Okay, just move your chair back. All right. Okay, we'll get started. On the first page here, on the right side, the right column, so I'm going to read first what it says here: בזמן הגלות משולים בני ישראל ליורדי הים, הולכי מדבריות, חבושי בית האסורים וחולים. That means in the time of galut, the Jews are compared to one of these four or to all four. There are four situations, as he says here further, ארבעת המצבים שהיוצא מהם חייב להקריב קרבן תודה. There are four situations that the law is that when a person finishes with it, leaves it, gets out of it, he has to bring a special sacrifice. That means in the time of the בית המקדש, when we had a temple and they used to bring sacrifices, there was a special קרבן, a special sacrifice that was brought as a thanksgiving to Hashem for a miracle that he would have done to somebody. That's what's called קרבן תודה, the קרבן of thanksgiving. And that קרבן was brought mainly for these four situations: a person who crossed the sea and he came out fine, a person who crossed a desert, a person who was freed from jail, and a person who was sick and became cured. Actually, there are there is a word in Shemoneh Esrei that is a hint to all four. We say in Shemoneh Esrei: וכל החיים יודוך סלה. That means all living will forever thank you, praise you. The word חיים is made up of four letters: ח', י', י', מ'. So, the word חיים, actually, these four letters represent all four of these. ח' is חבוש, חבוש means somebody who was in jail. The י' The next י' is ים, if you cross the ים, you cross the sea. The next one is יסורים, person who suffers, that's a person who's sick, and the מ' is מדבר, if you go through a desert. These are the four people that have to bring this קרבן.

Nowadays, that we don't have a קרבן תודה, nevertheless, the halacha is that when you do one of these four things, you have to bench גומל. That means that you have to say a special blessing over the Sefer Torah when you come to shul, the first occasion. Actually, it says it should be done within the four the first three days since it happened. So, therefore, when you cross the sea, you cross a desert, or a person who was sick and was cured, person who was freed from jail, has to make the beracha hagomel, which is: ברוך אתה ה' אלקינו מלך העולם, you thank השם, הגומל לחייבים טובות, who did good to those who are not deserving, שגמלני טוב, that you did good to me, and everyone answers: מי שגמלך טוב הוא יגמלך כל טוב סלה, whoever did good to you so far should continue doing good. Anyway, these are the four people who have to thank Hashem. So, it says here that while the Jews are in the desert, in the galut, I'm sorry, when the Jews are in galut, in in in exile, it's as if we are going through these four situations. Why? And he explains it. ים, the first one is ים, when you cross the sea. When you're in a ים, in an ocean, in a sea, היינו המים רבים של טרדות הפרנסה. That refers to the many waters or the mighty waters of people during exile. In order to make a living and to survive the exile, we have to go through something which is compared to an ocean, to a stormy water. In many sefarim it says based on a pasuk it says, מים רבים לא יוכלו לכבות את האהבה. That's a pasuk. The pasuk means like this: Mighty waters cannot extinguish the love. Now, in simple words, it means that when you love somebody, there's nothing that can stand in the way. But why pick the example of mighty waters? So, the mefarshim explained that the pasuk means that we're talking about the love a Yid has to Hashem. And even though we have to go through a lot of hardships, we're like in a boat in stormy oceans. That's how we are. When a person has to make a living, he has to go through so many troubles and problems, and those problems are considered מים רבים, are considered many waters. And nevertheless, the pasuk says that the Jews are so close to Hashem that even those mighty waters cannot extinguish the love. No matter what hardships we have, instead of complaining against Hashem, what really happens, we thank Hashem and we're still close to Hashem, we still love Hashem. So, we see from here What? We pray harder. We pray harder, but we thank him and we praise him and we don't, God forbid, complain against him, we don't have complaints. So, what I'm trying to bring out is that the mighty waters represent the hardships that we have during exile, even for a simple thing as making a living. So, therefore, he says that during exile, we are like in a yam. We're like in the ocean. Number one. The

second thing is midbar, a desert. A desert is a מקום נחש שרף ועקרב וצמאון אשר אין מים. It's a pasuk in Parashat Eikev when he describes the desert the Jews were in, so it says it was a place where you had snakes, and שרף is another type of snake, poisonous snakes, עקרב are scorpions, a place where you're thirsty for water. What does that mean? Remez, that's a hint לשממון הרוחני שבחשכת הגלות, the spiritual emptiness that's during the time of galut. Because during the time of galut, as we've been learning for so many weeks, we don't really feel Godliness as we should, and therefore we are at a situation where we're empty of Godliness. So this is like a desert. A desert is a place that's empty. There's nothing there, no life. And I will elaborate as soon as we finish, like I always do, but this is what he says here. So the second thing that galut is compared to is to a desert. The third thing is בית האסורים, a jail. Am Yisrael, the Jewish nation, כלוא ומסוגר בגלות. We are locked in, closed in the גלות, כאדם החבוש בבית האסורים, like a person who is locked in jail. So we're closed in galut, so we are like in jail.

