Tanya Class 6- Chapter Four

Honoring Sponsors and Celebrating a Special Birthday So, so first of all, I want to say a thank you actually to, to Bibi. Thank you for being on to Bibi Darren for sponsoring today's class. Bibi is my aunt, so Tanta Bibi. She's also my teacher and she's also a mentor and a role model. And I, I really believe that every single woman needs these kinds of women in their lives. Someone who not only serves as a role model, but also as a mirror to us, as a mirror to me, as a mirror to you, someone who serves as a mirror to remind you of your strength and of your capacity. And that is what Vivi has been to me and continues to me, to me. And I know that she serves this role for so many people. So thank you Tanta Vivi, thank you for this beautiful opportunity. Vivi dedicated today's learning in honor of her daughters, granddaughters and great granddaughters. And specifically with a happy birthday to her granddaughter, Haya Bachman, whose birthday is today on Gimel ER So Kaya, it is. It's an honor to dedicate today's learning. You know, it's, it's amazing today a beautiful sphera on your birthday Neta shove it to Ferris. What a a beautiful spirit to have as your birthday mazel. It's a what I'm what I'm feeling is this, this idea of perseverance and commitment and endurance all within, within to Ferris within compassion within beauty within balance. So what a beautiful, a beautiful sphera as your mazel. So hiya, it's we're we're honored to dedicate our learning today and your merit and wishing you a beautiful year filled with all the blessings and fulfillment of of your heart's desires. So as we get started, I actually want, I want you to take a moment. Exploring How Our Souls Express Through Daily Life I want you to take just a brief moment to become a Weir of what it is that you're thinking of right now. Notice for a moment, what are the thoughts that are floating through your mind? And now ask yourself, would you say that out loud? Would you speak those thoughts out loud? And even more, would you act on them? So already we, we feel there's a few layers here. There's my awareness, there's what I'm thinking, there's what I would say, there's what I would actually do. And now I have a, a question to take it a little deeper here. What do those choices say about you? Your thoughts, your words, and your actions are expressing something. So the question I'm asking you to contemplate here is just for a moment to contemplate what is it that they're expressing? Are they expressing your truth or are they expressing something that's a little more surface level something, perhaps something more reactive? Which part of you are they expressing? Because we're obviously we're all familiar with the experience of being pulled in different directions. There's a part of me that has a capacity to match long term goals. Another part of me wants instant, immediate feedback, immediate gratification, immediate relief, whatever it is. I am seeking some kind of feedback to my thoughts, to my words, to my actions. And I want that feedback now. I want the comfort or the safety or the pleasure or the relief now. But another part of me wants to focus on the big picture. Another part of me wants to forget, while one part of me wants to focus on the big picture. Another part wants me to forget the context and indulge in this moment, right in this moment. Or I could use, you know, I could use very simple tiny terms here, very simple tiny language. I have my nefeshali kiss. I have my godly soul and I have my nefeshal Bahamas. I have my animal soul. And we know from the last two chapters that our godly soul's desires are fully aligned with God's desires. Our godly soul's will is fully aligned with God's will. It's literally a piece of God, and it's drawn upwards like a flame, seeking to reconnect to its source. Our animal soul, on the other hand, is our instinct for self preservation. And so its will and its desires are all about seeking safety and comfort, seeking pleasure and avoiding pain right here, right now. So back to our thought, back to our speech, back to our actions. At any given moment, through these three different modes of expression, thoughts feature action. I can only be expressing one part of me. I'm either expressing my godly soul or I'm expressing my animal soul. It's one or the other. There's nothing in between. The energy behind every single act I do, every single thought I have, every single word I say is going to be coming either from my animal soul or from my godly soul. And and you know, I'm going to go off on a tangent here for a moment. It's a tangent for me to be talking about the animal soul because chapter 4 is all about the way the godly soul expresses itself. But I feel like, I feel like I want to reference our animal soul for a brief minute just to provide contrast so that we could then come back and get to know our godly souls expressions. So like I said before, I said regarding the energy behind every word, every thought, every action, I'm either operating from one or the other. There's no one between. I am either in alignment with truth, with God in flow, or I'm or I'm operating from self preservation where I'm going to follow an impulse in order to feel safe, in order to be loved, in order to get my need vents in order to be perceived a certain way from our godly soul. We're in flow because we are an expression of our truth. There's nothing blocking the way we're present or connected. We're moving through life with confidence and trust when the animal soul is driving. And again, much more about this in in chapter 6, but again, I'm bringing it here just for contrast. When the animal soul is driving, we're constricted, we're performing, we're withholding, we're manipulating, we're anxiously controlling, we're scared or we're lonely and we're desperately trying to matter. We're just really trying to find safety and comfort. And here's the important part. The important part is that knowing this, noticing this is already half the work. Noticing this is where we could pause and we could pivot and we could choose something differently. The description I just gave of the animal soul is not a judgement of the animal soul. It's an awareness that we all must have about ourselves and about our operating system, everything that's going on inside of our psyche so that we could begin to choose, so that we could begin to choose words and thoughts and actions that are going to be expressions of our most authentic self, of the most authentic version of me. Levushim: Tools for Merging with the Divine So that was just my, my introduction of Chapter 4 in chapter 3, just to to bring the flow back here in chapter 3, we talked about the 10 spheres of the godly soul. We talked about our ten soul powers. We talked about the soul's capacity for intelligence and for emotion. In chapter 4, we're going to be introduced here to the Lavashian, the modes of expression, the way that the godly soul expresses itself. Later on we'll find out the animal soul has the same way of expressing itself, but today is solely or not the godly soul. Those of you who speak Hebrew, notice the word I'm using here, the the word that Tanya uses, La vouche is clothing in Hebrew. Because these modes of expression are much like clothing in the sense that they're not one with us. They're not my identity, but they're the way I express my identity. When I wear, what I wear is going to be an expression of my role, an expression of my mood, the way I want to show up, the way I want to show up in this particular time in this particular place. That's that. Think about a uniform. It's clothing that expresses the job. It's clothing that expresses the role. It it expresses the position. When I go to a, a wedding, I'm wearing wedding clothes. When I wear lounge clothes, that's expressing the fact that I'm currently lounging around my house. There are tools of expression. They're the interface between me and the world. I only go out into the world wearing clothing and I represent myself by way of them. And here's an important detail. They could be removed and