Thank you very much. Be-reshut ha-savta, be-reshut Rav Wax, Mare d'Atra. The last three prakim in the Rambam's Hilchot Teshuvah are somewhat perplexing in terms of their placement. The Rambam in Perek Chet of Hilchot Teshuvah talks about Olam Haba and then in Perek Tet and Perek Yud he then segues to utopian Avodat Hashem and Perek Yud of course with his soaring discussion and description of Ahavat Hashem. So how exactly does this come into Hilchot Teshuvah? So before we mention a very beautiful explanation given by the Nesivot Shalom, maybe a word of introduction to that beautiful explanation. Within the Rambam and earlier going back to Pesukim, Ma'amrei Chazal, so we find two different idioms in speaking about Teshuvah. The Rambam in the beginning of Hilchot Teshuvah talks about כשיעשה תשובה וישוב מחטאו. So the idiom the Rambam employs is the person is shav me-cheto. And again the Rambam it's not his coinage necessarily but we're as so often we're drawing from that from that spring. Later once once we make our way to Perek Zayin of Hilchot Teshuvah, so there we encounter the idiom of not lashuv me but lashuv el. To לשוב אל א-ל ה'. Teshuvah can be understood as as distancing oneself from chet and and that's maybe the the most basic level and movement of Teshuvah. Yashuv me-cheto that a person is withdrawing, he's distancing himself from chet. But then there's Teshuvah ultimately what Teshuvah is is Teshuvah El. שובו ישראל עד ה' אלקיך, that that it's a forward movement, not just a movement of recoil from chet, but that is allows for the forward movement of שובו ישראל עד ה' אלקיך, lashuv el Hashem, to return to Hakadosh Baruch Hu. Teshuvah is is not only about settling accounts as it were and seeking atonement, but ultimately the goal of Teshuvah is lashuv el Hashem to return to Hakadosh Baruch Hu, the ultimate which is the ultimate good and goal and truth of life. Nesivot Shalom explains that that's why the Rambam very naturally segues from the chapters which deal with the Halachot of Teshuvah to his discussion of Olam Haba and Ahavat Hashem because ultimately what Teshuvah seeks to accomplish is that connection to Hakadosh Baruch Hu on on the highest level. And hence the Rambam then described the life of Olam Haba of nehenim mi-ziv ha-Shechinah and the realization of that goal on in its highest level in its highest form in in serving Hakadosh Baruch Hu with ahavah, to be ohev et Hashem. Ahavat Hashem is clearly the the goal of of religious life, the goal of life. Similarly Rabbeinu Bachya explains that he concludes the Chovot HaLevavot with the Sha'ar Ahavat Hashem with his discussion of Ahavat Hashem because Ahavat Hashem represents the the summit of existence. That's what everything, that's where ultimately all genuine paths lead, that's what we aspire to. associated with the life of Ahavas Hashem is a sense of simcha, a sense of joy in Avodas Hashem, and hence the Rambam's famous formulation at the end of Hilchos Lulav: השמחה שישמח האדם בעשיית המצוה ובאהבת האל שציווה בהן עבודה גדולה היא.
The sense of simcha that a person should have in fulfilling mitzvos, in learning Torah, in serving Hakadosh Baruch Hu, and the Ahavas Hashem that he should experience is a very great form of avoda. Mishnah Berurah writes in Siman Aleph that the Mechaber has a halacha in the very beginning of Shulchan Aruch that ראוי לכל ירא שמים שיהיה מיצר ודואג על חורבן בית המקדש.
That a person who has yiras shamayim should, part of that yiras shamayim there should be a sensitivity to the state of churban which prevails in the world, which partially eclipses our feeling and experience of Hakadosh Baruch Hu's presence. A yirei shamayim should be meitzer vedoeig, he should be distressed. It should be a source of very real concern for him. But the Mishnah Berurah quotes from the Acharonim, he says, however, that sense of being meitzer vedoeig notwithstanding, אבל התורה והתפילה יהיה בשמחה. So when a person learns, when a person davens, and presumably by extension all kiyum hamitzvos should be with a sense of simcha. Nevertheless, everything we very briefly and superficially reviewed notwithstanding, one can't begin to speak of Torah, of Yahadus in terms of ahava and simcha alone. Certainly yira is so fundamental and so central. ראשית חכמה יראת השם, סוף דבר הכל נשמע את האלוקים ירא ואת מצותיו שמור כי זה כל האדם.
