How We Refer to Hashem - Continued - Rabbi Dovid Gottlieb

Okay. So, yesterday we saw that there are two ways to refer to Kadosh Baruchu in blessings, ata and hu, you and he. You are second person, he is third person. The key difference between the two of them is when you say you, you're speaking to. Speaking to, the one you're speaking to must be present. When you say he, you can refer to someone who's absent. So, and the every blessing has both in it. So, it says Baruch ata, and then if you know Hebrew, asher kideshanu means he sanctified us. Blessed are you and he sanctified us. And in normal speech, both in Hebrew and English, you can't do that. And [clears throat] we said that Kadosh Baruchu relates to us in two different ways. One is what we could call transcendent, uh savev kol almin, something that's beyond our capacity to understand entirely. And also, he reveals himself to us by doing things in our presence, by explaining things to us. And that's where it's what we call um maley kol almin. This is transcendent and immanent, if you like, philosophical terminology. And uh bracha contains both because both are real, and we have to have them in mind when we make a bracha. And we also pointed out that the Yud Kay Vav Kay, the four-letter name of God, is contained in the word mitzvah. Mitzvah ends with the letter Hay, just like the four-letter name of God. Mitzvah starts with mem tzadi, and mem tzadi in the atbash coding is a Yud and a Hay. So, in the word mitzvah, you have the four-letter name, half hidden and half revealed, which gives the same type of understanding of a connection. Then we pointed out that when you find [clears throat] in longer blessings of the the the rabbis composed, where they switch between second and third person, where you have a third-person reference, the context is something which we didn't see, didn't observe, don't understand, which is transcended. And where the second person, atoh, is used, is where the context is something which God revealed himself to us in. So, Kiddush Friday night starts with Shabbos as a memorial to the creation, which no one observed, it was the last things created, right? And no one understands how the creation took place, and God's referred to there in third person, he. Then the Shabbos switches to a memorial for the Exodus of Egypt, which was a spectacular revelation of God's presence in the air. God's referred to as atoh. Same in benching, the first blood blessing of benching talks about God's nourishing the whole world, all creatures that need nourishment, which is done through the appearance of nature, in which God is not obviously present. That's how an atheist can believe in the food chain and not be just stupid. Um because God, so to speak, uses the veil of nature to hide his presence. Whereas in the second blessing it talks about the Exodus from Egypt and taking the land of Israel, receiving the Torah, all of which were great miracles. And the third blessing talks about Yerushalayim and the kingship of David, also where there were miracles. Both of those are in second person, you. And the third blessing was a matter of special concern. Then I left you with an observation that the blessing after Barechu in the morning has a brand new type of structure. And that is This was on page 85, if I remember correctly. Yes, it starts on page 85. Where for the first section of the bless of the blessing, it's a long blessing, uh you have an alternation between third and second person uh second person. He, you, he, you, he, you. That's about 1/3 of the total text of the blessing. Then it switches to he and stays he all the way to the end. Which means it's third person 80% 85% but there are several second person references. This is something new. In all the other cases, the blessings are consistent. Here there's an a variation. Now, subject matter in this blessing is what goes on with the angels and how God sustains the creation, both of which are not things that we are are observable to us and their basic nature is also not understandable by us and therefore the reference to God in third person is quite reasonable, quite relevant. But what about the second person references? Well, by the way, I came on to this because I was waiting in my rabbi's office 40 years ago, 45 years ago. And uh while I was waiting I took down a safer from the bookshelf over in that house in Boston. He had something like 3,000 volumes. I took it down. I didn't look at the title of it. My Jewish education was so minimal at the time I wouldn't have recognized it if I had seen it. And I opened a random page and I found this idea of second and third person on the page. Now, at that point I was a Hebrew speaker. So I thought to myself, boy, I never noticed that. That's really interesting. I have I got the idea and I believe it was the Nefesh HaChaim. So I got I I got the I got the idea there and then I started working it out. And then I came to notice this. I noticed the following thing. This blessing has in it sentences of different types. >> [snorts] >> And maybe it's the different type of sentence that could explain where you have the you sticking into a context which should have been he all the way through. So I don't know how much English grammar you ever learned or ever cared about, but some sentences are called declarative sentences. They are sentences that state a fact. Such and such is so, period. It is raining. Uh there have been flat tires. Uh probably next month the the the the value of the dollar will go up. These are all statements about matters of fact. They are true or false. All of the declarative sentences in this long blessing are he. The ones that merely describe the world are all