DMC 424- The Three Rules of Marriage

Good morning gentlemen, we're continuing our study of Eshat Ha'il. We learned that the Eshat Ha'il is compared to a pinnina to a pearl. We learned that the comparison to the pearl is that through hardship is where the pearl and the beauty and the value of the pearl is created. But there is another aspect to the pearl that very much connects to an Eshat Ha'il. You know, when listening to these classes, one after the other, and we're not done yet, a person listening, especially a woman who strives to be her best, who works so hard, and she listens, "Close after close." She says to herself, "Either this is impossible, or she feels guilty about the many mistakes that probably she made over the years." And it becomes instead of a class or information or wisdom of strength, it sometimes can become a source of pain. The comparison of an Eshat Ha'il to a pinnina to a pearl addresses this challenge that a woman, a caring woman, will have regarding her status. You see, a pinnina, a pearl is created over a long period of time, months, sometimes years to create one pearl. And this is an appropriate mashal to a great woman or a great man, obviously, the same. And that it's a process. You know, in our generation, we are used to having things done quickly. We're used to the microwave. We're used to second a second by second conversation through a message. We're used to the microwave, and we're used to the microwave. And we're used to the microwave, and we're used to the microwave. The microwave is a blessing, being able to go faster somewhere is a blessing. So in the physical world, the more you can do, the less time, earns you more time. So it's a blessing. But don't try it in the spiritual world. In the spiritual world, there doesn't exist a microwave way of making a person. Great in any area of life. Not in wisdom, not in midot, not in character development. A person doesn't become a person of value through some quick fix item that's going to make it happen. In the world we live in, being that we're used to, things happening in the physical world very quickly. So we come to expect this result in all areas of life. And when we carry it over to the real values of life, and we see things are not happening as quickly as we expect, we become very disappointed. And when we come to the point that we get broken, and we feel like something is wrong, why isn't this happening? I just learned about it, why am I not doing it? Why did I sit down to learn today and I'm not understanding? I mean, it's my second day in learning already. I came yesterday, I came today. I'm investing the time. Why am I not understanding what's going on? What is wrong with me? Oh, what is wrong with it? Oh, what is wrong with the rabbi? I learned about humility for a week already. Why am I not feeling the effects? I learned the ill effects of anger, spent a few weeks on it. Why am I still getting angry? These are the questions that people ask either verbally or they ask them to themselves inside and it frustrates the person. And because the person gets frustrated, they often leave thinking that their accomplishment is not within their reach. And that is true of an esh-at-hyle. An esh-at-hyle isn't created in a microwave. It isn't created by listening to a class or two. It's created by constant investment. And the patience that's required to make any real value in this world, physical values, you don't need to have necessarily patience for. They can happen quickly, even in the physical world, you need patience. But it's possible to have great things in the physical world without the need for patience. But not in the spiritual world. An esh-at-hyle is a spiritual entity. And a spiritual entity cannot develop quickly. If an esh-at-hyle develops quickly, you could be sure she's not an esh-at-hyle. It's work. It's constant upgrade. The great masjidah revolve to author of the al-eshur when asked by a hatan what he needs to build the great home. The person getting married, they're excited, they're nervous, they want to succeed. They know not every home succeeds. And there's different levels of succeeding. So they would come to esh-at-hyle. The great masjidah was a giant in Torah and understanding the person and his character. "What do I need to have a great home?" He would tell them you need three things. Nice to know. You only need three things. What are the three things that you need to build a great home? He's number one. You need savalanut. Savv-la-nut means patience. Patience obviously with the person you're getting married to. And patience with yourself. What's the second item? He says the second item is savalanut. You need a little more savalanut for that. It's a deep thing, by the way. It means that you need savalanut to get the savalanut. It's also requiring savalanut. To become patient you also need patience. And the third item he says is savalanut. Three things you need to have a great home. subla-nude and then more subla-nude and then a little more subla-nude and then you're on your way. You have to understand the person I am quoting is not a man who exaggerates. I've read his books. He's very precise. He was a man who spent 70 years of his life guiding people