Waiting for the Wrong Thing? The Smuggler’s Secret | Parshat Bereshit

Today, I want to share with you two midrush 'em and a fascinating story that I hope you've never heard before. It's fresh, hot off the press. That will, Bezlat Hashem, change your perspective on life, okay? And also give you the tools to weather any storm that might be in the year ahead. It is something amazing and incredible, and let's jump in to see how we're going to go about this. We'll learn to midrush 'em, we'll ask a question on each one of the midrush 'em, then we'll present an incredible answer in a way to answer the midrush 'em, then we'll end off with a hot off the press story that really sums up everything. And like I said, the whole share is going to give you a new perspective on life, and we'll give you the tools to be able to weather anything that happens in the year ahead. Bezlat Hashem. So let's jump in, in the beginning of safe abrasions like the Shabbar who creates the world. On day three, he creates the trees and the grass and everything and he tells the land. Okay. He says, I want you to make fruit, I want to have trees, that bear fruit. Sarashu quotes, "Etspris" says when God said to make a tree, he said that the tree should be an "Etspris" which sounds like a little funny, right? Like the tree should be, it sounds like the tree itself should be a fruit, an "Etspris". But what does it say later on in the Pasek? Later on in the Pasek, it says with Tocéha Aritz, "Ets" or "Sepri", that the tree made a fruit. He said, I want a tree fruit or a fruit tree that it sounds like the actual tree is also a fruit. But later on, when the ground actually gave the fruit, it said that it made a tree that bears fruit that has fruits. Sarashu quotes the matters and he says, "Etspris, "Shayetama ethe ketama pris" when I could wish Barco created the world, he wanted the tree itself to have the same flavor as the fruit. So you can go to a branch, break a branch off, start biting it and be like, wow, that's a delicious apple, that's a juicy orange. Right? Even though you're tasting the tree itself. But what happened? He lost second. It didn't listen. "Ela", what does it say? But Tocéha Aritz, "Ets" or "Sepri", the tree did not listen and they created a tree like we know it, which is a bark, where the bark and the branches have no fruit themselves. But at the end of the branches, what do you have? You have a fruit. And Rajkotin just to go on and say that when Adama Rishon got punished for not listening, also the tree got punished. But the question is, what in the world does this measure mean? God said, I wanted to make a tree, that the tree itself, the bark and the branches should taste like a tree, but the tree didn't listen. If the branches itself would taste like the tree, what would happen? We would end up eating all the branches and we wouldn't have a tree. We wouldn't have any fruit left. What does it mean? What's the deeper meaning of this measure? That a Kudish Barak was trying to tell us that I told the tree that it needs to also, the tree itself needs to taste like the fruit, but it didn't listen. And it got punished for not listening. What's the deeper meaning of here? That's measure number one and question number one. Ready? Measure number two. Fascinating measure. Kudish Barak was said, there are Biavaux, says, we know that the world was created in seven days, but before I had said the measure, Kudish Barak would create worlds and destroy them. Create worlds and destroy them. According to one measure, Kudish Barak created a thousand worlds and then it seems like they weren't great. So he destroyed them. Until we have the final product, which is what? The world that we live in now. So a few questions on this measure. First of all, when I was in kindergarten, elementary school, high school, we were taught that a Kudish Barak was perfect. It doesn't make mistakes. It's not like, there's no flaws, like human beings. Human beings make mistakes. Not a Kudish Barak. What does it mean that a Kudish Barak created the entire, created worlds and it's like, messed up on this one. It's like, you're coloring something and like, you drew out of the line, okay, let me rip it up. Let me start again. It's like a kid coloring. Like, what's going on over here? What does it mean that God created the world? Now what's fascinating is that he creates the world and finally, what's the final product? Our world. Now, that didn't seem to last so long, right? Go to next week's par show. What happens? Everyone sends a Kudish Barak who destroys the world. He said, even the final product wasn't like the greatest final product ever. It doesn't seem like, what is the meaning of here? That a Kudish Barak who created a thousand worlds and destroyed these worlds, okay? Those are the two midrush and the two questions are like that. It's going to be very simple. Kudish number one says that a Kudish Barak who told the tree that it