I think we left off the last line, the last two lines in the paragraph, הלכה באב תפילה זו במידת הרחמים עלינו התגלגלי. You see it Rabbeinu? Yeah. הלכה באב תפילה זו of מידת הרחמים עלינו התגלגלי והיוצא בה סטייה משביל השקפתו. This is actually interesting. Generally when we talk about these passages in the Selichos of מידת הרחמים עלינו התגלגלי or malachei rachamim, we sort of frame the debate in much more terms. The Rav himself a few lines earlier quotes from the Yud Gimmel Ikkarim, lo ra'uy l'hitpaleil ואין ראוי להתפלל לזולתו. So given that the lashon of that הלכה באב תפילה זו והיוצא בה סטייה משביל השקפתו, it seems to be an understatement. stiya means a straying from the path of its hashkafa. No, it's a shaylah of kefira. If davenning to anyone other than HaKadosh Baruch Hu is something that contradicts the Yud Gimmel Ikkarim, so why this sort of, I don't know, it seems to be an adulterated reaction. The emes is if you look in the earlier Gedolei Achronim who also discuss this, whether it's the Maharal in Nesiv Ha'avoda, Chasam Sofer's Teshuvos, they also have something similar. The Chasam Sofer says that the way he solves the problem of Machnisei Rachamim, I don't know why the Rav didn't mention that as well, I guess because he's talking about the Selicha that's said in the body of the Selichos as opposed to Machnisei Rachamim which we don't say on Yom Kippur but just at the end of the Selichos before Rosh Hashanah, Aseres Yemei Teshuva, but it's the same issue, מכניסי רחמים הכניסו רחמינו לפני בעל הרחמים etcetera. So the Chasam Sofer says my kuns is, he says I say a long Tachanun and so while the tzibur is saying Machnisei Rachamim I'm still saying Tachanun and then I have to skip to catch up with them, so that's the way I solve my problem with Machnisei Rachamim. And then he talks about being poreish min hatzibur, the issue of being poreish min hatzibur. So how is any of this, so l'chora it's like this. Excuse me just one second. The Rambam in the Yesod Hachamishi which the Rav is referencing, שהוא יתעלה הוא שראוי לעבדו ולרוממו ולהודיע רוממותו ועבודתו ולא לעשות כן למי שהוא למטה ממנו במציאות כגון המלאכים והכוכבים והגלגלים והיסודות ומה שהוא מורכב מהם.
So all acts It's not limited to tefillah, it's any act of worship. Tefillah is maybe the ultimate act of worship, but the yesod encompasses any act of worship. But then the Rambam continues and basically the definition is not to direct an act of worship to a davar hanivra, which means everything, everything right, everything other than Hakadosh Baruch Hu is a davar hanivra. But then the Rambam continues and says לפי שכולם הם מוטבעים בפעולותיהם אין להם יכולת ולא בחירה אלא רצונו יתעלה.
Whether it's malachim, whether it's the galgalim, the spheres, whether it's kochavim, whether it's the stars, all these things are programmed. They're not voluntary agents, they have no bechirah. So okay, given that that's the metzius of malachim and kochavim and galgalim etc., but why is the Rambam why is that germane to the Yesod Hachamishi? The Yesod Hachamishi is not telling us is not explaining to us what the essence of angels is. As a matter of fact, the Rambam writes in Iggeres Techiyas Hameisim, he says if a person thinks that angels are corporeal he's 100% wrong but he's not a kofer. It's not one of the ikkarei emunah to have a correct understanding that a malach is incorporeal. That is the metzius. If a person is mistaken, he's mistaken and you know it's a ta'os but it's not kfira. So why is the Rambam here telling us about how the malachim, again which are incorporeal, or the galgalim, kochavim etc., which are obviously corporeal, that they're mutba'im befe'ulosaihem? How does that come in here? So lich'ora it's as follows. Let's say right we do this all the time. Let's say Rachmana litzlan someone someone we know is sick. So we'll ask other people to please daven on his behalf. Or maybe the choleh himself will ask other people to daven on his behalf. The makor for that is what Hakadosh Baruch Hu tells Avimelech, right: השב אשת האיש כי נביא הוא ויתפלל בעדך וחיה. So obviously that it's not a question as to whether or not that practice is objectionable, it obviously can't be, right? Hakadosh Baruch Hu tells Avimelech, you know that's the way it's going to be, you know, give a kvittel to Avraham Avinu and he'll daven for you. That's what the paraphrase that's