Rabbi Mordechai Becher: Can Our Free Will Affect Others?

so it's only come rapping how are you hello i'm solomon how are you okay my whereas how are you and your family doing okay let's pull this off okay let's focus a little bit here we go am i in focus that's all right uh yeah looks good to me in less than one minute is okay sounds perfect great okay [Music] okay i'm just gonna put this testing testing just make sure the audio is fine okay we are live welcome everyone chabot welcome to tonight's special um this is um we're going to be having um a renowned speaker and author but mordecai bethesda is going to be addressing us tonight before we call up underway i want to remind everyone this very very special topic tonight can our free will affect others um it's talk all about the power responsibility of our decisions very important topic tonight and um if um what we'll start momentarily and if anyone um knows of any friends family who uh tell them also about this amazing shirt they can either tune in online at torahanytime.com live again tonytime.com live where they could call into this year they don't access the internet or if they prefer to call in this year they could call in at 718-298-2077 extension 46 again 718 718-298-2077 extension 46. so this is a very special year uh for the lower east side community and uh and also in general just the entire uh clients talking and jewish people get inspired tonight i want to thank mrs bessie lichtman uh for organizing all of the khazakshiram for the lower east side community and for all the tremendous work but she does really appreciate it i thank you again and um just this is being presented by the kazakh organization um as we know the hazakorization usually as we know organization different um communities and um in particular the laurier science community as we're about but right here um because during the pandemic has really been on the forefront of organizing so many tremendous virtual sharing and kazakhstan's main mission to help jewish public school student transfers yeshiva last three and a half years alone kazakhstan transfer over 950 children from public school yeshiva it's an unbelievable accomplishment someone watching right now you know a friend a family neighbor a neighbor a co-worker as children of public squad to reach america yeshiva will help them in the process reach out at nine one three 718-285-9132 seven one eight two eight five nine one three two and um and um and uh we wanna and then nyc what wants to continue doing amazing program if anyone wants to get involved in kazakhstan work and lori siren it is a great great honor to call upon you i've been modified before who has spoken for kazakh so many times throughout the years and it's very close racial because i could have been more specific good evening everyone thank you very much mr above robbie for the intro and for your enthusiasm which is always great before a class uh and uh all i know is that uh robbie is watching i have no idea if anyone else is on um so as you know it could be it's just a harusa uh robbie and i or it could be robbie will just turn off his camera or just be me talking to myself but i've been teaching for many years so i'm actually used to talking to myself um okay so um we all i'm assuming believe in free will you know you're not just a random collection of molecules that happen to rearrange themselves into a room uh and press the button uh completely at random um to uh to watch this class uh and i assume we also don't think that at the from the beginning of creation a series of events were set into place in which one would cause something else one would call something else and then thousands of years later i pressed the button and listened to this class we believe that we have free will and we probably could not function without free will and the torah explicitly tells us that we have free will in many many places behold i've placed before you life and death choose life shall choose life the very fact that we have reward and punishment is indicative of the existence of free will the fact that we have a sense of morality that we condemn the evil we praise the good these are all parts of free will and the power of free will is also right there in the torah for example when the torah says let us make man what is the meaning of that word let us make ma'am there's many different explanations i'll give you the correct one but no there are many different explanations for this but one explanation is nasa means hashem is speaking to humanity and himself we will make humans together meaning hashem creates the potential the basic human and then it is our job to complete that that between us and hashem we actually make and create the human being and that is the power of the human being that we can actually create ourselves i i cannot let a class on free will go by without mentioning one of the most amazing uh rushes and the maharas explanation of rashi beginning of parsis noah we are told ayla told us these are the children of noah and then instead of telling us his children the torah deviates it says was a righteous man perfect in generation he walked with hashem only then does the torah go back to the subject and says noah had three sons shame kamen yafes so rashi is bothered either start noah was at sadiq and these were his children or say these are the children of knight tell me his children then told me he was a static