should be a fruit, not just a fruit, bearing tree, but the tree itself should be a fruit. But the tree didn't listen. They said, no, the bark is going to taste gross. It's going to be what? But the fruit itself, at the end, you'll have the fruit. What does that mean? That a Kudish Barak who said that the tree itself should also have the taste of the fruit itself? Question number one. Question number two is on the second metric, which means what does it mean? Which explains that a Kudish Barak who created thousands of worlds before he created this final product. This is like the new iPhone. Do well. This is the ultimate. We've reached the final product, but beforehand, there was version three, four, and five, and all those got destroyed. So all those says, so the manager says, no, those were destroyed, and then we have the final product. What does that mean? I thought a Kudish Barak was perfect. He created the whole world. Then there's no fallability, and if that's an English word, in a Kudish Barak who said, that's the case. What's going on with you? So those are the two questions to understand these two midrush and as they said, the answer to these two questions will hopefully give you a new perspective on life. And allow you to weather storms that might come up in your way. So to answer these questions, I want to share with you a story that they felt is the true or not. I don't know. But Barrel Wein, usually you would introduce a story and you say the following story could have happened. Right? Or it could be that it either happened or it didn't happen, but this, this. So there's a guy who's driving on the American Mexican border, and he's traveling from the US to Mexico, and as he's traveling through the border, to the border, please stop him. And they look at him and they're like, oh, suspicious. This guy, something here, smells a little bit off. Like maybe he's smuggling something and he says, where are you going? He says, I'm going to a trade show. I have like a trade show in Mexico. We've been on construction and whatever. And that's where I'm headed to fight. So he looks around, nothing really to stop him. Let's him through. The next week, right? The guy, again, same day of the week, Tuesday. He's seen, he recognizes the guy, he says, what's going on? He says, you're going there? Yeah. There's a bid every Tuesday. Every Tuesday, they have a bidding here and I go, I go on every week, so now it's getting illustrated. He says, pop your trunk. Open the trunk, nothing. The next week also, he comes. Now, he's like, there's for sure something wrong with this guy. Like he knows. He's been a border control agent for his whole life. And he knows when he's able to, you know, he has like a six cents for someone who's smuggling. He opens up the whole trunk. He pulls the chairs down. He looks under the car. Over the car. Inside the thing. Garnished. Can't find a single thing. This happens for 10 years. 10 years. The guy every Tuesday is coming in. He's looking through. He can't find anything. At the end of 10 years, the border police officer says, listen, tomorrow, Wednesday is my last day on the job. I'm retiring. Could you do me a favor? I know. You want? I can see it. I know you're smuggling something. Something over here is shady. Something over here is off. Could you just at least tell me I promise I won't turn you in. I won't anything. Guys, there's no problem. Thursday morning. The day after your job is over, meet me for a cup of beer in the local bar and I'll explain to you everything. So, the guy comes Thursday night at the beer and he says, what are you smuggling? I know you're smuggling. He says, you're right. Your sixth sense was good. I am smuggling something. What was I smuggling? The car itself. I'm a car smuggling. Every week, I would come in with a different car. Now, you thought that I was bringing something with me, right? You thought that I was trying to get from bringing something from point A to point B. Really, the actual journey, the car itself was the smuggling. Now, we have so much to learn from the smuggling. Why? Let's explain. In our lives, we try to wait for the next thing. We try to smuggle, quote, unquote something and I can't wait until my kids bar mitzvah. I can't wait until they get married. I can't wait until my promotion. I can't wait until I get the next car, the next house, the next. Whatever that next thing is, we're always living in there. It's a cheque again. I can't wait till a cheque again. And now it's a cheque. We don't appreciate the journey itself. The journey itself is meant to be the actual sweetness of where everything happens. So what the car smuggler is telling us, what he's teaching us, is don't just look for the ultimate goal. The goal is right now. The goal is in the car as we are as we're crossing. And this idea is the idea of what the tour is telling us with the fruit tree and the tree that's making the flavor of the fruit