"What is His Name?" You Shall Know Him Through His Deeds with Rabbi Aaron Dovid Poston

[Music] Shalom Alim everybody welcome back to the not the mid we are visitors we are guests in mid where we actually spend our mornings this is where our morning classes are held since the War Began these uh Co guys are most of them are either in the army or you know in milim serving time and uh they were very happy to host us the Y group and uh so what we're dealing with tonight okay we're dealing with parot and we're going to deal with chapter 3r chapter 3:14 and I want those to those watching for the first time we are using the clear for the basis of of our discussion it's intense when it comes to the text it's uplifting when it comes to the spiritual principles and what we're going to discuss tonight is absolutely fundamental okay we're talking about the name of God when God Appears and presents himself to Moses at the burning bush and he says to him oh by the way there are links below where you can pick up these Source sheets in Hebrew if you want the source sheet in English you have to send me an email and I'll put you on the list but I encourage you to use and follow the source sheet in Hebrew Okay um so what happens in chapter 3 and I'm going to just read 13 and 14 we're really going to just deal with 14 but in Chapter 3: 13 Moses says to God behold I come to the children of Israel and I say to them I'm going to present you God to the children of Israel I'm going to say to them the god of your forefathers has sent you to me now they're going to turn around and say to me what is his name now unbelievable we had a non-jew in our house tonight and uh she actually said uh my wife was discussing the difference between Jud Judaism and Christianity and the woman said what is your God's name so my wife she heard my preparation for this year she said isn't that fascinating so anyway Moses Moses says you know what they're going to ask what is his name what shall I say to them so this is the verse we're dealing with God says back to Moses right the Hebrews theim Moshe number one we're going to deal with the very fact that there's a vomir God says to him and he says to him what this name is who I am I'm going to pronounce it properly from now at this point later on you're going to see I'm going to change the way we're saying it you'll see why I will be that which I will be and then it says why is theom twice because there's actually a conversation going on between Moses and God and it's not in the script but then he said God said so shall you say to the children of Israel I will be has sent me to you is the next question we're going to have to deal with is why is it when God presents himself he uses a double language twice the word is used but when he says what you're going to tell the children of Israel he only only uses one phrase terminology one name it was you tell them sent um me to you that is what we're going to deal with and I'm going to try to sum up as we go along because as I said this is text heavy and could be confusing but I'm going to try to make it palatable edible taste good meaning translate well for everyone so going to the Hebrew it says now what I'm going to do from now on is pronounce it meaning it's like a name of God that we're not going to use in vain and pronounce when we're not using a whole verse for teaching purposes is actually permitted permissible but I just want to get into the groove so the clear says notice in the latter part of the verse even after God God says who am I right I will be what I will be and this is what you're going to tell the children of Israel that this name is only pronounced once is said once has one statement that's who said that's who is coming that's who sent me to you so that's going to be what we call the first observation the first question the first thing that we're bothered by or the clears bothered by furthermore mAh so it also says vom Elohim El mosha right we saw the word vom God said to mosha now it says Moses name I will be that which I will be the clear says which means it should have said or it could have said or it would have made more sense to have said the elim as he says don't we know we're speaking to mosha why would the narrative then say God said to Moses didn't we already said Moses says to God and then God says to Moses why couldn't it just have said God said to him why does Moses's name specifically have to be mentioned and I'll just read the words was it not Moses who he was speaking with we already know that so Vena Vena is the clear's introduction to an answer or let's say insight into the groundwork for the answer he says near it seems that very language is this is fundamental in Judaism it teaches it reflects it enlightens us that what that Hashem himself he will be with them right I will be with you now this is already getting into the answer it's actually unfolding in front of our eyes why did it have to say specifically mosha why did it have to say the twice why was eya said twice by Moshe but only once to the Jewish people to Ben Israel because the clear is making the statement that Moses was afraid of or concerned about two things MOS he had two fears the first fear that he himself personally would not be damaged by this Mission by being sent to Egypt I mean can you imagine Egypt no nobody escapes it's very tough over there the slavery the servitude the lifestyle and yet Moses is going to go down there remember he left he was royalty he never served a day in his life as a servant and yet he's going to go down there and he's concerned for himself now the Jewish people didn't have that concern because they were already there enslaved what was the second fear that Moses had that maybe perhaps the Egyptians would not allow them to leave the only thing that Jews the Israelites