he. Which fits well with all the previous ones cuz all the previous ones were also descriptive. And when it was something which is beyond our ability to relate to, so then it was he. All the sentences that have you are not descriptive. Declarative. They vary in their types, but they're not declarative. And we will analyze each one of the types, you'll see why the usage of you is relevant to that type of sentence. So, let's start again on page 85. Uh three lines last three lines of main text on the on on the page. He provides illumination for the earth, for those dwelling upon it with compassion and his goodness is renewed daily perpetually. Yes, he does, the work of creation. That's what he does. That's a statement about a fact. Now, how great are your works? Mhm. What kind of sentence is that? That's not a yes or no sentence. That's not a true or false sentence. Could be a question, maybe, which isn't true or false. Or it could be an exclamation. Wow, your works are great. That's expression of evaluation or it's expression of my react reaction to it. I'm expressing my astonishment and my awe and my praise of what's of what's what what I'm what's being talked about. This is not just it's true or false. So, how great are your works Hashem? You make them all wisdom will for your possessions. beautiful creation All right. all your possessions This expresses my attitude towards these facts. Not just a statement of facts. And that's where the you comes in. Let's keep going. Second line on on 87. The king was exalted before creation was praised praised filled the expression, right? And days of old. Yes, he was exalted praised appraised since the days of old. It's a fact a fact about God. So, it's a declarative sentence and it's about he. Now, eternal God with the abundant compassion be compassionate to us. What's that? Be compassionate. That's not a statement of fact. It's a petition. It's a request. It's asking for something and the grammatical form is an imperative. Do this. Do this isn't true or false. It's a command. And here it's you. your compassion be compassionate that's the strength of uh be a strong God for us. Next sentence. The blessed God who is great and all is prepared to work with the race of the sun but that's all of his name. fashion of power all the leaders of right? All the way down to the to the period it's all description of what he does. And being a description of what he does it's all in the third person. Then comes may you be Hashem our God. Now, what's that? That's not a statement that the temperature is 20°. It's expression of a wish. May it be so. I'm expressing my wish that it be so. And there it goes to you. So, what I found the consistency here is all the cases where I'm expressing my my awe or I'm expressing my wish that something be so or I'm making a request where I'm relating to Hashem directly, it's you. Cuz it's my relationship to him that's being described. Whereas, when it's simply declarative sentences which say that such and such is so, then it's all third person. So, I think that's that's a partial explanation anyway of why you have the exception of the use in a sent in a in a context which should have been all he because it's not just just describing. Okay? You understand what I'm saying? That's this blessing. Let's go now on to the second blessing before the Shema. This is on page 89. So, first of all, let's see what person is used, second or third person, and then we'll ask about the subject matter. With an abundant love have you loved us. See, love that have you pitied us. Our father, our king, for the sake of our forefathers trusted in you. You taught. Acts mercifully. Your Torah. Your name. It's all you. Bring us. You perform salvations. You have chosen us from every nation. You have brought us close to your name. It's all you. So, it fits the the paradigm. The first is he and the a is you. We had that in the kiddush. we had that in the davening, we're having that here also. What kind of historical features does this blessing make reference to? Does it fit the you pattern? Well, let's see. You have loved us, pitied us, the saying of our fathers, you taught us the decrees of life. Mhm. How'd that happen? You taught us the decrees of life? Well, there was revelation at Sinai, and there was Moses as a prophet who taught us your laws. Give us to be able to understand, light our eyes, towards your to love fear your name, people for as we trust in your great awesome holy name, may we exalt and exalt rejoice in your salvation. That's asking for the coming of the Messiah. Bring us in peace from the four corners of the earth. That's going to happen with the spectacular miracles which the verses in the Tanakh say will put the miracles of the Exodus of Egypt into the shade. It's going to be the most spectacular miracles in the history of the world. For you perform salvations, chosen us as a savior, you brought us a great name. So, this is talking about aspects of where God relates to us in an open and revealed way. And that being the case, reference to God as you, that fits the pattern very well. Okay? Now, the blessing after the Shema is a shock. Following the logic up until now, blessing after the Shema has something which is very challenging. Um it starts on page 95. Um >> Let's start at the very bottom the paragraph 95. On the earlier later generations this affirmation is good and enduring forever true and faithful unchangeable law. It is true that you are Hashem. Now I want you to look at the Hebrew. Five lines from the bottom of the left hand side of the line. It says MS share show auto who. Strictly it is true that you are he. Mhm. Hello, this is the two contrasting forms of reference