Choleh, the fourth thing is a person who's sick. While we're in galut, it's like we're sick. Why? חשכת הגלות, the darkness of the גלות, מעוררת בישראל אהבה ותשוקה עזה להקדוש ברוך הוא, awakens within the Yidden a great love and desire, a strong desire to Hashem. בבחינת חולת אהבה, like someone who is sick out of love, when you want something and you can't get it, and if you love it so much and you can't get it, it actually makes you sick. And that's a pasuk, it says חולת אהבה אני, I am sick out of love, and I'll elaborate on that too. So we, during galut, because we are not so close to Hashem, what it does is it brings out within us the desire that we want to get closer. So we want to get closer, but we can't get it because, after all, it is galut, and we don't have those Godly revelations that we used to have in the time of the Beit Hamikdash, or those that we will have when Mashiach will come, even more than before, but we don't have it. This makes us sick. So during galut, we're like sick. So it comes out that during galut, we are passing through all four of these situations. We're going through the sea, we're going through the desert, we're locked in jail, and we are sick. כשיבוא משיח

צדקנו, when Mashiach will come, azai, so then, נודה להשם, we will thank השם על שהוציא אותנו מהמצבים האלו, for that He took us out of these situations. Just like when a person goes through these situations and he's finished with it, he has to thank Hashem, whether it was bringing a korban todah at that time, or nowadays that we have to bentch, make the berachah of gomel, we will then thank Hashem for taking us through these four situations as we mentioned before. And actually, there are poskim, there are certain codifiers that hold that when Mashiach will come, actually, we will have to make a berachah. And one of the berachot it says we might have to make is the same berachah that we make Pesach night by the Seder. Pesach night we drink four cups. By the second cup, the second cup is the one that we say the Haggadah over. We make Kiddush, we drink the first cup, then we say the Haggadah, we start with הא לחמא עניא, we go through the whole Haggadah, till we come to the end when we drink right before we drink the second cup, we make a special berachah. It starts with the words ברוך אתה השם אלוקינו מלך העולם אשר גאלנו וגאל את אבותינו. We thank Hashem our God, King of the universe, that You redeemed us and You redeemed our parents, and we go on and on. So a similar berachah we will have to make when Mashiach will come. Some say we will have to make Shehecheyanu. So when Mashiach will come, we'll actually have to make Shehecheyanu. I noticed that somebody gave out even a pamphlet with all the berachot that we should keep in our pocket, because we never know, Mashiach might just come in, and not only might, we hope and we know the Rebbe said he's coming soon. What happens if he comes? What berachah are we going to make? We're not so familiar with the berachot, so there was somebody who gave out all the berachot, Shehecheyanu with the other berachah, with all the opinions what berachah we'll have to make when Mashiach will come. Because you know, we have to be ready, just like they tell on the Chafetz Chaim, that wherever he used to travel, he used to always take a little suitcase with him, and in the suitcase he had a new suit, or a kapote, I guess. So they asked him, 'You always carry it with you. We expect you to wear it. You're carrying it, obvious to me, you're going to a place, you want to wear it.' So he said, 'No, no, this is a new kapote that I made special when Mashiach will come, I should greet him with this kapote.' And you never know, he might come any moment, so he wants to be ready. Before he used to go to sleep, they say he used to put this little suitcase next to his bed. And they asked him what's for, so he said, 'Because when Mashiach will come, and you never know, he might come just in the middle of the night, and I don't want to waste a moment, so I want to have it right next to me, so I'll be able to put it on and run to greet Mashiach.' Because the emunah that he had, and we're all supposed to have, is that Mashiach could come any moment. And now that we're so close to Mashiach, and the Rebbe said, so we know it's even closer, so now we really have to believe. It says we say, those that say, those that don't say it with the mouth, but believe it, אני מאמין בכל יום שיבוא. You believe in ביאת המשיח, that he'll come כל יום, any day, אף על פי שיתמהמה, even though he is not there yet, he's still time, time, it's taking too long, but אף על פי, still still, אחכה