he was righteous but it starts by saying these are the children of noah interrupts with a with a digression into the righteousness of noah and then it continues with his q with his children so rashi gives two answers one answer i'm concerned with rashi says ikar told us the primary child the primary offspring of a righteous person is that righteous person's righteousness so when the torah says these are the children of noah it starts by giving me the primary child of who is the primary offspring of noah noah himself meaning he gave birth to his future self and the secondary offspring are his children and the morale explains this for two reasons he says you see a child there's three partners in every child there's the mother the father and hashem no one can ever say mine it's not yours completely you know it's ours at the best right and and um and and so therefore he says really the child is less of a yours than you because you see your actions as we say the gemara says everything is in the hands of heaven all the externalities hoots except for yerushime your moral decisions and consequently you actually create yourself and that in addition your child is a separate being he may look like you right he may talk like you etc but he's a separate independent entity and consequently your child is less yours than yourself because yourself you've created yourself and so we see the power of free will is in fact the creation of self in the immortal words of reba mcintyre the great country western singer she's something to the effect of you are your own child don't forget to be good it's never too late to have a good childhood and indeed we are our own child we are we are what the what we do today creates ourselves so we see we clearly know that free will affects myself in major ways we can become right as the rambam says everyone is given the option right the option the possibility of becoming as sonic as righteous as moisture remain or as evil as bilal that's possibility every person you can create yourself and as the ram khal says this is central to the whole purpose of the world the whole scent the whole purpose of the world is for the human being to have a relationship with a cottage borah who but that it's only called a relationship if there's me and i exist and i have independence and if i choose that relationship you know if i program my computer then when i turn it on it says oh morocco you look awesome today that that's meaningless i mean it's true i look awesome but it's meaningless when the computer says it because it's been programmed to do that so hakon spoke who wants to relate and he wants us to create ourselves in the words of my good friend jeremy kagan in his amazing book the choice to be the way he puts it is explaining the ram khal ramos khan nazato is if hashem wants me to create myself if he if he creates self it's not self anymore self is only self if i create it and that's how the ram khal puts it and so we have an amazing power of free will to create self and velozum points out that we also affect the we actually our free will does affect the world he says that is the vision of the ladder which which uh yakov sees in his dream he sees a ladder and he sees angels malachim oil in the yard going up and down the ladder and obviously the question which russia is bothered by and many commentaries ask is angels should be going down then going up right angels origin is in heaven shaman they should be going down the ladder then going up why does he see angels going up and then coming down and there are numerous explanations here but the r r represent explains he says because don't angels are messages energy that we create through our own free will and we send them up the ladder and then the angel that comes down i.e the energy the message that comes down the ladder from hashem is really a reaction to the messages that we send up the ladder that's pretty wild which means that the human being as the robheim velozen puts it really is at the center of creation and so we in fact the answer is our free will affects not only ourselves but the entire planet and all of creation it is the free will of the human being upon which the world is predicated so to speak created almost like a closed system in which the things that happen are a result of our decisions our free will and he says something shocking when he when you the the vision of jachezkel of the chariot and the throne of hashem and he sees on it must adam the image of a human on the throne of hashem velocity says what he saw was the image of humanity on the throne of hashem i.e akrishbar who placed the human being in the driver's seat and so on a global level it's certainly true however that power of free will we have a difficulty here and the difficulty is the following we also believe in god's justice in hashem's divine providence and justice that means if a person is deserving of reward hashem gives them reward and hashem only gives reward if the person deserves it and by the same token hashem only punishes for if that if the person deserves it and so how do we reconcile free will my ability to choose change myself mold myself our power on the global level of the of the world how do we reconcile that with hashem's decrees and hashem's hashem's divine providence i mean if khas for solemn a person decides to kill someone to murder someone do we say that that person anyway was destined to die it