should be like the flavor of the tree. Let's explain it. What do you have a fruit tree for? The fruit tree is for creating what? The actual fruit. For eating the apples, that's a taken example in apple tree. You plant an apple tree. You want to eat the apples at the end. The Torah is telling the tree and really telling us, the other eats us other. If you want to have sweetness in your life, you know what you need to do. You need to find the sweetness in the journey. The bark and the branches are the journey that create the apple, which is the final product. So what the Torah is telling us is what I could as well was telling the tree, which is man, if you want to get to the final product, which is the apple, don't forget the sweetness. That's along the journey of the right itself. Don't forget the sweetness that's in the bark itself. Yeah, you have a dream to marry your kids off, but now you're putting them to sleep. Now, spend a few minutes just being the moment. Now you're talking to them. Right now, you're out of sheer. You have a million things you need to do after the sheer. You're right. But right now, why are you right now? Right now, be in the process, find the sweetness in the moment that you're in right now. That's what I could as well was telling the tree and the tree didn't listen. The tree said, no, I just need to get to the final product. And I could as well say, if you want true happiness, if you want real serenity in life, the only way to get that done is that if you find the sweetness along the ride, along the ride itself. And we find this in the Torah in so many different places. And I want to give you a few examples. Example number one, as we're about to enter Arity Israel in Paushat Masay. What does I could as well do? He counts all the 42 steps that we were in the desert. Why is it counting all the 42 steps and does it? I thought, "Why did we leave Mitzrein?" We left. with rhyme in order to get the Torah and enter the Land of Israel. So why do I need to know all the different stops? Here also, the Torah is telling us that the process itself, the way to get to the final destination is valuable as well. The way to get there is, it's true also. You're learning a Gammar. You start, I want to make a CM on Masakas Miggillah, I choose the Masakta, right? So it's not just about getting to the end. Every day you open the Gammara, you're now learning in that moment. So now that line is where you're up to now, you have to appreciate the process as well as you're going. There's also another fascinating Allah. When it comes to Karbanos, when a person brings the Karban, so there's four steps between the Shrita and the throwing of the blood on the Mizbech. And there are different Allah's that apply to these actions. So the four steps are Shrita, which is a shakting animal. There's Kabbalah where you accept the blood in a container. Here there's the Halaqah where you walk the blood from where you did the Shrita to the Mizbech. And then there's Zrikah, which is where you throw the blood on the walls of the Mizbech. Now each one of these four processes have Allah's that apply to. So that's a, for example, a coin is shakting an animal. But he's having in mind to eat it in a wrong time, in a wrong place. These are Allah's of Piggal that thoughts of the coin that is doing one of the four processes could ruin the Karban that he's doing. So what's fascinating is that one of these Halaqahs that we have, one of the processes is called Halaqah. Now understand Shrita is, you know, crucial. I understand what Kabbalah, you have to accept the blood. That's also crucial. And sand also Zrikah, that's an act of the Karban. What's Halaqah? Halaqah is just getting from point A to B, right? Why is that considered? That's just a conduit to get to the Mizbech, right? I don't always need Halaqah, but what do you see from here? The Torah is telling us that Halaqah actually walking, take going from place A to B, that itself is the process. That itself is the goal unto itself. That's the place of where you want to go. So again, what Akadish Barak was telling us, with the Mitzvah of the Eats, Priyosa Priywari, it's commanding the tree that the taste of the tree of the bark and of the branches should be like the food. It's to teach us this important lesson. And that is throughout this year, you're going to have to use probably set many goals on Russia. But I want to do A and B and C and D and all these different goals that you want to achieve in life. Now, right now, we're in the day-to-day, right now we're in the groin, and in the groin, it's not always so exciting. It's not always so great. But what do you need to do in order to make your life happy and successful? You have to be able to live and to find the sweetness in the bark, in the process, in the branches. You have to be able to find the sweetness. Now, you ready? Listen to this. There is one tree that Khazal teach us that for this