לו, we still wait for him. So we have to be ready. So we have to have these berachot ready, so we have it. But what's the purpose of these berachot? Thanking Hashem for bringing Mashiach, but the way the Rebbe explains here is that we are we will thank Him for taking us out of these four situations. That's the general thing he says here. And now let's go back a little bit like I always do and we'll go through the details of what it says here. First thing he says here that the galut is is like a ים. It's like the sea, the ocean. And what is it, how is the galut, the exile like the ocean? That's the hardships that we have, the טרדות הפרנסה, it says the the hardships to make a living. Even that, we're not even talking about the hardships that people had and different countries you still have the persecutions and the hardships that Yidden have in galut, it's certainly that we're in מים רבים, we're in a stormy water. But even just to make a living is hard and you have to have a lot of טרדות, a lot of problems. It doesn't mean that it's every single person, but generally, that's how it is. So we are now in the mighty waters, and they're considered mighty waters because like I said, because like a stormy ocean and you don't know it turns you up and down, and that's what it is. You're all we're all mixed up and we don't know certain things that we do and we're not calm because we don't know, sometimes we don't even know what's going to be tomorrow, where is our living going to come, where is our money going to come. So those are the מים רבים.

What has to be done, we have to during galut have to protect ourselves because of these mighty waters. That's why there's a pasuk that says יורדי הים באניות. It's in קפיטל ק\"ז of Tehillim, 107 of Tehillim. That's the chapter of Tehillim that the custom is that we say it on Friday before mincha. Baal Shem Tov established we should say it. And in that chapter of Tehillim we have mention of all four of these things that you have to thank Hashem for. Actually, the Gemara says that one of the places we learn out that these are the four situations to thank Hashem is from that קפיטל תהלים. So the first one is learned out from the word says יורדי הים באניות, those that go in the ים in boats. The idea of a boat is to protect yourself, that when you're there even though there might be a storm outside, but at least you're safe, you're protected inside the boat. And during galut, even though we are in a ים, but we still have the ability to protect ourselves, which is similar to Noach and the תיבה. At the time of Noach, that's the real time when you had the mighty waters. You had the מבול, you had the flood. And Hashem told Noach to build a תיבה, to build a an ark, and he would sit in and he would be protected. And that is the symbol of our protection also during the time of galut, that even though we have all these hardships, and because of these hardships what happens, we might God forbid turn away, because you think to yourself after all if Hashem is making all this happen and it's Him doing it, then it's His fault, all these problems are His fault. So some people take it and complain, and what we have to do is protect ourselves. And just like Noach at the time when he protected himself inside the תיבה, it says in ספרים an interesting thing, at that time he reached a level similar to the way it's going to be when Mashiach will come. Mashiach will come, it says, one of the things that will happen is וגר זאב עם כבש, the wolf is going to live live peacefully with the sheep. What happened in the תיבה of Noach? It's exactly what happened. You had all the animals, you had the sheep, and you had the lion, and you had the wolf, and they all lived happily there together. They lived peacefully. So it says that ein hachi nami at the time of Noach he, spiritually, was at a level like it will be when Mashiach will come. Now, if we take that lesson that means that we are also now in גלות in the waters, but we're able to be in the גלות, but while we're in the גלות, in the waters, which is the problem, nevertheless we are able to protect ourselves and live a life that's protected from the hardships, spiritually too, and live a life the way it's going to be when Mashiach will come. Actually it says in the something else, in Kabbalah it says that the תיבה was closed in from all sides. So it says a symbol, which letter is a symbol of the תיבה is the שלאס מם, the מ, the מ סופית, the מ that you write at the end of a word. That מ is closed in from all four It's like a box, like a תיבה. The letter מ, that letter מ it says represents the גאולה. Because