was decreed on rosh hashanah that he would die and what this person has done has turned a death into a murder but he didn't cause the death or do we say that no human free will is so powerful this human caused the death of that person what do we say so this is a conundrum and it's quite a quite a major problem there is one very very clever reconciliation of these two uh ideas of rebel khan and vasiman in kovitz horus robohanovasaman shem yukon dama of the great student of the says this i'm going to i'm not going to tell you his exact words but i will give you a i'll give you an analogy for what he says let's pretend for the moment that you were on a business trip remember those yes used to go on a plane and stuff and go to another country or city shocking but anyway so you go on this business trip you go to detroit and then you walk into your hotel room and now you're not you're not aware of this but as you walk into the room the door slams behind you and the the bolt breaks so now you are locked in this room you have no idea locked in the room as far as you're concerned everything's for everything's cool but what you don't realize is the room the door has is now the lock broke when the door slams up behind you and and now you cannot get out of that room and in fact the time it would take for the hotel to get you out of the room get a locksmith get out of the room the engineer etc will probably take an hour but you are blissfully unaware of this fact now you're in the room unpacking you get a phone call pick up the phone it's a good friend of yours he says listen i hear you're in detroit i said yeah yeah i don't know how you knew but yes i'm in detroit he says listen i borrowed money from some loan sharks if i don't pay it back by six o'clock tonight i look at my watch it's quarter to six he says if i don't pay it back by six o'clock tonight they will beat me to a but i don't know what they'll do to me they could kill me hustler shot me oh my god please help me i say how much did you owe them he says five thousand bucks whoa that's a lot of money he says you're my best friend this is my life at stake my health at the very least please could you help me i say look i i know he says come on he says i'll be at the hotel at six o'clock where are you staying usual place i say yeah usual places i'll be downstairs at six bring me a check for five thousand i say all right fine he says swear to me promise me i said fine i promise you now he gets off the phone i get off the phone after a few minutes i think to myself what am i crazy my family needs that five thousand dollars this guy borrowed from loan sharks and didn't pay them back he left it to the last minute why would he pay back me i'm not going to break his legs maybe i would but i mean you're not gonna right so so that means i'm basically throwing out money that i worked hard to earn that really i owe to my family and to my to myself etc what and i start to renege i say i know i made a promise but i my fingers crossed because you know whatever right i mean which hilarity doesn't but anyway i'm thinking to myself to heck with him so i decide to abandon my friend to renege on the promise and to not not go downstairs so i turn off my phone so i won't get any desperate phone calls from him i tell the front desk please don't disturb no phone calls whatsoever and i say okay fine so i open a book i'm rand atlas shrugs i'm reading it right and um anyway it comes to six o'clock and uh not my problem about 605 i hear some i hear some screams faintly coming from downstairs right i then hear some sirens police siren ambulance sirens not my problem not my problem right he's an idiot it's his fault now at about 6 15 6 20 hopefully they've cleared up all the mess of my friend etc um and i decide okay i'll go down to the bar and get a beer yeah i'm feeling a little i'm not i'm feeling a little guilty i mean i reneged on my promise i abandoned my friend i heard police sirens ambulance i didn't do anything uh i figure a good single mulch should solve the problem so i walk over to the door and i try to open it and it's jammed i cannot open the door it is completely jammed shut i put all my strength into it i still cannot open the door so i phoned the front desk and they say oh we're so sorry sir we'll get the engineer to come it should take about half an hour i i complained i said we'll refund half the cost of the room i say great and then i say to myself this is fantastic not only have i saved half the cost of the room but i've saved myself five thousand dollars and guess what i'm at sadiq not my fault that my friend got beaten up because even had i decided to help him i could not have helped him because the doors jammed and had i decided to go down at five to six it would have taken half an hour to get down there he would have been beaten up anyway which means it was predestined that my friend would be beaten up for not paying the debt i am completely innocent and are sudden because i couldn't have helped him anyway what would you say am i at sadiq i know in real life i am but in this story am i at sadiq did i do the right thing to rebecca and vasiman says this guy's a russia he reneged on the promise he abandoned his friend now the fact that he couldn't get out he didn't know that he was not aware that he was not able to do that he's decision is what he is liable for and his decision was to abandon his friend in the worst