Tanya Class 9- Chapter 6 & 7 (Part two) - Soul Led Living

Embracing Imperfection: Our Human Struggle is Our Purpose So actually I'm going to start, I want to start with the story today. And it's really, it's in a response to its response to a few the private messages I got after last class, because last class we learned about the animal soul and we learned about just how sophisticated it is and how its mind works for its impulse. And it has no objectivity outside of the survival instinct. And to the questions I got spoke to the sense of like a certain sense of struggle and failure that people feel within this awareness. Like we watch ourselves go down old patterns of behavior. We watch ourselves, you know, looping in old narratives and despite how much inner work we're doing and despite how much we're trying to show up differently. And yet we find ourselves back trapped within the animal soul instinct. So this, this, this, this is though, this is our survival template. These are our behavioral patterns. And it's very quick to get Luke back into it. So I wanted to share a story, It's rather well known story that is told about someone who came to the rebel with a similar challenge. I, I tried to look up the source. I found the the story online, but again, I don't know, it doesn't have a name attached to it, but it's it's told a story about a person who is becoming more observant, more engaging, Yiddish kite learning more observant or mitzvos. And he was surprised. He thought that as he grows, this is a challenge he brought to the rabbit. He thought, as I grow, things are going to get easier. But instead, he was feeling so much more inner conflict, like more than ever. And so the rabbit didn't answer him directly. He asked him instead, he asked him a question. He said, what is it that you enjoy doing? And the man said he's very interested in art. So the rabbit asked him what's more valuable, a photograph or a painting? And this man responded. He said the painting obviously it costs a lot more and there have a challenge that responds to asking why. And he, you know, he said after all, the picture has perfect details. You know, take a picture of sunset and people on the beach. The picture has exact details, whereas the painting has a lot of imperfection there. It might be beautiful, but it's not a perfect depiction of sunset. And so the man's response was because it obviously the painting takes so much effort, it takes so much intention, it takes so much time. The artist puts his heart and soul in it, and so the rabbit explained and he said a photograph is like an Angel. It captures something perfectly and effortlessly, right? There's no resistance there, but it's one-dimensional. A painting on the other hand, that's a human being. There's so much effort, there's so much complexity, and there's also imperfections, but this is what gives it value because this is exactly how we were created, right? We began chapter 6 with the words Zelu Ummah SA ASA. Like him, God created the world with contrast. For every single good force, there's this equal and opposite force of non good. We have a God. We have a godly soul pulling us towards truth, and God then created its exact equal and opposite. An animal soul that's pulling us towards self preservation, towards comfort, towards control. And we are meant to live inside that tension. We're not meant to be like angels. And every single time we choose truth over selfishness, we win. Every single time we notice just how challenging it is challenging it is. It's a reminder of just how much our choice matters, just how powerful and impactful our actions can be since as we discussed last week, every thought, every word and every action could, could potentially add to the realm of Kedusha. So I, if we were to summarize this entire dynamic, I just left this message again yesterday, somebody left me another message again pulling her, you know, she felt pulled down. And I, as I was saying it, I, I, I, I shared this thought that I felt was a, a very powerful idea. I said, if we want to summarize the dynamic of these two souls within us, it's a, this dynamic duo. They you can't have one without the other. It's where the godly soul, this is the dynamic the godly soul came into this world to elevate, to educate, to refine and to transform the animal soul. And the animal soul is here to bring growth opportunities to the godly soul. So they need each other. So despite the messiness, despite the darkness, despite the pain of the world as lived, you know, through the perception of the animal soul, it's still a worthwhile journey for the godly soul. It came down into this world as a aurita. That's Ayrhalia. It's a descent for the sake of an ascent. It needs the growth opportunities that the animal soul offers it. It's the very reason that we're here. So none of the struggle, none of the tension is a sign of failure. It's the very fabric of being human. It's exactly how we were made intentionally by God. We are not the angels in the perfect photograph. We are a lot less perfect, but we're also a lot more valuable. Surrendering the Animal Soul's Grip for God's Presence So again, let's do a very quick review of what we covered in last class because I want to what I hope to cover today. And actually what we covered last time was really just it's a blend of of chapter 6 and seven. So let's do a quick review so we could carry on with the flow of where we left off. We, we started mapping out the animal soul, right? And one key detail that we touched there was that because it comes from Clipa, it doesn't sense its source and therefore it feels a sense of separateness and aloneness, which leads it to operate in that way. When you feel alone, you feel a need to grip for control. When you're left by yourself, you have to control things. No, actually, no. Before we go on, I want to, I, I'm going to actually invite you to do this. If if you could send me a message in the chat, a two word contrast between the animal soul and the godly soul. For example, trust versus control or surrender versus self protection. I don't know. Another one, expansion versus constriction. Take a go ahead, take a minute and then go ahead and send me if you have, if you have a thought of a of a contrast that we have here between the godly soul and the animal soul, fear and trust. OK, perfect fear versus trust, I should say. Anyone else? One is versus fragmented, selfish versus selfless. Great. Oops. Hold on. Give me a second. I just lost my screen here. Where'd you guys go? Hold on. Connection versus disconnection, clarity versus reactivity got some more here. Light versus darkness, reactive, great. Reactive versus open, curious flow, staying small, taking up space, all of these great. Thank you, ladies. Excellent, excellent. Light versus concealment. I, I wanna, I'm actually gonna end with this last one of BITOL, self surrender versus self centeredness. We, we concluded on this last week that Bittle is going to be a prerequisite for Kadusha. This is from the altar of his words. He says in order to move from the realm of Klipa into Kadusha, in order to move from the operating system of our animal soul into our godly soul, the key ingredient is going to be Bittle. Klipa consciousness is where God's light is concealed. In order to move into the space of Kanusha where God's light is visibly present, we must have bittle surrendering the animal soul's perspective. And thank you ladies, for this conversation we had towards the end where we arrived at this notion that bittle would be best be defined as surrendering the animal soul's perspective to move into the godly soul's perspective. That shift is going to require bittle because if the animal soul is in the driver's seat, if it's gripping for control, there's no space for Shrina. Not as a punishment. It's simple matter of fact consequence. When God's presence is concealed to us, we stay attached to a narrative, return to an agenda. Our hand is like literally gripping it. It's in its gripping position. So it's going to take a moment of total surrender. Like if you look at the screen, like when you're holding on to something you you're not open to receive. It's like you literally have to open up, let go. But we requires