put together. You he. Given all we said about the difference between them and the different context be of them and the fact that one is where you're speaking to and where you're speaking about to see the two of them together should be shocking. And the authors of this prayer in your prayer book did it five times. Let's keep going. See in the in the English it just says you are Hashem. They don't but they don't say you are he cuz if you say that in English they won't know what you're talking about. But that's what it says here. Now turn over the next page. The top of the page 96. As was our fathers saying the help of our fathers auto who. You he from ever. Uh Fourth line down towards the end of the line line MS auto who. True you he The master. Next line, MS after who? Rishon. After the after who acharon, twice. You will there come. My text says it more times, but your text says it this many times. So, what's going on? What is the idea of saying you, he? So, I have an explanation of this from someone who was a talmud of mine and I was a I would have called him a talmud chaver, David Siegel. It's a very profound explanation. There are elements in the world which simultaneously play both roles. Let me give you an analogy of this from botany. Uh there's something's called runners. There's some plants which have a a a root and the root runs horizontally and then sends a shoot up with a uh leaves and and and and growth and then the root keeps running horizontally and then sends another shoot up and if you know what kind of plant it is, you can pull it up here and just pull it up and it comes up down the whole row because it's all linked by one one root. Now, when you are walking in the surface, you see this plant and this plant and this plant, you have no clue that they're connected in any way. The truth is they're all produced by one underneath uh um running root. So, now what would what would it be if there's a certain feature of the of the creation, a certain theme that's running most of the time in the background but from time to time it exposes itself or or demonstrates itself. And then for a period of time it's hidden again. So if you don't know that this is a theme of the creation, you'll think that each time when there's an exposure, it's a brand new a brand new event, but it isn't. So the this this paragraph is a paragraph about it's about Now Geulah is redemption. That's a separate subject unto itself what redemption means. But the Geulah means Well, I'll say a little bit. We like redemption in English which is pretty good. When you redeem something, what does that mean? Redeem. So you go into a to a a performance and there's a a place where you put your coat and you get a ticket. And then when you come out, give them the ticket and you get your coat back. Redeeming always means something's coming back to where it was before. Geulah, for example, if you sell a house under certain conditions, you can force the buyer to resell it to you. Or someone sold into slavery, you can redeem him and sell sell it back to sell back to you. When you um when you go into exile, the recovery of your homeland from exile is called Geulah because you're going back to your homeland. Geulah is always going back to a prior condition. So um when you talk about, let's say, the start of humanity, there was the Garden of Eden, it was Adam and Hava were made by Kodesh Baruch Hu and they had the all of the features of the Garden of Eden and then they were ex- exiled from there. So there's a concept of going back to Gan Eden. Same is true with the Babylonian exile, the question of going back. The soul was in a certain relationship with before it came into the world. And eventually it's going to go back to that condition. That's was the way in which uh question which was answered 40 years ago. Why are we called baal teshuvah? We who were brought up in non-religious households. A baal teshuvah is someone who did a transgression and now is recovering from that transgression. So he's returning to the position he had before the transgression. The idea of someone coming from a non-religious background to be called a baal teshuvah is a new brand new terminology of the last 150 years. Before that it was never used that way. There were no such people. So um I two of our my colleagues here Rabbi Becker and Rabbi Newman wrote a safer called After the Return. They asked me to write an introduction. So I looked for an answer to this and so I said it says exactly what I just said. Yes, you can call such a baal teshuvah because the neshama was once close to it came into the world in such a circumstance that that closeness wasn't part of its upbringing from birth, but it was prior to birth. And now when that person becomes observant becomes closer to he's going back in this world to a situation which is more relevant to where he was before birth. And he says that explicitly in the Sfas Emes. So we're talking here about geulah. Geulah means that there was a situation and it got lost for a period of time and it's going to be recovered. So every time when we are rescued from danger and in particular rescued from from exile, that's because there was a commitment to geulah from the beginning of the creation. The beginning of the creation was made for the sake of coming back to Eretz Yisrael, for the sake of the coming of the Mashiach, for the sake of the resurrection of the dead, for the sake of the world to come, which then restores the closeness to in a spectacular way. That's a theme that is going through the whole of creation because it's the purpose of creation. Now, when we were in Egypt and we were persecuted, when we were slaves for 200 for 90 years or so, and