what the pasuk says. So why isn't that why isn't that a violation of the Yesod Hachamishi? So the answer is because it's not that we think that the other person has powers that Hakadosh Baruch Hu delegated to him that he runs the world the way oveid avodah zarah thought that Hakadosh Baruch Hu delegated discretionary powers be it to malachim, be it to galgalim, be it to kochavim. But we're asking that they contribute their zchus hatefillah to the zchus hatefillah of the choleh so there'll be a greater zchus and that that appears before Hakadosh Baruch Hu who's shomei'a tefillah. And again not only is that not objectionable, Hakadosh Baruch Hu says to Avimelech that's the way it's going to be: Veyispalel ba'adcha vechye. Avraham Avinu will daven on your behalf and and you'll you'll recover. So says the Rambam, so maybe maybe a person can turn to a malach in the same vein. I'm not I'm not elevating I'm not deifying the malach. I don't think that Hakadosh Baruch Hu delegated discretionary, Hakadosh Baruch Hu removed himself and delegate Rachmana litzlan and delegate discretionary powers to the malach, to the kochav etc. No, but I want, I want the malachim to the same way I'll ask my friends, I'll ask my rebbeim, I'll ask, I'll ask my relatives to daven, so on my email list I'll put on Michael and Raphael and Gabriel, and I'll add them to my Tehillim, please say Tehillim list. So says the Rambam, but what, but hem mutba'im befulosaihem? They're not voluntary agents, they're not voluntary agents. The only explanation for addressing the malach is the heretical belief that you can't or shouldn't address Hakadosh Baruch Hu directly, but you have to address him indirectly because it's not comparable to asking your friend, your neighbor, your rebbe, your relative to join you in tefillah. hem mutba'im befulosaihem, they're programmed. There's no one to talk to. They're programmed. So the only pshat when you understand the nature of a malach, of a galgal, of a kochav, the only pshat in addressing the tefillah or the act of worship or whatever to them is that, is that we're supposed to worship them as well. Now what happens according to the Rambam, according to the Rambam, what happens if if a person first has an erroneous conception, let's limit it to malachim, has an erroneous conception of malachim? He thinks malachim are ba'alei bechirah. He thinks that they are ba'alei bechirah. Again, if you take certain aggadata literally, which you're never supposed to, but if you make the mistake of doing that, taking certain aggadata literally, so you would come to that conclusion. So what happens if a person has a distorted understanding of malachim according to which malachim are ba'alei bechirah and based on that he then addresses the malach. So then yitachen that even from the Rambam's perspective that's totally wrong, and it's wrong al pi halakhah and it's not לפי רוחה של התורה but but it wouldn't be kefirah. That's why if you look in the Maharal in there in, I think, in the Netiv HaAvodah, in the Netiv HaOlam, he says אין ראוי לעשות כן. He's 100% against it, but he doesn't label it as, he doesn't label it as kefirah. And again, neither does the Chatam Sofer. Neither does the Chatam Sofer. And the same is true in this line in the Rav, it's wrong because it distorts the whole idea of tefillah is to address Hakadosh Baruch Hu directly, but it's not, it's not, so the yesod ha-emunah again is only to worship Hakadosh Baruch Hu, and that yesod ha-emunah says if you're only supposed to worship Hakadosh Baruch Hu, it means that he can, and that and that's why he should be worshiped directly. In turning to malachim, is that kefirah or is that just wrong and inappropriate? Well, that depends. If you turn to the malach as intermediaries, so then that would be kefirah. If you turn to the malach as you would turn to your next-door neighbor because you have an erroneous conception of malachim, so again, because it's based on this erroneous... erroneous conception and because you don't really think of malachim as your next-door neighbor and you sort of think of you know well you know even without deifying him he has greater access than I have so that's wrong it's very wrong it's a סטייה משביל ההשקפה הסדורה but but it's not kfira. ולפיכך לא היתה דעת גדולי ההלכה נוחה מפולחן הצדיק בעולם החסידות שהוא סותר גופי התפיסה ההלכתית.