in their life with talking tens of thousands of people over the years on a personal level. And this is the sum total of his experience. You want to build a great home. You need three items. Savlannutes, Savlannutes, Savlannutes. So take that to the bank. This is not some creative sign that someone made to get people's attention. This is coming from years of wisdom and experience. To become an Eshidha'il, you need Savlannutes, Savlannutes, Savlannutes with yourself. And a husband needs Savlannutes with his wife to become an Eshidha'il. And she has to be patient with him also. What a powerful thing to keep in mind. I saw the es of Haim Kaniyewski, his children. Estim, I love a Shalom, the Estim. What made his wife so special? Rebidzen Kaniyewski was a legendary woman. She wasn't just his Rebidzen. She was a legendary woman in her own right. Anyone who went to visit the great Rabbi and saw his wife understood that very often seeing her was just as impressive as not knowing and seeing a husband. The amount of women that were around her, the amount of people, the amount of berajh, the amount of hizouk that she would get. Rebidzen Kaniyewski was a legend. So there is the great Rabbi. What was special about your wife? Now probably he had a lot of things to say about his wife. But the one thing he did say, not more, he says, she, what was Savlannutes? Very nice. The greatness of this woman was Savlannutes, her patience. That's in many areas obviously in need patience. Like I said, perhaps the number one place you need patience is with yourself. You got to be patient with yourself. You can't expect things to happen overnight. You know what that Savlannutes, a person feels that something's wrong. They're trying to get somewhere. They want to have something. They want a specific type of home. They learned about the home of Kiddusha. They learned about a home of hizouk. They learned about the home of Shalom. They learned, okay, they want everything. And when it doesn't happen, they become broken and they have what we call an Hebrew, what we call Yeush. They start to have despair. They feel like it's just not for them. When you think something is not for you, so you drop it. The word Savlannutes is to be so vell. The words of which translate it as patience. But really in Hebrew the word Savlannutes means to carry. Carry means to carry yourself even though things aren't there yet. Usually when people see things aren't there, they drop it. It's not for me. I drop it. Savlannutes is the strength to carry something which is not there yet. It's not a part of you yet. So you're carrying it. You're pulling. The Pasuch says in Kohelat, "If the Spirit of the Mosheil is the one who is ruling over you," says the gaon, that's the Yatara. "If the Spirit of the Yatara, who's rules over you, he tells you how to think, he tells you how to understand things, he tells you how to evaluate yourself if he comes to ala'a ala'a." He says, "Mekomecha, al-tanach, do not leave your place." What does that mean? Do not leave your place. It means that one of the great weapons of the Yatara is to convince a person that they're not able to accomplish certain important things in their life. His job is to convince you you will never be able to be a Talmir Hacham. You'll never be able to learn Torah the way. Torah is supposed to be learned. You are regular guy. It's not for you. Maybe for the rest, Torah is great. But for the people who are not able to learn it, you're too old. You're not smart enough, you're not religious enough. Whatever he can say, whatever Ruah he can bring upon you, the Ruah, what does it do? It takes a person who has something that he wants to accomplish and it brings them down. He tells you you can never wake up early to go and have a wonderful morning of Tefilah and Torah. You can't do it. You can never become an edit Hyl. Don't you hear these classes? Don't you hear what they're saying? You know how far you are away from these things? They're never going to become an edit Hyl. Give up. Give it up. It's over. You've been married for 15 years already. It's not going to happen. You are who you are. Come on. You know that people don't change. Come on. They'll convince you people don't change. That's called Imruah Hamoshel Taaleh Al-Alechah. You're trying to do something. You're standing up. You're trying to get somewhere in life. What does he do? He sends his spirit. He spends the wind of despair and he wants to break you. Says the Pasuch, says Shalom, "Malach bikheful, mekom echa al-tanah." Hold on to your spots. Don't let the Rua. Don't let that wind. Don't let that air blow you down. He's just trying to bring you down. Have sublanot. Hold on. That's what it's going to take to become anything of value in this world. There is very, very little, if any great accomplishment, real accomplishment in this world that could happen without sublanot. You're going to need to have that strength. The Pasuch says in Mishleh. Ramat le-e-vil hakhmat. He says, "The a-vil, we'll call him the fool." Not a bad guy, the fool. Not a bad person. And then there's certainly a person who wants to be a fool. He also wants to succeed in life. Not a rash shot. It's a good man. He has perhaps she thought