feared was that perhaps Pharaoh or the Egyptians would not allow them to leave that's the only thing they were concerned about having any damage or pain or suffering they already were in the midst of experiencing that's why God actually says to Moshe I will be that which I will be very similar to what he said above and that would be on the source sheet number four in chapter 3:2 so we're only talking about the verse before God said to him for I will be with you look in the Hebrew I will be with you so that's what he said already to Moses now I did I do think it's very important for us to read the Rashi on verse 14 it's very it's fundamental I think we should read it and try to understand it so go back to Source One a ea sorry share eya I will be that I will be so what does it mean I will be I will be with them in their pain in their their predicament they're in now what I will be that means with them in the subjugation by other kingdoms future subjugations future Exiles God is promising I will be with you now and I will be with you in the future very key he so Moses said to God remember I said there's some part of the narrative that seems to be missing because theom said twice there must be a conversation going on Moses said to God oh lord of the universe why should I mention to them in other trouble maybe this is part of the answer at least according to Rashi why eki has only said once to the Jews but twice to Moses Moses is getting the the inside information there's going to be more Exiles but guess what Moses says maybe I shouldn't reveal that to them they're going through a really rough time right right now listen to what Rashi says Moses says to God oh lord of the universe why should I mention them in other trouble they have enough problems with this one God says to him underneath the narrative you have spoken well so rather this is what you shall say so that's how we should read it Moses says who should I said sent meya Aya and then Moses underneath the narrative is saying one second I understand you're with us now and you're going to be with us in the future exile you think they really need to hear that right now go and um God says back to Moses you have spoken well rather this is what you should say meaning only eya once I'm just concerned just let them be concerned about getting out of the present Exile don't put on them this additional future uh redemptions because that means there's future Exiles right there's future redemptions there's future Exiles and you're right that's not necessary to reveal to them right right now and Rashi also says not that Moses God forbid outsmarted God but he didn't understand what God meant because originally when God said I will be what I will be he did tell this to Moses alone he did not mean that he should tell to Israel this is the meaning of yeah you have spoken well that was my original intention God's telling him I never meant for you to tell them eya but rather you should not tell them such things to the children of Israel just rather the only thing you need to send say to the children of Israel is eya sent you okay I'm glad that we read that um Rashi I do think it's important to read the Rashi on the verse we just read also in in chapter 3:12 and number four where it says for I will be with you the Rashi says when it says for I will be with you God answered his former question first meaning the first question and then the second question last remember you said to you said to me who am I that I should go to Pharaoh so guess what this mission is not yours Moses it's mine for I will be with you and we're going to talk about this whole idea when we go into Exile Hashem the so to speak comes down with us and we're going to see that too this very Vision that you see that you have seen in this Burning Bush is a sign for you that it was I who sent you and you will succeed in my mission that I am able to save you just as you saw the thorn brush performing my mission and not being harmed which was one of your fears you will go on my mission and not be harmed just as this bush is burning and is not being consumed you will not be harmed either now concerning what you asked God speaking to Moses you ask what Merit do the Israelites have that they should get out of Egypt so I have a great thing dependent on this Exodus for at the end of three months they're going to go to receive the Torah on this very Mountain another explanation for I will be with you namely that you will succeed in your mission on which I am sending you is the sign for you for another promise which I promise you namely that when you take them out of Egypt and you serve God on this Mountain you will receive the Torah on it and it is this Merit that I'm going to stand up for Israel okay let's go back into the clear I think those rashis are fundamental the last thing we left off was that Moses had two fears Israel had only one the fear of Moses was twofold am I Moses going to get harmed and are we eventually going to leave Egypt or not and the only concern for the Jews was whether or not they're going to get left taken out of Egypt and we said that's why God says twice to Moses like we saw above in 32 where he says I will be with you this actually includes all of the Jewish people that's the answer I'm going to be with you but it includes everybody that you they will not be harmed and they will be able to leave Egypt is but when it comes to speaking to the Jewish people this is all you're supposed to say to them it was only the one phrase of I will be with you because for the Jewish people it was unnecessary it was not necessary to inform them that that God would be with you in this it's only you Moses that needed to know that Moses needed to know both the Jewish people only needed to know they were leaving okay that's the first paragraph there's