they could be replaced. Now, even though these livushim are just expressions of the soul, not the essence of the soul, what the other is going to tell us here, and that's this might be like the climax of the of this whole chapter, or at least it felt that way to me. What he shares is that in a way, these livushim are more powerful than the soul because the soul alone, it can't merge with God. The way that these livushim, the way that these expressions allow us to, the conscious thoughts that we have, the words that we see, the actions that we do in relation to Tara and mitzvahs, they allow the soul to merge with God in the most elevated way possible. And that's what this entire chapter is about. And having this awareness, having this awareness, it, it, the goal is now going to be not to just put these clothes on, but to actually invest ourselves in them. The entire world of Tara and mitzvahs are investment opportunities that the soul is pursuing the entire day. And, and of course, as we're going to progress in the coming chapters, we're going to find out as well that any part of life that helps facilitate anything that helps facilitate our connection with Tara and mitzvahs, Things as basic as eating and sleeping and, and taking a walk, things that are in service of the godly soul are therefore also going to be expressions of the godly soul. Beholder Ahadeyu, you're familiar with that Beholder Ahadeyu, to know God in everything you do. That's our ultimate goal. And as we begin to explore these Lavashim, we're going to find out that it's absolutely attainable to every single one of us. So in chapter 3, we talked about the soul's capacity for intellect. This is the soul's powers of, of conceiving ideas, grasping ideas, integrating ideas, which then become our attitudes, which then become our feelings. What we're going to speak of in, in this chapter is the way that the mind, the intellect expresses itself through Mashaba, right? We have Mashaba, dibor and maisa, thought, speech and action. The mind expresses itself through the Mashaba, through our, our conscious thoughts, our, our mashabas display what's going on in our mind, the verbal articulations of what is going on inside my mind, of what my mind is grasping, of what my mind is processing. You know, I'm, I'm staring at a computer screen. So I'm going to use that as an analogy. The, the, the computer console sitting under my desk, That's the operating system where everything's taking place. That's the mind, that's the Seiko, the words on my screen, on the other hand, that's my mashaba. Those are my thoughts. You could close one tab and then you could open up another one. You can invest more time reading one screen, choose to close on and then open the next screen. We have a choice around our thoughts. Sometimes thoughts pop up in our mind when we choose to leave that screen open. I'm going to keep that tab open. Now. That's when this is Marcheva. That's conscious thought. That's a conscious choice I'm making and therefore that's my conscious thought. That that's what falls under the category of Marcheva, the verbal thoughts that run through my mind like the computer screen, they're what give me insight to what's happening internally in my mind, in my safe hole, in the power of my soul safe hole or the soul's power of safe hole. And here's the fact. The thoughts of the godly soul's mind are always, always going to be expressions of the soul's steady yearning to be in connection with God, to be in connection with truth. Thoughts that are unrelated to that thoughts that are not in any way a facilitation of that have nothing to do with the godly soul. They're, they're going to be animal soul thoughts, as we'll find out later. So that was our mind. How did the meet us that that we, we spoke of the intelligence that the emotions, how did the emotions, the soul powers of of the emotions express themselves outwardly. Anybody want to take a guess through speech and action again related to Torah and mitzvos. I'm reading directly from the text here. When we do a mitzvah or when we engage our speech in a discussion of the 613 mitzvahs, or we engage our thought in whatever we can grasp of the Torah as a whole, the 613 limbs of our soul are invested within the 613 mitzvahs of the Torah. That was straight from Latonya. And, and actually, I'll just share a, a fun fact here, something that I'm sure many of you are familiar with. The tour instructs us with 613 mitzvahs, right? 248 of them are +365 of them are prohibitions, things we're not allowed to do. This parallels to the soul having 613 specific energy sparks that enable the fulfillment of this mitzvah. This parallels to the 613 limbs and sinews that the body has. This parallels so, and this parallels to 613 mitzvahs. So here we have this lines up. Everything lines up because this is the way they were designed, because they're meant to work together. The 613 soul sparks, soul energies that vitalize the 613 limbs and sinews that do the 613 mitzvahs. How? Through the thought, speech and action that act as the Infernet interface that connect all of this. The Essential Emotions Driving Our Connection to God So here the altar of it goes on and elaborates how the emotions of love and awe, we talked about them last week, these primary emotions of the soul, how do they express themselves through a mitzvah? And he shares how the motivation behind every single mitzvah is either going to be love or it's going to be awe. Just like in a human relationship, when you have love or respect in your heart, it's going to be expressed in the way that you show up in that relationship. It better be expressed in the way that you show up in that relationship. It is not enough to simply love in our heart. If you love your spouse, you're going to do things that you know he cares about and the things he desires and you're going to avoid anything that you know is going to show up as hurtful for him. And you know what? I'll actually, I'll, I'm going to elaborate here with an example that will help us understand how even I had mentioned earlier that even if it's not a specific mix of that I'm doing in this moment, but rather I don't know, I'm sitting down and I'm drinking a cup of tea. That too is an expression of my godly soul. I said earlier beholder, and I'll elaborate here with an example. Say, for example, motivated in the love of your heart, you're planning a birthday celebration for your spouse. And the big surprise is that all of your kids and his parents are going to fly in for the big day. So now you have to go online and you have to book tickets and you have to go into the bedrooms and change all the linen to make the rooms ready for everyone. And you have to go to the store to pick up the cake. And you have to, on the way to the store, you have to fill up your car with gas in order to get there. These are all actions that are facilitating your expression of love that you have for your spouse, even if they look very random and even if there's really nothing very romantic about them. But you see how they're all connected to be able to do this act of love. Similarly, every mitzvah that I do is an expression of my love for God. But it's going to require a lot of acts of facilitation, like those moments of relaxing or rejuvenating your body, those moments of calm that you need to drink your tea or to go for a walk or to go for a sleep. These activities are therefore also an expression of your godly soul. And later on when we're going to learn about the animal soul, we're going to spend some more time on all these neutral activities and hopefully we're going to gain a lot of awareness that's going to help us categorize them either under godly soul or animal soul energies. For now, we're sticking with the godly soul, but my goal here together is going to be able that we should, we should be able to attune to the energy behind every single act, every single word, every single thought and be able to get a sense which soul is driving is the driving force behind that energy. And with time, with time, we'll be able to channel and we'll be able to transform