things he wants to be able to reach. He would love it. But he's a fool. Ramat, the word Ramat means high. Very high. Le-e-vil hakhmat. Wisdom to the fool is very high. Bashar at the gate, at the entrance. Loy if thahpihu. He doesn't open his mouth. What does that mean? What does Shalomah mean by these words? That's what we need in Midrash. Hazal, come and explain to us. Rabbanan amr al-akhamim say like this. Hattipesh a zet. This fool, again not a bad person. And he's not even a person who's not smart. He's smart. Hattipesh doesn't mean a person who's not smart. We usually say, "Guys, Tipeesh, he's not smart. He could be very smart. Very smart. Good guy. He's a fool. He walks into shul. Veroeh aotan askeen bat-tura. He sees a room full of people learning. They're learning to learn this one is learning Mishnah this one is learning Gamerah this one is learning close for this one is learned all learning And they look like they actually enjoying it The other night we were learning Lil Shavuot. It wasn't a long night Started one o'clock to learn Gamerah before we know it's four o'clock Quick It's great Guys learning you don't feel time You only feel time when you're not learning so up, but if you're learning you don't feel the time Say you see these people in a room full of people on a Shabbat afternoon Then if I was sitting a learning and they love it. He's looking for something to do. He already had his coffee Third coffee the day he had it already Yeah, this coffee he took a nap. He ate he ate again Took a snack Okay, it's still five o'clock He's got nothing to do Shabbat's over in four hours He's walking around the shoe. Let's kind of go through a bit of trash by the way He went to shoe. He wouldn't go to the bed with the trash. Here's the thing to do there You went to shoe is looking around seeing what's going on there and he sees whoa He sees people sitting there fire learning He's what's going on here What are they doing that I'm not able to do? The who or man line you see a guy is interested Whether the guy actually says to them or not is irrelevant, but that's what he's thinking Who are male with him He's a man Lommit Torah Tehila He says how did you guys start? Nice, he's a he sees something here Walking to a bed midrash is a 500 people learning what are they doing here? There are people who decided they're gonna live a simple life. They're not gonna drive anything fancy They're gonna live in a simple home. They gave up all types of luxuries in this world. They're very small people They could make a lot of money. They could buy buildings and stuff. They can do a lot of things He sees 500. He's people sitting in a room and deciding to give all that out because they want to live. What are they doing? So whether he sees his friends learning Shabbat after noon or he goes to his Shabbat And they're sitting and learning all day every day Say he's really interesting. What are you guys doing? Say he told them he asked them How does a person start? Omimlo They tell him what he listen Tehila Korebe Megila First you have to learn Torah you have to know Kizuki The process I learned Torah. You have learned Mishnah Then you gotta go to the Talmud and then you have to learn how to learn the Rishonim Rashid or Safot Ritbar ashramban and you gotta learn the halakhah you gotta you know there's a lot of books here on the shelves and if you notice a lot of books here so You know you can just open up the the hardest book from the beginning and you gotta start You gotta start step by step till you get to these big books that were holding here on the table These big books take a little time you need to start a little earlier and get it since the Midrash Khevan Shesh Shomeyakach When he sees the list of books he has to learn to get to the table that's their city on He says Imatai Anilomet Kolzot When am I going to learn all of this? To get to this table I need all that when am I gonna learn all that? He says the Hosea Minash Shahar already from the entrance He goes somewhere else he goes look for another For another group of people see some guys sitting on the bench talking that these guys are easy for those guys You don't need to prepare what you have to learn sit down whatever they say you say amen They say amen to you you don't understand them they don't understand you Perfect, but there's nothing nothing to work on go for a walk with a few guys. There's no preparation involved He says you know this is good. This is this is good for me. It's fitting for me. I'm good That's what happens he leaves he leaves the entrance doesn't even go into this inside And he goes outside to find something easy to do Says the Midrash that's what Shalom al-Malach says Ramot lehvil Hochmot Ramot the wisdom for a fool is Ram's very very high up Bashar Already from the beginning he didn't start yet He's at the door already he's discouraged Already the re yes, I asked as blown his ruah on the guy And he's already done That you think is impossible The midrash continues He says what could we compare this to this guy coming into shul and seeing all these people learning and walking out You have a guy starving Stove he needs needs food. There's no food around He goes into a room. He sees a piece of