day, there's a little bit of the taste of the fruit in the bark itself and in the branches itself, the out of all the trees that we add. There's only one tree that in the bark and in the branches, there's a hint, there's a resemblance to the taste of the fruit itself. And what is that? The Etrogue. The Etrogue, the Gamar Etazas, Tamahets, Kitamapri, that the tree itself has the same flavor as the fruit. You understand? What is the bits of it of the Etrogue? We take the Etrogue. And I cut the bark of Etazas. You have to take the Etrogue and put them in your mouth. When you have the priet other, when you have the Etrogue in your hand, and you're shaking it, then you have a mitzvah of doing what? Then you have the mitzvah of Simhra. Then you can actually be happy. In other words, what the Torah is telling us, if you want true happiness in your life, if you want to really be happy in your day to day, you know you need to bring into your life. You need to bring the message of the Etrogue. The message of the Etrogue is that the bark itself and the branches themselves have a resemblance, have the sweetness of the fruit itself and the resemblance of the sweetness of the final product. And that's such an important lesson on anything that you do this year. To remember, to live in the moment and taste and find. You have to actively do this. Find the sweetness in the process itself, it's not always easy, but it's very wide. Now what happens sometimes, unfortunately, is that you have your goals, okay? So you came to the chair and like, great, I'm going to try to do this. I'm going to, I'm going to be an etrogue tree. I'm going to try to find the sweetness in the branch and in the bark in the process as well. I'm going to try to find the sweetness. But that one happens. Unfortunately, many times we have our plans and not only do we not find the sweetness in the bark and in the branch, not only do you not find the sweetness in the process itself, but many times all that we taste is bitterness. Many times the branch breaks, the tree itself breaks down and the goals that we had come crumbling before our eyes. What do you do in that situation? How do you, what do you do when you feel that every goal that you had for this year or you started something and it broke? That's where the second mattress comes in, right? What is the second mattress teachers? Second mattress teaches us as follows. Says the mattress like this, "I could the jebarchal created a thousand worlds and he destroyed each one of them and then he created what? The world, the final product that we're in now, what do we ask? What does that mean? So what God is perfect? Doesn't He create, doesn't He know how to make a perfect product the first time? Why is it constantly updating? He's not Apple, right? He's not an iPhone company. He's got. So he knows how to make the best product right away. So why is it taking him a thousand times? The answer is that I could the jebarchal wanted to embed in the DNA of the world that there is destruction and then after destruction there's the ability to rebuild again. Meaning, we go through our lives. We have our moments of destruction where we feel that like everything's broken. How could I continue? How could I get up? How could I live? How could I move? How could I? I feel completely stuck and shattered. Embedded in the DNA of the world is that the whole world came crushing down a thousand times and a cottage bark was still rebuilt. So when you feel that your world is crushing down, when you feel that your world is broken and there's nowhere to move and there's no way I had to do anything better, because the jebarchal tells you to embed it in the DNA is your ability to move forward and to continue. And we saw this a few years ago on October 7th, when on Simخastora and the next days when we finally slowly began to understand the severity of what happened. People were broken. How could I move? How could I get up? How could I change? After all the loss and all the suffering, then you saw the Mishpahatashakulah and you saw the families and Amishpahatashakulah and Amishpahatashakulah, the nation just get up and continue. That even though our world was destroyed and more for the Mishpahatashakulah for all the years back and now how did they move up? No, but every time they get up and they continue and they're strong in there and they're inspiration for all of Amishpahatashakulah. So the second measure, it teaches you not just to appreciate the process and to appreciate and to find the sweetness that's in the process. That's the first measure. The second measure teaches you that when there is no sweetness in the process, when it's broken, when everything gets destroyed, when the whole world gets destroyed, you should still know that there's still an ability to continue. And that's what's so incredible. At the last pass that we read, in Vizós Abraha. It says Vizós Abraha, all the great and awesome thing