those energies so that even the ones that are coming from the animal soul can be repurposed, can be reoriented. But I'm, I'm getting ahead of myself over the year because I'm, I'm, I'm that excited. Distinguishing Rudimentary Fear from Intimate Reverence But back to our emotions of love and awe within the godly soul. We introduced them last week as the Medeis of Chaser and Gavura, right? Our love for God. Now we're now we're talking about them as love coming from Khasid. The all comes from vora. Our love for God is going to draw us towards the mitzvah, and the mitzvah is going to become the embodiment of that love. In Natania's words, it is impossible to truly bond with him by any means other than fulfilling the 248 positive mitzvahs. By bonding to them, you're bonding to Him. Since they are, figuratively speaking, they are the 248 limbs of the king. That's the end of the quote. We're going to see further on in this chapter how you know, the four 248 limbs of the king. Valdra was going to explain soon how doing a mitzvah is literally like embracing God. Imagine, imagine this. This is the gift that we got, this capacity to embrace the King of all kings. How through fulfilling his will, God took his deepest desires and he he took his very essence. He packaged them into a mitzvah and he placed them before us and he invited us into this relationship with him through the fulfillment of a mitzvah. And this this paragraph here in the Tanya it it, I feel like it's important to point out what it what I'm reading here is this emphasis that it's important to point out here that the only ingredient, God is the only ingredient in holiness. Holiness is not something that could be manufactured by man. And often times, often times people do confuse spiritual with holy. Spiritual just means that it doesn't fall into the realm of the physical. But spiritual by definition doesn't mean holy. And as a matter of fact, it could sometimes be the opposite of holy. In this chapter, what he, what we just read in that paragraph there was we said that the only thing that defines holiness is godliness. The only way. Sorry, I'm just going to lower the volume on my phone. The only way that a person could express the desires of his godly soul, the only way that a person could satisfy the thirst of his godly soul is through thought, speech and action related to God. So thought, speech and action of Turin mitzvahs. You know, there's a, there's a, a thing in the Navi, and I'm sure you're familiar this with this, the Navi Ishaya that he calls out Kultsame la Hulamaya. He says anyone who's thirsty ho anyone who's thirsty come drink water you you might think this is obvious right you are. We all know what do you have to do when you're thirsty. So why does he have to make this proclamation? Go to the water. The Who am I am go to the water. And the answer is that even though we know about this thirst, we have a sense of this longing in our soul. Some of the kanashi we sense our souls thirst for God. But the Novi has to remind us that the only way to quench that thirst is through Tyra, which is compared to water. We saw that last week We're going to see that again in this chapter. But you know, sometimes, sometimes we don't even recognize that the deep longing inside of us is coming from the soul. We don't realize this. We have this agitation, we have this discomfort. We have this striving, we have this yearning. We don't, we don't recognize what it is. And so we go and we soothe it. We try to quench it with, with we, we quench this thirst with material things, with expressions of the animal soul. The animal soul sense a discomfort and it does what it knows how. We chase a new purchase, we chase a new experience. We chase relationships, we chase achievements and we go for another vacation because we feel thirsty and we don't know what that, what it is that we're thirsting for. And so the animal, so like I said, it does what it knows best and it, it, it quenches the thirst in the only way it knows how. So that's one option here. But what I'm pointing out here is that even when we do realize what the soul is thirsting for, we recognize what this thirst is. We realize we need something more meaningful. We're seeking something more profound. We want something deeper. We're we're yearning for something more spiritual. Then nobody has to remind us what the author is telling us in this chapter that the only true way to bond is through the mitzvah. The only way to satiate our thirst is through mayim is through Tyra. It's through mitzvahs because that is where God is giving us access to his essence. That's what the soul is thirsting for. The only way to satisfy a spiritual longing is through godliness. You know, taking a gorgeous hike in nature, doing a calming meditation. Doing breath work or a sound bath or whatever it is that people might use. When we do these things with the right intention, they could all be amazing steps to help facilitate that end. These steps allow us to have a healthy, calm body, a healthy, calm vessel for our soul to even be able to connect with God through tyrant nizzos. But those steps, they're not the end goal. They're not the bridge to God. They facilitate our capacity to get to the bridge. And I'm speaking from my own experience, these are amazing facilitations. They really can help quiet the noise of our survival instincts, quiet the noise of the Neva Shabamas so that we could even sense into the thirst of our soul, so that we could even recognize it for what it is. These, these facilitations help us tap into what is true inside of us. They help us not mistake that internal discomfort as a desire to buy a new purse. No, I'm, I'm not saying new purses are bad. New purses are beautiful. The issue is only when there's too much noise inside my head or there's too much noise inside my psyche and I confuse my soul's longing for these desire for new things. So all these tools, the hike or the breath work or the the cup of tea, they help us get to the bridge because between between US and the incyph, between the finite and the infinite, there's an infinite gap. There's this infinite gap. And so no matter how high we rise, no matter how spiritually sensitive we become, no matter how much we've cleaned up the noise and refined our animal soul, we still can't get closer. No matter our efforts, we cannot bridge the gap. The only bridge that's available to us is the one that God extends. Chapter 4 tells us how God is offering us that bridge steadily, this ability to embrace him, this ability to quench the thirst of our godly soul through Tairan mitzvahs and of course, of course, of course the healthy and sound mind and body, which actually happens to be a mitzvah in and of itself. Those become extensions to the bridge. So that was the ABBA, the motivation towards the mitzvah, the the soul's emotion of Yura, the soul's emotion of awe and fear of God. How are they going to express itself? They express themselves in the way that we refrain from anything that's distasteful to God. The, the Tanya here describes two different levels of this fear. And actually, I want to take a moment to discuss this because, you know, I speak to many adults who are still working through their relationship with God and they haven't yet accessed this deep love for God that happens to be inherent in all of us, as we saw in today's Lahitas today. But a lot of adults have a hard time accessing this because from my understanding, it seems that we are still fearing God. We're we're fearing God from the most rudimentary level of fear. And, and the Tanya here outlines these two levels. One of them is a fear. There's this fear of doing anything that you know that's going to be rebel against the king. The second level is called yerabishes. It has that word busha, which is like a, a shame. It's a much more intimate kind of fear. It's a sense of shame before God's greatness. You cannot imagine doing anything that's going to be distasteful or contrasting to God's magnificent presence. And I'll give you an example here just to help make that more practical. Say, for example, you, you