bread a piece of bread the guy who's starving is Olamabad He sees a piece of bread in the room. He is out of his mind. He can't wait to go get and eat something. He hasn't eaten for days Tipeesh Omar The fool says Miu Khala'aviyah this bread was Talui'ba'avir Wasn't on the table It was hanging from a string in the air The fool says Miu Khala'aviyah sees a big room Piece of bread hanging from the top It's way beyond this reach. It's 20 feet in the air He can't get there He says I won the bread but who can get this? Opeeqah Omar a guy walked in after him He's a smart guy not a fool He says a little a hot talato To someone who has to get there to put it there If someone had to get there to put it there So obviously there's a way to get it too Well beautiful maybe sulam he brings the ladder Or kaneh or he gets a long stick Umorita to it's a silly it's a silly mashal obviously Like many mischalines sometimes you feel like come on this is insulting It's an obvious simple mashal But sometimes the mashal brings out the silliness and things that most people do all the time When you see a guy learning What you think he was born learning You think from the crib he started learning The same brain he has you have one also You might be smarter than him That's the words Didn't someone have the ability to put that bread there So if someone put it there of course you can get it down if you see someone has something Obviously you also can get it what makes you different Are you really different than the people who are sitting and learning This is what happens with the etsa. comes To make the person feel inadequate To make him feel incapable You know on other things in life he makes you feel like yeah on top of the world But when it comes to real things Torah, Mitzvot, Staka Giving charity helping people All real things that a person is not used to doing And they see others are doing it And they want to do it but then there's the voice That sits by the door And says come on I can't do that I can't sit on that table I can give that kind of money I can do that kind of Mitzvot I can't wake up that early I can't come out at night to do this. That's how the etsa that works. That's why he needs sublanuts. Listen to these words. You know, you've heard the story many times. I've definitely heard it many times as well. But I never realized one thing. And recently I saw a great rabbi who brought out this point and I was, wow, how do I miss it all this time? The famous story of rabbi Akiva. And he was 40 years old as we know the Gimidras says, Ben Arbaim Shana'ya, he was a 40 year old man and older man. And he never learned. So you could imagine what kind of ignorant person he was. He had to go learn alabet. That's how ignorant he was. So the Midsrash says famous story that one time he was standing by some sort of waterfall, some sort of body of water. And he saw that the rock that's under where the water is falling has an indent. It's not a straight rock. It's got an indentation. Say he says, this is in the nature of the world. It's a rock in the ground from Adamari Shun. Say he asked, who made this hole in the rock? They said to him, what do you mean the water? You don't see the water? That's constantly coming down on the rock all day, every day. The water created this hole. Biaki vs. Whoa, the water made the hole. He says, yes, the Pasuk says that Avanim Shaka'u Maim, rocks can be indented by water. So the Biaki, Va says, wow, water can do that. I don't see it. If you saw water going around the rock, what would you see? You see nothing. I once heard a beautiful mashab, beautiful sand on my shaw, it's a real thing. Imagine you have at the entrance of the Bidraj. Imagine you have a piece of carpet right by the door. Carpet, a piece of carpet right by the door at the entrance. They put a new carpet. Come back in six months. What are you going to see? You're going to see it's old dirty. Now, one did they get dirty? That's the question. One did they get dirty? Because the first guy who stepped on it, did he get dirty? You see a difference? And the guy stepped on it? Nothing happened. Second guy, anything happened? Nothing happened. So one thing is actually to get dirty. One did it become this carpet that's all worn out. One did he get worn out? Dirty worn out. When did that happen? Let's forget dirty. Talk about worn out. It's easier. Six months later, it got worn out. One. Could you tell me what step made it worn out? Answer is you have to say the first step. Because if you don't say the first step, then every step will be the first step. So when did it happen? You have to say it's been happening all of you didn't see it. The first guy had a pond and wore it wearing it out at the second one. The third guy, the fourth guy. I don't see it. You don't see it. Not everything that you don't see is not that. The water coming on the rock. You don't see anything. But clearly it's having an effect on it. You just need subordinate. You need patience. So listen, so this story you all know. He's what you may not know. I don't know. He says, says, something like water, so soft like water. Pasalita ka shayt can make a hole in something hard like a rock. He says, Devre Torah, shakka shakka ka