inheritance, that mean that we, from Hashem, the light that Naftali got from Hashem, that spiritual light, which is beyond any limitations. Why did they deserve to get that at all? Because they were that last מחנה. They were that last camp. So they served Hashem with kabbalas ol malchus shamayim more than the other people did. They had this מה in them, and therefore they received this great spiritual light from Hashem. So getting back to what we're learning here, this is all to show how important it is. Here we're learning about Mashiach, that in the time of עקבתא דמשיחא, in the time before Mashiach, what is our main avodah, what do we have to do, is kabbalas ol malchus shamayim. Now is the time when we serve Hashem we're not such great scholars. Generations before people were smarter. People who lived before the war, before my time, but they say that the תלמידי חכמים of then were much greater than the greatest תלמידי חכמים now. Now we're not talking about great tzadikim, a Rebbe, things like that, but even we're talking about some just other types of people. There's a certain change, there's a certain ירידה, a descent in level, in understanding, in feeling. The way they tell the stories of Yidden, the way they lived before in the shtetlach before the war, with the feeling they had to Hashem, they served Hashem with real love and with fear. Now we hardly see such things. But one thing we have to do, we have to serve Hashem with our feet. That means we have to serve Hashem with kabbalas ol. And by doing that there will be something that we have that all the previous generations didn't have, including the generation of Moshe Rabbeinu. Like we learned last week, the generation of Moshe Rabbeinu was the brain of the body. All generations, starting from the beginning of Matan Torah all the way down till us, is like one big body. And as

time passed, it went down. It started with the brain, so the generation of Moshe was called the דור דעה, generation of understanding. Then later generations were the generations of the feeling, and we're the feet, the lowest, but we hold up the whole body. And as we learned last week, that's the reason why we, this generation, the last generation before Mashiach, are going to bring Mashiach. And as the question is asked, how is it possible that they didn't bring Mashiach, and we're going to bring Mashiach? Who are we? We're nothing compared to them. The answer is it's true we're nothing, but since we're nothing, we don't have anything else, but we do it because Hashem says so. And when you do it that way, then you have more than what they had, and that holds up everything that they did. In addition to the fact, like we explained last week, that we are like the midget on the shoulder of the giant. A giant could see very far, a midget could see can't see too far at all, but if the midget stands on the shoulder of the giant, he's seeing further than the giant. We're standing on the shoulder of what they what they did, all the previous generations. That's one thing, but in addition to that, we hold up the whole body, cuz we serve Hashem with the feet, and that has the essence which what they did didn't have it as much. And that's why we will bring Mashiach. And that's what he says here, that our job now is נהי. נהי out of all the מדות, נצח, הוד, יסוד, that means not the real feeling of chesed and gevurah, which is love and fear. We don't really have the אהבת השם, we don't really have this feeling of love. I mean, we all love Hashem, but do we really have the feeling of love? You ask somebody, \"What do you love more, Hashem or a few dollars?\" I don't know. There's certain things we feel the love. We have actual feeling in our heart. Love means you actually feel an ache in your heart. Do we actually have such a feeling to Hashem? People used to have that feeling, and we we don't really. So that's chesed. Or fear, we are really afraid of Hashem? So the chesed and the gevurah, which is the ahavah and yirah, love and fear, we don't really have. But נהי, that's the lower part, that's serving Hashem with kabbalat ol, that we have. And if we