tell a child, don't touch that it's dangerous. The child will listen, but inside there's still a lot of curiosity there, like he doesn't feel the danger, he's just responding to a rule. But an adult who understands that electricity is there, you don't need to be told. When you see a live wire, you instinctively pull back, not because there's an external command, but because you're grasping the reality of it. It's not an external rule that you have to follow. There's this intrinsic knowing and this intrinsic motivation to stay away. There's das. The same applies to our relationship with God. If a person relates to God in a more abstract way, you know God is great. I'm small. Then there's going to be an awe. There's a, but it's surface level awe. I'm going to avoid doing anything simply because I know I'm not supposed to. But internally, nothing really shifted. When we take the time to reflect more deeply, like we talked about in the last chapter on the fact that God is constantly bringing everything into existence, that God is present in every moment, that God is aware of every single detail, that our actions affect every single detail, that our actions affect our connection to him, that our actions affect his vision for the world, that awareness is going to change our experience entirely. Now, it's not just about holding back from something. There's a sensitivity here, there's clarity. We're certain there, there's, it's just, it's so obvious to me that certain actions simply don't align anymore. They feel completely out of place in this relationship. So that's what the time is referring to. And it's uses the word shame here. It's not a sense of shame of feeling bad about ourselves. It's more of a refined awareness. It's a sensitivity of standing before something that's infinitely greater. I don't see myself as small. I don't see myself as unworthy, rather I see myself as just like, you know, like, like a beautiful thread inside a magnificent tapestry. And that that becomes my motivation to avoid anything for which God has an aversion. When I know that this is abhorrent in God's eyes, then my awe of him is going to motivate a hard no. We talked about how Yura comes from Gura, right? And so that's this firm boundary around any thought, any word, any deed that might contribute to the world of Klipa. Preserving Soul Energy from the 'Other Side' You know, I want you to think of it this way. Our Lavushim, our Mashava dibora maisa, our thoughts, feature and actions, our energy fields that are powered by our soul. And you don't want to feed the clipa with that energy. In the words of the Tanya here, I'm quoting directly from the Tanya, OK. The clipa nurture themselves from the human being and latch onto him when man violates the 365 prohibitive mitzvahs. So therefore, this is something you dread since you feel God's presence and how despicable these things are for him. That's the end of the quote. So, you know, first of all, before I go on, I want to again translate Clipan Citracra that are referenced here. I want to translate even though we, we talked about them in chapter 1, we're going to talk about them in chapter 6 again, but just for our so that we know what we're talking about here very, very quickly. In the framework of the Tanya, there are only two spiritual orientations. One of them is holiness Kedusha, which means it's an absolute alignment with God's will. The second category is citra Accra. In Clipa, it's the other side, which means it is not aligned with a godly purpose. And like I explained in in the past chapter, it's simply called citra Accra, simply called the other side. It doesn't have its own independent name because it doesn't have its own essence, doesn't have its independent essence. Its entire existence is just the fact that it conceals and it hides the divine truths and the divine purpose. And it's important again to emphasize that there's nothing in between. There's no neutral ground. We're either feeding Klipa or we're feeding Kadusha. In the paragraph that I just read, the altar but calls man Adam Hatakhtan, the man below God is referred to as Adam Alian, Man above. We are here in his image as Adam Hatakhtan, which means we have this power to control where our energy is going to go. We are either either lending our energy to the side of holiness or to the other side. And if God has a complete aversion to the other side there, then our awe of God, our era is going to motivate us to not contribute our energy through our thought, through our speech and through our action to the Clipa, to the Citraca, to the other side. We we talked about when I described guru last week, I described guru, guru kind of as like a closed door, a contraction, a, a preservation, preserving something. Guru as the source of Europe. We're it's where we're distancing ourselves from the Klipa. We're closing the door, we're preserving our energy. We're not allowing it to flow towards the Citra Accra to the other side. We're creating this firm boundary between US and anything towards which God has an aversion in a healthy relationship. Why Both Love and Awe are Crucial in Relationships And whether it's a relationship with God or in a human relationship, love and awe, ABBA and yura are two indispensable ingredients. You have to have both of them. And I'm going to qualify that statement by way of a story. OK, we all know the story about Shao, or maybe we don't know. I'll share it here. Shmuel Hanavi, the the prophet Shmuel comes to King Shao with a very clear, very absolute command from God. Go to war with Amalaik, the nation that attacked the Jewish people when they came out of Egypt, Right. And what is he told? He says destroy everything, do not leave anything behind, no people, no animals, nothing. So Shawl goes to battle, he fights Amalik, he defeats them. But when it came time to carry out the command in full, he messes up. He saw sheep and cattle that looked very fine, very, you know, beautiful, healthy sheep and cattle. And instead of destroying them, he decides to keep them alive. Why? It wasn't an act of rebellion, it wasn't an act of indifference. It was motivated by love for God. He, they, he, they had this idea. Let's bring these animals that sacrifices to Hashem. It sounds beautiful. It sounds elated, right? Very elevated, very holy, taking something physical and offering up to God. And Charles truly believed that he was doing the right thing because even later on he said, I fulfilled the word of Hashem. But Schmool says to him, does Hashem desire offerings and sacrifices as much as he desires the obeying of his voice? Shaw's actions were driven by love of human logic. He followed his own reasoning. He thought bringing these animals to, as, you know, as a gift to God, we're going to fulfill Hashem's intention. But this is where he made his mistake. Hashem gave him a clear command and he reinterpreted it. He thought he would do something a little more meaningful, a little little more loving, a little more kind. And you know, I, I just had a really practical level running a chabat center. This, this, this idea comes, comes up very often. It's a very important concept. Sometimes our very strict standards of Jewish law feel very uncomfortable to some people, especially to first time comers, but even to second time and 3rd timers. And you could be, you could feel very tempted to soften the boundaries a little bit, make it a little more comfortable. It's coming from love and kindness. It's coming from khasid. But this is where yera is an absolute prerequisite in our relationship with God and in our relationship with Allah. Gira is the ability to recognize and realize. It's not about what I understand. It's not about what I feel of what's right. It's not about my ABBA. It's what God wants and exactly how he wants it. So Shawl's era, Shawl's love without the era led to his biggest mistake. And there wasn't a small consequence here. Because he speared Agaghi, he Spears the king. Malik isn't fully eradicated. And so much suffering comes later on from this. This this also, this mistake cost him his kingship. Because