you can't open up until you let go. So there's literally a moment of letting go that's absolutely required in order to open ourselves up to something new. Bittel creates that space for the Shrina to rest. You know, I was, I was speaking to a woman recently who's in the middle of a, a big move. She's leaving the place that she lived for years, years and years. So she's leaving her home, leaving her community, leaving her routines. And there was so much fear there. But when we slowed it down, she was able to name what actually felt so threatening. It wasn't just the move. It was everything that made her feel secure, right? There's the familiarity, there's the relationships, there's a structure of her life. And in her mind, that was security, that house, those people, that routine. So of course, letting go felt terrifying, right? It's like losing the very thing that that's holding her. It's losing the ground underneath her feet. But then she was able to see that what she she really wanted wasn't those specific things. It was the feelings that they gave her. They those things gave her the feeling of safety. They gave her the feeling of belonging. They gave her the feeling of stability. Not specifically that house or those people or that routine, just what those things provided her until now. And this realization, this is what opened her up for Bittel, right? Like instead of gripping onto I need this exact situation to feel safe, she was able to turn to God with the prayer of I want to feel safe and support it. Like we can turn to God and ask. We don't have to let go of our desire, but we have to recognize and realize that God is the channel. Sorry, God is the source and anything could become the channel for it. Like just turn to God with his help me trust that you will provide that. And she needed safety. She needed a belonging, she needed security. Can God provide that through whatever channel he chose, it chooses? So this is a a completely different posture, right? We're not gripping to a specific outcome. We're trusting the source behind all the outcomes. The animal soul gets stuck in the details. The animal soul has this notion of I need this specific person to show up for me. I need this exact opportunity. I need things to go exactly this way. And we believe that that's where our security lies. Bittle is a surrendering of the animal soul's grip on safety. Can we release the the grip on this exact form and trust that God, who's the provider of all, can provide for our needs? Can we open up our hand because we do have that choice. We can either stay in this gripping state, living with this this call it a delusion that everything depends on us. We're locked into our narratives. We're reacting to fear. We're unable to see outside of the animal souls limited perspective or we surrender that and we acknowledge that there's something so much deeper, so much truer unfolding that is available to us. And when we do that, that is where the shrina is no longer concealed. Letting Go of Perceived Safety: The Jewish Soul's Core So again, the real is my microphone is far away from me there. That's where the shrina is no longer concealed, but it begins to be felt and it begins to be expressed, and it literally begins to live through our thoughts, our words, and our actions. Now, the altar of it goes on to differentiate between the bittle of an Angel and the bittle of a Jew. He says an Angel exists in a state of complete battle, almost complete battle. They have no sense of independent ego. Why is that? Because at all times they're fully, fully aware of the divine energy that's flowing through them. So they don't experience themselves as separate beings. When an Angel says, ah, it's really he. He's speaking as a moth, as a messenger of God. There's no other identity. The Al Draba goes on to say that a Jew also carries within them this deep built in capacity for this kind of vital, even though we don't always sense it. And he proves a point by pointing to the fact that historically, when a Jewish person is faced with a clear choice between life and death, and choosing life in that case would mean denying God, there is this instinctive response in the Jew to hold on to the connection with God at all costs, even if it means dying. It's as if separating from God is not an option. The Jews going to rather choose death. And of course, we see this play it out in history again and again, not only with great leaders, even simple Jews, people who haven't lived with a strong commitment, they still were able to give up their lives rather than abandoned their souls connection with God. So the other of his point here being that this, he's showing that this reveals something that's an essential part of our DNA, that at our core a Jewish person is bound and indivisible with God. And he's pointing out to see that this capacity for Bittle is always there. And it becomes this, I guess it's like this, this fundamental quality that without it we would be completely locked into our survival template. It's either we're locked into survival of I need to do it this way, I need to control, or because we have the capacity for Bittle, we have the ability to move out of it to the point that even Arterra and Mitsus would be trapped in in, in within our survival template if not for this ingredient of Bittel that we have inside of us. But because we have this capacity, we're able to move, right? We're able to move out. The capacity for Bittel is what gives us the power to move any one of our actions, any one of our intentions into the realm of Kedusha. Sarah, by the way, Sarah, we Speaking of that question you asked, I think that this applies here as well. It's, it's true that we see ourselves choosing a certain intention and it's hard for us to move out of it because this motive is serving us at this point. But this recognition and this realization that we have the capacity within us, even if we don't have access to it is like it can serve as just like as the opening to a prayer of like God, I want to be doing this from a cleaner place. Help give me access. Now, Speaking of this idea of Messrs Nefesh, you know, the altar was quoting this idea where a Jew's willing to give up his life rather than sever his connection. Thank God you and I are not being asked to do this in a literal way. But there really is a very real way in how this shows up in our inner world, in our psyche, for example. Again, I'm going to be a little hypothetical here and I'm going to bring it down to earth in a minute. But there are moments that we realize that the way we've been seeing things, the narratives we've been holding on to, the assumptions that we built our life on, they might not actually be true. Or maybe they once served us, but now they're limiting us and therefore letting go of it isn't simple because the perspective, they're not just ideas. When I have a perspective, it's not just a perspective. This is how the animal soul created safety. This is how I made life choices based on those beliefs, based on those perspectives. Does belief tell us how the world works, what they expect, how to protect ourselves? So when we're asked to release that perspective, it could feel like we're losing our footing, like we're letting go of something that kept us grounded, that kept us safe. And that's why it really is a form of Messrs Nefesh. When we're saying to have Bittle, it really is giving up something that feels like life to us. You know, I'll give you an imaginary example just to drive the point home. Imagine somebody, and I've shared this muscle before, so you may be familiar, or somebody who grew up in the Arctic. OK, imagine an Eskimo where if you don't wear a heavy coat, you could literally die. The coat is not clothing, it's it's survival. Now the same Eskimo take him and put him somewhere in a warm climate. He's still going to wear his coat. And everyone's going to tell me you don't need it here. And he even begins to realize it's true. I don't need it here. I'm overheating, I'm uncomfortable. But taking it off feels very scary because to him, the coat equals safety. So even though the environment changed, he still has his instinct to keep his coat on. The instinct to keep the coat on at all costs, that