there is a פסוק in תנ״ך למרבה המשרה ולשלום אין קץ, that's the only place in the whole Tanach that in middle of a word you have a clo an end מ. Usually that's only at the end of a word. In middle of a word, למרבה המשרה, so that מ is the מסורה is it's closed. And that פסוק talks about the גאולה. On the other hand, we have another פסוק which talks about the exile and there at the end of a word word, you have a מ that belongs in the middle of a word. Because it says that the closed מ represents the גאולה, and the תיבה is like a מ that was closed. And that תיבה closed Noach up and blocked him out from the outside world. And what was going on in the outside world? The מים רבים, all the waters. But he was protected, and he lived a life like it will be when Mashiach will come. It's one of the reasons it says in ספרים that when the Mabul was over, Hashem said to Noach, \"צא מן התיבה, go out.\" Before the Mabul, it says Hashem said to Noach, \"בוא אל התיבה, go into the teivah.\" When it finished, he had to go out. Well, the meforshim ask, mimela when he told him to go in, he had to have a command. He didn't know exactly when he should go in. But why did Hashem have to tell him to go out? The Mabul was over, and he opened the top and he saw it was over, so obviously he should go out. He needs Hashem to tell him? The answer is yes, he wanted to stay there. It was so good for him, he didn't want to leave. Because he felt such a spiritual height, a spiritual level that he was like like Mashiach will come, because he was protected from the world, from the מים רבים, and he was Hashem said, \"No, the time has come for you, you have to go out and you have to get involved in the world,\" etc. etc. So, what it's telling us is also, we are during galut in the מים רבים, but we are able to protect ourselves. Not only are we able to protect ourselves, but the truth is, we are able, during the time of galut, being in the מים רבים, being in those mighty waters, in the storm of the waters, we could utilize that to kedushah, and make that make that that should make us feel closer to Hashem. Now I'll explain myself. Water, it says always, represents Torah. It says in the גמרא, אין מים אלא תורה. Water is Torah. There's a pasuk that says, \"הוי כל צמא לכו למים.\" Anybody who is thirsty should drink water. And the Gemara says what that means is, you should learn Torah. And the meforshim explain, how does the Gemara know it's talking about Torah? Maybe it actually means if you're thirsty, drink water. But the meforshim say, well, who the pasuk has to tell you if you're thirsty you should drink water? Everyone understands if you're thirsty, you drink water. So the pasuk must mean something else. It means if you're thirsty, you feel spiritual spiritual thirst, drink water. What's water? אין מים אלא תורה. Water is Torah. The Rambam says in the end of the laws of mikveh, where he describes all the laws of mikveh, at the end he says that every mitzvah has a remez, has a hint. So it's like the technical part of mikveh we know. There's mikveh with water, and if you're tamei, you're impure, you have to immerse yourself. But he says there is a spiritual meaning to the word to the inyan of mikveh. Mikveh, what you do when you go to the mikveh is you immerse yourself completely. You have to have your head down completely. No part of the body has to stick out, otherwise you're not yotzei. I mean the women know that when you go, there's a mikveh lady standing there, her the whole purpose of her standing there is she sees to make sure that when you bend go down, that your hair doesn't stay up. You have to go down all the way. You have to immerse yourself. So the Rambam said, what is the remez of mikveh, is that a person has to immerse himself in the waters of Torah. The waters of Torah completely. And what's the concept of immersing yourself? Immersing yourself means you're completely covered. There is nothing of you left. Now, it doesn't mean there's nothing of you left, on the contrary, the whole person is there. But you can't see the person. The whole being of the person becomes one with the being of the mikveh at that moment. Spiritually, what it means, that a person has to learn so much Torah that he is one with the Torah. That you can't even when you look at the person, it's almost like you don't see the person. All you see is the Torah. The person becomes a living Torah. The person represents the Torah. That's what mikveh represents. That is the reason it says in the end of Rambam, when the Rambam describes the time of Mashiach, which is actually the whole end of Rambam, and it's just hashgacha