The notion that you connect to Hakadosh Baruch Hu via the Tzaddik so the Rav said that that that is something that Gedolei HaHalacha very much rejected because it it is very much against and contradicts the whole thrust of Halacha. We're supposed to look to all those who are who are very big and therefore exponentially bigger than by definition exponentially bigger than than than than than we in our common self we're supposed to look to them for guidance for teaching for for inspiration but the connection to Hakadosh Baruch Hu is direct the connection is not via one's one's rebbe the maybe the guidance is one one turns to a rebbe maybe the teaching one turns to a rebbe the inspiration but the connection is with Hakadosh Baruch Hu and and not not that one connects to Hakadosh Baruch Hu via the Tzaddik via one's rebbe. אם רצונך בדתיות אכסוטרית דמוקרטית כלך לך again a lashon chazal אצל החיים המוחשיים הארציים חיי הגוף עם כל המכאוב והשגיבות ואל תפנה את דעתך לחיים רוחניים נשגבים המושרשים בעולם מופשט.
Again the very minute one defines religiosity or spirituality in terms of some kind of monastic withdrawal from the world so then again there's going to be a very small handful of individuals who do that and if that's what comprises spirituality if that's what comprises religiosity then the rest of us are reduced to just sort of relating to them and they relate to Hakadosh Baruch Hu. נושא החפצה הדתית מבחינת איש ההלכה אינו הרוח אלא האדם הפיזיולוגי-ביולוגי האדם המתאווה ההולך שולל בעצת יצרו והנמשך אחר הנאות הגוף.
A person is oved Hashem again not not by sort of trying to deny the physical side but rather by through moderating it through sanctifying it through sublimating it by using that for avodas Hashem. Now this depiction of physiological biological man as being oved Hashem meaning it's not just the tzad haruchani shebo is if you'll I mean it's a whole book so we're not going to summarize it in two minutes but if you look in the volume The Emergence of Ethical And he comments how the spiritual uniqueness and singularity of man notwithstanding because ויפח באפיו נשמת חיים but the Torah presents man very much as also rooted in the natural world. And it's like in an amazing thing. I don't know, I think if if we had been consulted on Brias Olam, on Sheshes Yimei Bereishis, so I think we would have said the following. We would have said create the animals on Yom Hamishi and just create Adam on Yom Hashishi. Hakadosh Baruch Hu doesn't do that, right? The birds, the fish, so they're on Yom Hamishi, but animals are on Yom Shishi. Vayomer Elokim after ויהי ערב ויהי בוקר יום חמישי is ויאמר אלוהים תוצא הארץ נפש חיה למינה בהמה ורמש וחיתו ארץ למינה ויהי כן ויעש אלוהים את חית הארץ למינה ואת הבהמה למינה ואת כל רמש האדמה למינהו וירא אלוהים כי טוב ויאמר אלוהים נעשה אדם בצלמנו כדמותנו.
It's again I don't know that anyone highlighted this and called attention to it. You know, once the Rav did, once he does, it's so glaring. The the the same way we sort of appreciate, you know, that there's a shift, you know, between I don't know, from the birds to the animals, but l'chora there's a bigger shift from the animals to Adam. So you know wouldn't you kind of expect that to be reflected in Sheshes Yimei Bereishis? Reserve Yom Hashishi for us. No, instead it's it's the cats and the dogs and the monkeys and the gorillas and and us, you know, that's all that's what happens on Yom Hashishi. So that's what the Rav, again this is his starting point, which means again that obviously without understating for a moment the absolute uniqueness and singularity of Adam because ויפח באפיו נשמת חיים which does differentiate him, set him apart, elevate him, but the Torah wanted to emphasize, but he also on the other hand remains a part of that natural continuum. And and that some of those ideas are hinted at here in what the Rav says when he says נושא הפרוצס הדתי מבחינת איש ההלכה אינו הרוח אלא האדם הפיזיולוגי ביולוגי.
You'll take a look in Emergence of Ethical Man, idach zil gemor. Al ken since hit'alchat direction of ish hadat, the halacha change the direction from that of the the more mystical type. במקום החריגה מלמטה למעלה מאדמות לשמי תכלת מהבבואות והצללים the shadows and and the shades של המציאות לעטרת ההוויה הרוממה haromema leshafa onti tahor halacha osekes batachtonim. Again the halacha's not encouraging this desire for, this pining for a higher world, a transcendent world. כשאיש ההלכה מתגעגע אל אלוהים הריהו מעפיל right, vaye'apilu la'alot hahara, הריהו מעפיל לא לעלות אליו which a person can't do, cannot do, אלא להוריד את שכינתו אל קרקע המציאות. The way a person comes close to Hakadosh Baruch Hu is by living a life that brings Hakadosh Baruch Hu close to us, not that we elevate to that to some other realm. Rabbi Akiva Omer: כתוב אחד אומר וירד וכולי מלמד שהרכין הקדוש ברוך הוא את השמים על ראש ההר.
v'Rebbi omer: מלמד שהרכין המקום השמים התחתונים ושמי השמים העליונים על ראש ההר.