stays with him. To take it off feels like a kind of mysterious nefesh. I might lose my life here because there's such a strongly ingrained belief that the code has to be kept on for survival now, in some shape or form. Sometimes it's much more acute, sometimes it's less acute. This is true for any of the protective behaviors of our animal soul because in that moment, we're being asked to let go of a version of reality that feels secure. And we're saying, no, choose something that's actually true. Trust something that you can't fully see, something that's way less controlled, something that's way less predictable, but it's stepping into a perspective that's much more aligned and much more godly. And when we do that, we are, when we release the narrative of the animal soul, when we release the need to control life according to that narrative, that's fittle. Releasing the Need to Be Needed: Finding True Value That is a form of Messius nefesh. You know, I'll, I'll give it a real life example that I know is going to resonate with many of you. So many of the women I speak with struggle with this. Some of you might, might get triggered by this, but bear with me, OK? Many of the women I speak with have built their entire life around the belief that my worth comes from being needed. Now, even if that doesn't resonate with you as a belief, you'll hear out, hear the the the way those that shows up in your behaviors and maybe it'll actually land for you. When I have a belief that my worth comes from being needed, I'm going to become the one who always shows up. I'm the one who gives, the one who fixes, the one who holds everything together. You build relationships around it. You build your role, your identity, even your sense of purpose. And it works right, at least on the surface. You're valued, you're appreciated, people rely on you. This becomes your identity. But because it's not aligned with truth, it also comes with emotional exhaustion and resentment builds up. And maybe most critically, we mis prioritize where our energy and where our resources are going and who we're showing up for. And then as we grow up or we start doing our, you know, some inner work, this deeper realization comes into our awareness that actually, no, maybe my values not coming from being needed. Maybe I don't have to earn my sense of worth like this. But the realization could be very destabilizing, because if you're not the one who's needed, then who are you in your relationships? What happens if you stop over giving? What will people say? Will you still matter? Right? And it starts to feel like the entire structure of your life, how you relate, how you're valued, how you understand yourself, in your mind, that whole structure could collapse if you start showing up differently. So even though that old perspective feels misaligned at this point, it still feels a lot safer to hold on to it than to let go. But there's the truth, right? My value is not something I earn. It's something who I am now to actually live from that truth. It does not mean you stop caring for the people in your relationships. It doesn't mean you stop showing up for them. It means you know who you are and you know your worth. And now the motivation in the way you show up is coming from an authentic place rather than from a, a transactional place where I give to you in return for you valuing me. I'll repeat that. OK, just because when you don't understand this, like I said, when you don't understand this, I, I've had people come back at me with push back of see watching people in their families starting to show up differently. So people are very sensitive around this topic. So I want to just repeat this to live from truth, from knowing your worth and not needing to earn it does not mean you stop caring for the people in your life. It means you show up authentically in flow, in connection, not in manipulation. You're showing up in caring, not in needing. You're showing up with love rather than with enmeshment. You're giving becomes a natural expression of who you are, rather than a strategy to preserve a sense of self. But this kind of shift could feel very unsafe, because it means risking that someone might not respond to you the way you hope. And it means someone might question how much you matter. But it's a very necessary step because otherwise you're being compromised. You're showing up for the people who make you feel valued, while you might be neglecting your own self or maybe your own children. People who might be at least discussed on the on the group chat, people who should be higher up on your priority list. But unfortunately, perhaps the feedback you get at home doesn't give you the same sense of value. So this step, this internal shift, it it is, it's a form of Messrs Nefesh the Bittle, the letting go of that feels like you're giving up something that is grounding, that gives you a sense of of identity, letting go of a survival based identity that once gave you safety so that you can now align with something that's much more true. The animal says, hold on to the structure, it's going to keep you safe. And the godly says, the godly soul says let go. There's a deeper truth holding you. And when a person is willing to loosen the grip on that old perspective, of course, one baby step at a time as needed, that is vital. That's getting out of the way. And again, the same idea applies to the perspectives that we have around so many of the life structures that we build around, around the powers we attribute to money, the power we attribute to honour, the power we attribute to status, to looks and to whatever defines success. It's really a form of Messieur Snevage. When we let go of that safety net that the animal soul formed and instead we choose Bittle, A surrender to a much higher truth. Surrendering Outcomes: The Tzadik's Lesson in Bittul Now again, I know, I know, what I just shared here resonates with a lot of you, but I'm actually going to give an example from totally opposite end of the spectrum. Again though, we're absolute. Bittle is needed for the Shrina to reside. My husband was sharing the story. He was reading the story out loud with the kids and I was sitting there and I just suddenly started listening. And so I, I asked him to, you know, I, I wrote down the details this morning. I just scratched down. So I hope they got all the details right. But he was sharing the story about a tsadek whose name was Mahomi Zlathev Mahal from Zlathev. And the story was that this, this man had a very everybody knew how important the mitzvah of the esrig was to him. He always wanted to have on the holiday of so because he wanted to have an extra special beautiful esrig. But he one year he did not have the means to buy it. Now he owned a very precious pair of filling that over the years many people had approached him to buy it belonged to his his grandfather or his great grandfather who is also a big tardic. And many wealthy Hassidim had approached him. Over time they wanted to purchase it from him and his wife always pressured him to sell it. We need money. We need money to buy basic things, sell it to fill in. But he never wanted to. But this year in order to buy the Ester, he sold it to fill in because somebody came to town with a beautiful Ester. The exact cost with the fill in what someone had recent offered him. So he went to sold his fill and got the Ester. And his wife asked him, wow, how are you able to buy the Ester this year? And he didn't want to tell her, but she pressured him and so he told her. And the wife had a very strong reaction. She we're not focusing on this detail. This we can discuss later. The wife had a very strong reaction. She was very angry at him and she picked up the the the esrog. She bit the pit them off, which made it no longer kush her. And she threw it on the floor. And he stayed very calm and collected. And he turned to God and he said to God, if a kosher esrog is how you wanted me to serve you, great. And if it's with a puzzle esrog that you need me to serve you, then that's also great. He reacted very calm. He did not show a single sign of anger. Later on, his grandfather appeared to him in a dream, and he told them that the impression of how you acted without any anger was more impressive in heaven than the Ester that you purchased with such big sacrifice. This is the story now. I chose the story because it speaks to how bittle is absolutely necessary even in our spiritual work. This is a beautiful story about a Tadek who is motivated to serve God in the fullest way possible, and so it didn't matter to him if the service of God was going to be through a beautiful Esard or through a puzzle. 