taken out, that's a spectacular redemption. And after the Babylonian exile, and after you know, the various minor exiles that we have in the times where we were were under pressure. We have to see that, said the we have to see that as the sprouting of another production of that running root that's running root run all the time in the background, which is something which is hidden, but which creates these kind types of of events, and that's what's the idea. Since this blessing's subject matter is Geulah, it says Atah Who all the time because when it's in Atah, it's in Atah coming from a Who, and that Who is constant. That's something new. It's a constant commitment of the Who in the background that's revealing itself over and over again. I think that's a very profound explanation, and it's a plausible way to explain the doubling up of the of the references. And what you see is that the vocabulary of Chazal is chosen with great care and great sophistication, and usually it's chosen on the basis of Pesukim in the Tanakh. And there are such Pesukim where Atah and Who vary in the Tanakh. Though I haven't been able to make a connection between this understanding of it and those and those Pesukim, maybe I'll get to that later sometime. But anyway, this should sensitize you both to the usages of Atah and Who on the one hand, and to the fact that make that effort. Are we clear so far? Can I call you back in 15 minutes? I'm in the middle of a sheer. She gets medicines for us. Um So here's the thing. This is not the only feature of something which hides in the background and which generates manifestations. Um The Ramchal describes the students and he uses it elsewhere that the world runs on two frequencies simultaneously. Those of you who were with us when we talked about combining this is the same idea. First of all, the world runs in terms of something called Mishpat. Mishpat means you act in certain ways, you make certain decisions and those decisions have consequences. And although we don't see immediately what the relationship is, but in general good decisions bring certain types of consequences and bad decisions bring other types of consequences. That's the general rule. But this interaction of compensating a person in terms of his decisions in a way that's relevant to his decisions doesn't serve its own purpose. It's a kind of sense of justice. Things are fair and appropriate, just. But justice is not the original principle with which the world was created and it is not the ultimate purpose of the world. The world was not created to be a place where God practices and expresses justice. That's not its purpose. The purpose of it is loving kindness. Purpose of it is loving kindness. So, sometimes in an interaction, you think Well, it can't be both cuz I worked, I earned this, and I got what I earned. That's justice. I don't see loving kindness in it. I deserve it. I have a claim on it. If you deny it to me, you're you're victimizing me. That's not kindness. That's just justice. Whereas in other occasions, like when you support your newborn baby, you didn't earn that. That's just loving kindness. So, very often it's a question of either or. But, the ultimate program is to use justice in the service of loving kindness. That requires some analysis. But, let me point out that the the way in which it's done is that the loving kindness is in the background, and you don't always see it. Often you see kind of justice taking place. Um and ultimately, like the Rambam says, the minimal will understand in the times of Messiah, the minimum understanding that we'll have is to be able to look back in history and see where everything was ultimately motivated by loving kindness. Even though you don't see it. So, let me give you some examples of how this works. Um imagine a 4-year-old is coming in from playing in the backyard, and it's supper time, and the father or the mother or both say, "Wash your hands." And the kid thinks, "Why do I have to do that? Right? I'm ready to eat. What's water got to do with it? Not good for you. It's not healthy. Are you kidding? I just played out there for 2 hours. You didn't stop me. How could it not be healthy? Why wouldn't Why wouldn't it be healthy? You have a prejudice against brown? Cuz I have brown dirt on my white hands, so you have a prejudice? Like, what's what's the matter with you? You have to do it? Okay, I have to do it. I don't know why they these You know, they have these weird ideas, these older people, but I have to do it. When he's 12, he thinks back, "Yeah, my parents uh made me wash my hands before I ate." Will he be grateful? Maybe 12's too young. 15? You know, uh 17? At a certain point in time, he'll realize that washing his hands was beneficial to him. Playing in the dirt is not the same as eating the dirt. He didn't know that. He couldn't understand that. But, in fact, it is not the same. So, here, he experienced that as arbitrary force. Later, he'll see He comes to understand, uh it was really a benefit. The use of that so-called arbitrary force wasn't arbitrary at all. It was really to benefit me. Now, you think of other things in your lifetime, um I know a fellow who really wanted a certain job, and prayed for it, and this investing in it, and didn't get it, and he was really broken. Eight months later, he got a much superior job, which he never would have had had he taken the first job. He never would have had it. So, he looks back and thinks, "Wow, what I thought was a terrible loss was actually the stepping stone to something very, very valuable." Um how is telling us that when the Messiah comes, we will get retroactive knowledge and understanding of all those things that happened in our