So Chazal depict that vayered; again Chazal depict that that the transcendent comes down to us, not that we are not that we we're catapulted there. האדם הדתי הצמא לאל חי נוטץ את מחיצות הממש וכובש את כל המציאות המעתירה אותו תחת רוחו המופשטת והטהורה המתפרצת אל על. גישה לאלוקים לאיש הדת זוהי קפיצת הדרך מהמוחש והממש,
from the the sensual and the the tangible to the transcendental and mystical. Again, this is not the Ish HaHalacha, this is the again, the opposite direction of the the religious quest and thrust. לא כן איש ההלכה כשנפשו עורגת לאלוקים הרי הוא טובל במציאות.
And Chazal use the imagery of the the sun being tovel. משקיע את כל אנוכיותו בתוך תוכה של הישות הממשית ומבקש את אלוקים לרדת על ההר ולשכון בתוך הערפיליות על כל עקרונותיה וחוקותיה. איש דת עולה אל אלוקים ברם אלוקים יורד אל איש ההלכה.
He'acharon, the latter, שואף לא להפוך את הסופיות לאינסופיות. He's not looking to transform finitude into infinitude, but the opposite: אלא את האינסופיות לסופיות. Again, the Rav doesn't mean that literally, right, obviously. הוא מוריד את השכינה למשכן המוגבל על ידי עשרים קרש, את הקדושה לעולם הנתון בתחומי המציאות.
Right, kedusha is brought down into our demarcated physical world, המוחלט למעשים ופעולות הקבועים על ידי חוקיות פיזיקאלית. There is an interesting well let's continue. האידיאה של קדושה אינה מסמלת בהשקפת עולמה של כנסת ישראל,
the idea of kedusha in the world outlook of the Knesset Yisrael doesn't represent את הטרנסצנדנטי הכי מובדל והכי מופרש מן המציאות, doesn't mean the the ultimate detachment from the reality of this world. כמו כן אינה מסמנת את ההתגשמות המלאה של האידיאל המוסרי,
that also isn't one that that just should be understood in ethical terms, של הטוב העליון שאינו מעורב כלל בתחום טרנסצנדנטי אלא רשות הנורמות והערכים.
Right, as the Rav explains in footnote number 51, so the first line is le'afukei from a Kabbalah worldview and the second is to le'afukei from the liberal strain of thought that sort of reduces religion to ethics. And yeah. קדושה לפי תפיסת ההלכה מסמנת השתקפות הטרנסצנדנטיות הכי סתומה וחתומה בעולמנו הממשי,
the reflection of transcendentality of the transcendent order in our tangible world. ירידת אלוקים דלית מחשבה תפיסא ביה אל הר סיני, הרכנת העולם הנעלם והנסתר על גבי המציאות. אין הקדושה קורצת לנו עין,
kedusha doesn't wink at us kekochav mistori, like a mysterious star, hamitnotzetz, which which sparkles. which sparkles which בשפרירי תכלת וכל קום ובדלים אלא משתקפת היא בחיינו הממשיים וקרא זה אל זה ואמר קדוש קדוש קדוש ה' צבאות מלא כל הארץ כבודו ומקבלין דין מן דין ואמרין קדיש בשמי מרומא עלאה בית שכינתיה קדיש על ארעא עובד גבורתיה קדיש לעלם ולעלמי עלמיא.