1 He surrendered to the present moment exactly as God will do. So this is a story of a Tadek. So my point is not in any way to even compare it to our own personal work around this. But I cheered it as kind of a segue to bring awareness that even our spiritual strivings could be under the influence of our survival instincts. Even the way we show up to our mitzvahs, even the way we show up to our spiritual commitments, We're the only know, the ones who know, we're the only ones who can check our intention. But they could be part of a safety mechanism. That's a safety structure that we built over years, right? Due to comfort, due to status, due to belonging. And just like in the other example I gave, surrendering that safety doesn't mean we stop showing up. It means we start showing up authentically. I am doing this mitzvah not for status, not for belonging, not just as a simple creature comfort, but I'm showing up because it's a mitzvah and that's what God wants from me and that's bittle and that's where the shrina can reside. Understanding Klipa: God's Presence in Concealed Realms So again, I just wanted to bring from both ends of the spectrum here because this, this, this one sentence, I sat with this and I sat with this, this one sentence. How the ingredient of bittle is where we move from cleep of consciousness into kedusha. It's a key ingredient. And if we don't have access to it, we can turn to God and say God and say God. I want to show up with the cleanest intention. Help me. The author of it continues to explain that This is why the citra Accra, the place where there is no vital, the place where there is a sense of separateness, the place where there is this independence, the sense of I need to earn my value because I don't sense my value. This predicament he describes as the schreina ingallus, God's presence is exiled. Now I've explained this the following idea in other terms, but I want to share it again here through this schreina ingallus concept. OK, even though every single creation receives its life force from God, the creations that fall under the category of citra Accra, the other side, they don't receive it from God's inner essence. Rather, again, a term we're going to here a lot in Jacidas, Miprina Zacharian, they get it from the backside or the outer tract. And from that track it descends again from one world to the next. We talked about this a few weeks ago, slowly becoming more filtered, more filtered, more condensed to the point that it's no longer visibly and obviously godly. So when we see that everything, we see that everything receives life force from God, right? But that some of it comes from Miprina Zacharian, from the back, from the outer track. We're just describing how that energy is given, not whether it is given or not. Because obviously every single thing is relieving, receiving life force. Nothing exists without him. But not everything is being given that life force in the same way. Like, think of something simple. OK, that could just a very simple analogy. A container, right? The purpose of a container is the inside, the space that actually holds something. That's what it's for. That's where the function is expressed. Right? But you can't have an inside without an outside. Even though the outside is the purpose, it's absolutely necessary. In order for the inside to exist, you have to also have an outside of a container. Another analogy, think about a workplace. Let's see. The goal of a company is to produce a specific something they have something meaningful, a product, a service, something that fulfills its mission. But in order for that one core function to happen, there's so much around it that doesn't actually look like the purpose, right? You have the emails and the meetings and the budgets and the technical systems and the HR and the logistics and the policies. And you look throughout your day at this workplace, and sometimes you might think, like, what does this have to do with the actual goal? Like it seems indirect, but without that entire infrastructure, the goal itself won't happen. Those are the layers that are not necessarily the actual purpose, but they're the scaffolding that allows the mission to exist. And this is exactly the same in creation. There's the core, there's the realm of Kanusha, where God's will is expressed in a very direct way, where his presence is revealed, where there is alignment. And then there's everything else. There's the broader system, there's the background, there's the infrastructure of the world. They're not the core expression of God's will, but they are needed in order for the system to exist. The outside of the container, that's necessary to have the insight. So this is what it means when it comes to Mykina Sakharian from the outer track. Not that it's disconnected from God, but that it's not being given in the same intimate, revealed way. It's like being given indirectly, almost over the shoulder rather than face to face. The life force is there, but as that divine life force descends through the world, step after step, all the way into our physical reality, it it, I'll explain it like this. It's like it's doesn't only carry energy with, it also carries information about its source. Within the Nefeshalli kiss, within Kedusha, within the godly soul and within the realm of holiness, that information is still intact. The life force is felt as coming from somewhere. There's a full awareness of its origin, There's a total connection. But when the life force comes miphrina Zakharayam through more concealment, more tends and more filtering, it's as though that information gets lost. It's blurred, it's dimmed to the point that it, when it reaches our world, the creation that's being sustained by it has no sense of where it came from at all. So that's what we mean when we see the Shrinas and Gullis. Not that God's absent, but that his presence is concealed to the point where the world doesn't recognize its own source. From that perspective, the altar of it describes this world in a very sharply, he says when the Shrinas and Gullis, the world is a place where things feel heavy, there is suffering and confusion, and it seems as though what's wrong and evil has the upper hand. But obviously that's not the full picture, right? Because this is not a hopeless world. It's a world that's defined by a very specific kind of descent. It's the deepest possible concealment that could still be reversed. The deepest possible concealment that could still be reversed. It's Ayuridol, Itzhalia, it's a descent for the sake of an ascent. In other words, though it's the lowest point that could still be lifted, It means that this world has a very unique capacity not just to be refined, but to become elevated in a way that the higher world's can't. This is the idea we discussed in the past about Yasran Harman Akasha. Like the advantage of light that emerges from darkness. And I'm bringing this up here because the implications of it are very, very powerful. Our Dynamic Role: Shaping Reality Through Intention It's coming to tell us that the world of Klipa is not something to endure. It's something that could be transformed. And the point being that it doesn't happen automatically, though it's depends on our work, it depends on our refinement, on each one of us choosing again and again. This goes back to the question we started with. So Sarah, Sarah, that was such a great, it was such a great question to start here. Our intention to bring something into alignment to what's true, that is where the shift happens. Our goal here, our role here with the CLIPA again, is to choose again and again to align with what's true and not get fooled by the concealment. You know, let's go back to that work analogy again for a moment, where the entire infrastructure exists for the sake