Yira is so fundamental and central in at least two different ways. It's true instrumentally, and it's also true intrinsically. Instrumentally, so as is well known, Rav Yisrael Salanter says that one can't achieve higher levels in Avodas Hashem without experiencing yiras ha'onesh. That unless a person has a very developed and cultivates a very real sense of yiras ha'onesh, the sense of accountability of דע לפני מי אתה עתיד ליתן דין וחשבון, so he can't achieve even higher levels in Avodas Hashem. That is an absolutely necessary and indispensable element and stage of one's avoda. Whether it's to then also complement the yiras ha'onesh with a sense of yiras haromemus, what Rabbi Rothwachs was just speaking about, the sense of awe before Hakadosh Baruch Hu, whether it's to come to Ahavas Hashem, the foundation for all that Rav Yisrael Salanter explains, Chovos Halevavos talks about it as well much earlier, is that sense of yiras ha'onesh. So Yiras Hashem is fundamental, central, instrumentally as well. But it's also fundamental and central in an intrinsic sense. And maybe the way to begin to approach that, if one looks in the Rambam in Perek Beis of Yesodei HaTorah, so there's a very, very remarkable formulation that the Rambam has. Rambam writes that הא-ל הנכבד והנורא הזה מצוה לאהבו וליראה ממנו שנאמר ואהבת את ה' אלהיך ואת ה' אלהיך תירא.
What's so What's so remarkable here is that generally I don't I don't know whether this is the only example in in the Yad but but if it's not the only example there certainly aren't too many others. Generally the Rambam introduces each mitzvah individually. Each mitzvah Rambam focuses on individually. And here the Rambam שניהם בנשימה אחת here the Rambam in in one breath introduces the mitzvos of Ahavas Hashem and Yiras Hashem. האל הנכבד והנורא הזה מצוה לאהבו וליראה ממנו. The Malbim has a fascinating and and very very important insight. The Malbim says that if one looks at ancient religions this is in the Malbim's commentary on Sefer Devarim. He says if you look at the ancient religions he says there were some religions in which there were deities who were loved and maybe in the same religion or in other religions there were other deities who were feared. But there was no such thing as a deity in any ancient religion that was both loved and feared. There was a compartmentalization in terms of human experience. So that part of life which we experience as positive as beracha was associated with one divine source. And what we experience in life Rachmana Litzlan as adversity as suffering was associated with a totally different source. And he says the flow of the pesukim in Parshas Va'eschanan the Torah has the mitzvah of Yiras Hashem then the Torah has the pasuk of Shema a little bit later the pasuk of שמע ישראל ה' אלוהינו ה' אחד and right on the heels of that ואהבת את ה' אלוהיך. And he says that what the Torah is teaching us is that it's Yichud Hashem which combines these two mitzvos of Ahavas Hashem and Yiras Hashem. We don't have a bifurcated view of reality. חייב אדם לברך על הרעה כשם שמברך על הטובה. That we associate everything that happens with Hakadosh Baruch Hu. There's Yichud Hashem there's one Ribbono Shel Olam in the world and and He capital H is responsible for everything for all all divine providence. And hence Yichud Hashem which says Hashem Echad so then that means that again the tova that we experience in life or what we experience as ra'ah all of that comes from one Ribbono Shel Olam. And if that's the case so then the Ribbono Shel Olam engenders within us elicits from us a double reaction. There's a reaction of ahavah and concomitantly there's a reaction of yirah. And yitachen that that's what the Rambam is also hinting at. When the Rambam mentions Ahavas Hashem and Yiras Hashem together the Rambam is saying there's a special symbiotic relationship between those two mitzvos. On a certain level if a person if you take two other mitzvos you take the mitzvah ich veis of bentching one one mitzvah and a mitzvah of eating matzah. So the two mitzvos obviously every mitzvah ultimately has a common denominator it's it's Hakadosh Baruch Hu's mitzvah it's ratzon Hashem but on the other hand if I don't bentch if I ate today without bentching it doesn't really in any way affect my achilas matzah at the Seder. And if Rachmana Litzlan I didn't eat matzah at the Seder it doesn't really have any bearing on the fact that I did bentch today. But ahavah without yirah or yirah without ahavah basically what the Malbim says again we need to to try to think to to assimilate this to to grasp it on a certain level impugns Yichud Hashem. If one approaches Hakadosh Baruch Hu in an unbalanced way, there's the ahava and simcha, but the yira is totally absent, or