serve that, then we serve Hashem that way, then we're standing on top of the Har Hazeitim. Har Hazeitim is the source of the chochmah, the depth of the chochmah, and we have more than that. And by doing that, we will bring Mashiach, and that's when Mashiach will come. Where will he stand? His feet will stand in the Har Hazeitim, because we served Hashem with our feet higher on top of the Har Hazeitim. So now that we know that what we have to do, so won't take long and we will be finished with all this, and Hashem will send Mashiach, and we just hope it's going to be very, very soon. The Rebbe said Mashiach is coming soon, so we are sure he'll be here very soon. We just want him to be sooner than soon. So we hope that'll happen to Don't sit at home. You want to win the lottery? Buy a lottery ticket. Maybe you'll win. It's like the man that was in the in the is drowning in the sea, and he said, \"I'm not getting.\" God sends him one boat, and another, and another, and every time he sends him a boat he doesn't get in, he says, \"I'm waiting for God to save my life.\" When he dies, he comes up, he says, \"God, my whole life I I trusted in\" You? You couldn't save me? I wouldn't get into any I wouldn't get into any of the boats. He says to him, \"You fool, that was me trying to save you! Why didn't you get in?\" It's the same thing. If I'm going to sit at home and dawdle and think and not go to a doctor, nothing's going to happen. God helps those that help themselves because God wants us to get immediately involved in our lives, to a point where we're told that when you go to a doctor, you shouldn't just go to a doctor, but you should research the best doctor. Why is that? Because it says that a malach, an angel, travels with a doctor. And God sends an angel with every doctor. The bigger the doctor, the bigger the angel. That's why we go to the best, to the biggest. And the best the biggest doctor in that specialty, you know who goes with him? The malach of healing called the Malach Rafael. The healing malach travels with the biggest doctor. And that's why you go for the best. You don't go for mediocre, you go for the best. When you want to go into business, go into it with all your energy. So God will give you the blessings, like the blessings are hanging in the air and you're not letting them come down because you're sitting at home. Forget about winning lotteries. If you're not going to buy the tickets, forget about it. Somebody says, \"If God wants me to be wealthy, I'll win the lottery.\" God says, \"You know what? Buy the lottery ticket, but go to work as well.\" Don't depend on miracles. What He wants us to do is live in a world that is called a world of nature, a world of teva. A person has to do certain things in this universe to be able to live a proper life. You have to go to work, you have to study Torah, you have to know your priorities. But you've got to do You It's an action-oriented society. It's an action-oriented world. It's not lay there in bed and wait for all these things to take place. They'll pass you right by. A person says, \"You know what? I I'll tell you, I believe in God so much. I really believe in God. You want to know how much I believe in God? I don't do anything. That's how much I believe in God. I leave it totally up to Him.\" You're a fool, that's what you are. You don't believe in God. You're mamash a fool. God Himself says, \"I will bless you בכל אשר תעשה, in all that you do.\" Which means He's telling you, \"Do. Get up and do.\" People, here, based on this, it's a very cute story. I love this story. The Baal Shem Tov teaches that everything that a Jew sees or everything that a Jew hears is there's a reason for it. If I heard it and I saw it, it was meant for me to hear it and see it. How do I say that? What's my basis for that? It just happened to be that I was in this place, or just happens to be that I was crossing the street at this time, and I saw this and this event. Why must I say that everything that I hear and everything that I see is because God wanted it to be so? Why must I say that? Come on. You give me the answer. We talked about this. Let me repeat my question a little bit differently. I'm just making a very strong statement. The

Baal Shem Tov teaches that everything that a Jew hears or sees is because God wanted him to hear it and see it. Why do I say How can I say that? Of course, it's a lesson that I have to learn from it, but why do I say that God wanted me to see it? It has to be that God wanted me to see it. I have to take action, it's true, but let me let me change the let me reword my question. Hashgachah pratit, right, which shows what? Which shows me, if I say that everything in this universe is done by God and supervised by God, then that is also supervised by God, that I should see it and you didn't see it. Why did I see it? Why didn't you see it? Because it was supervised by God. God wanted me to see it because I'm the one that had to learn the lesson from it. Maybe you don't have to learn that lesson. You know it already, but I don't. So the Baal Shem Tov tells a story that one day he was sitting with his chasidim in a room and they were very engrossed in study. And suddenly, a peasant rushed into the room and he said, \"Please,\" a Russian peasant ran in and he says, \"Please, my horse and buggy are stuck in the mire and I can't get them out. Please come and help me!\" The students listened to him and they thought to themselves, \"How can we stop our holy study of Torah with the Baal Shem Tov to go out and help this man get his buggy out of the out of the mud?\" And so their response to this peasant was, \"ניע מאזשעט, we can't do it.\" And so the peasant answered, \"מאזשיש, א ניע כאטשיש,\" which means, \"You can do it. You don't want to do it.\" And so when the peasant walked out, the Baal Shem Tov turned around to his chasidim and he said, \"What do we learn from that? What message was God sending us with this peasant coming into our room at this time?

There is no such thing in the world as 'I can't.' Somebody says to you, 'I can't,' it means 'I don't want to' because this word 'I can't' does not exist because אין דבר העומד בפני הרצון. There is nothing that stands in the way of man's will. When you really want to do something, you're going to do it. And so don't ever listen to an excuse of somebody saying to you, 'I'\" can't. \"I can't\" means \"I don't want to.\" There's no such thing. You may not be able to do it right now, so then you'll do it an hour later. \"I can't go with you now,\" but if you really want to go, you'll go later, or you'll go tomorrow. But if you don't want to go, you'll say, \"I can't,\" and you'll use that as an excuse. There is no such thing. And so what the Rebbe was saying is, why did God want us to learn this? That if a person is sitting and studying Torah, or if a person's trying to do something and he says, \"I can't,\" so the answer is you can, you just don't want to. Somebody comes along and says, \"It's easy for you to be a שומר שבת. You grew up in that kind of a home, but I just can't do it!\" You can do it, you just don't want to do it. \"I can't eat kasher food. My whole life I ate treif. My whole life nobody told me it was important. I can't suddenly change, I'm 80 years old!\" You can, you don't want to. And that applies to everything in the world. We can do everything, we just don't want to. And if we don't want to, we won't get it done. You know what? If we will get it done depends on nobody but myself. God wants me to get it done. I don't want to get it done.