that Moshe did before the eyes of an Israel, that's how the Torah ends, that Moshe did this amazing thing before all the Jewish people. Says Rashi. What's the amazing thing that Moshe did? You read the last Rashi and Torah, you think like what's going on with you? Says Rashi that Moshe broke the luchos in front of the Jewish people. That was his greatest achievement or one of his greatest achievements that he took the luchos and he broke it down. And a lot of the comment is saying, why are we ending the Torah with like the breaking of the luchos? That's like one of the low points in Jewish history. So then my first shaman explained, because right after we break the luchos, right after we end the Torah and we remind ourselves of the breaking of the luchos, what do we do? Right away. Bereshite, Bahra'i, Loquim, at Hashemah, and Mithra'i, right away we reach, we remind ourselves of maybe one of the lowest points in Jewish history from when we became an Asin. And then right away, Bereshite, Bahra'i, Loquim. And how does it say? It has to say that, because Israel created the whole world, it says, Bereshite, Bahra'i, Loquim. It Hashemah, Betaritz, God created the world. And Aritzite, Tahuhu, Wa'vo, the land was a mess. Ve'koshach al-Pnetoham, it was complete darkness. Have any times in your life, did you feel a moment of Tahuhu, Wa'vo, everything was, everything was a mess. There's no order. There's nothing. Ve'koshach al-Pnetoham, you're just in a complete state of darkness. What's the first commandment that Kodesh, Wa'vo, who says to the world? The first thing Kodesh, Wa'vo says, Ve'koshach al-Pnetoham, bring a little bit of light into your life. Bring, add light into the world that, into the world that you're in, in that moment. And that's the, that's the idea of when the whole world comes crushing down, right away, what do you do? Ve'koshach al-Pnetoham, Ve'koshach al-Pnetoham, Ve'koshach al-Pnetoham, Ve'koshach al-Pnetoham, one of my Rabayn and friends, his name is Revil Manzbach, he's an amazing Rabayn Yadvinamin. And he shared with, on the first Shabbat, Shabbat's gracious, he shared with his old blue guy, he says, I got to call this week. And it was from a woman who was pregnant. And she called me and she said, Rabbi, after October 7th, I've decided I want to abort my child. I can't, I can't have any more kids. Now, how could I bring kids into such a world where such barbaric can, you know, just crawl over the border and do whatever they want, Hamisra. And Revil Al, he tried to explain to her and tell her that you're right, we're in a moment of destruction. We're in a moment of Khoshach, we're in a moment of darkness. But to the contrary, what we need to do is, Ve'koshach al-Pnetoham, Ve'koshach al-Pnetoham, Ve'koshach al-Pnetoham, Ve'koshach al-Pnetoham, Ve'koshach al-Pnetoham, Ve'koshach al-Pnetoham, your story and it really spoke to me and me and my wife. We were done having kids and we decided today that we're going to have another two kids beside the sham. Just because of what you said, that we need to be able to continue. Now you want to hear something crazy? Since October 2023, the month that had the largest amount of births in Amisrael, in Ertisrael was October 2024. In that month, it was one of the highest months of births ever. There were 16,627 births in the month of October. And the interview, a lot of the people that were there and they said, "Yeah, we deliberately had children after October 7th to show the world that we're going to continue, to show the world that after darkness, after a moment of destruction, we're able to get up, and we're able to shine." And in many ways, there's a halacha that resembles this as well and it's fascinating, okay? In the Mishkan, right? There are 39 Malachos that you're not allowed to do on Shabas, 39 acts that are called Avotemalacha. These are the main principles of creative work that was conducted in the Mishkan, and each one of these are basically something that it seems creates something new, right? It makes something when you're baking, when you're grinding, when you're plowing, it's all in order to make something, when you're coloring, all these things are to create something. There's one fascinating Malacha, and that is the Malacha of Mochek. Mochek means what? To erase. So the Gamer tries to say, "Where was there Mochek in the Mishkan?" Meaning, I understand, there was, you had the color, you had the paint, you had the dye, you had all those things were active things that you need to do in the construction of the base of the Mishkan. Even baking and the whole sort, that was done to make the Lachama Panem and all the different, all the sewing was done to make the beautiful Mishkan itself, but where was there erasing in the Mishkan? It seems like a strange thing. So the Gamer says, the Gamer says that there were Krasheem that held up the border of the Mishkan. Now, whenever they traveled in the Mishkan, in the desert, so