lifetimes, which when they happened we didn't see all the loving kindness in them, we'll see that they were motivated by loving kindness. Now, it isn't that loving kindness is hidden all the time. There are times when things happen where it's pretty spectacular. Um I was once This was in 9/11. The we When 9/11 happened, I was in transit from America from Israel to to London and by El Al and from London to New York by by um Virgin. I was hung up and everything. We got over there. And then when I was supposed to come back with the Virgin flight from JFK, supposed to be 9:00 in the morning and I get there at um now late September. I was Septe- It was I got there at 6:00 cuz I get there early. I got to the right place in in the in the in the airport. Everything was dark. No lights were on. No people were there. Nothing. Complete And of course I got out of the taxi and that was it. This is 2001. So I'm standing there, don't know what to do. A couple of minutes later car pulls up. A guy's driving and uh young woman is in the back seat and he says to me, "What are you doing here?" I think, "Why are you asking me? Who are you?" I said, "I came for the Virgin flight." He said, "It's been moved to Newark." I had no idea about that. They didn't get in touch with me, didn't call me, nothing. I said, "Oh my gosh, it's been moved to Newark." He said, "Yeah, and I'm going there." "Taking my cousin to this flight. Would you like a ride?" [clears throat] Wow. Yeah, I would like a ride. Thank you very much. Yes, I would. >> [laughter] >> So he packs my my bag in the back and I sit in the front, a small car, my knees are at my teeth, and we go the whole He wouldn't even let me pay for the for the for the for the the bridge. I thought, "How did that happen?" I said to him, "Why did you come to this airport since you knew it was at at Newark?" He said, "I just thought I would take a look and see if anybody was here for the flight." All right, uh-huh. He just thought that. Thank you very much. That's not That's not probable. What's the probability of that happening? Zero. So, sometimes you see it. Sometimes, you know, cuz just shows you something like that. Then you're supposed to learn that's what's going on all the time. You just don't see it. And he doesn't want you to see it for whatever reason. So, the talks about what he calls "Yichud". Yichud means manifesting the fact that all things that happen really come from Hashem's will. I'm talking about free will decisions of people, that's a separate issue. But all the things that weather and the political situation and all the rest, that all happens cuz wants it to happen. There are no forces, no controls of the world other than Hashem's will. And you don't see that, and it looks somethings look independent, somethings look negative, and little by little the revelation of that, and that is what's behind the Mishpat that's taking place, though you don't see it. The Mishpat is really in service of that. Another example of that is what psychologists Quote them once doesn't mean I believe in them. There's a lot of weaknesses in psychologists. There are some psychologists who do do good work, but there's a lot of weaknesses also. I'm not pledging allegiance to psychology. What's called tough love. Tough love is where you express your love for someone by being tough with him. Now, often I mean let's take an extreme example. An alcoholic comes at 1:30 a.m. and asks you for a bottle of whiskey. What's the loving thing to do? Oh, my poor fellow, you're suffering so much. Here's a bottle. I don't think so. Loving thing to do is to say, "No. You don't You shouldn't have it and you've got to get hold of yourself. That's tough, but that's the way you express your love for the for the person. And the person might not like it at the time because there's a big difference for him between what he wants and what's good for him. And giving him what what he wants is bad for him and if you love him you won't do that. So, the idea of tough love is you use your toughness in order to express love of him. And here's a way in which it's maybe just slightly subtle. Suppose you have standards for someone. And you tell the person you failed because you didn't live up to the standard. There's a whole political movement and a whole philosophy which says then you're victimizing him. The truth is the exact opposite. If you don't hold someone up to a standard the message you're sending him is you're a failure, you're incompetent, you're powerless, you're worthless. That's why I can't hold you up to a standard. That's why I can't expect anything from you because you haven't got any powers, you haven't got any talents. When you say to a person you failed because you should have done this and you could have done it you're giving him a vote of confidence. You could have done it. You have the power to do it. And if you work hard the next time you will be able to do it. Isn't that more loving than simply reinforcing his status as a victim and giving him something he didn't earn? It's much more loving because he becomes something that way. Especially if what you're saying is true. He really could do it. So, being tough in that way is an expression of love. That's the way in which mishpat can be an expression of um can be an expression of love and that's how the the mechanism of takes place. We say in David "Your rod and your staff they comfort me." Now, "they comfort me" means you com- they comfort me. "Comfort" means to comfort someone when he's suffering in pain. So, a mishaness something you lean on like a like cane or a crutch. I had a broken leg 20 years ago and I learned to walk on crutches. Oh, was that wonderful. The alternative