, going to this person, talking to that person, getting angry, not getting angry, being patient, being humble, being that's life. It's interaction with people, people close to you, people. It's [laughter] In this interaction, if you have sweet qualities, then you're not doing the will of God, which is external to you. You eat matzah on Passover, you offer sacrifices on Sukkot, and you don't learn the wisdom of God. You live what the Holy One, blessed be He, wants you to be. That's how He wants you to be. He wants your personality to be connected to the matter of the Divine. What's the matter? The Divine is in the personality, not in the mitzvot in the Torah, in the Torah. I understand what it is. I understand what it is, but in my personality, I can be a human being. God, yes, how? In a corrected being, this is what the Holy One, blessed be He, wants, and therefore this is the basis for introducing Torah and mitzvot. There are rishonim who believe that someone who does not have a corrected personality, his mitzvot are not the mitzvot of the Torah that he is learning. It is crooked. The poskim rule like this because otherwise we would be united. But there are opinions like this, and therefore the mitzvot at what age does it start? 13 and zero tendon measurements. If a small child at the age of five says the Mishnah is ignorant. The Mishnah Berura stopped in the Sheg in the light of life. He says if a young child, a small child, turns on the light on Shabbat to annoy the parents. Well, tak tak tak tak. You know that? You did it when you were a child not long ago. tak It's clear that it has nothing to do with age. Education has nothing to do with personality. What do you think? At the age of 13, you will start educating him in virtues. He has already worked in the field. It is more understandable that he has not done so far. There is no such thing as a worm. Yes, it is good. There is a question. We have not yet started to learn. We will not learn. It is good because we are in retrospect. In retrospect, man is also Torah. He did not learn. Because of this, this is the Mediterranean. This is a problem. Things are known. We will not say that Mr. Habanim is right. I do not agree with me. Okay. Yes, I do not hear the Torah. It is you who do not study Torah for virtues. You need to study Torah to know that a red cow needs what. Therefore, the Torah. I agree with you. Therefore, the Torah does not begin with names. Where does it begin with the fathers of the saints? Why with the fathers of the saints? What did you learn in the book of Genesis? You learned nothing. Not true. You learned a lot of things. What did you learn about the kindness of Abraham and about the four. And you learned about this. And you learned about this. You learn virtues. The virtues precede the Torah. They precede the obligations of the commandments. Of course, it comes first. Therefore, every book of Genesis does not talk about commandments. How many commandments? Is there anything in Genesis, even the sinew of women that is written in Jacob? They say no, it's not, it's yes. Circumcision is written with Abraham. It's only in Parashat Tazria. Circumcision is written because after that, from Abraham, from Abraham, we don't learn the commandments. Abraham was not a Jew. A Jew, but what is Judaism? It's something else. It's not the people of Israel. But virtues. Of course, I learn from Abraham, our father. He is our father. He is our rabbi. Our rabbi. It's something else. He teaches us the Torah. Moses, our rabbi. But Abraham is not our rabbi. Why is he not our rabbi? He is our father. He educates us. Yes, and what will his sons do after him? It's a commandment of education. Education. What are there no commandments? For now, virtues? So I agree with you, but refine it a little. What did you want? The divine content of life. Only in life? What is it? Yes, then I don't mention it to you. Because these things are here. You know that there is a reality of God. And then you act according to it. We are talking about the very essence of life. How do you relate to your neighbor? How are you angry or not angry? How do you have suffering or not? This is the very essence of life. Without commandments, without anything, without Torah, without anything. The essence that between a person and A good man, he has sweet qualities, he is a good person, he is a nice person, he is a sympathetic person, that is the essence of the yes yes the answer is no, but I will explain why. Because in order to be a complete personality you need first of all, as you said, to be a personality. I agree with that but it is not enough. It is not enough because a personality is a personality, it also needs to do right actions and be in the right mind. The gentile does not study Torah and he does not do mitzvot either. So he does not do the right actions and he does not study Torah. But we want to unite, after all, what is there in life? In life we ​​have our life, our actions. Actions are thought, speech, deed. Do you understand what I am talking about? Thought, speech and deed are actions? A person thinks, so he thinks something, thinks something, can think something, it is forbidden to think about it, he can think something, it is permitted, so it is thought, speech, speech, I can say slander, I can say words of Torah and action, action, answer, may, so a person needs to do right actions and he also needs to be in the right mind, right mind, this is the Torah, the truth of Moses, the Torah, the truth of his Torah, the truth of truth, this means You know the right opinion, the right opinions, the right balances in life, and therefore a person needs to have this in mind. On top of that, he needs to have the right guts. Yes, we'll talk about this in Chapter 4. We still have a lot of time, so I don't know. I can't say everything in one go. The old man said, "Yes, a little bit." For example, what are you selling to you like you? What kind of measure is this? Yes, I'm hiding it, but it's not accurate. It's not a measure. It's more of an emotion. So we need to talk about this. Let's talk about this. Wait a minute. I see that all the questions are there. Wait a minute. I want to say one more point. The question is, the clock is ticking so that the Rambam will explain how to correct the measurements. The Rambam is going to do us a favor and bring a huge gift to the people of Israel. He will bring the first chapter. And he will explain first of all who we are. What does this mean? Who are we? It's not the Kazarites, who are we among the people of Israel, but who is a human being? That means that the Rambam in the first chapter is going to explain what forces operate in a person. What forces are in us? And with these forces, how do we mobilize them to change the measurements? That's why the Rambam is going to explain in the first chapter. The second chapter is short. It doesn't matter now why the first chapter is longer. I'm going to explain what powers we have. As soon as the Rambam explains what powers we have, he will be able to explain the constant work, and therefore it will be very, very long to explain everything, every