of this, it was removed from him. It was removed from him and his family, and it was given to David, who becomes king of Israel forever. So this Ahava and the Sierra is a balance. That's a requirement. It's an absolute requirement in every healthy relationship. Think, you know, think of a married couple. A husband wants to show his wife love. So he plans a beautiful dinner. He puts in all the effort, He plans everything carefully. He gets all the things he knows she loves and he's so excited he's going to come home and prep it for her. But she had clearly told him that tonight. I need you to come home early to hel me with the kids. He heard it, but he overrid it, right? He overrides us because in his mind he's doing something loving and beautiful and meaningful. So when he comes home late, though to present the dinner, it might be coming from genuine love, but he missed. He missed something very important. His love without listening. It wasn't complete love because he he it's not that he was missing Keir. He was missing year. He was missing respect. He was missing the attentiveness to her boundaries, the willingness to set aside his idea of what's best and honor her needs. Honor, respect, year. It's all from the same thing. There. This is this is an absolute need in in all healthy relationships, this balance. And you know what? Before before I move on from era, I want to actually make note of here something very important. Sometimes the fear that motivates us to stay away from another era or that pushes us to do a mitzvah is not actually coming from our godly soul. Moving Beyond Animal Soul Fear to True Awe So hear me out here. The godly soul fear, even though it's sourced in Gura, is awe inspiring. Do you hear that? It's awe inspiring. That is godly soul era. When you recognize that, you see that the energy of something awe inspiring. You recognize that's godly soul energy. But when your fear feels constricted, it feels uncomfortable, it feels shaming, it feels judgmental. It's a fear that's filled with tension. That is energy coming from the animal soul. That's a voice that says do this or don't do that because it's a free that you're not going to be accepted by your community or you might be shamed by your neighbor or maybe it's an old download from a voice you heard of your parent or of your teacher who is threatening you or shaming you as a child. Can you feel that difference? The difference between era that's awe inspiring, the awe and the reverence that you feel when you're standing in front of of of the ocean in front of the Grand Canyon versus the tension and the stress that you feel when you're afraid that someone's hovering over you and going to get you in trouble. When that's the kind of voice that's pushing you to do a mitzvah. The kind that's hovering and getting you in trouble. When, when that's the energy behind your drive to do a mitzvah, that's when you know that it is time to mature your relationship, to develop a brand new adult relationship with God, where you get to develop this relationship, that with a God that's your own God. It's not the God of your Father and it's not the God of your teacher. When your God becomes your God, then the love and awe of your godly soul is what's going to serve as your motivation, not the love and fear of your animal soul that's hovering over us to make sure that you're being accepted or that you're being valued by others and God willing, actually, that is the point of everything we're studying here in Natania to help us make those steps in that direction of developing a personal, evolved, mature relationship with God. Grasping God's Infinite Wisdom Through Practical Mitzvahs The Alteraba proceeds now in this chapter to tell us, like I had said earlier, why these Lavushim are so powerful. Why? Because they give us access to God's light, right? I, I want to quote, I actually want to quote directly from the Tanya here. I want to bring a few of the quotes that the altar of a brings to help concretize them for all of us. Because those of you who are familiar with Hassidis, who've learned the Tanya before, who learn other, you know, see Kasamaimaram, you have heard these quotes many times. And I want you to hear them today in the context of what we're talking about here. So that next time you bumped into these phrases, God willing, they will land with a, a deeper knowing in your heart, not just as ideas. The author of quotes the Zayar, the Ayraisa, the Kuchibriku Kulakshad familiar with that one. The Tyra and God are completely one. Why are they one? Because the Tyra is not just profound wisdom, it's God's wisdom, it's God's desire, it's God himself and his essence. And they are entirely 1. And that's what the Tyra is. And then he quotes the Rambam, which I think we had this in a prior chapter, Kihu Haya de Abu Hameda, right? God is the knower, God is the mind that knows, and God is the knowledge that's being known. He's sharing these quotes to qualify his statement that the Lubushima are immeasurably higher and greater than the Nishima on its own. Now you might ask, based on what we've learned previously, if the divine soul is a part of God, what could possibly be higher than that? And the answer is that you're right. It's source that the high, it's the highest source, It's the highest source that there is. But once the soul exists within the person, it becomes its own being. It could think about God, it could fear God, it could love God it for it could long for God, but now it's been separated from him. That's why, you know, we use the analogy of the the neshama being like a child that comes from the parent, but now it's separate from the parent. The Tyra, though, is something else different entirely. It's God's wisdom, it's God's will itself. There's no distance at all. So even as it comes down here into our world, into the most practical mitzvahs, it still remains completely united with God. And so when we study his Terra and when we unite with his mind, we're we are uniting with his mind, which is one with him. And so the the author of now gives us a bunch of quotes to help us. He he gives us some other quotes which are going to help, which help us understand this. But first they present a paradox to us. OK, first he tells us. We know that God is the insafe, God is the infinite, and we know that God ligdulasi in Shaker His greatness is unfathomable. And we know about God Lisa Mashava, Tvisa Baikal. No thought can grasp anything of God, him and what what else we know in Shaker Litvinasi. There's no way to understand him and hache girl like Katimsa, if you seek to try to fathom God, is it possible? Can you achieve this? And we know Kilai mashivai, Mashivai save them. My thoughts are not your thoughts. I could grasp your thoughts, but we can grasp God's thoughts. So these all raise this they they raise this fundamental question. If God is sharing his wisdom, which is infinite, then shouldn't it be beyond our grasp? But if it's something that He's giving us in the Tyra, then it must be limited. And yet, what do we find? That when we learn the Tyra, this is exactly what we're encountering, this infinite wisdom that somehow we are able to grasp. So how could all this be true at once? This is where we have this beautiful, beautiful quote. I don't know, something about this quote just just lands on my heart. This is where we know Big Mukham shot the Maitse du la SE in the place where you find God's greatness Sham at the Maitse and Bunasa in on this new site. Sorry. This is where you find God's humility. This is a great paradox that are see, just share it with us in that very place where you see God's greatness. That's where you also see his humility descending into the lowest places. Because think about it, it takes an absolute genius to explain a complex idea to a 2 year old. And this is what's happening here. Obviously, you know, Lahavdale, in the place where you see God's greatness, God's able to take his infinite, his infiniteness, all those quotes that I just said, can you out? Can you grasp God's greatness? And yet in his humility, he takes it and brings it into