is being in a in a wheelchair. That's horrible. So, I was very thankful for the crutches. Of course, you'd like to get to the point where you we graduate not needing crutches, but in the meantime, they definitely comfort you. A shevet is the rod of chastisement. Shevet musar, that's the thing you hit somebody with when he's done something wrong. Why would King David say that the rod of chastisement gives him comfort? I think there are at least two reasons. One reason is when it comes from a kosher brocho number one, it means that you could do better. There's no point in chastising a person or punishing a person who can't do any better. And number two [clears throat] it also means that what you're doing is important. Otherwise, who cares whether you do better or not? Wouldn't matter. Those two votes of confidence, number one, you can do better, what you're doing counts. Those two should be a comfort to a person. Yes. I could do better and yes, what I'm doing counts. There's a mishnah in Pirkei Avot, maybe you know it. You should know that above you there's an eye that sees and an ear that hears and all your actions are written down in a book. Now Rabbi Ah. >> [sighs] >> He was from Bnei Brak in Detroit for many years. I did programs with him. Now he's back in Eretz Yisrael. I don't think of his name, I hope. Um he was teaching Pirkei Avot. So, he said to the rabbi that sounds like they're out to get you. They're watching, they're listening, they're writing it down, then you're going to be punished for your failures. Sounds very grim. So, so um Rabbi says back to him, "Tell me something. Suppose the mission had written the opposite, no eyes watching you. No ears listening to you. Your actions are lost to the winds of entropy." Okay, I said entropy, he didn't say entropy. >> [laughter] >> Now, how would you feel? So, he thought about it for a minute and he said, "I guess I would feel totally insignificant because nobody cares what I do." And the Rabbi said, "That's exactly right." Yaakov ben Yaakov Woods. Avrum Yaakov Woods. All right, that's exactly right. The mission's telling you how important you are. How significant you are. So, that's a tremendous vote of confidence when you hold a person up to a standard and say, "No, I'm not accepting your performance this time. You could have and should have done better. Work harder. Do better." That's something which is a which is a vote of confidence which builds the person. So, behind that sense of justice is definitely a sense of love. That always does the person receiving the justice feel that and realize that? Realize that, but that's in fact where it's coming from. So, that's the idea of this what's called a runner which pokes its head up from time to time. And then, if you know how the system works, when you see the case where it shows itself, you have to think, "Okay, but that's only showing itself here. There's a constant runner because this is a constant concern of the Kodesh Baruch Hu all the way through." I'll just finish by explaining that for a second and then we'll finish. Um we have a a phraseology in in in the L'cha Dodi. Sof maaseh b'machshava t'chila. Last in action is first in thought. What does that mean? Last in action first in thought. What kind of item in human life fits that description? The answer is a purpose. Here you have a junior in high school and he wants to be a doctor. That's his goal. What's he going to do? Well, first of all, he's going to do science projects in high school and do extra work for the science teachers and get a good recommendation, so he can get into a good university, which has a pre-med program, like Johns Hopkins, where I taught. And then, when he's in Johns Hopkins, he's going to do well in the science courses, get a good grade average in general, and maybe some do some science research, get summer jobs with science laboratories, so he'll have a good record, so he'll be able to get into a good medical school. And then, he'll try to do a good job in the medical school. He'll go through He'll go through the residency until he finally becomes a doctor. So, the thing with that was first in thought in high school, I want to be a doctor, is last in action. That's the end of the whole process. He becomes a doctor 20 years later. Now, that only is it the fact that the thing that happens last in the progress of of this development is the first thing he had in mind, but the thought he had in mind at first guides him all the way through. I remember when when U of M Michigan set up a 5-year BA MD program. So, you didn't have to do 4 years to get a BA and another 4 years to get an MD. It was a combined program. Well, maybe it was a 6-year program. I don't know exactly. Oh, everybody was so impressed. You save 2 years. You get the two degrees that you need to go to medical school. You know, I get to go on to become a doctor without without without another 2 years. So, you think, "Okay, I was going to spend 4 years here, 4 years there, but if I can do it in 6 years, I'll shift them. I'll go there." Because the ultimate goal is guiding you all the way through. That's the metaphysics behind the Hashem idea. Hashem creates the world with a goal that goal is Olam Haba. That goal is re- recovering the closeness to Hashem that I was had That's redemption. That goal then guides the whole process all the way through. Not something you put on your on your calendar. Remind me in 2028 that on January 7th I have to do this. No, it's it's constantly in your mind and guiding everything you do. So, redemption is something which guides the whole of the creation all the way through. Every time to time it shows itself. That's atohu. So, that's an introduction.