barzil, Allah hat, kamabekama, shaykhakuatli bi hamac mo'kin Torah, make an indent in my heart, in my mind. Okay. Nice. If water can do that to rock, how much can Torah do to my mind? Mi'ad. Listen to this. Mi'ad. Immediately, Hazar Lil Mottora. He went back to learn Torah. Now I always thought, mi'ad, he want to learn Torah. He started. Don't say that. It says mi'ad. Hazar Lil Mottora. He went back to learn. That means the bi'ad, the amma arits. Started learning. He did start to learn. But he saw nothing happening. No results. He sat in shia'u for a week, for a month, for a year, and didn't see real change. And the rua of the ayat said, I came and told them, "Kish, what are you doing here? Not for you. Go to the bench outside. It's easier." It's not for you, these people. What are they doing? They have these big books in front of them. What was I feel? He left. And that's why this gave him the message. Things are happening. Even if you don't see it, that's one of our problems in the growth and the spiritual world. Is that things are happening every shia'u you listen to. It's making a difference. A woman who listens to the ashyat hyal shia'u'r im, every class she's making a difference. It's not the same person. Every time you sit and learn, you're not the same person. Because you'll never find a moment when the person changes. This is a thing in the spiritual world. You'll never find that time when you became different. No great person of a hundred years will tell you, "Oh, on that day I became a different person." It doesn't work like that in the spiritual world. You don't become different in one day. There's never a day. So what is it? Answer is every day. That's what it is. It's every day. It's every single day. It's every mishnah you learn. It's every gammara you learn. It's every class you listen to. It's every mishnah you hear. It's every drashah. It's everything. Everything that you're doing is making a difference. You're not the same person as yesterday. You don't see it yet. Okay. But look at the water. Could you deny the whole that it's making? When did it happen? It happened from the first drop. Even though the first drop, you can't see anything. Mi'ad says, "Ribbi'a, ki-va-waa." I never realized how invisible something could be. I never realized that there could be a difference. And you'll see it. Mi'ad hasa al-ul-motora. Have he already gave up on himself? Just want to share with you a very important nekudah, a very important point in this area. When Hashem created the world, he did it in a very unusual way. He created it with words, which seemed to us unusual, that Hashem used words to create the world. He didn't use sort of speak his hands or other things that we used to make things. He made things with his mouth, foot is words which we're not going to get into right now. But what's interesting is this whole world that Hashem created would all of its unbelievable resources and all of the power, imagine all the mountains, all the oceans, all the stars, all the celestial planets, everything Hashem made in six days. It's mind-boggling. Six days, everything was made. All the diamonds, all the gold, all the silver, all the oil, all the natural gas, all the water, everything. In six days. Okay, you know what? But forgot. Doesn't make a difference. It says over there, "Mishnan, per kea, what says, "After you learn the Pasoquim in the Torah, you understand it from the Torah?" Hashem created the world with ten statements. If you see in the Parajah it says, "Vayom el-ohim, yehihor." Hashem said, "Let there be light." And light was created. The word "or" that came out of Hashem's mouth, "Kabya khul," the word "or" made the light. Unlike the word "light," that describes light, the word "or" made the light. The word "or" doesn't just describe the light. The word "or" made it. Hashem says, "Let there be "or." The word "or" created the light. Interesting. Now, how many times that Hashem speak to make this entire world? Says the "Mishnan, per kea, what?" He spoke ten times. So the "Mishnan" is not so happy with this. Shana says, "Why?" "Math al-Mudloman." What does Hashem want to teach me with this? Or do you want to teach me? He created the world in ten statements. What's the problem? The problem is, as the "Mishnan" says, if you can create the world of six days and you can create the world with his mouth, you can do it in one moment with one statement. "Hallo be ma amar, ehad ya khole barat." He could do it in one statement, in one day, in one minute. So why? "Math al-Mudloman." Obviously Hashem didn't do it that way, not because he can't. So what does he want to teach me? He did it this way because he wants to teach me something. Imagine the creator of the world decided to create the world. In six days with ten statements, when you could have done it in one statement in a moment, why? Why? What do you do it? "Math al-Mudloman." What does he want to teach me? He says, "The Mishnan." It's coming to teach us, "lehi para minarshaim, that a person who goes through this world and lives an empty life, he will have no claim after 120. A person who lives an empty life for sure is going to go to Shamaim after 120." He says, "God, what do you want from me?" "Yeah, it's