pratit that this Sunday we're finishing the Rambam, you know the cycle of learning Rambam. This Sunday is the end, is the siyum HaRambam, where the Rambam writes of this. It's the end not only for those that learn three chapters a day, which you finish about every year, but even those that learn one chapter a day, so it comes out you finish in three years, so now they're also finishing. It's the end of the three-year cycle. So what does the Rambam write at the end of Rambam, the complete end? He says like this, when Mashiach will come, at that time, לא יהיה עסק כל העולם אלא לדעת את ה׳ בלבד. The occupation of the whole world will be only to know Hashem. That's all. Everybody in the world. And when it says everybody in the world, that means everybody, not only Jews, even non-Jews, will be occupied only in

one thing, in the knowledge of Hashem. And he quotes a pasuk, שנאמר, the pasuk says, ומלאה הארץ דעה את ה׳, the world will be full of knowledge of השם, כמים לים מכסים, like the ocean covers the sea. Just like the ocean, the water covers, that you don't see anything but water, even though there is a bottom, there are walls to the ocean, but when you look at it all you see is the water. So too when Mashiach will come, the knowledge of Hashem will cover the world. So there too he compares The being immersed in knowledge of Hashem to the water covering everything. So, the concept of mikveh, which is similar to that, is when you immerse yourself completely in the water, that means you immerse yourself completely in the wisdom of Hashem, which is understanding Hashem or generally learning Torah, which is מים is Torah, learning Torah is the wisdom of Hashem. Says the Rebbe writes that by the מבול, actually, this is what happened: the world was full of water. So on one hand, the Mabul was a punishment for those people who were evil, but in truth, it says that the Mabul was more like a mikveh. Why did it rain for 40 days and 40 nights? Because a mikveh has a measurement of a minimum measurement of 40 se'ah. That's the amount of water, se'ah. It comes out to about, I don't know, 90 gallons, something like that, I don't know exactly. But in the measurement of the Gemara's time, it was 40 se'ah. So it rained 40 days. So it says that the Mabul was really a cleansing of the world, more than a punishment. And that's why He did it through water, because water is the Torah, and what He did to the world was He immersed the world in the water. And there's an interesting Midrash. The Midrash says that just like in the beginning of the creation, the world was full of water, that's what it says in the beginning of Bereishit, that the world was full of water till Hashem separated the water into the oceans, but like this, everything was water. So too by the Mabul everything was water. In the beginning of creation, when everything was water, it says why was everything water? For the same reason. In the beginning of creation, there was nothing but Hashem. The whole being was only Hashem, that's why in the first day it says יום אחד, it says ויהי ערב ויהי בקר, was evening was morning was one day. Rashi asks, the other days it doesn't say one, it doesn't say two, it says second day, third day. How come here it doesn't say first day, it says one? To show us that on the first day there was only one, there was nothing but Hashem. And that's why right then there was only water, cuz water, as we're saying, represents the knowledge of Hashem, and the first day of creation the whole world was water. There was nothing, the whole world felt the truth which is Hashem. By the Mabul, Hashem did the same thing: He brought water back to the world. When Mashiach will come, that's going to happen again. Not physically, but again it says כמים, ומלאה הארץ דעה את השם, the world will be full of knowledge of השם, כמים לים מכסים, again like the water covers the sea. So

again we have water, which explains another Midrash. When it says, some people say this in davenen, וערבה להשם מנחת יהודה וירושלים כימי עולם וכשנים קדמוניות. The pasuk means like this, that Hashem should be happy, should enjoy the the present of יהודה וירושלים כימי like the olden times. So the Midrash says, you know what what that means, like the olden times? Like in the time of Noach. Time of Noach, I mean we all think of the time of Noach as a bad time. Noach lived in a time when people were bad and there was a Mabul. But the peshat is, in the time of Noach, by the Mabul, what Hashem did, He brought water into the world because the water needed the world needed an elevation which was represented in the idea of bringing the water. And when