the lowest places. You know, I'm going to use a computer analogy again, just to bring it down to practical terms or, or let's use a phone, OK, that's even more tangible. Inside your phone, there are incredibly complex systems. There's layers of code and engineering and design that only an expert's going to understand. The technology behind something so simple as sending a a message or taking a picture is. It's extraordinarily complex and yet every single one of us could use it. My, my, my, my, my little little kids. You see the little preschoolers grab their mothers phones and they're able to figure out what to do. You don't need to understand how the the camera's processing light or how the messages travel across the networks. You just tap the button, you swipe the screen, you type a few words. Something incredibly sophisticated is translated into simple and usable. This is how the Torah works. Obviously, lahava deal it. It works like this in a similar way. At its core, it is God's infinite wisdom. It's something far beyond what any human mind could grasp, and yet it shows up in the most accessible ways, in clear actions and practical guidelines. If the Torah remained in its pure, infinite form, it would be completely out of reach. So in an expression of God's humility, he brings it down. He translated. He takes what's infinite and translates it into something we could live by. Not just ideas, but literal actions, gifts, stuck, a light, a candle. Say these words, do this, avoid that. These are straightforward acts that anybody could access, that anyone could understand. But within it, once you learn the the casitas of it and the Kabbalah of it, something infinitely deep and complex is taking place. And this, as the author of it continues to say, is why the tire is compared to water. Often times we see how God's greatness is compared to light when you took look at light, that the rays of the light are nothing incomparable to the source of the light. But the tire is compared to water here because just like water descends from a very high place to Aloha and nothing of it changes, so too the tire descends from its place of glory, of God's desire and God's wisdom. This I'm quoting direct from Latonya. And it travels from that place and descends through the chain of descent that we talked about last week until it becomes invested in all of these material items like parchment and ink and objects. The this analogy of water, it's used specifically because water does not change from the place where it was sourced. It's the same water as it was in its origin above. It's completely undiluted. It's completely uncompromised. It loses nothing in its descent because it's not at a place and it's not at a context here. The Taro came here because it belongs here. It comes here because this is where it was meant to be. That's the truth of Tara and that's that's why it's descent into this physical reality changes nothing of it. The Hebrew, the the words that the Tanya uses is Yardami makam Khaya. It left its place of glory so that you and I will have the capacity and the ability to bond with God. And therefore it says Lahin amru yafasha akhasvichuva obimasu taivim. This is why we are taught that one moment of chuva, 1 moment of doing good in this world is better. Mikhail Khaye Ellamhaba is better than an entire life in the world to come. This is such a profound idea here that's being shared and elaborates on this and elaborates on this, that here in this world, we're experiencing the literal light, the sunshine itself. We're, we're, we're sitting and basking in the sun. Whereas in Isleam Haba, they're just benefiting from a ray of God. It's just a, you know, but an emanation of God is what they're experiencing there. Here in this world, we are connecting with God himself. When we do a mitzvah, we are connecting with his very essence, the light itself, not just a ray of it. So even though this is the final point that the author ever brings here, that even though the terrorist dressed up in many layers, right? God took his wisdom and his desire, and he put it into very physical, mundane matters. There's parchment, there's ink, there's leather straps, there's an estering, there's a coin for the purpose of me doing a mitzvah. So the author ever poses a question here. He says, when you embrace a king, you give the king a hug. Does the quality of your hug get affected by how many layers the king is wearing? Obviously not. An embrace is an embrace. So regardless of the layers and regardless of the filters, we have to recognize and realize in your next mitzvah, it is literally an embrace with God. And I'll conclude with the words of the Tanya Vyamina TE Kapkini. These are words from Shira Shirin. God's right hand embraces me. The Torah is given to God-given to us by God by his right hand. The last words of this chapter, Shahi Burkina Khrasad to God's loving kindness, Umayim just as water runs freely downward. Rabbi Akiva's Lesson: Gradual Change Transforms Us Now I, I said, I, I want to end with that, But actually I want to conclude here with, with this thought because for some of you, this chapter may have resonated deeply. For some it felt very relatable. And for others, maybe, maybe it felt a little more abstract because here we are, we're talking about love of God, all of God, motivation from its vice, the sense of God's embracing us. And like I said, maybe it landed, but maybe it felt a little bit out there like something we're still, we're still reaching for. So I want to close with something very practical, especially since we we just compared the terror to water. I want to bring to mind the story of Rabi Akiva. Remember, he begins his journey of learning his his journey of self growth at the age of 40. He's being encouraged to go start to learn. But he wonders himself, how can I possibly change my lifestyle at this stage in my life? And as he's standing there shepherding his sheep, that famous story, he notices water dripping tiny little drop after tiny little drop onto a stone. And over time, he sees how these small drops are actually shaping and changing the form of the stone. And of course, he takes this as a very profound lesson that even the smallest baby steps, even those tiny changes that we make have powerful impact in reshaping who we become and how we begin showing up in the world. So I, I want us to take this message of the water together with everything we learned today as a reminder. If, if you know, I'm showing a visual here on the screen to anyone who's listening, if I'm standing here and I want to get here, I want to make 180° shift in my life. That shift. How do we do that from here to here? That shift happens in tiny, tiny little degrees of movement. This shift only happens when we make those steps 1 little change at a time. So if we could take this message with us, let it be this idea that the next time we do a mitzvah, just pause for a moment to recognize the intention of love and all to realize that this is your moment of connection with God, the King of all kings. You know we we start our day in the morning and in the morning, Davini, we say the shame. We declare that everything that we do today should be for the sake of unifying God's name, recognizing what does that mean on a literal term? To recognize and realize that every single thing I do today, every circumstance, every single interaction in my day, it's all part of God's plan. It's all part of God's purpose. And the question is, could we, could we hold that intention even briefly as we start our day, as we go into the day, even if, even if we don't feel a visceral love and awe of God at every moment, could we carry this general awareness with us as we move into our day, this idea of love and awe? On this idea, the Frida Kareva explains that when we do a mitzvah, even if it's coming from the most basic level of era, like I had said earlier, I said, you know, this rudimentary fear where we are, we recognize the reals. We're pushing ourselves out of our comfort zone out of loyalty to this relationship that the the Frida Kareva describes how precious this