a piece of a medish I'd love to read with you I didn't give anybody copies of it I'm not sure exactly when it's the best time but let's go through the next paragraph and then for sure I think at that point I'll read it there are some that say Shar Shar that very statement aare eya which means right God is I will be that which I will be it's actually giving a reason for the name it's the reason for the name eya because what does eya mean Hoya means past the AL is future it's really actually like saying God's name you in a certain extent we'll read in a second why this is for the very reason that's why my name is called I will be miny because who am I I will be and I am present at all times what we call past present and future in fact the name you hey and a and a he is like all these together God is all existence in fact I really don't know that much about science but from what I the little bit that I've read is that when matter came into being that's when time came into being and that matches exactly with our uh braet in other words the scientific whatever they call the Big Bang Theory or law or whatever it is proves that when matter came into being that's when time exist started so too that's what the Torah actually does say so time and matter are intertwined onward now we understand why it says third line down in the second paragraph thus you shall say to the Jewish people to Israelites that just this one phrase eya sent me because it's not necessary to share all those above reasons with the Jewish people only that you're going to leave now what else does it say right not just the not just the god of your forefathers look back at verse 13 right the god of your forefathers has sent you to me okay the that is that's true but then go to uh verse 15 When God Says in verse number five when the sori God said further to Moses so shall you say to the children of Israel the god of your forefathers the god of Abraham the god of Isaac the god of Jacob has sent me to you this is my name forever and this is how should be mentioned in every generation now you may think this means the the eia should be said in every generation that's not true but elu the god of our forefathers the god of Abraham the god of Isaac the god of Jacob which we call AOS the Merit of our forefathers and when it says this is my name forever which name is it talking about number one and what does the word in Hebrew here forever mean I have it highlighted say does it really say if you notice it's the vowels are Le but there's a v that's missing do you notice that LE should be with a V and it's an i in L in me which means mute concealed not pronounced so God says this is my name that shall be concealed for all generations that's how I should that's how should be mentioned mentioned could be mentioned as in uh memory mentioned or even mentioned like physically mentioned we're going have let's look at Rashi on Exodus 3:15 he points out the word is spelled without a v meaning it's concealed God's name is concealed that it should not be read as it is written that's why we do not pronounced as some Christian sect they even call themselves The J Witnesses or Y Witnesses right however you want to pronounce it first of all they're not pronouncing it correctly but second of all every time we come across the yud and the he and the V and the he we use a different name we use the name a n so it's alif um okay so just think about it like this just's a side point the the the the middle is done there's a God's name of judgment which is right Don you have the alif which by the way is like a V with two Ys that's how an alif is written which is the gacha 26 which is yud k k okay that's mercy and the last Y is also representing of be in Mercy so in other words din is surrounded or sandwiched by Mercy but it's all emanating from one God he has different attributes and I think this is a good head U segue into what I'm going to read from the medra shortly but this is the Rashi is explaining that we do not pronounce this is from gor this is in other words this is what we knew already at Mount Si yeah when we were 40 years in the desert that his name is hidden we don't pronounce it except in the Bas mikdash at certain times and the last part of that rash is to conceal meaning the pronunciation of the way God's name is written yud is to be concealed and not pronounced that way this is how I should be mentioned Rashi continues that God taught Moses how it was to be read and we see in Psalms 135:14 even King David said oh lord your name is forever oh Lord the mention of your name is for every generation okay let's go back into the Clear Car the Clear Car mentioned ELO so what does that mean that we're not it's not possible that we're going to end up mentioning actually God's name y or perhaps even eya AA as it's pron supposed to be pronounced except how does God want us to think of him as El Abraham the god of Abraham the god of Isaac the god of yov because we're going to see AOS is very important umos means that God is keeping his promise to us even though we're not the best of children and this is by the way during the weeks of shovavim and I suggest you watch Rabbi Bri with his class just on the last uh just a few days ago on paros this is what it means like in verse three chapter 3:1 15 this is my name Le with the missing V hu meaning what this is my name that hidden and concealed meaning it was only meant for Moses and not for the Jewish people at that time but only when it was necessary to reveal which could be in our generation this could be it but anyway what should we know in every generation Shaham the name of the god of our forefathers such as Abraham that should be flowing on our lips when we pray this is a very common expression that we use the god of Abraham God of Isaac the god of yob sh not using