of the mission that the company has, right? All of the structure, the meetings, the emails, the HR, it only exists because there's a mission at the center. Remove the mission and everything else collapse instantly. Like, what's the point of a meeting if there's nothing to accomplish? Who's having meetings? Who needs a budget when there's no goal that they're serving? Who needs the infrastructure if there's no purpose holding it together? The entire outer system only exists to support the mission. So in our case here, Kadusha's the core. It's the purpose. It's the reason anything exists. Klipa's, that outer layer, it's the concealment. It has no independent existence. It's being sustained. Miprina Sakharine to support the system. Again, if there's no core, there's no need for the whole support to exist. So Deer 4, what does this mean for me and you? Anything that looks disconnected, anything that looks concealed, anything that looks not godly, our role is to reconnect it. We play a dynamic, dynamic role in the Clipa Kadusha presence here. We're here to make this world a home for God. We're here to reveal the godly intent and purpose in every single thing. So every day and in every moment, we consider what's my role here? What is my role in this dynamic between Clipa and Tucha? And so this is where we, we, we start the, the Nenex part here where we see the very big distinction between the different forms of Clipa. This is where it becomes very practical. But we talked about it's already in the past, Clipa Sniga versus Gibo, Clipa Satmas, right? When something belongs to Clipa Sniga, to the kind of creeper that could be elevated, it's like the part of the workplace that's flexible. There's resources here that can either serve the mission or be wasted. The same meeting, the same skill, the same energy, that's either going to support the goal or it's just going to exist for itself, which is purposeless. Who needs the meeting if it's not serving the goal? It's true. It's neutral material. A meeting's not a bad thing. Nobody's going to come to a meeting and tell you that you're opposing the mission of the company. But if you're not filling the mission of the company, what's the purpose of the meeting? Who needs a meeting if we're not supporting the goal? So this just comes to back to this realization of if there's no if there's no good intention, what's the purpose? What's the purpose? Like we said in last chapter, it's have all the ruach. It's like hurting wind. It's it's chasing wind or worse yet, like we also said, it's like literally just adding to the concealment. It's adding to the blockage. It's blurring our glasses even further. It's laying down neural pathways that are against. They're misaligned from our truth. That was just about the clipas, *** The three completely impure Clipas are different though, right? They're the systems in the company that's obviously it's misaligned with the mission, so much so that it can't be redirected to serve it. So they don't just miss the goal, they oppose it. OK, We talked a lot about this in the last chapter in Chapter 7. I'm looking at my notes here and seeing how much I have left and noticing the time. Wow, I can't believe how much fun I have here. And I just go on and on. It's 10:15. If you go on for five more minutes, give me a raise of hand. Should we go on or are you guys ready for questions? We're good. OK, we got a thumbs up. OK, we talked a lot about this last week and now we're going to introduce the next layer because Chapter 7 brings the next layer. What happens when we do take something that could have served the mission and we don't use it that way? Instead, we wasted it. We left its purpose unknown. We left its purpose unused, or worse yet, we used it in a way that opposes a goal. OK, so the author gives us the example of eating fatty meat or spicy wine to open your mind for greater learning. He brings examples of of, you know, different sieges. Who would eat spicy meat, fancy wine. Sorry, spicy wine, fancy fatty meats in order to expand their their mind versus eating or drinking for self indulgence, right? Or another example, eating elaborate dishes on Chavez and Yomtiff where it's a mitzvah in and of itself, versus eating those same that same food for self indulgence during a regular weekday. In the former we reveal the purpose of God's world, its purpose in God's world. And in the latter, what do we do? We further concealed any trees of godly intent, which by consequence adds to the site of Dusha and I'm actually going to read directly from the Tanya I'm quoting Directly consumed in such a way, the energy of the meat and wine that he has ingested descends and merges temporarily in the utterly 3 tummy clipos in the vadnais as well. This person now receives energy through those lower clipos. For the time being, his body provides these clipos tangible manifestation and becomes an instrument for their agenda. End goal. OK, I'm sorry, End Quote. What he seems to be emphasizing here is that our animal soul, again, I'm I'm repeating this 'cause I it just shows our power. Our animal soul doesn't just interact with the world, it is actively shaping it. Whatever directions our intentions go, everything we engage with goes with it. In this chapter that Alta Rabbit, he uses 2 specific examples. He talks about our engagement with food and our engagement with sexual pleasure. And obviously since I'm speaking to a group of women here, I'll add that he's he is speaking specifically in relation to male sexual activity. But he uses those examples. And it happens to be that in both, it's not just our energetic or in an emotional experience, but there's actual physical material matter that's involved, that's ingested, that's formed. And these are just two examples, but they serve really as paradigms for everything under the sun. Again, to borrow the term that he used in chapter 6, essentially seeing when you use these things with the right intention, you bring them into the realm of Kedusha. And conversely, when we act out of impulse, out of self-serving desire, we pull those things, those same things downward and we reinforce their concealment, adding energy, adding life force to the realm of Clipa. This is why our Levushim, we talked about this with the the godly soul. Our thoughts, speech and action are investments. The energy that we invest in our thoughts, speech, and action remain attached to us. They shape us and they shape the world. You know, earlier when we talked about Messiah Snevish, I gave this example of how a belief of the animal soul leads to behaviors that form our entire identity, right? So we see how it becomes an investment, this intention becomes an investment. It becomes a hard wired behavioral pattern that's then difficult to shift from. And then on top of that, we build entire life structures, we form relationships based on these safety or pleasure seeking needs. Reintegrating Energy: Teshuvah's Power to Alter Reality So This is why Chuva is essential. If energy was invested in a negative way, it doesn't disappear. We just need to do the work to bring it back into the realm of Gadusha. We need to do the work to reshape those behavioral patterns so that they become expressions of our godly soul rather than our animal instincts. And it's not just telling us that we need to. In this chapter, the author Rabbit is empowering us with the notion that we can. Even if we have a hard wired behavioral pattern that's been shaped by 40 or 50 years of life or 60, we could still reshape it even if we made a mistake with our self-serving animal soul energy. We pulled some clipa sniga energy into the lower 3 impure clipas that downgrades temporary with regret, with realigning, with brand new intention to act in service of a greater good. We release and elevate that energy into kedusha. And again, I'm bringing that quote that I started the class with. I was saying how Asher yasheva Adam yasarla, by this Hashem, we just have to get back to working in service of God realigning with the reason why we're here. And again, like I said, if you don't have access to that intention, turn to God with a prayer to give you access. And I, I pointed out also, but it was before I hit record, so I'll report, repeat