is to God. Because when we push ourselves out of our comfort zone, first of all, that's the drop of water. That pushing myself one tiny little bit, that's a drop of water. That's a small shift that begin to reshae our habits. That's the one degree of change that's slowly going to transform the way that we show up to life. And actually, as a matter of fact, these these were the words, the last words in today's tongue after today's kintas. It says, what did it say? It says Khushi yargil, atsmai, Ken Tamid. When we accustom ourselves to this steadily, continually, Hari Hahargil NASA Teba, these habits become our nature. So this this one little tiny drop of water. This is how we reshape. This is how we we form new wires inside of us. This is how we begin going down new pathways and through this repeated effort, through this initial movement, the free to ravish. Here is how we start with fear to you know, stay loyal in this relationship. Hashem then gives us the ability to ultimately serve him with a much deeper love with joy, with passion. We begin with Yura and God gifts us with this awakening of our, our inherent love that's inherent to us. So that's my, my conclusion of today's today's thoughts. Addressing Guilt, Connection, and Learning Tanya Today And I, I want to invite any questions if we have any. I, I can't see all the screens, so I'm going to, you know, if you raise your hand, I, I, my screen is divided into two bar Hashem, we have many people here, but so raise your raise your hand. If you have a question or I'm sorry, speak up. Speaker 2 Seville. Speaker 1 Yeah. Speaker 2 That was beautiful, thank you. What do you suggest to like when you have a community of people who basically come because of guilt, like from their parents? Speaker 1 Like non religious people who show up, you know, How do you? Yeah, exactly what I was referring to. Absolutely. I, you know, here's here's something breaking the like, yeah, a cycle breaking literally that. So it's interesting because today's Tanya actually, I feel like it almost speaks today's Tanya Kitas. I feel like it actually speaks to that because the altar of it shears how we all have this inherent love. And this isn't literally an altar of his words, but the the awareness we have to bring the altar of it brings this awareness to us because it's true that many of us might not be functioning on that level where it's a visceral level. I'm showing up because I love this, where the Yiddish guide is mine, where this is my God. The altar of it says we have to have an awareness that this exists within us. Because once you know it's there, that's when you you can begin starting to tap into it. And so I think that's that. See yourself as a mirror for that. If you have this within you, you can begin to mirror it to them. The love and joy and passion that you show up with will help them develop that inside of them. They'll see it that they they have the capacity for it, which I do feel that that's what so many, you know, that that's the idea of these Chabad centers, that the rabbit, the rabbit put us in these positions. He said you go love Judaism. You go be that you go be the joy of Judaism to mirror to the Jewish people who unfortunately, it's not just this, you know, shame and guilt, but even even think about our tragic past. We came from a tragic past where there was a lot of deep pain in our relationship because of the Holocaust. And so the rabbit says, go bring the joy back into Judaism. How when you simply by being that, by simply being that you mirror it to people. Oh my God, you could actually love being Jewish. I look at the rabbi, I look at the rabbits and I look at their kids and they love what they do and that that awakens that love in them. At the same time, I would say a lot of compassion to the fear and guilt. If you mirror compassion to them, then they'll be able to also have compassion on those parts and that's when those parts to start dissolving. Hi, Terry. OK, thank you. Did you have a question? I just want any other questions like, yeah, Terry, go ahead. No, I just want to say it's, it's it's so magnificent and so relatable. I especially love the the reshaping and the drop of water in the stone and, and connecting that to, you know, neuroplasticity and all these different, you know, ways that you could say the same thing. All the different language is so beautiful, but but it always hits in a different way with a different Michelle, It's so beautiful listening to you and, and really not just beautiful and empowering, but really so action oriented, like really baby steps beautiful. Thank you. Thanks for being here. Thanks for reflecting that back to me. I appreciate that. I, I do find it is a passion of mine to, let's say, just like the example you gave him to the story of Rabi Akiva, that is to be able to see it and see it in the bed is neuroplasticity. So to be able to bring those two worlds together and, and because those, some of us grew up with one and some of us grew up with the other. And when we're able to bridge and see that it is all one in the same, it's, it's all the exact same thing. It's not 2 separate worlds. It's one in the same inside of the, the, the entire Tanya is a map of our psyche. And as we begin to to hear the words in this, to hear the exact same idea in these two different languages and see them as one and the same, it it lands in a much more impactful, relatable way. Yeah. And the parallels are incredible. Like ifs, like the godly soul and the the self, like it's amazing. The parallels with Tor and Wellness. Yes, yes, yes. We're we're lucky to have all the language to help us understand what the author of it was trying to tell us for so many years. Speaker 2 Yeah, really. Speaker 1 Anything else, ladies, we have a couple more minutes. I, I can hang out for an entire 4 more minutes. This is all I this is the only place I want to be right now. Well, I see a, a text question was that AI didn't know that was not related to a question. If you feel like sending your question in a text, you can do that too, if that feels more comfortable for you. I don't have a question, but I, I just want to say like, I love what you just said, Terry, about the neuroplasticity because I've never thought of it like that. But really every time we become aware, like it is neuroplasticity, we're creating new neural pathways. And OK, of course with the action, but even just the awareness and, and it landed in a totally different way based on your reflection. So thank you for that. Thank you. Thanks, Sarah. Thanks for being here with your screen on. Speaker 2 I have, I have a go ahead. I have a question for you. Tanya is new to me and I'm literally reading through the whole thing like the great the High Miller book. Speaker 1 Mm hmm, yeah, I'm familiar with that one. Speaker 2 How is it that you are in the you're in the beginning and it's so alive and it's so like full of lessons. And to me it feels like I'm just like reading and reading. No, he didn't mean this. But then why? We have to understand this Very, very technical and you bring it very practical. What is the difference? Is it because you've learned it so many times and you know it like you know what the chapter is saying? I when I open it up and I'm reading, I'm like just discovering and it feels also quite masculine, actually. Maybe that specific safer is, I don't know. Speaker 1 So that's a, that's a great question. It's a great question and I am happy to address it. So I would say a few things. First of all, it's first of all, congratulations on starting to learn the Tanya. That's amazing and I'm grateful that you're there so much. Speaker 2 About it. I'm hearing so much about it and I'm hearing so much about it and it changed my life and changed my life, so I opened it up. Speaker 1 This is it. So here, here, you're here, right? Speaker 2 In it there is a lot of light when I read it, but I don't always grasp what I'm saying 'cause it's back and forth a lot. Speaker 1 Of sense. That makes sense. That makes so much sense to me. What you're saying is not strange at all, and it's not abnormal at