Reshitah of the kedushah netuah is implanted bishmei meroma ilaah vesofah and the its destiny bachazon ha'eschatologi the eschatological vision acharit hayamim. קדיש השם לעלם ולעלמי עלמיא. But הגשר המחבר שתי תפיסות אלו but what bridges these two what connects these two is מושג הקדושה של ההלכה. קדיש על ארעא עובד גבורתיה. Kedushat hamamash. Eino a person mitkadesh not through התדבקות מטפיזית עם הנעלם. A person doesn't attain kedushah by some kind of metaphysical attachment to the hidden, not through התלקטות מסתורית עם האינסופי, not through some mysterious connection to the infinite, and not through האקסטזה החובקת זרועות עולם, not through some ecstatic experience, but through chayav hagufniyim, through his physical life, through peulotav habehimiyot, through his animalistic, animalistic in the sense of actions that we share with animals. We eat but animals eat, we procreate animals procreate. Through peulotav habehimiyot and through מעשה גיבוש ההלכה בעולם המוחשי. Kedushah is attained by the realization of halakhah again in this tangible physical world. דבר אל כל עדת בני ישראל וגו' קדושים תהיו והתקדשתם והייתם קדושים כי אני ה' אלוהיכם ושמרתם את חוקותי ועשיתם אותם אני ה' מקדשכם איש אמו ואביו תיראו ואת שבתותי תשמורו אש איש והבדלתם בין הבהמה הטהורה לטמאה ובין העוף הטמא לטהור וגו' והייתם לי קדושים כי קדוש אני ה' וגו'.
Kedushah represents חיים מסודרים וקבועים על פי הלכה, a life which is orderly al pi halakhah, and finds its full expression, kiyumo, and the full expression of kedushah is in the fulfillment of issurei biah, ma'akhalot assurot, vekhayotzei bahem. Velo lechinam, not for naught, haRambam included these in Sefer HaKedushah. Kedushah נוצרת על ידי האדם על ידי בשר ודם. Kedushah isn't something that exists that a person is trying to acquire, it's something that a person develops and cultivates and creates. Don't think of kedushah as something which sort of exists and the person is trying to catapult himself. No, kedushah is something that the person creates in this sense within himself. And the Rav says you know look at that's the, I mean he doesn't talk about the exception, with the exception of kedushat Shabbat, that's true for every form of kedushah that we have in halakhah. Kedushat Shabbat is the only thing that exists independently of us and even kedushat Shabbat again needs someone to observe kedushat Shabbat. By kedushat peh, kedushat peh means by saying harei zeh hekdesh, by saying harei zu olah, whatever the whatever a person's being makdish. By kedushat peh anu yotzrim kedushat mizbeach and kedushat bedek habayit, whether it's harei zu olah or whether it's הרי זו לבדק הבית. Eretz Yisrael mitkadeshet through kibush. Again through our actions, through kibush Yehoshua. Yerushalayim va'azarot bishtei todot or בשיעורים ומנחות ושיר. Ha'adam, the Mishnah biShvuot describes you can מוסיפין על העיר ועל העזרה that you can extend the boundaries of Jerusalem and the way you do it is with bishtei todot etc. האדם מקדש מקום ועושה משכן ליוצרו. We create the kedusha. בשעה שאמר הקדוש ברוך הוא למשה, again, we down here in olam hazeh create kedusha as opposed to the kedusha to be found in some supernal realm that and that we need a spaceship to get there. בשעה שאמר הקדוש ברוך הוא למשה עשה לי משכן התחילו המלאכים מתמיהין ואומרין כבודו של הקדוש ברוך הוא מלא עליונים ותחתונים והוא אומר עשה לי משכן? ועוד היה מסתכל בראש שלמה אומר בניתי בית המקדש והוא גדול מן המשכן ואומר לפני הקדוש ברוך הוא כי האומנם ישב אלוהים על הארץ וכולי. וכך אמר משה יושב בסתר עליון וכולי. אמר הקדוש ברוך הוא לא כשם שאתה סבור כך אני סבור אלא כ' קרש בצפון וכ' במערב.
And the dimensions of the Mishkan, ולא עוד אלא שארד ואצמצם שכינתי אמה על אמה by the keruvim. משה עמד ותמה איך אפשר להוריד את האינסוף לתוך הסופיות?
How can you come closer to the Hakadosh Baruch Hu within this finite physical world? איך אפשר להשכין את הטרנסצנדנטיות המוחלטת את סתר עליון ואת צל שדי בתוך משכן צר וקטן?
How can that be induced into a small narrow Mishkan בתוך עולם ממש המוגבל על ידי חוקיות המציאות ועקרונות הריאליות? בעיה זו באה לידי ביטוי בשאלתו של שלמה האומנם ישב אלוהים על הארץ? כלומר אם האדם מתגעגע לאלוהים אם נפשו כלתה סבבה המה אל דודו וקונו מפיקה הרי עליו לחרוג מן החצובות ישותו הגשמית ולעלות בהר השם המופשט והטרנסצנדנטי כי איך יקום האדם הפיזיולוגי ביולוגי במקום קודשו?