the but using this um this other name such as the god of our forefathers now before we begin the next paragraph I have a sheet that you don't have but it's based on the art scroll on Kos and it's a comment on this concept that it says the twice our verse is composed of two statements by God each introduce the Y we said it's in verse 14 no explanation is given as to why they are presented as two distinct statements Rashi explains that Moses put a question to God after the first statement the second statement is in response to that question now Rashi also explains why God refers to himself with the one word eya I shall be and in the second part of the verse although he has given his original name EA sharea twice in the first part Mo once Moses made this point God explained to him that he never intended that the longer name which eludes to Future calamities be revealed at this point to the children of Israel so is only told to Moses revealing future redemptions but future calamities uh Exiles and it wasn't necessary to reveal to Jewish people at that time now although he revealed it to Moses he meant that only the shorter name was to be revealed to the people at this time okay so let's go through the next paragraph and then I'm hopefully going to get to the med so the CLE says it seems to me to explain the following the actual name I will be is Nar right Al he is n are it's like comes from the same root it's somehow rooted and the expression is the same as the word Hava Hava literally means existence meaning past present future all existence um this reflects regarding his I would say eternality but everyone translates it as immortality see immortality to me usually used for an expression of human beings we don't think of God as being Immortal but whatever that means it means Eternal so that's what it means we're explaining the same thing really getting into our kishkas these words that who is Hashem who is the Blessed holy be one be he he was he is and he will be and that's why it says this is is my name forever meaning what that I am forever but what does it mean forever God is saying from before the world was created until after the world is not created anymore I exist I exist consistently there's no ups and downs there's no change God does not change okay that's what it means this is my name for Generation to generation when it says I am this is my name you should be remembered in every generation this is what it means that I should be called the god of Abraham the god of Isaac the god of Jacob in every generation that's what you should have constantly flowing on your lips that's my name to teach what it's not alone that I am equal you know equally existence from the aspect who I am in every generation every time but even in every time Hashem but rather shall be mentioned my name on those that fear Hashem they consider his name and that's similar to what's written in Mali that's the prophet Malachi if you look at number eight says then the God fearing men spoke to one another and the Lord hearkened and heard it and a book of remembrance was written before him for those who fear the lord and those who valued his name highly in Hebrew zik I think it's important to read this Rashi as well um I retort when God spoke to the God-fearing people uh sorry then the God-fearing people spoke sorry I retort upon your words then when the wicked commit evil and the good go about do in anxious worry because of me then the God-fearing men spoke to one another not to adopt their evil ways as for me their words are not forgotten to me for although I do not hasten to visit retribution I have hearkened and heard and I have commanded that a book of remembrance be written for them their words shall be preserved for me we think about this on Rashana we speak about being written in a book of life who is written in the Book of Life those who fear God those who what who are who consider his name and it's not just talking about Jews non-jews also have an opportunity to fear Hashem and have everlasting life back into the cleart the last thing we read like this this is really the last part of what we were saying who are those people who are so holy that Hashem is going to give grant them Eternal Bliss these are like the sons the children who are holding on to the actions of their forefathers their holy forefathers when we act like Abraham Isaac and Jacob and I would say the same thing for non-jews that if you accept the Torah as the truth the word of God and you want to live a moral life and accept the seven laws and perhaps even become much more Pious and take on additional I'm going to call them kumas but addition addal stringencies uh you don't have to be as stringent as the Jews in many cases but if you want to try to make yourself pi means going beyond the letter of the law that's really what it means Aid and I know plenty of righteous non-jews who do take upon themselves certain things to take we'll call it the spirit of the law or going beyond the letter of the law God is saying just like I treated just like I performed for Abraham and Isaac and Jacob that I was called and by my name I'll call each one called calls me that way so to every future generation they'll remember they'll mention my name on all the remnants all the future people that that survive who call by the name of God and this is what it means V at this point I would like to read certain parts of this medish it will take a lot of time and we have still one more paragraph but I think it's fundamental this is in shos Raba and um it's you don't have it it's um chapter 3 uh um part paragraph number six so it mentions about this idea of Theos God spoke to Moses so I just want to mention why we had this statement like what is God's name how come God has many names and yet he says this is my real name right