possible circumstances to renege on his promise to go back on his word to ignore the friendship a loyalty etc and he says therefore even if a person isn't honest meaning even if the circumstances it was already decreed by hashem that his friend would get beaten up but if he did not know that and he would anyway have reneged and abandoned his friend he is liable so from abu khan of usman what we see here is that a person's free will you are liable for your decision even if the outcome is not in your hands he says that means even if the outcome was already decreed by a cottage boracal even if the outcome was already a given as in the case of my friend because i couldn't have saved him because the door was locked it would have taken at least half an hour to get out it doesn't matter i'm still held liable and so i am held always the person's free will is for the decision not for the outcome that's in the hands of hashem that is rebecca but the problem with that is there are numerous macurus and sources that seem to indicate differently let me give you a couple sanhedrin lamid vav says when witnesses come to court the judges give a stern warning to the witnesses and we say to the witnesses if it's a capital case we say to this look if you guys are not absolutely certain if you guys are conspiring or lying or perjuring etc etc right then you realize if it was money you could pay it back you could pay full compensation and more but what if it's a life and death case what if it's a capital punishment case so we tell the witnesses you guys have to be really sure because you see if you don't the blood of this victim and the blood of his descendants is on your head and we quote the passage the verse that hashem says to cain god says to cain he says the blood the voice of the bloods of your brother are calling to me why does it say cold to me the bloods plural it's not referring to the youth group in newark the bloods and the crips but when it says the bloods of your brother what it means that gomorrah says is damoi the dumbs are his future generations that sounds very much like that it's not just your decision but it's even the outcome now you could argue with that but there are other cases as well that seem to indicate that you are responsible for example hashem says to avraham that his children his descendants will be slaves and will be oppressed in a foreign land he says however gum but indeed the nation that shall oppress them i will punish so what is the meaning of the gum and indeed or and also the nation i will punish so the ramban it is he says what that means is even though it was decreed by hashem that the jews would be enslaved in egypt nevertheless the egyptians the nation that that enslaved them they will be punished even though it was divine decree so now the question obviously is why should they be punished if it was a divine decree and there are a number of answers here the ramban gives one answer he gives is that first of all the egyptians went over above and beyond hashem's decree hashem said enslavement he didn't say genocide hashem said oppression he didn't say killing the children torturing it said he didn't say that so the egyptians went beyond the divine decree that's one answer now what does if we analyze that answer does it not sound like that the egyptians going beyond the divine decree was something which they were able to do with their free will free will meaning hashem did not decree on the jews genocide he decreed slavery the egyptians took upon themselves to commit genocide and hence they are liable very interesting that sounds like it was within the power of the egyptians to do that the ramban gives another couple of answers as well he says for example the egyptians didn't do it because of hashem's decree they did it for their own nefarious political economic psychological reasons whatever it was they whatever reason they did it for and hence they're liable for that and they didn't even know the divine decree he also quotes the rambam the rambam has a different approach but not that different the rambam says look hashem did not decree on each individual egyptian that he should oppress the jews hashem knowing the future and we're not discussing divine foreknowledge and free will that's a whole different kettle of fish that is a whole different shear which we'll give at some point in the future but um what we're discussing here is that that um he says hashem knows that enough egyptians will make the wrong decision that he can confidently say that the jews will be oppressed and enslaved by the egyptians hashem knows you know what 90 of the egyptians will decide to enslave the jews but he says hashem did not go to each individual egyptian and say boy right you take this jew and oppress him no he didn't do that it was up to each individual egyptian to decide whether he would participate in the crime of oppression of the jews and the enslavement of an entire people or not and if he chose to do that is his free will so the ramban does not like that answer neither does the raven no surprise there but he doesn't like that answer but nevertheless it's not quite as far apart as you imagine because the ramban says that the egyptian free will was they went beyond hashem's decree because he didn't decree genocide he only decreed slavery and hence they could be punished for going beyond but going beyond hashem's decree was a matter of doing it