they had to put the Krasheem down, they packaged them, right? They went to the new location and in the new location, they rebuilt it and they put up the Krasheem. Now, there's a fascinating Malacha, and that is that they would keep the Krasheem in exactly the same order, meaning the ones that were on the north were always on the north, the ones that were on the south were on the south, and then even numbered, they were in the same way. And by the way, there are halacos today that we learn from from there as well, right? For example, when it comes to Atalus, right? So one of the reasons there is Ahtara, why do we have like a crown on top of the head? It's not just to make it beautiful. The reason is, is show you know where you always put your head, because if there was no crown, it would look exactly the same, the Talith will look exactly the same, and sometimes the part that goes on your head, you'd flip over and put by your feet, and the part that's on your feet, what you would put on your on your head. So we learned from from the Krasheem that we're always in the same exact order, right? We learned from the Krasheem, there was one that said that, oh, also the Talith, it has to be done in the same place that the part that goes on your head should always go on your head, and there's other halacos that we learn from this as well. So says the Gimar, back to our Gimar, sometimes when they were numbering the Krasheem, one, two, three, four, they actually only made a mistake, right? So instead of saying four, five, they did four, six, right? So they skipped one back. So what do you do when you make a mistake? What do you need to do? You need to erase it, right? So they would erase it in order to rewrite the correct number. So look at this, we have Amalacha in the Michigan, okay? Where the whole Malacha, the whole thing, where did it originate from? It originated from a mistake. It's the only Malacha that we have that it's that it's to fix a mistake, but it's still called what? Amalacha, it's still called something that I'm creating, meaning when I'm erasing, in order to write something that's correct, and why do I need to erase? I need to erase because I made a mistake. I made a mistake. That's why I need to erase the thing. That's called a mark. That's called creating. When I'm fixing something that's broken, that's called a creation. And the broken thing itself, even though it wasn't my fault, and it was an accident. It doesn't make it that that's considered an act of, an act of creation. So the final measure, that says that I created a thousand worlds, and he destroyed the thousand worlds. Why did he do that? He did that as a message and as an omen to every single person throughout his whole life. When, as he's in the process, if he feels that something is broken, if he feels that something you can't continue, don't worry. Embedded in the DNA of the world is that it can break a thousand times, and then it could continue. I want to end with this incredible story. This is a story out of the process, as they say. You might have heard it, you might have not, but it's absolutely amazing. About 30 years ago, there was a couple that got married. Their name was Nira and Igal Sabucin. They got married, and they had trouble conceiving children. They weren't able to have kids, and they're trying year after year, and I heard this information for someone very close to them. Everything that I'm saying is basically confirmed. And one day Nira, they're moving apartments. And Nira tells her husband, he goes, "Listen, I want we're getting an apartment. I want you to get an apartment with four bedrooms." He says, "We're having trouble conceiving. We can't even have it. It doesn't seem like we're going to be able to have kids." So, it's a point. She says, "I have a Muna in Akadish Barkhu. We're going to have children. You have to create the environment. You have to make the clean cabala. You have to be a clean in order to accept the goodness that's going to come." So, I want to get an apartment that has four rooms, and without the sham, Akadish Barkhu will fill up the four rooms. And what happens is they buy the apartment for rooms, they don't even go through for utility treatment, and Barkh Hasham, they have four kids. Now, she always wanted a fifth child, but he said four is perfect. We don't need a fifth. It was a little bit of a debate, and they settled on four, and four was the amount of children that they had. On October 7th, their son was taken hostage, and unfortunately, he was killed when there were six hostages that were killed in the tunnel. He was one of the six that was killed in the tunnel. And what's fascinating is that throughout that whole process, it was about a year after October 7th when they got killed. And throughout that whole year, she told herself, and she told her husband Yiga, he says, "When our son comes back, that's going to be like our fifth child." That's going