so Rabbi R ABA B said the holy and blessed be said to Moses you wish to know my great name but I don't want to tell it to you what am I I am called according to my Deeds so God is unknowable his real true Essence is unknowable we only know him through his attributes and his deeds but if you say this is who God is when he's acting a certain way you're making a big mistake because that's only a character of the many character traits that he encompasses in fact they are I would say unlimited and if you limit it to even just one obviously you're limiting God you're attributing a limit to God but I am called according to my deed sometimes I'm called kakai sometimes I'm called cot sometimes I'm called Elohim and sometimes I'm called Hashem and the medus explains when I'm judging my Creations I'm called Elohim when I'm raging war against the wicked I'm called when I suspend judgment for a person's sins meaning I'm withholding the punishment he deserves I'm called shakai when I'm being merciful towards my world I'm called y okay now that name yud represents nothing other than the attribute of Mercy as we know from the 13 attributes of Mercy but then the last piece it says this is what it means when it says I will be th I shall be means it's telling you I am according to my Deeds you call me I am called according to my Deeds one little Point here in the note NE sites our mid is illustrating the point that none of God's names even the yud the Tet Gramatan are reflecting reflective of his Essence which is completely beyond our Ken I don't know what Ken means but I imagine it means our ability to understand imagination you heard the word Ken Ken beyond our Ken they are all reflective only of how he relates to our world or of his connection to the higher spiritual worlds that form part of creation besides that there's tons more stuff but I'm going to get back into the last paragraph now the clear now the clear is going to discuss something that is inesco what happened to my sheets here it is so we're going to find this on page three and it's number nine when we were in Egypt you know what we were we were Idol worshippers we were evil we did certain things that merited for us to be redeemed okay we kept our language we kept our names what does that have to do with anything because the the Jewish names as we saw ruen Shimon Ley all the Jewish names of the tribes all reflected hope in Redemption so if we kept our names but didn't keep our language the names wouldn't have meant the same thing and if we kept the language but not the names that means we would have given up hope the fact that we kept both the names are Redemptive and the language translation of the name is Redemptive so we wanted to be part of this Mission this Godly Mission this holy family and I think even now during the war there are so many of our brothers and sisters who may have felt alienated or even assimilated to the point they didn't feel part of the Jewish people in a real way and I think well Hashem has his ways but there is an Awakening and we those who are connected or feel connected or think they're connect connected should reach out to those who feel or think they're not connected right because they want to be connected and uh that's not going any further but Rabbi Bri usually gives an example of Rafi whose shirt's like wide open down to his his belly button and he's got a Jewish star or a Kai or even a a some kind of gold muza hanging from his neck and he thinks he's you know connected but guess what he is connected if he's willing to you know wear such a thing especially in today's world where there's so much anti-Semitism and he's willing to stand up for the Jewish people or for himself as a Jew it it says a lot it says a whole lot okay so we were reading Jesco it's chapter 20 verse 8 they rebelled against me and they would not consent to hearken to me they did not Cast Away every man the Despicable Idols from Before Their Eyes neither did they forsake the idols of Egypt and I said to pour out my wrath over them to give my anger full reain over them in the midst the land of Egypt by the way unfortunately many of the Jews four fifths of the Jews did die in Egypt do you know as I said we were not sadik in Egypt who was the one fit that was redeemed it was those who wanted to leave that's it that's like almost like a moral choice here those who wanted to be part of the destiny of the Jewish people those are the ones that were redeemed look at Rashi on Ezekiel 20:8 but they rebelled against me they're Wicked the majority of Israel who died in the three days of darkness and the children of Israel went out of Egypt kimim could mean one out of 50 could mean one out of five could be one out of 500 but one out of five 1 another idea is they went up arm arm the word means armed they went up armed but really we went up with ourish we went up with the willingness to accept the five books of Moses that's shot according to the cakar which is absolutely fascinating we didn't yet receive the Torah but the very fact that you're willing to that says a lot about who you are and who your children will be let's go into the CLE card last paragraph according to the prophecy of from there you would understand that when we were in Egypt we were evil and we were Sinners if that's the case what Merit did we have I already spoke about the four things I mentioned two of them right so what are the four things so we didn't change our names we didn't change our language we didn't intermar and we didn't speak lashan Hara those are the four merits but otherwise we weren't great sik we didn't have any Merit in our hands the only reason we were redeemed then was on account of two things and I want to tell you it's probably the same today I know we're doing lots of Mitzvah we're really trying hard but there are many