conversely, there's the yira, but the simcha m'ahava is totally absent. So on a certain level it impugns yichud Hashem because Hakadosh Baruch Hu, Hakadosh Baruch Hu, yichud Hashem, if one is being oved the Ribono Shel Olam, השם אלקינו השם אחד, one is trying to relate to Hakadosh Baruch Hu, השם אלקינו השם אחד, so then that Ribono Shel Olam just naturally has to elicit from us, has to engender within us those two reactions. And that's why again, if we'll reread that opening sentence of the Rambam, so the Rambam writes האל הנכבד והנורא הזה מצוה לאהבו וליראה ממנו. So the Rambam uses two adjectives. He speaks about Hakel Hanichbad Vehanora, and clearly what the Rambam is telling us is that the mitzvos of ahavas Hashem and yiras Hashem, they're not just mitzvos, they're natural, correct reactions to reality. Hakadosh Baruch Hu as we are able to perceive him is nichbad and nora, and as such he's great, he's exalted, he's also awesome. We perceive both of those dimensions, but in one Ribono Shel Olam. Again, we separate them into two adjectives, that's only from our vantage point, that's our perspective. But Hakadosh Baruch Hu, the metzius is that Hakadosh Baruch Hu השם אלקינו השם אחד is nichbad venora, so mimeila, mimeila it has to be that our relationship to him is one of מצוה לאהבו וליראה ממנו. We're all familiar with the very famous Gemara in Shabbos, Vayisyatzvu betachsis hahar, that מלמד שכפה עליהם הר כגיגית, that Hakadosh Baruch Hu held the mountain over us and said אם אתם מקבלים מוטב ואם לאו שם תהא קבורתכם, that kavyachol, as it were, there was some element of coercion in our kabbalas HaTorah, in our accepting the Torah. Tosafos already there on the page asks the question, but why was there any need for coercion? We had willingly said na'aseh v'nishmah. So why did Hakadosh Baruch Hu then have to, as it were, coerce us? Tosafos is not sure, they say shema, maybe, maybe we were having second thoughts and maybe we wanted to renege on that commitment, and that's where the coercion was exercised. I think the Maharal says something along the following lines, I'm not sure if it's exactly to the T, but the Maharal says something along the following lines. The need for כפה עליהם הר כגיגית is that a person should absolutely want to be oved Hashem, a person absolutely should approach avodas Hashem with a sense of voluntarism, but a person should also feel that he's a mechuyav, a person should also realize that his relationship with Hakadosh Baruch Hu is such that Hakadosh Baruch Hu is the Borei Olam, Hakadosh Baruch Hu is the metzaveh and we're the metzuvim and that we're obligated to do it. That doesn't in any way impinge upon that sense of voluntarism, the sense of welcoming and embracing and appreciating avodas Hashem, being oved mitoch ahava, but to also, alongside that, that has to be balanced with a sense of yira, a sense of I have to do it, the Ribono Shel Olam tells me to do this, I have to do this, Hakadosh Baruch Hu is nichbad venora, and hence we have to relate to him through the dual aspects, through those twin aspects of ahava and yira. Really divrei chizuk need to—words of encouragement need to be individualized. One can't really do it in a public setting, in a communal venue. Without that notwithstanding, it seems that for most of us, not all of us, that most of us it's important to have chizuk in the yiras Hashem. That there's a more of a natural gravitation towards and appreciation of avodas Hashem b'simcha and aspiring to ahava. And maybe we less naturally, less intuitively appreciate the centrality and indispensability of cultivating a deep and profound sense of yira. So for that reason, let's perhaps spend a few minutes focusing on yiras Hashem and in a very practical way. Again, for someone who's naturally if anything, maybe the natural imbalance is more inclined towards the yira, so then these remarks are very much off target, off the mark. What do we mean tachlis, halacha l'maaseh? So what does it mean to have yiras Hashem and what are we supposed to be doing? So the Rambam in Sefer Hamitzvos defines the mitzvah of yiras Hashem drawing upon the classical Ibn Tibbon translation. So first of all, the Rambam speaks of leha'amin yiraso, which is a challenging phrase to understand, leha'amin yiraso. Generally we translate leha'amin in modern Hebrew as to believe, but obviously that doesn't plug in in this context. So clearly when Ibn Tibbon used that word, he had a different meaning in mind. It's the same word. Ibn Tibbon in his translations of the Rambam was very, very careful and very, very faithful. He was 100 percent consistent—this is what those who are qualified to study and report back to us—that he was 100 percent consistent in always translating the same Judeo-Arabic word