through their own free will and certainly according to the rambam it sounds like the egyptians could do that in addition we have other sources that seem to indicate this one of the most famous is the or hachem and the zohar in voracious regarding yosef i know we're going back to break we're already in schmoys but you know it's not i'm allowed to quote from bereishis i have explicit permission from kazakh so anyway we have the story of yosef and his brothers yosef turns up in the place called dotan um place around around there right anyway i actually did basic training there actually sorry wrong side of that is actually around there anyway so da tan right it's reversed so anyway so um he comes to this place the brothers say here comes the guy with the coat let's kill him so listen carefully the torah says he saved him from their hands how did rauven save joseph he said throw him in the pit the pit as rashi points out was empty of water pits in time which are empty of water are not empty of everything there were snakes and scorpions in the pit used to have to check out army boots every morning with the you know for scorpions so yeah there were snakes and scorpions in the pits in the pit which means as you know that means how exactly is he saving joseph all right i mean i don't get it right would anyone hands up anyone who would like to be saved by rouhani what is ravine saying don't kill him quickly throw him in the pit let him die of confusion abrasion dehydration exposure snake bites and scorpion stings slowly and painfully this is not my vision of a hero this sounds terrible and yet the torah testifies he saved yosef from the hands so here the zohar and the al-shaikh and the aura also the same idea which is this because jose's brothers had free will reuven wanted to want to get extract yourself from the hands of free will agents because free will has the power to put yosef in a greater danger than snakes and scorpions snakes and scorpions are not free will agents and therefore if joseph is innocent he'll be saved from the snakes and scorpions which is in fact what happened however to be safe from his brothers who are free-will agents that requires much much greater zus much greater merits that to be saved from human free will that's an open miracle nice niggler and that rule thing wasn't sure if joseph had that degree of merit to be saved from snakes and scorpions from dehydration and from the desert that is a minor hidden miracle and there it's enough for him to be innocent what we see the says is that human free will has the power to indeed affect the fate of yourself to the extent that that had he fallen into the hands of his brothers and not been saved by ruevain's ploy to put him into the pit he could have been killed despite the fact that he may not have been totally deserving of death that's pretty that sounds pretty radical and we also have another source for example possuk in shmo which many of us say every day depending on the shul you go to posix says this david el-gun what happens is let me give you the context david king david david counts the jews not allowed to do that he doesn't know vera and there's a the prophet god gadhanavi comes to david america and says listen there's a few there's three options here behind door a plague door b famine door c you're falling to the hands of your enemies what do you want you can choose famine plague enemies so this is what david says and many of us say this every morning david said to god sorry my odd this is rough hashem let us fall into the hands of hashem kirabim his mercy is abundant but into the hands of people al-apolla let me not fall into the hands of people so david asks god hanavi he says don't let me fall into the hands of people i want to fall into the hands of hashem because his mercy is abundant now listen carefully and this is how the melbourne of the al-shaikh and many mufashim understand it what he's really arguing is the following i mean if you believe that everything's in the hands of hashem the human being human frill doesn't have power how do you explain this is saying let me fall into the hands of hashem whose mercy is abundant and not into the hands of people that sounds like into the hands of people is not in the hands of hashem that's the simple translation and meaning of the possum so both these sources that i've just quoted seem to imply that now i know you are probably thinking of the safer safer says the foundation or the root of the prohibition against against exacting revenge from from someone is the following he says why are you taking revenge upon this person he could not have succeeded in hurting you if you if hashem what did not want you to be hurt you wouldn't have been hurt so even though he made the decision and indeed he is evil for making that decision like rebecca wasserman says but he says the fact that he was able to succeed in his decision the fact that the stone that he threw actually hit you right the fact that he etc that is only because hashem allowed it to happen he says so you only have yourself to blame if you had sufficient merit it wouldn't have happened to you even though this guy made the evil decision that sounds very much like he is disagreeing with the zohar the or the al-shaikh the the the the simple meaning of the possum in shmoel the melbourne's understanding but if we look at the say foreign carefully we understand the following it's not