people that are LAX okay we don't have a temple a lot of us are not living in the land of Israel we are in this room right but nevertheless what kind of what kind of Merit do we have so when we were only redeemed because of two merits same thing is true today on account of his great name whenever we go into Exile whenever we experience pain Hashem himself as if he also experienced this pain with us in fact I tell my students we're praying oh yeah we want Redemption we want messia now but who do we really want we want Hashem to be out of Exile we want him to be redeemed so to speak I know it's a very hard concept to get around but get up in the middle of the night and pray to get out of this deep dark Exile feel the pain that Hashem is going through himself and ask that he be redeemed that he redeem himself so to speak um where do we know this from it says in 3:7 this is our paral as well and the Lord said I have surely seen the Affliction of my people who are in Egypt and I've heard their cry because of their slave drivers and what does it say next for I know their pains in Hebrew Hashem himself is saying I know their pains why was Moses particularly chosen many reasons but one of the reasons he went out and he felt the Pains of the people right how we should also as well but especially feel that Hashem himself is in Exile and that he should be redeemed and don't worry we're going along with him because we're D we're connected with hem similar it says in Joshua 7:9 remember Joshua Fought the wars and I think this is very relevant to now and every soldier that I meet who is discharged for a few days on his aish of however long it is it told me when I tell him Hashem ismore Hashem is with you he says and these are guys that are not so religious you know what they say to me I almost like crying they say I know I feel it can you you hear that I know and I feel it Joshua chapter 7:9 for the Canaanites and all the inhabitants of the land shall hear and shall encircle us and cut off our name from the earth and what will you do for your great name this is asking Hashem this is asking Hashem For Your Great Name right what AEM if we don't win this war right what a Kish and how it's going to be one that is for the whole world to see how it's going to be one I mean when you it's like mindboggling I talked about this before but the Iron Dome it's like Hashem is just swatting these missiles out of the air we're ring on the missiles the Dome or we're relying on hasem that's going to be the key it's already miraculous that somebody even invented such a thing and that it worked and that it continues to work it's an absolute Miracle okay so um what's going to be with your great name so it's not because of our merits but it's because of God's promise PR M and Sh in the Merit of the forefathers that's exactly why it says as Mo God's response back to Moses kotar this is what you're supposed to say to the Jewish people of Israel that I will be what I will be was sent to you I sent to you it was specifically this name this name which is it actually teaches and reflects this idea that God himself is with you in your pain in your Exile and further it says Kar th you shall say it was elem the god of your forefathers it's the promise that he made and the the the life that they live and it's these two merits or two reasons that if you put them together that is what it's going to remove us from the pains and the troubles to the Redemption and the relief and that is the song that we sang at the beginning of this war and we've been singing and saying and praying every day ah remember I won't torture anybody and I won't torture you any further but we all know this is a real prayer it's not just an ncsy song right we sing at my shabas table we should sing it more often but um this is our real hope so keep this in mind it's it's quite humbling we say on Mondays and Thursdays right it's not because we're sadik who are we we say actually talking to every day but uh it's not because we're so great it's there a a lot of other reasons why we are going to be redeemed this is part of the the plan this is because there are Jews that are really merious nefes for the Jewish people as well as in terms of Mitzvah and Torah um and we should be um not just proud in the sense that we are I mean every non-jew should be proud I'm talking about the ones who are righteous noahides who have given up paganism and have held on to the seven noahide laws have held on to uh the corners as I'm watching people make titas here like holding on to the corners of the Titus of a Jew and saying I heard God is with you I heard God is with you uh uh Teach Me Guide Me So I think it's up to Hashem right we're doing our part bem Hashem will certainly do his and the world will wake up I don't know what's going on in South Africa they're suing us on the road Court listen we don't don't even recognize the world court but you know what it's an outlet for us to get across the true message and hopefully I mean there's so many Avenues right you have uh social media you got the world Court you know you got the Torah this is the best this is the best you don't need to look up the newspapers you don't need to turn on the channels of the stations you just need to look into the Torah and you know what's going on you know what was is and what will be this is the holy name of God from the Beth to the L of Isel every letter it's one long name of God and I will be which I will be meaning as it unfolds as God unfolds his character traits and his behaviors and his deeds that's how we will know him and with that I wish everyone a shabbat shalom and a great life and together we will win I hope that doesn't get us nicked from YouTube but that's the truth only through akud shom sh all good stuff we'll see you next [Music] week go is oh