that the Rambam had used with the same Hebrew word. So whenever you find the same word in Ibn Tibbon, so you know that the Rambam used the same word as well. So the same leha'amin yiraso the Rambam uses by the mitzvos of anochi Hashem elokecha and השם אלוקינו השם אחד. The mitzvah of belief, knowledge of Hakadosh Baruch Hu's existence and that Hashem is echad. So there we could have translated as belief, but again, it clearly doesn't plug in in context here. So apparently what leha'amin means for Ibn Tibbon and what that original word that the Rambam used means, to have an awareness. And the mitzvah of anochi Hashem elokecha is not just to believe or even to know, but to have an awareness of Hakadosh Baruch Hu. And the mitzvah of השם אלוקינו השם אחד is not just to believe or to know that Hashem echad, but to have an awareness that it's part of one's awareness. That there's an awareness, an omnipresent awareness of Hakadosh Baruch Hu. And that's what leha'amin yiraso means, is that a person should have this constant sense of yira. It should be again, part of his consciousness, it should be embedded within his awareness, should be this sense of yira. Then the Rambam continues and says that the mitzvah is לירא ביאת ענשו בכל עת. That when we talk about yiras ha'onesh, it means means to have a sense of accountability of דע לפני מי אתה עתיד ליתן דין וחשבון and lira bi'as onesh that a person again literally translates a person should have a sense of fear from impending punishment, from punishment for averos without teshuva rachmana litzlan be-chol es. It's not clear whether the be-chol es is intended to convey to modify one or two. It clearly modifies that a person be-chol es is supposed to have that yira. But yitachen that the Rambam also means that it also modifies the bi'as onesh. The part of the yiras ha-onesh that a person is supposed to have is that lav davka that I have another ten, twenty, thirty years to get my spiritual and existential affairs in order. לירא ביאת עונש בכל עת is שוב יום אחד לפני מיתתך and a person doesn't know when that's going to be. The be-chol es modifies not only the lira, not only that be-chol es a person should have yira, but the yira should be that bi'as onesh potentially could be be-chol es. There is a machlokes again you're familiar with it between Rabbi Eliezer and Rabbi Yehoshua when the world was created, whether be-Tishrei nivra ha-olam or be-Nissan nivra ha-olam. There are halachic nafkaminos, ramifications to that machlokes. But what does it represent al derech aggadah? Just backtracking for a moment, so Tosafos says in Rosh Hashanah that here אלו ואלו דברי אלוהים חיים and that kavyachol Hakadosh Baruch Hu conceived of the idea, ala bemachshava, He conceived of the idea to create Adam on Rosh Hashanah, but then He actually created him in Nissan. What does it mean when we use this metaphor that Hakadosh Baruch Hu has an idea but the implementation is later? So obviously that's all one big metaphor. So ala bemachshava represents an ideal. We know that very often you go on a campaign to build a building. So really you would like to build this grand building. That's the ideal. That was the machshava. If you're not able to raise sufficient funds, so then you're going to have to downscale. And then there's the actual implementation. There's the original thought which represents the ideal, and then there's the implementation. So be-Tishrei nivra ha-olam represents the ideal for man and the ideal for man is that the essence, the essential quality of a person is his, her sense of accountability. Tishrei, Rosh Hashanah again is a yom hadin. So when we say be-Tishrei nivra ha-olam it means that the essential defining quality of a person is that sense of accountability. There are two views in the Tannaim according to which a person is nidon be-chol yom and another view is that a person is nidon be-chol sha'ah lirga'im tivchanenu. The essence of a person is that a person is one who has accountability, who lives with a sense of accountability. And Rabbi Yehoshua says that's true, but a person also has another essential defining quality of his-chadsus. Nissan is the beginning of spring, it's the time when we inaugurate the terumah chadasha in terms of the new fund in the Beis Hamikdash from which the korbanos are purchased. It's a time of renewal. Nissan, spring is a time of renewal, that's the other capacity that a person has for constant his-chadsus, for renewal, for correcting past mistakes, for his-chadsus. Yiras ha-onesh means living with this sense of accountability. But why is it, I think when we're honest with ourselves, when we sort of read this line in the Rambam of לירא ביאת עונש בכל עת, it seems to us like an impossible standard. It seems to us as though