such an it's not a major disagreement i'll tell you why because what the seifer is saying is that ultimately and this even everyone agrees ultimately it's all in the hands of if hashem if you had sufficient merit if yousef was indeed ruvain was not sure of this but but had yosef been a sonic gomer with the maximum merit of course of course who would have saved him from the hands of human free will it's just the rule of thing wasn't sure that he had that much as and so but but what we he agreed the cypher could agree that human free will puts a person in far greater danger than the danger of non-free will agents so the power of free will is still there and we have evidence from another piece from the safer the there's a very strange halacha that the second pair of witnesses is believed if they say that the first pair of witnesses was was not there at the time of the crime they were with us in vegas um so or wherever um so now but there's a strange halacha if the conspiring witnesses succeeded in getting the court to kill this guy they don't get killed if they conspired but did not succeed they do get killed that's bizarre the kimono says how could that what's the experience there's many different explanations of the gomorrah and derivations for this but the whole the basic halacha is that if the sanhedrin actually went through with it and killed this guy who was really innocent because of these conspiring witnesses testimony perjury their perjury and their testimony their false testimony then then they don't get killed and the safe rohino says i'll tell you why because hashem is presence is amongst the judges and he guarantees the sanhedrin he will not let the sanhedrin kill an innocent person now think about this carefully what he seems to be saying here is this that that's a special rule regarding the sanhedrin there's a special siata de shmaya a help from heaven that the sanhedrin the jewish supreme court will not be allowed by hashem to spill the blood of an innocent man and therefore if they succeeded in killing him the answer is he probably was not so innocent in the first place so but if we analyze that what that implies is that's a special circumstance but in other circumstances it could be that one's lie or one's free will could affect and put that other person in danger and that seems to be the opinion of the vast majority of roshonim and even the chauver salvatis who says in rabbenu bachya who says that um that nothing can hurt you if hashem doesn't decree it it could be what he means is that that he's not arguing with this idea what he means is that yes even though free will can create incredible danger to a person because of the power of free will and you need greater merit to be redeemed and to be saved from human free will nevertheless and therefore ultimately it's still in the hands of hashem like everything in the world is in the hands of hashem but on a micro level there's no question that human free will actually has the ability to put someone in greater danger i should point out usually when we talk about free will we always talk about the free will to do bad stuff to people let's not end with that because you know what free will also has the ability to do good stuff to people right what if there's someone who doesn't deserve he doesn't deserve this goodness he doesn't deserve this kindness am i able to give him a kindness which he doesn't deserve i think a lot of the russoni would say yeah yeah so it's not just the bad stuff free will is you know it's a double-edged sword right so it's a genuine uh is a katana double edge not depends on the design but anyway right it's it's a double-edged sword here and that means in the same way that i could that a person could put someone in great danger and if they don't have sufficient merit hashem may not save them but by the same token i can put a person in great kindness and do great reset for someone and even if if they don't have sufficient merit even if they've got a various they may not be so bad that hashem will prevent me from doing this kindness to them so so the human free will does has have this now obviously there are exceptions and let me just briefly list six except we have another three minutes briefly list three five exceptions six exceptions number one obviously the merit of the recipient of my actions if he's got tremendous merit then yes hashem will save him if he doesn't then my free will can indeed affect him number one there also is the power of the agent a person who lives on a very low level of spirituality low moral level actually has less his free will has less power right because think of it right he's he is less but selim elokim the the free will comes from the the fact that we are in the image in fact the rambam says that celebrity the image of god in the human being is the fact that we have this power this free will the reverse says the origin of our free will from hashem's free will to create so we can also create the more distant a person is from that level of being similar to hashem the less effective the less powerful is that person's free will so that would be another mitigating factor number three we are talking about individuals groups are a different story large groups are a different story we know in shema the first paragraph of shema is all in singular vera as hashanah gets in singular and reward and punishment is not mentioned there in the second paragraph