hard. I couldn't do this. I couldn't do that. I wasn't born to the most religious family. I didn't go to Ishiva. I went to Ishiva. I had the best rabbi. I didn't have whatever. I had to work. I had the, "What do you want from me? You have many excuses. We're going to have 120." Says the Mishnan, "But this way of creating the world will put all excuses in the gutter." How? Hashem says, "I didn't ask you why you didn't become this great person overnight. Look at how I made the world. First day I made something, and then I went to sleep, got me a hold, so to speak. That's it. Day one. It's over. What happened? Day one is there a world. They want it. They don't world. They want it. I did something day one. Nothing really happened in the world. Nothing is really working at this point. It's not a world that anyone could live in. But I finished. We went to sleep. We went to sleep. We went to sleep. That we did something. And then day two, we made more things. We went to sleep again. And day three, we went to sleep again. Hashem says, "Listen, I went to sleep even though the world was incomplete. I did something even though I don't see the results. But I didn't stop. I came to teach you something. But you got to start. You got to do. One day, two days, three days. Hashem's teaching us how a great person is created. So no person will come and say, "Well, I couldn't do it. You couldn't do the whole thing." Yes, but you couldn't start. And if you started, then you wouldn't be able to do everything. You got to start. Hashem came to teach every person by being an example of how to create. Hashem created a world step by step. And Hashem expects us to create ourselves step by step. No great accomplishment at the real accomplishment can happen quickly. But you got to start and you got to continue. This is the way Hashem made the world to teach us how we can build our world. That's the way Hashem created our spiritual reality. You work, you work, you work. And then one day you wake up and say, "Hey, when did this guy called me? When did he become this? When did he become so sensitive to people? When did he become so unselfish? When did he become so wise? When did he become a person of such a home? When did he become so patient? When did he become?" That's what happens. One day a guy wakes up and says, "Oh my goodness, I wasn't always like this." One day it happened. It happened all the time. Day one till the end. I one time they told you a story. I'll finish with a story. I told you a story. If a person who invited me to his son's wedding, he invited me to his son's wedding. I was very happy to come and celebrate with him. He marched with his son to the Hoper. I'm under the Hoper. Under the Hoper, the father tells me, "You're pleased, don't forget to mention in your speech. My grandfather and my wife's father." Make sure you say their name. They appreciate it. I said to him, "What speech? What are you talking about?" He didn't tell me I'm speaking. He's like, "No, I thought it's obvious. What do I mean? Come to the wedding, you know the speak?" I didn't prepare to speak. He's like, "Come on Rabbi. The Hathana, Kalah, it's the first day. They'll be very disappointed." Okay, through the whole guilt trip on me. Okay, I said, "Okay, I still have 15 minutes." Anyway, in 15 minutes I've figured something out. I spoke probably one of the best speeches I ever had in the wedding. Great. It was easy. There was no papers. There was nothing. Just spoke. Came out beautiful. Like I prepared for a hundred years. So now, after the Hoper, gives me his big hug. He says, "Rabbi, it doesn't like this. This is rabbi. You know, you're a genius." He said, "Really? Why?" He says, "I'm 15 minutes. You were able to come up with that." "Ow." So I started to feel good for a second. Then I realized that he just put me down instead of put me up. So I told him, I said, "Look, I know you mentored as a compliment and I appreciate it. I know you meant to say all the right things." I said, "But that wasn't 15 minutes." So I'm learning for 35 years. That was in 50 years. minutes. Isn't it genius of 15 minutes? And that's how everything your life really is. The 15 minute speech is not 15 minutes and the patience of a great woman is not 15 minutes, not one class. The edge of the high is not 15 minutes. Nothing happens in 15 minutes. It's a process. It's a pearl. It's a penina. Come back another day, another day, another day, another day, all of a sudden, what? The pearl is here. That is how greatness in the real world is created. It's never going to happen in 15 minutes. Penina, the edge of the high is a process. And Baruch Hashem was so fortunate that we're able to learn the Torah that gives us the process and how it's done one step at a time, another step at a time, another class at a time, another change at a time. And all of a sudden you come back in a few years and say, "What happened to me? Your grand daughter will ask you one day, grandma, how are you said, "Ejith, I read Ejith, I listen to the classes, all I could see is you. How did you become this?" She'll tell them like a penina, not in 15 minutes. Nothing good happens in 15 minutes. Nothing worthwhile, happens in 15 minutes. Have a wonderful day.