Again that one would have thought in sevara that this isn't possible. וכאן נתהפכה אמת המידה, but what Hakadosh Baruch Hu says happens in Mishkan and Mikdash is the opposite. ואנו מורידים את כבוד אל אל העולם התחתון אל תוך התחושה העצמה אל תוך המקום והזמן לרשות השיעורים הכמותיות והממשיות.
Again shiurim in halacha, the quantitative and tangible. הנה השמיים ושמי השמיים לא יכלכלוך אף כי הבית הזה אשר בניתי. איך תכלכל הסופיות את האינסופיות?
How can finitude support accommodate the infinite? ברם תשובתו של הקדוש ברוך הוא היא לא כשם שאתה סבור אני סבור אלא עשר קרש בצפון וכ' בדרום וכ' במערב ולא עוד אלא שארד ואצמצם שכינתי אמה על אמה. האינסופיות מצמצמת את עצמה.
Again the Rav doesn't mean this literally, he means in terms of the way we approach Hakadosh Baruch Hu. הנצח מתרכז בעובר וחולף. השכינה במידות עשרים בעשרים וכבוד אל בשיעורים.
Now here kimedumeh, I don't know the Rav doesn't say it but kimedumeh that he has this in mind. There's a remarkable parallelism here. Earlier in Ish HaHalacha I think we discussed the idea. And again this is something that the Rav spoke about. How the natural world sort of call it part of the miracle of creation is that in the natural world so we experience qualitatively. We experience whether it's warmth and cold, whether it's sights that we behold, so those are all qualitative experiences. And yet, all of those are rooted in quantitative processes. Right? When you take physics, so physics is all a bunch of equations. But we don't experience equations when you walk outside and you look and you experience the world. You're not sitting there, you don't see the—it's not the experience of working on a math problem in the textbook. So you have this extraordinary that the qualitative experience is rooted in the quantitative domain. Do you hear that Rav Yosef? We spoke about that, right? Yes? No? Maybe? Yes? Okay. So now what the Rebbe saying is the same thing is true in the realm of Avodas Hashem. In the realm of Avodas Hashem, so what does halacha consist of? Halacha consists of, again, is very quantitative. You have to eat a kezayis matzah. kezayis matzah is a precise mathematical shiur. It's a precise physical quantity. You have to say Krias Shema before the end of gimel sha'os bayom. Again, so that's a—okay, here the quantity is in terms of time. Again, which is again a coordinate of physical existence. And what's present in that, just as in all the equations of physics, is the spiritual. What's present in the physical actions of halacha is the spiritual. That's where kedusha is to be attained. That's how ul'mitzvotecha tirdof nafshi, that's how his-karvus l'Hashem is to be attained. So lest that seem just too mind-boggling, too extraordinary, so Hakadosh Baruch Hu created the natural world that way also. It's the same thing, right? All the qualitative experiences are really rooted in these—are in the mathematical equations of physics. There's a remarkable parallelism between this explanation of halacha as the path, as the road to kedusha, to his-karvus l'Hashem, and the understanding of the quantitative and qualitative axes in the natural world. That's why, I don't know if he did it already or if he's going to again, or if he's going to later, I think maybe the Rebbe already quoted it, maybe we read this already, he quotes from the G'ra in Sukkah and Eruvin that שיעורין הלכה למשה מסיני. So what's the omek of that that the Rebbe is saying? What's the omek of that? שיעורין הלכה למשה מסיני. Why not say, I don't know, leave it up to Chazal to decide how much matzah to eat, leave it to Chazal to decide how tall the lulav and the hadasim and aravos have to be? The answer is that only Hakadosh Baruch Hu can translate the qualitative into the quantitative. It has to be mi'Sinai. You can't, you can't, again, it's the same way it's in the, in the natural Briyah, it's, it's here as well. No, no, that these quantitative, again, what's represented by achilas matzah is, I don't know, you don't reduce achilas matzah to some, I don't know, physical, reduce in the sense of what it accomplishes, what it achieves, what it represents, what it's designed for. You can't reduce achilas matzah to, I don't know, to a physical, quantifiable act, but the physical, quantifiable act is the instrument, is where the, is the, is the coordinate of the ruchniyus. That's wild. It is wild, but it's the same thing in the natural world. It's the same miracle as of the briyah of the natural world. The symmetry is hafli va-pela, hafli va-pela. Okay, so we'll stop here for now. Again, I apologize for the, for the Zoom for today. Okay, kol tuv.