it's implorable you shall listen in plural and their reward and punishment is mentioned and the idea behind that is very simple that for the jewish people as a whole there is indeed reward and punishment in this world that is directly proportional to our degree of closeness to our sham performance of the mitzvos etc for the individual not necessarily so because for the individual there is a much lesser degree of that uh of that type of decision-making uh in addition um wars the gemara says navarosa milk hashem says i am the one who creates and makes wars hashem ishmael that means war is like a special zone in which the divine providence is much much greater and which human free will has much less power and there is also as the pasuk says in mishlai laiv melech the heart of the king because it would be i mean to put it to put it bluntly it would be reckless of hashem to leave complete power in the hands of individuals who have power over vast populations and therefore hashem does leave melech the heart of the king or the ruler it doesn't have to be a king necessarily but the heart of the ruler that is indeed in the hands of hashem and that's something which hashem does not leave to human free will but leaving those exceptions aside what we see here is that the power of free will to aid and abet and to harm is indeed quite powerful on a global level as the refrain felony points out we send the angels up the ladder and the angels the energy that comes down the ladder that is a reflection of what we did which means human beings are affecting the world our free will does affect the world our free will does affect others on a global on a national on a universal level without question whether it works on an individual level it appears that the majorities i heard from my regular shapiro that the majority of russian agree that yes of course nothing can happen without hashem allowing it to happen but can human free will put someone in greater danger than natural means than beings who are not free will agents that is definitely true can human free will put you in a better position you know if hashem may decree that you are under the free will of the khafitzhaim i'd be pretty happy about that because probably good things will happen hashem's free will could have hashem's decision could have put someone under the free will of someone who is far from the khafiz claim and that would be a very bad situation but ultimately it is that power of human free will and that is why the human is considered to be you know we are a little less than hashem the covered the hada atreya adorned with glory and honor let us use we should use that power that we have we should use that celeb that image of god that we have that godly power that the human being has sitting on his throne wielding that power of free will we should use it to give and to bestow kindness even on those who don't deserve it and indeed not to endanger uh and to hurt other people we have to be aware of the power of our free will because with that great power comes also that great responsibility and with great responsibility with that great responsibility and power also comes tremendous merit because of the power and the impact that we can have on the world we can have on humanity we can have on other people and we can have on history by our merits and by our actions now free will to send the correct angels up the ladder so the angels that come down the ladder are the angels that that uh that yaakov spoke about hamala hagoya the the redemption the redemptive angel that will bring the gula bimhera the amenu amen thank you very much for watching if there's anyone there i have no idea but anyway thank you and uh thank you for uh uh thank mr above and kazakh and tara any time for enabling this amazing i'm amane thank you so much everybody as always for your insightful and deep words as always and um yeah we want to um i thank you my best friend obviously want to thank um the fazak nyc division of kazakh and this is richmond for always organizing and spearheading all the programs for the lower east side and also the broader jewish community thank you so much mrs richman um and my favorite basketball for taking this is the first time to inspire us tonight and it's presented by fazak and um as as you mentioned in the beginning not only tonight for this program there's actually another program going on in 20 and 18 minutes from now program uh for the late community from four amazing speakers so and um and um if anyone watching has it knows um um a friend neighbor a co-worker has children public squadrons uh and would like to transfer shiva fazak will help them in the process reach out to hazak at seven one eight two eight five nine one three two seven one eight two eight five nine one three two and one uh one note i forgot to mention the beginning is that fazak has um a whatsapp broadcast or email broadcast of of rabbi heshi kleinman author of praying with fire uh uh news uh three times a week um you can get clips from this from uh by climbing about the tila and strengthening garzila you can sign up by either texting or whatsapping the number three four seven two six nine one four one six three again the number is three four seven two six nine one four one six so you can email us at events e v e n t s at c h a z aq.org events.org thank you everyone for joining us and have a great night thank you again everybody bye-bye you