the Rambam has, it's not the Rambam, again we're just drawing in his formulation, has set the bar too high. Can a person really live with such constant awareness and vigilance? But the truth is rabbosai that that when we think about it, so we see that we know of examples where people live with constant vigilance. Let's say maybe the easiest example to to think of is is people who due to certain health concerns have to be careful about diet. Maybe it's because of an acute allergy, whether it's to peanuts or or some other food. And again imagine someone who rachmana litzlan has a really really acute allergy to to those foods. Or imagine rachmana litzlan a diabetic with all the implications of of that which that has for the person's diet. So that person can be can be talking with friends with relatives at a simcha at a smorgasbord and yet they're not distracted from the fact that they have to be careful about their diet. They have to know might it be that there are peanuts in in in this food or not. So it is possible to have constant awareness and vigilance. So so why is it that in the context of yiras shamayim it seems so impossibly difficult, not just formidable, but but impossibly difficult? So itachen that the answer is that the person who has the peanut allergy, so that allergy is very real to the person. It's a reality. It's not just something he does or doesn't do, but it's a reality, a fundamental reality. The diabetic, his or her diabetes, it's a reality. One of the biggest challenges in avodas hashem is that torah should be real to us. Hakadosh baruch hu's presence should be real to us. Real at the very least, at the very least, obviously this is not really the the correct way to express it, but the same way tangible, visible reality is real to us, so torah has to be real to us. We're capable of constant vigilance when it comes to a peanut allergy and and it doesn't weigh us down. It's something that a person lives with productively because it's real to us. I'm not sure how real and palpable our belief and conception of hakadosh baruch hu is. How real are torah umitzvos for us? When we bench rosh chodesh we ask for חיים שיש בנו יראת שמים ויראת חטא. So what is yiras cheit mean as distinct from yiras shamayim? No yiras shamayim translates as yiras cheit. So what's that additional phrase yiras cheit? So Rav Chaim Kanievsky has in his in his sefer mussar, he draws upon an idea you have—the Ramchal has in Mesillas Yesharim. I think the Ramchal writes in Mesillas Yesharim that that a person should relate to cheit as poison. It's not only something, it's not just a do or a don't. A do or a don't, okay, so I really shouldn't have this piece of cake. It doesn't fit with my diet, but alright, nisht geferlech, it's okay. It's okay, you can bend the rules once, it's not not so terrible as you may have guessed I've bent the rules more than once but that's a different story. Something which is a do's or don't's, it's not a reality. It's not a reality. It's not a reality that that that I can't eat cake. No, it's something I do or don't do. If it's a do or a don't, if it's not a reality to it, it's not— absolute. Yiras chet means that a person should run away from chet the way he runs away from poison, that that's a reality to chet. There's a reality to Torah u-mitzvos. When the Rema opens Shulchan Aruch by quoting from the Rambam from the from the end of the Moreh where the Rambam talks about שויתי ה' לנגדי תמיד and the Rema quotes from the Rambam that אין ישיבת האדם ותנועותיו והרחבת פיו והוא לבדו בביתו כדיבורו ותנועותיו והרחבת פיו והוא במושב המלכים.
That the way we conduct ourselves when we're at home in the privacy of our homes is obviously very different than if we would be having a royal audience, than if we would find ourselves in in in the palace. We would speak much more sparingly in the palace. Our actions would be much more deliberate. And when we're at home, so then we can we can let our guard down. Said the Rema כל שכן כשישים האדם אל לבו, if a person can only, if only it will be a reality that we're in the presence of מלך מלכי המלכים הקדוש ברוך הוא. Again, if that's a reality, not just something I sort of intellectually somewhat remotely believe, but but it's a reality. A reality. As as real as as floodwaters in Houston. A reality. כל שכן כשישים האדם אל לבו that that he's in the presence of Ha-Kadosh Baruch Hu שעומד עליו ורואה במעשיו. So says the Rema quoting the Rambam מיד יגיע אליו היראה. Yiras shamayim follows automatically. If if only we can be mis-chazek on this crucial point, rabosai. Torah is a reality. It's not just do's and don'ts, yes and no's, it's a reality. We had recently in Parshas Devarim the different psukim of of לא תוכל לתת עליך איש נכרי, לא תוכל לאכל בשעריך.