power, and we will give many examples and explain at length because it is fascinating to actually know who went. Okay? As I told you, the first and second chapters of Sarah are studied in many schools around the world. There is a deep psychological analysis here that the Rambam does on her very personality . Okay now I'm continuing to read in the introduction, he already said, " Iman Daba, to the base of the rabbis, to live from the ancestors." So what does that mean? Whoever wants, what is Debbie? Whoever wants, willpower, developing the will? How do I want to be a Hasid? I want to change my personality. It's a Hasid. What is his honor? Want. Well, well, well, well, well, it's not. You say a lot of things and I want to say one point. There are things that are true. There are things that I agree with. You can disagree with them. But I want to say something else. And it will help me in the middle of the lessons. I'm not bringing the sources here. The lesson here is without sources. We have one source here. The Rambam is good enough to study it. If you bring it to me, but wait. But in the light of the answer, it says, I don't know. I don't know what is written in the light of the answer. It's not interesting either. So finish eight chapters of the Rambam. After you, do a thesis on comparisons between the instructions of the answer and the eight chapters with the Rambam. It's great. I'm the first to buy it, but that's not my business. My business is, first of all, to understand the Rambam. One of the biggest mistakes that guys make is that I'm right. But that's how I feel. I feel like you're learning something. And everything. Time is a pose for something else, so he said this, but that one said this to the father. Now we want to learn something from baldness to baldness. This is our goal this year. May God send us a little health, with the help of God. We say Amen. And that's what I want. I want you to finally come out of here knowing what Maimonides says. Then you say, wait a minute, there are other opinions, no problem. There may be other opinions, I'll tell you a secret. Not everyone agrees with Maimonides in eight chapters, but that doesn't interest me. The Rambam is important enough and righteous enough and genius enough and great enough for us to study his words. Do you understand what I'm saying? It's very important. I could get into things with you now but I don't want to. And so I know you guys, tell me for a moment, but the reality is that I'm not interested in it, not that God forbid I'm disparaging the Rambam, God forbid, and a brother has gone on a sly rant. It's not that I disparage anyone. The Rambam is a righteous man, a basic one, but what is the Rambam? Now we're making comparisons, we don't want to make comparisons. I want to learn what the Rambam says. Okay, by the way, this is the difference between university study and yeshiva study. Yeshiva study is what I want to know what the Rambam says, to see how I can later change my words, my perception of what he says in university. It doesn't matter if you change your personality or not. You study the Rambam not to change morality, but to say that the Rambam emphasized this and the Kozari emphasized this and that's it, and that's why there's a difference, and that's because he was in Spain and he was in it. It's interesting. It's not. It's not a study of Fear of God Fear of God is that I want to change. Comparisons don't often cause change. They cause saying he says this and he says this. Here we want to learn one thing from baldness to baldness. Do you understand that? What is it? Not time. What? You don't have to come. It's that good. If no one comes, I'll go home. But it's not I'm saying it in a nice way but you're right. It's confusing. But it's not confusing if you say now I'm learning this because I'm sure everyone here understands in this room you're not new to the point that there are some sacred disputes right you heard that there are disputes once I took a Gemara exam in a high school yeshiva and he asked some young guy a question he didn't know anyone to his right or left in Gemara so he said about it a dispute I told him you're right but what is the dispute it doesn't matter anymore but you understand what a dispute is there is a dispute about everything the Rambam is a dispute he will say like this you have to work to correct the standards the Maharal doesn't agree With you, Maran, I say there's another way. Okay, so now what do we do? Let's say no. So quickly, I say Gad. This is confusing. Now let's get to this point. You understand. This is what I am. What I am asking. Actually, I really understand the questions. Yes, I don't belittle the question. God forbid. You ask a wonderful question. I use a question to say, "I don't want to answer." "Okay, what will you do? I do n't want to answer." "What do I mean?" " I want to study Rambam. What's at university? Not a beautiful sheet. You're at university because you wanted to do that? I'm in a beautiful sheet. So I'm good that you asked. And I said, " I believe in this." You want to ask a question because we have two minutes. No. After that, I'm, "Oh, so his honor will remain." I don't know. It's necessary. You understand when you say, " You really make a premise." When I know the teachings of Rambam, Rabbi Ramchal and the Marel. And I also know the teachings of the Rabbi. How it intertwines things. I'm very, very practical. I really thank you. I know everything, but because I'm a tie. So I'll say, "I don't know what you think. And you think I know." I once tried to make comparisons between the Tanya and the Rabbi. So I have a lot of points like that. But listen. We need to be crazy about the wall. We know when we finish the chapter. I hope we'll know what the Rabbi's position is. I don't think so. I think that in these things you're making a wonderful comment. I have to comment. But I think that in these things it very, very, very, very depends on the personality . I mean, there may be people who connect more. Ultimately, the Rambam is a righteous man. The foundation of the world. There's no one who disagrees. Who said, "You're sliding on the wall?" There's no one who disagrees. The Ramchal Kanel. The Ha'arach Kanel. The Rabbi Zen Kanel. But it could be that in your personality structure, you connect more to fixing things through this. I once heard from a great scholar. He said that the books of faith, all of them say the same thing. So it's a shame to study a lot of books of the Word. You can only study one. I asked him, "Why are there so many books of the Word?" Because your soul connects more to this style. Ultimately, what does the Rambam want? The Rambam wants what the Ramchal wants. He wants what they want. The great men of Israel. What do they want? They want the same thing, but they want the same thing in a different style. In priority, one before the other, one after the other. What do you connect more to? Is there a ruling? Halacha? I don't think so, but I am what I am, I understand, yes, but I think it's an important question, Tesla. We haven't even finished the introduction today, God help us.