to be like our fifth child, that's born. Remember, we always wanted to have a fifth child. He's going to be the fifth one. When he comes back a second time, it's like it's going to be like he's born again. Now, what's fascinating, and this is I heard from someone very close to him, about a month after October 7th, she gets a call from the hospital that did her, that did her, her fertility treatment. And he said that in Israel, there's the law that the only keep the embryos for 20 or 25 years, whatever exactly the year is. But that year is up and now. So the answer, do you want to keep the embryos alive, that you have in storage? Do you want to keep them alive or not? So she said, "I'm not sure. I can't deal with it right now. My son is taking hostage in Gaza. Could you do me a favor and call me back in a year? Call me back when there's not the shot my son comes back and I'll be able to make the decision with a clarity of mind to see what they're, to see what to do." So, unfortunately, in that year, her son was, was killed. And afterwards, she remembered this phone call that she got and she says, "One second, we still have embryos. Maybe we can have, should we have a child, should we not have a child?" Now, she's already felt she's too old to have a child. So what did they do? They found a surrogate in Jerusalem, who he calls a Tadikashi, that's what Yigal calls this, this woman. She found a righteous woman and they had a child, which was born this pastime kipper. And the bris was last week. The bris was last week here in Rannana. And they named the child Levi. And they named the child Levi like a lionist that gets up, not Laman, above you, but Laman Bees, you're Alif. Levi like a lionist that gets up. And if you ask me, this story of Yigal and Nira is the story of Amisra. It's the story of the world being destroyed. And they're saying, "You know what? No, I'm going to light another kingdom. I'm going to figure out a way how to bring another child into the world." They're bringing another Nishama into the world. And even though I'm faced with destruction, I'm still going to be able to continue. I think this shul also, Olaari, someone once sent me an article about the shul that the weak of the shiva of Ari, correct me from wrong, there was a child that was already named Ari, right? And the rav was the sandic, right? It's the rav in the sandic, which is like it's the story of Amisra that is reborn over and over, which is you can't break us down. You can't break us down. And when you do, we're just going to create more. We're going to create more sun and more sunlight and more and more creation. So again, let's summarize the whole shear if we could in 30 seconds Ola, okay? And we promised you, we're going to give you a shear that's going to, that's going to, we're going to give you a shear that's going to change your perspective in life and hopefully give you the Caleb to weather any storms. So what is that? Let's summarize. We asked, we learned to midrush him and we asked two questions. Managed number one, what is that? Because it's bark who said that the fruit of the tree should take, that the bark should trace, should taste like the like the fruit itself. We said, what does that mean? And the explanation is that in life, when you're going after your apple, when you're going after your perfect tree, when you're going after your fruit, what do you need to do along the way? You need to find the sweetness in the process itself. The bark and the branches represent the sweetness of the, represents the process of getting to the final fruit. Don't just leave your life, I need to get there, I need to get there and you're not living in the now. So the branches itself and the bark, having a resemblance of the flavor of the fruit, remind us that in the process, be in the moment and find the light that's there. But sometimes what happens? Sometimes the branch breaks, sometimes everything's broken. That's what the second man just tells us. The second man just tells us that even if along the process, the whole world got destroyed. The whole world is broken down before you, what are you able to do? Just like the cottage bark who created a thousand worlds and created a new one, so too you can rebuild your world as well. And the way you do it is like a cottage bark who, that the whole world was hush, toe, blah, blah, hush, a little bit of light into your life. And that's the story of the Cerussi family, how they were able to, after 25 years, I'm not having children inside, you know what? We're going to have our fifth child and we're going to continue and I'm Israel Hay. So it's not the shame you should use these Kaelin. May you only have sweetness, may you not need to use the clea of when something breaks, but life has its storms and without the to show you should have all the killing needed. ‫אנשים שדאו איזה את יוטפילוס ‫למשבלה נפרחה, ‫אנשים חנצחה ובמלא אשם, ‫כל משלות דווקא נתובה, ‫גדשאבס.