Mashiach will come, the same thing will happen again. That's why it says כימי עולם וכשנים קדמוניות, like the earlier days, like the days of the Mabul. So basically, the concept of being immersed in water is good. It represents a positive thing, not a negative thing. So going back here when he says that actually the time of galut is when the Jews are in the ים, in the מים רבים, and he means it here as a negative thing, we are in the ים with the mighty waters, with all the hardships, and therefore it's like a person who is in danger. When you cross the sea you're in danger, and therefore when you come to the other side finally, finally the danger is over, you have to bring a קרבן תודה, you make a bracha. So we too, when we will finish with the galus, we will have finished with the danger. But in truth, it's a danger on one hand, but that also on the other hand has something positive in it. That by us being in the mighty waters, we are able to utilize it to the other side, that we are able to start thinking that we could immerse ourselves in the mighty waters of the mikveh, which means immerse ourselves in the mighty waters of כמים לים מכסים, that the water covers the sea, of wisdom of Hashem. And then we are able to be close to Hashem. Now in

truth, when Mashiach will come that will be easier, we'll all be at that level. In the time of galus it's hard, but nevertheless we are able, even in the time of galus, to live a life which is similar to the way Jews are going to live when Mashiach will come. Like we said Noach, in the middle of the mighty waters, lived a life like Mashiach, we are able to live that way too. That means a Yid is able to feel in a time of galus that he is close to Hashem and recognize Hashem, and immerse himself in being close to Hashem. I remember once on yechidus, when I personally went used to go in to the Rebbe for private audience, every year used to go, and so once the Rebbe told me, when I was still a bachur in yeshiva, so the Rebbe told me, he said, \"Du zolst zayn arayngetunken in lernen biz ibern kop.\" Now who are these people? David Hamelech was going to be the king after King Saul. Saul was the first king, and his son Jonathan should have succeeded the throne. But Jonathan knew that David, the son of Yishai, from the house of David, would be the next in line. He knew that he was going to be the king. Shouldn't he have been angry, jealous? Shouldn't he have tried to win and to get the throne? After all, his father is king. And if the father is king, the son is king after the father. Yet it says that Shaul the king came to his son Yonatan and said to him, \"Jonathan, as long as David the son of Yishai is alive, you don't have a throne, you have no majesty. You're just a son of a king.\" And Yonatan answered him, \"I love him, and I will pray for him to be king, and I will be his assistant. He is the king.\" What kind of a love is that? In the Torah it tells us that when a man is ready to marry, it says that he should leave the house of his father and his mother, and cleave to his wife. And that's all it says. A man, when he gets married, does not give up his independent being, he does not give up his material wealth, he doesn't give up anything. All he does is he transfers that passionate and deep joy and love for his parents, he now transfers it to his wife. And the Torah says that the love between Yonatan and David was greater than, David

said to Yonatan, \"My love for you is greater than the love that a man has for his wife.\" What would that be the difference? Whenever the Torah talks about the relationship between God and man, it talks about the marriage of a man and a woman, because the greatest love that exists should be the love between a husband and wife. Yet here David says to Jonathan, \"I love you more, my love for you is greater than the love of a man to a woman.\" What is the difference? What was the difference between their love? Again, when a man marries, he leaves his mother and father, and he transfers all of the affection to his wife, but he still remains who he is. When David and Yonatan had their relationship, which was a love relationship, that God forbid nobody should misconstrue and think that it was anything on the physical level, because there have been Bible critics who would come along and say that there must have been an intimacy there, and they would try to lend some of the ugliness that society has and put it into the Torah. The love that they had was beyond words. It was a feeling that one did not could not exist without the other, giving of himself totally. That that excuse me, Yonatan said, \"I don't want the throne! You, David, are the king!