all. It makes a lot of sense that the Tanya feels technical to you. I'd also, I'm so grateful that you're here so that we can bring aliveness to it. I did learn the Tanya many times. It took, it was in the recent years when I started doing inner work and meeting my psyche, not just knowing about things that happened, but meeting it internally, that this became very relatable to me 'cause once you meet it inside of you, the words of the altar ever suddenly land. It's like, oh, that's what he's talking about. I will also say that something else that I I I don't remember where I read this, but the altar ever wrote the Tanya. Here's my marim, which are way like you're saying you're describing it very logical here. They're very masculine. You described it. Here's my marim. He did not write. He said them and they were fiery and passionate. And it says that he he had to literally hold on to material things to not have place on Ephesus. His soul should not expire and like, just like move out of him, his, his sons and, and his grandsons. And they, they're the ones who wrote down the words of the Mimarim. I remember reading somewhere how the, the Tanya he was reading it, he was writing such profound, mystical, godly soul passionate ideas that he had to make it very logical and practical so that he wouldn't like, he wouldn't like literally like Klais and Ephesians where the soul literally just like excuse from the body because he's talking about such powerful ideas. So he had to make a logistical and, and, and technical in that sense as he was writing it. It is true that if you don't have a bigger picture, it's hard. I for me, at least my experience, I, I do learn the outdoor is my Marmons as well and I and, and the Rabisicas and all that. So I do have a much broader idea of Hasidis. So when I come into the Tanya, I'm able to connect the dots. Look, looking at the Tanya for the first time on your own, your experience is very relatable. It makes a lot of sense and I'm so glad that you're here. So. Speaker 2 Thank you. I'm glad to be here. I'm glad to to hear it. So with such passion. Sometimes when I'm reading it, I have this, this thing that perhaps you know, it was written by men for men. And how come I am taking the time to go through like 400 something pages, but there's the something that keeps me staying there and keeps me committed to it 'cause I want to get through. What is it that the people say? But I do find that every time. I do find that the more I'm finding out about it, the more it's clicking in and the more it's not so masculine. Speaker 1 Like, amazing. You know what I want. I want to encourage you. First of all, what's your name? Zoom user. Speaker 2 Brady Spira. Speaker 1 Raisi, Raisi, Did I hear that correct? Speaker 2 Grady, Frady. Speaker 1 Frady, I want to encourage you and, and this actually goes to everyone here because we're not learning the inside in the words. I do want to encourage you if you have the time after we learn a chapter to go back and read it in in Natania. I think that will help concretize it so that next year when we come around to that chapter again and sing in the Hitas, you'll, you'll relate to these ideas. So if if you have the time, if you have the ability, this is amazing homework to listen to the lesson that we had today and then go read it in the words of the Tanya. So I and I want to see from your experience, I'd love to hear your feedback afterwards what it was like to read this week's chapter after you heard it here today, because I feel like it will land differently. Speaker 2 You have a specific one that you want people to. Speaker 1 Today was Chapter 4. Speaker 2 No. Do you want? Speaker 1 You know, any really anyone? Speaker 2 Because he gives a lot of his own. He gives, he adds a lot of his own into like. Speaker 1 Right. OK, I, I'm not, I don't own that Tanya. I mean, I, I have it here in the Kabat library. I've never learned from the practical Tanya. So I don't, I can't give, I, I can't Like, you know, maybe this, maybe this masculine thing that you're picking up is the, is the editor, not the, you know, it's not the altar of his energy. So you're, you're maybe picking up the translator's energy there. Speaker 2 Yeah, OK. Speaker 3 Yeah, I just wanted to comment on what Freddy just said, because I think that this idea of, you know, everybody saying this book changed my life. And I, I look at the book and I can't, I can relate to that very, very, very much because, you know, even though Tanya was very much part of my life and I mean, my father translated, you know, the English Tanya's or his two of the books of of the five were his translations. So it was something I never even spoke about or thought about. Like, why am I not able to connect? And I couldn't. And I would learn chitas and it was just, it was just words, even with the English. And I didn't understand why, but I kind of stuck with it like. All these people are saying it changed their life, so what's the matter with me? But in, for me, a very big thing was in the Altar Ebb's introduction, where he says that all of the answers to your questions are all here. And if you can't find them, then you should go to somebody in your community who has a more thorough knowledge. And I think that there's something there also about the people who have the knowledge should not withhold. And I was thinking about that, that it doesn't just mean translating because obviously you know that it's deeper than that. But the some people, and I'm count myself definitely among them that you just you need a a human being, a real person to teach. It's it's I'm not automatically it like what you're describing today. Now you'll go back and you'll find it inside. I have not yet arrived at that I can read words and translate them and I can listen to a teacher and connect to it. I have not yet not, you know, mastered that bridge of being able to that. That was one thing. But as far as the thing with masculine, it's an interesting description. I one of the other motivators for me is that the rabbit quoted so often about how siddhis, you know, according to Sholkhanarak, a woman is Mcclave to learn those parts of terror that apply to her. So we think about cashewing meat, which I've never done in my life or, you know, Shabbos and Cassius and Tyrus and Mitch Buster. And so whatever says, you know, quoting from, let's say for half Hindu. And I think that the Rambam quotes it Sheshwitz. That's medias that the six mitzvahs that apply to all people regardless of circumstances or any other, you know, anything are, you know, the mitzvahs of Abbas Hashem and Yeras Hashem and Harmonis Alakos and, and you know, that's, that's all of these things. You have to have siddis, the rampantaskins that also you have to have siddis in order to learn that. So the study of Siddis is directly obligatory really on women as much as it is for men. I don't know if it's always the same syllabus and I don't know if it's always the same style, but I think we're the the difference between how women are learning to see this today to how women were learning to see this. I'm saying women, I'm saying the vast majority. There were always women who had a very high level of knowledge. But the level of knowledge over a large group of people today as compared to 50 years ago is incomparable. It's way more way, way, way more. So, you know, finding our place in it is not always automatic, but that's with Tyra in general. You know I have to. Anyway, just wanted to share the thank. Speaker 1 You thank you. Thank you so much, ladies. Come for the Tanya classic, come for the if I bring in with BV afterwards. That was a great actually that was a great circle from where I started to how we ended with you as well. So thank you so so much. Speaker 3 Thank you for what you said before to be also about, you know, for the witches, for my granddaughter. I appreciate that and everybody should have Natas and Bracha and everything good in their lives. Speaker 1 I mean, I mean, I mean, ladies, same time, same place next week. Thank you so much for being here with us. Take care. Speaker 2 Thank you.