it here. The Freda Greba points out, he says Vayasar Allah by this Hashem hula Tyra, say, he writes how committing to the Tyra is where we're enlightened with the clarity, with the purpose so that we don't feel like we're just in this endless loop of survival. He's like, no, there's a purpose here. There's growth here, there's opportunity here, but we only get to know that once we Start learning about it. Again, empowering us with a knowing that even if we had a moment of misalignment, all we need to do is recenter and recommit. And he explains that this is what mutter and asar mean. Ladies, I, I see it's 1020, but I'm going to continue and I'll finish everything I prepared for today. OK, So hopefully you can stick with me. I, I love the ending. Something about it, like I was just like SAT it just I was feeling very passionate about it. So I'm excited to share. He describes here we we talked about it very briefly in a past chapter, Muttar and asur very simply translated is this is what's permitted. This is what's not permitted. Muttar applies to all the things permissible, everything in the realm of Klipa sniga. But the word actually just means muttar. It means it's united. It's not bound something muttar, something not tied, not bound, it's permitted. If it's used for self indulgence, it might get dragged down, but as soon as there's chuba, we can reintegrate that energy into the realm of kedusha. Why? Because it wasn't bound, it was united. As soon as we redirect ourselves back to our purpose, that energy was not bound to clipa. We can pull it back up with us. But this is not the case when it comes to the use of anything that was asur. Asur, again simply translated in halacha, is forbidden. But it's the word asur means this item receives its life force from three impure clipas, and it's bound to it. It's tied down. There's God's energetic life force giving this thing existence, but it's bound to the clipa. I have no capacity to pull it out. To quote the Tanya directly here, they are permanently tied down. They're bound in the clutches of the negative forces. The only way to release that energy will be when Mashiach comes and all Tomah is a Reese from the Earth. That's the quote from the Tanya. So I'm going to use the analogy here again to explain. Imagine you, what does this mean? It's bound. And how does it mean when when Mushiya comes and Hashem takes the tumo away, then it will no longer be bound. So this is this is the way it made sense in my brain and I'll share. Hopefully this will give clarity. So imagine a situation where you have light and darkness are so deeply mixed. Like literally imagine you have white paint and black paint. They're so deeply mixed. There's no longer 2 distinct things. It's not black here and white here. They're just blended into a single Gray, right? There's the clarity is gone. At this point, you can't simply, you know, separate the light from the darkness because the two separate colors are so blended with each other. It's not like the light is sitting next to the darkness. It's fully enmeshed in it. On the other hand, Kleepa Sniger, which is the parenthetically Kleepa Sniger, we're able to see the light and extract it. Like if there's clarity, we're able to see what, what can I take here and what what must I leave? This is what the Gimel Kliba Satmayas are like. Like the divine life force is dear but deeply concealed and absorbed in the framework of concealment. That it can't be extracted. It cannot be redirected through human effort. It's bound within that reality. So what's it going to take to release it then? There has to be a complete transformation to the entire system. In other words, when Mushiya comes, God's going to remove the entire structure of Tuma from existence. It's almost like he's vacuuming out the concealment. He's vacuuming out the black paint. He has a magnet that only attracts a black paint. And once that darkness has gone entirely, there's no longer a mixture. The light is revealed there. It's in its own state, right? In other words, the godly life force that's keeping it in existence. It's always there. It's just trapped within a condition where separation is impossible. It's Ussor. Ussor Vicusher. It's bound and tied. When that condition though is erased, the light is no longer bound to the Citra Accra. It's there on its own again, like I don't know, in my brain, just like this magnet that pulls out all the black and now the the white remains. And so now that life force can be reintegrated into Katusha. Even so in other words, even if we did, unfortunately something that pulled it down and chuva won't be able to pull it back up. We can do chuva for ourselves, like we can heal ourselves, but that life force energy we have no way of extracting until God removes tuma. And now this is easily able to be pulled out. And by the way, I I'm going to actually add here for clarity. This may hopefully this won't confuse anyone. But again, this just felt very powerful to me. Let's say you have a non kosher food item. It means it's hustle, right? It's tied, it's bound to the realm of clipa. So again, even eating it with good intention, you'd eat this, this not kosher candy to have energy that to do a mitzvah. It doesn't help. You could do chewa for yourself, but the energy got dragged down to clipa and it cannot be reintegrated. But if you take the same food, here's where the difference is. You take that same food, you feed it to someone who's sick, and this food is needed to save his life because that food is not prohibited to him. Even though the highest still comes from the three impure clipas. Because it's not us or to him, then the energy is not bound to the clipa. And when he eats it, he could pull it out and elevate it to integrate it into kedusha. So it's literally those words, kasherva asur. If it's prohibited, it's bound. If it's permitted, we can release it again. I'll give you another example. Take regular food on a Monday, a kosher food on a Monday. You could elevate A tukdusha. That same exact food is now us or on Yom Kippur though, right? So the food doesn't change its life force. It's still receiving life force from Clipas *** because it's kosher food. But when someone who eats it while prohibited, their I'll intent. Again, this goes to show our energy, the ill intent of our animal soul. I just want this because I'm hungry and it doesn't. I don't care what God wants that I'll intent drags it down into the impure Calebus. Again, we could spend the rest of our class on these details. The rabbit. Actually, there's columns and columns of the rabbit discussing this. My point here being to show us how dynamic our role is. We are not bystanders in the world. We're the ones shaping the world. Our intentions have so much power and obviously our actions do. It literally reframes the entire way we perceive halacha. How Deep Teshuva Transforms Sins into Merits In the most superficial layer, Jewish law looks like a list of do's and a list of don'ts. But based on what we just said regarding muttar and asar, we realize our actions are literally altering reality through altering the forces of the universe. I, I literally I, I spent a lot of I, I like spent a lot of time reading the rebbes elaboration on these words in the Tanya and I walked away just with this awareness of how powerful our intentions are. Even our intentions tip the balance, which leads us to the to the final point here, right? We, we talk about how, how do we reintegrate this energy only when Mushiya comes. There's one other way. There's one other way. How to reintegrate this energy. How the powers in our hands, it's through the power of Teshuva, but specifically a very deep form of chuva that doesn't just repair. It's a kind of chuva that transforms any chuva, helps change who we are. This deep layer of chuva allows us to go back and take energy that has become bound to clipa and reintegrate it. How? I'm going to use the analogy again of the blend of black and white that turns Gray. So imagine again, the light and darkness are fully blended. You can't pick the white out anymore because it's part of the Gray. But what happens? Something changes. The darkness itself starts to generate something new inside of us. The darkness