The Torah introduces different lavin of what we're not allowed to do with a word that we generally translate as you can't do. It's those two concepts should merge. It's not just there's a reality. Torah u-mitzvos is a reality. Ha-Kadosh Baruch Hu is the ultimate reality. How does a person try, again other than just trying to focus our thoughts as much as possible, which is not so easy, how does a person cultivate it? So Chazal tell us commenting on the pasuk in where is it in Yirmiyahu that Ha-Kadosh Baruch Hu kivyachol says that הלואי אותי עזבו ותורתי שמרו. That halevai that my people would have forsaken me but they would have remained loyal to my Torah. So so what does that mean? So perhaps what it means is this. Again, it's hard for us to remain focused and to zero in on the reality of what's invisible and intangible. It's hard. But dikduk b'mitzvos, so that's all belongs that's in the tangible and invisible realm. If a person weighs everything the same way our our parents taught us as little children, you have to look both ways before you cross the street, you have to consider every possible angle and only then and only then cross the street. If every step in life was weighed from all angles al pi halacha. Is this correct? This business investment, do I know the relevant dinim in Choshen Mishpat to know whether or not this business deal is okay or perhaps it's it's problematic in terms of Hilchos Shabbos? If Torasi Shamaru, so that constant awareness. And again, indeed, there is a tangible and visible focus for us. If Torasi Shamaru, so then it won't be Osi Ozavu. So then that that also helps bring home to us the reality of HaKadosh Baruch Hu. There should be a sense, there should be a sense of that there's that everything we do, that sense of accountability. Everything we do is real. Everything we do is real religiously, everything we do is real, it reverberates, everything we do we're accountable for. If there's a sense of reality to that, so then we are capable of constant awareness and constant vigilance because we see that in everyday life that when something is real enough, people do without without it eclipsing their simcha, people do maintain constant vigilance and constant awareness. So perhaps maybe just to mention one other element of yira that maybe we can think about a little bit. The Ran Rosh Hashana tells us that there's a din that מצוות לאו ליהנות ניתנו. That that we don't classify fulfilling a mitzvah as a form of deriving benefit. So for instance, let's say that a person took a neder not to derive benefit from a certain individual. Then he comes to shul on Rosh Hashana and low and behold, that person is the ba'al tokeia. So he's now going to the question is, can he fulfill his mitzvah by listening to the person's tekiyos? Or no, he's deriving benefit because the person is is facilitating his fulfillment of mitzvah shofar. So it's a machlokes in the Gemara and we pasken מצוות לאו ליהנות ניתנו. First of all, so just what what does it mean? Doesn't the Torah tell us that HaKadosh Baruch Hu gave us the mitzvos לטוב לך כל הימים? That mitzvos are the source of the ultimate the ultimate hana'ah. So clearly, clearly the pshat is that there are two vantage points. HaKadosh Baruch Hu's reasoning as it were in giving us mitzvos was certainly for hana'ah, was certainly to benefit us. What that what that the view, what the normative view maintains in the Gemara is, but that notwithstanding, we have to approach mitzvos not as what's in it for me, but the Ribbono Shel Olam said to do it, I have to do it. Rashi says לעול על צואריהם ניתנו. The reality of course is what motivated HaKadosh Baruch Hu? HaKadosh Baruch Hu gave us the mitzvos לטוב לך כל הימים that it should be a source of eternal benefit for us. But our approach, says Rashi, amplifying the normative opinion of מצוות לאו ליהנות ניתנו, that our approach is supposed to be one of לעול על צואריהם ניתנו. Of course, Torah is sweet, it's the sweetest life that one can possibly live in Olam Hazeh is a life of Torah mitzvos. And of course Torah provides the bridge to nitzchiyus to eternity in Olam Haba. And nevertheless, in our avodah, even if we're at a low point Rachmana Litzlan, even if we don't feel the mesikos, the sweetness of of learning or of a particular mitzvah. And even if we're not cognizant at the moment of of one's nitzchiyus, there has to be a sense of the Ribbono Shel Olam said to do it, we have to do it. It doesn't matter whether I get the gishmak, I don't get the gishmak, whether I'm tasting the mesikos at the moment or for some reason I'm not tasting the mesikos. לעול לעול על צואריהם ניתנו. We have we have a havtacha. A havtacha. A guarantee from Hakadosh Baruch Hu, the ultimate guarantor, that הבא לטהר מסייעין אותו, so halevai we should all be zoche as we prepare for the yimei yira vafachad to be able to cultivate and experience a genuine sense of yiras Hashem and all be zoche to a kesiva vachasima tova.