\" Which means he gave up his identity as a king. He gave up power, he gave up wealth, he gave it all up. More than a husband, a man gives up when he marries a woman. A man doesn't give up all the glory, doesn't give up his name and his fame and money. He doesn't. He just transfers the love from one individual to another individual. Yonatan gave it all up. He didn't want a throne, he didn't want anything. His loyalty and his deep love that he had for David was this unconditional love. And that's why it lasted forever, and it could never be taken away. But then there was a conditional love in the Torah. Talks about David had a had a son. His name was Amnon. And he had a daughter from another wife—see, he had 18 wives—and her name was Tamar. This is not the Tamar that we know, Tamar and David, another Tamar. And this Amnon lusted for his half-sister. And the Torah says he was so crazed by her that he actually forced her to have a a relationship with him. But after his passion was spent, he started to hate her, because he realized that he had done something that was terribly wrong, and she was sort of the cause of it, although she was an innocent person. Nevertheless, he threw her out of the house, because he couldn't look at her. Every time he looked at her, he would remember the terrible sin that he had committed. So, what did he have a real love for this woman? Forget about it. He just had a lust feeling, because she was so beautiful, he had to have her. Once his passion was spent, the love was gone. And so that is a love that is dependent, that is conditional. A Jew has a love for the Torah that is unconditional, and a Jew has a love for God that is unconditional. How do we get this unconditional love to God? It says in the

when we when we begin to read in the siddur, it says, \"שמע ישראל השם אלקינו השם אחד.\" Then it says, \"ואהבת את השם אלקיך.\" You must love your God בכל לבבך, with your heart, ובכל נפשך, with your soul, ובכל מאדך. מאדך is translated many different ways: with your whole being, with your whole vibrancy, with your wealth, you are you're all ready to give up your life for God, ובכל מאדך, with everything that you have. And the word מאד also comes from the word מדה, which means measure. That we shouldn't We should love God in a way that we shouldn't measure and say, \"If You will show me kindness and goodness, I will love You, measure for measure.\" In other words, if You will show me love, I will give You love. If You will show me an angry face, then I will show You an angry face and I don't love You, God. So, he says, \"No, that's not the way you love God. You must love God בכל מאדך, with all of your being, regardless of what God metes out.\" Whatever our lot in life is, whatever God has chosen with His infinite wisdom and goodness to give us as our lot in life, we need to love Him, in spite of the fact that we may not think that what He has given us is rightful, is fair, because we think we're better and we deserve more. So, that is the way a Jew needs to love God. And when you love a fellow human being, we also should love unconditional. Do we love ourselves conditionally? Is there a conditional feeling in the way we love ourselves? No. Even when we're naughty, and even when we're nasty, and even when we're not so nice and so right, we love ourselves. That's the way we have to love another. So that if it says, \"ואהבת לרעך כמוך,\" love your friend as you love yourself, it means, do you really sit there and weigh out all the pros and cons of your own personality before you love yourself? No. You rationalize all away all the negativity, and you love yourself, because you're close to yourself and you love yourself. That's the way we're taught that we have to love another person. You know why? Because we look and we say maybe the reason this person is acting this way is they had a hard day, they're in a lot of pain, they're in a lot of they're angry, and that's why they're doing it. Instead of becoming angry and hostile, that's the way we should be towards ourselves when we do something wrong, let's be accepting. So all of that we're doing that we're studying here just works hand-in-hand with what the first topic that we were talking about, which is the positive energy. Let's be positive people that give off positive, loving energy in this universe. We'll fill the world with joy and with goodness, and God surely will bestow all All of His bountiful blessings upon us, and Mashiach will come now. Amen. Thank you

very much. Now I have to go to work. [Non-speech audio] [Non-speech audio]