creates distance. From that distance comes longing. In other words, the concealment produces such a deep thirst. The further we feel from clarity, the further we feel from truth. The further we are from godliness, the more powerful there's this inner yearning to return to truth. In other words, the darkness and the void become the catalyst for connecting. So now, because the same darkness, it once concealed the light, it's no longer just the concealment. It's part of the story of return. It's what gives birth to the intensity of seeking, to the intensity of returning. So when Chuva comes from that depth, we're not just correcting the behaviour, we're able to transform the self. Like the darkness itself is what draws us towards return. The darkness is no longer just something that's separate and needs to be removed. It becomes part of what propelled the soul to go back to God. This is the meaning of, I'm sure a term you're familiar with, Dynas, Nas, and Kazafias, that our sins become merits. The failures are reclassified as merits because the sin itself became part of that inner movement that leads us to realign. So in this way, even what was completely enmeshed and irretrievable could be extracted and elevated. How? Not because we're pulling the light out of the darkness, but the darkness itself is what's pulling us back towards the light. This is how the sin itself becomes merits. You know, there's a concept. I'll, I'll, I'll finish with this one point here. There's a concept in Allah about something called Hescher mitzvah. It's a preparation for a mitzvah becomes part of the mitzvah itself. Look at an example, to build a sukkah, in order to eat inside the sukkah, it's a mitzvah to eat in Asuka. But building Asuka is a herscher mitzvah. It's necessary in order to eat in Asuka. And so that becomes part of the mitzvah, right? You're preparing. We spoke about preparing food for Chavez. That's that's a mitzvah because it's enabling the mitzvah of eating on Chavez. So in our chuvah process, when a person misuses something, time, energy, food, intention, whatever it is, that energy got pulled away from its purpose. It became a bad investment, right? But like I said a moment ago, it's what creates the distance, which then creates the longing. And I'll quote the Tanya. Your soul begins to thirst for God like a parched, desolate land. Thirsts for thirsts for rain. For she was lost until now in a desert as dark as death, the desert of Citra Accra, at the ultimate distance from the light of God's intimate presence. And due to that, your soul thirsts even more fiercely than a Tadic soul could ever thirst again. I'm still reading from Natanya. As our sages say, those who sin and return attain heights that Sandeepan cannot attain. It was concerning Chuva out of such great love that the sages said their deliberate sins become virtues. How could sins become beneficial? Because it was the distance they caused that brought you such great love. So back back to what I was saying about the Heshar mitzvah. The sin was the preparation for this great love that we now feel, and so the darkness itself gets transformed to light. I'll conclude with that, even though I didn't tie it up as I wanted to, but we'll tie it up next week as the intro to the class. Q&A: Navigating Intention and Purpose in Daily Actions Thanks for for sticking with me so I can get all my passionate tangents in there. Beautiful. Speaker 2 Thank you. Speaker 1 You're so welcome. Any questions? I'm curious if if the question you asked in the beginning, oh, Sarah's not here anymore. If I'm wondering if it like feels more even anyone else who participated in that conversation. I'm curious if understanding this, understanding the power of our dynamic, the power of the role that we play. I'm curious if it if it lends to clarity in the question she asked Sarah. Go ahead. Speaker 2 No, I was just asking. Speaker 1 So Clebus Night does basically anything, Anything that's not Kadusha any, I mean anything's. Speaker 2 Condensable. Speaker 1 Correct. Correct. Anything. That's Matar. Yeah, right. Yeah. I, I, I, you know, it's interesting there, there was a discussion in the ending of this chapter about, again, this is this is a male sexual pleasure. But I feel like it, it serves as like, kind of like a paradigm for all types of pleasures. It was talking about the, the, the, the, the sin of, of Zarala Batala, of wasted seed outside of, you know, within a sexual within a relationship with. It also talks about, you know, within a, a regular kosher sexual relationship within, within a, within a marriage with the wife with, you know, when there's not the, the intention of, of, of serving God. It talks about that easy, you know, it's easy to do true, But soon as you return. But then it brought in the example of of Zarala Batala. And I thought it was very fascinating. It talked about in, in a footnote. And again, I'm bringing this here because I see this as a, as a, again, like a, just a, a, a paradigm for all types of pleasure. It talked about how there was no, there's no recipient to it. Within every type of, of within everything we do, there's a dynamic, there's a giver and there's a receiver, there's a Mashpia and the macabre. And even if it's, you know, there's good intent, there's not good intent the, the way that it's received within the world. There's a certain dynamic that allows for it to, to live within the dynamic that the way God created the world, Zara La Batala has no recipient. There's no nukba like within again, within the spiritual realms, there's the there's the male and female energies that need to play, that need to play as a as a as a duo, as a dynamic with with wasted seeded scene. There's no recipient of it. And to me what what I understood there was that that this speaks. We are, we are life force energy batteries. I talked about this in the last class. When we have an intention that is not going towards something or someone. We're just leaking energy. We're just like spilling energy into nothingness. And that's not the way God set up the world. There has to be everything we do has to have intention. So to yes, it's permissible that anything out there, anything keep us like that. We can and God created it for our pleasure, but we we have to pause and have intention. And, and again, I'm not, I'm not God forbid seeing this to disempower us. I'm seeing this to empower us how we play such a dynamic role in the reality of the world. Like literally every action, every thought, every intention contributes to either or and and so of course, go ahead and enjoy life, have pleasure, but just recognize Emil is your life force energy. You're a battery, you're a powerhouse. Make sure that your energy is going for a greater purpose. Make sure that it's feeding into the purpose of why we're here. Does that does that resonate it it, I don't know. It landed very powerfully inside of me and I, I just wanted to share, even though it didn't like necessarily fit into the exact structure of what we were showing earlier. It does land. I, I have a question. I have another question, though. Go ahead, Sir. What is, what is inherently kedusha like if every single thing becomes categorized based on our like Mashava de Barmeisa? Like what? What, like what items are like inherently kedusha? Because a mitzvah is inherently holy. Even if, like it says, a mitzvah is like a bird, the intention is its wings, right? OK, fine. So a mitzvah is inherently holy. All 613 are actually the the rabbit, you know that he brings in 613 plus I think it was in today's Tanya, plus the seven mitzvahs of the rabana, the 620 mitzvahs, those are inherently holy. Obviously our hope is to be able to do it with love, in awe of God. But even if you don't have, we are still added to the realm of kaducha. OK, OK, great. That makes sense. OK. Because the, again, like I said, the fact that we're doing it is a loyalty to our relationship. And again, and, and could it be sometimes, like, you know, like I said, there's this, there was sometimes we are still locked into the, our survival template and we're doing it out of comfort. But This is why we're learning this year to recognize and realize that all we need is to just bring intention. But it's so easy. Yes, maybe I'm doing it out of comfort. Maybe I've been washing my hands ever since I was born and I just know that's what I do. But all we need is that tiny moment of intention to shift it. Even if it's not this deep, deep, deep intention of utter love or utter awe. It's just an intention. I want to do this because that's what God wants me to do. Speaker 2 So how do you push yourself to do the little bit more? Because if we would say it with intention. So let's say I'm going to go on vacation with intention that I'll have energy to do the rest of the things that I, you know, help out with. And I'll have intention when I take the Shabbos off, let's say, or all these intentions. But then there's also like I'm brought into this world to do to do right to deal with the thing what you're saying the transformation. So that fine line I find sometimes, at least for myself, like where is that? Where is it that push to like do more, let's say, right and do for others and do what Hashem wants from us And let me sit, just sit on my lawn chair. And it, it could just, I don't know, I guess in my mind it feels like it could just, you know, snowball into like. Speaker 1 I'm not sure I understood your question perfectly, Leba. So if I'm not answering it directly, it's because I didn't fully understand it. Are you, are you saying that even just anything we do can if I bring intention to it, then already that's it, then I'm good. Then why do I have to do a mitzvah? Like all I'm doing is bringing intention that I'm fulfilling my role. I, I think that might, that might go back into the question we asked the other week about prioritizing or actually this is on our group chat. Like when we prioritize like what has to be happened first? Like where am I needed right now? Am I needed right now? Is it most important for me to be taking a break and, and, and sitting in the sun because my kids are coming home from school and I need to show up as a good mother? Or am I needed somewhere else right now? Like we. Speaker 2 Right now it's not about. Speaker 1 You could. Speaker 2 You could recharge your battery at night as well, right? And you could also, Oh my God, my battery's on 5%. So you have both. Speaker 1 So this, so it's literally recognizing and realizing we have, we are steadily being asked to be in the the best place that we possibly could be at all times. Sometimes it's at the only place you could be is recharging your battery. And sometimes you're like, no, I'm gonna recharge my battery later. Right now my mother is calling me and she needs she needs me. Speaker 2 Right. So it's not always about the present moment because it could also be I'm going to recharge before or after. Speaker 1 I think when we start our day in the morning, you know, for, for those of us again, if we're having a hard time accessing this, this steadily, do you realize that we start a day every morning we say the shame. My goal today, my intention today is to bring all the fragments and parts of the world, all the fragments and parts of my psyche, all the fragmented narratives into a place of oneness to show, to recognize and realize that every circumstance, every act, every situation, every challenge is part of God's oneness. Every my, my next moment is, is here to bring oneness into God's world. So what? Where am I needed most right now? If my kids are coming home in 10 minutes and somebody else is calling me and needs my guidance, I'm going to put that aside because right now I need to be ready for my kids to come home so that I could be the that's it. And then and then going again back to the conversation, he said nothing. I don't have to feel guilty about anything else. This is where I'm bringing my intention right now. Does does it address your I, I, I? My brain went off on a spinoff from your question and I'm not sure I was answering you directly. Speaker 2 I'm in fully in agreement in in what you're saying, and I definitely I relate to that. I should say to the idea of being present in the moment and also the idea of intention. Like I could be doing something that seems like not connected but it is. Like let's say praying for someone that's sick could literally mean saying tell em. But it could also be I'm needed right now to take care of my child and that's what's gonna bring. The the refer for them because I'm doing like you're describing with the intention and I'm doing what Hashem needs from me right now. I guess I'm seeing it more as a bird's eye view, the general like take an example. I'll take the example of going to Florida on vacation. Could seem like, could be Oh well, why do you need it? You could just keep going. Or if I do it with the intention that it will give me energy to keep doing the rest. Or there's a third part of like that allocated funds could go towards other things that Hashem might need me for in this world or. Speaker 1 We're steadily. Your question just brings us back to how nuanced it is, how nuanced it is, how we need to like this internal redirection. Steadily internally recentering. Steadily, steadily recentering into truth. Steadily grounding in truth. Sometimes needing objective outsiders to help make sure we're grounded in truth and we're not just trapped in the very sophisticated rationalizations of our animal soul, right? Speaker 2 Yeah. Speaker 1 But mostly, most importantly, again, this is responding to some of the messages I got. None of this here is to disempower us. This is all here to show us and to remind us. The altar of it is holding us up to a high standard. He keeps reminding us you have a godly we are not just animals seeking safety. We are humans with a godly soul. We have such power. We play such a dynamic role in the in, in the in the world, in the balance of the world. Every single thought, action and intention can contribute to the realm of Gadusha. And the opposite what I'm gonna have to mention. But like we, we're, we're not our animal soul isn't just engaging with the world, it's shaping it. Our godly soul isn't just engaging with the world, it's shaping it. I, I see it simply, even like just in our own little, you know, in our psyche on a very simple level, our intentions. And then following that narrative the other day I was looping in a narrative, looping, looping, looping, looping, looping. And I woke up in the morning and I was like, no, I'm not doing that again. I'm focusing on the good here. I'm focusing on the godly soul of this other person. I'm focusing on the adult version of that person. I'm not getting trapped because I could. It's so easy to stay in the victim narrative. It's so easy to stay in the in the P narrative, but we're we're laying down pathways, we're strengthening those pathways every single time we're strengthening, it's strengthening, it's strengthening it. Our intention is literally creating dart more concealment, allowing ourselves to go down that pathway is just it's making. I'm wearing dirty glasses already and it's like I'm taking paint and and and adding layers. Or I could decide, no, I don't want to. I have a godly soul. I have the capacity to see look at this differently. Even if it's like, even if it feels to me like this is only 5% of the picture, I'm just going to steer at the 5% light until it becomes bigger and bigger and bigger. So my point here, my point here being it's not just in the realm of Cleveland Katusha, you know, outside in the world, within our own psyche, every one of our thoughts contribute to either this pathway or this pathway. It's like I'm standing at the top of the hill, I'm on a sled and there's two paths I could go down. It's so easy to go down the paving path. So easy. The sled always goes down the most paved path. I have to make conscious intention. I'm like, no, I'm not letting that happen. I'm walking away from that story and I'm focusing on the 5% light until this path becomes much wider, easier, and then easy peasy, every time I come back to the top of the hill, my sled can easily go down the other side. But we have to make that choice. Speaker 2 Great. Fantastic. Thank you. I had a separate question, but I can't wait. Speaker 1 For them. OK, Anything else, ladies? Thank you so much for joining me. I'm going to just stop record. You can. You can stay on.