Shelo Asani Goy: Gratitude for Being a Yid and the Duty to Guard Our Neshamah

Transcript

This Torah class is brought to you by TorahAnytime.com. Today, be'ezras Hashem yisbarach, we're going to deal and work and learn the bracha of shelo asani goy. After nosen lasechvi vinah, which we spoke last week, the bracha, the next bracha is shelo asani goy. And the same nusach is shelo asani eved, shelo asani ishah. The she'eilah the mefarshim ask: why do we say it lashon shelili, shelo asani? He didn't make me a goy. He didn't make me an eved. Say what He did make me. Baruch Atah Hashem she'asani Yehudi, she'asani Yisrael. Why do we make the bracha shelili, in the abs— shelo, I didn't. I'm not. I'm not a goy. I'm not an eved. I'm not an ishah. So this kasha already is addressed in the Taz in Shulchan Aruch, in Orach Chaim siman mem-vav, os daled. The Bach also is mearech on it, shelo, shelo asani. So the Taz gives a teretz based on a Gemara Eiruvin yud-gimmel. People are looking at the sheets. The first mareh makom is this. And it's the last Marmokim. It's the only Marmokim, Vayidavisesh lo asani goy. All right, that's the mussaf for the day. Good? All right. On your sheets, you look, shelo asani goy. The kasha, the Taz. Yadua kushyas hameforshim, lamah mevarchim b'lashon shlili. Why do we do it in the language of shlili? On the side, I quote you to look at the Taz and the Bach. The Taz gives a teretz based on the Gemara Eruvin, Yud-Gimmel amud beis. Beis Shammai, Beis Hillel nimnu v'gamru. They had a discussion if it's kedai for a person to be created, and they came to a maskanah, not kedai. You're better off not to be created. S'aveil from problems, and the only thing you could have in this world is obstacles. The nefesh comes down to here, and who knows if it comes back in the same way. Tzeischa v'yecha, Hashem yishmor, tzeischa v'yecha me'atah v'ad olam. Who says you go back? Rein v'iz gekumen. So it's better off that you're not created. Mimeila, zogt der Taz that we couldn't say she'asani, thanking the Ribono Shel Olam for what He had me gemacht. It's not so good that we were created. Nimnu v'gamru. Nimnu means they had a discussion, and v'gamru, they came to a final conclusion that it's better for a person not to be created. The Bach gives a different teretz. The Bach says that if we said, She'asani Yisrael, mimeila it means not an eved. She'asani Yisrael means He gave me all the mitzvos of Yisrael, taryag mitzvos; mimeila it means not isha. We'll have to discuss the bracha, Shelo asani isha. Seems like a very harsh bracha. Thanking the Ribono Shel Olam, we'll discuss it. It needs to be dealt with. The hashkafos haTorah, ish v'isha, the chashivus of ish v'isha, and why, as Yidden, we make a bracha, Shelo asani isha. We'll get to that a little bit later. Reb Yonoson Eibshitz was mearech on this inyan a little bit. We'll talk about it. But al kol panim, says the Bach, if we made the bracha, She'asani Yisrael, then we would not be able to make the bracha, Shelo asani isha and Shelo asani eved. So therefore we say, Shelo asani goy, which still doesn't mean Shelo asani eved, which still doesn't mean Shelo asani isha, and therefore you can still make the two brachos after you said, Shelo asani goy. Azoi zogt.

The Bach, and that's the third mareh makom on your paper, the sheets that I've given you, the teretz of the Bach, that when he says, she'asani Yisrael, he includes, it's already included, shelo asani ishah and shelo asani eved. So, v'vil machin drei brachos, in klatzu machin ein bracha. You want to be mefaret, which is, by the way, a discussion we'll talk through the inyanim of tefillah, melech, mehulo, batishbachos. We speak out so many different pratim of shevach, which is the yesod of shevach. Shevach means to thank the Ribono Shel Olam on every detail, on every stage. You know, today, how do we say thank you? ... just to say thank you. Hakaras hatov is to details, and to say clearly, this, I thank you for this, and I thank you for that. So, mimeila, we want to make sure that we're mefaret shelo asani goy, and shelo asani ishah, and shelo asani eved, so therefore we don't say she'asani Yisrael. Nu? S'agutte teretz? Nu, nu. The Taz alein fregt afn Bach, the Chaneh, the Chaneidim from the Bach, right? The Taz is the son-in-law of the Bach, and fregt afn schwer, vos fregt er? The Gemara Menachos daf lamed-vav amud aleph says clearly that it's better to be mema'et, if you're able to conclude and include a paar brachos, it's better to say what? One, instead of being מרבה בברכות, שלא לצורך, shouldn't be מזכיר the Shem Hashem and make brachos l'chinam. So, fregt der Taz, aderabba, right? Aderabba, זו המנהגין שלא עשהני ישראל. And you don't have to what? Say שלא עשני עבד and שלא עשני אשה. That is the reason of Shulchan Aruch, okay? Basically, you all hear the teretz? This is what we call, this is the yesod. This yesod is dikke zach from the Taz, that the reason why we make the bracha שלילי, not שעשני ישראל but שלא עשני גוי, is either because נוח לו שלא נברא; it's better off a person wasn't created, or because otherwise we wouldn't be able to make the bracha שלא עשני עבד and שלא עשני אשה. The Bach gives a different teretz, a second teretz to this kasha. Zogt the Bach that if you would say the bracha שעשני ישראל, it would sound like there's only a שבח, a Yidn developed. Goyim have no purpose, have no tachlis. Eh? Says up the Bach, if you would say שעשני ישראל, it's כאילו you're saying only thing that exists in this world is Yisrael. If you say שלא עשני גוי, what are we saying? Goyim zei chepes. Also very important, Baruch Hashem, you didn't choose me to be part of that. That group that's needed, and that of course is part of the creation, the briyah of the Rabbeinu Shleilam, and part of the shevach of the Rabbeinu Shleilam's gevaldige briyah. Mimeila we say what? Shelo asani goy. Az eizt der Bach, volt mir gezogt she'asani Yisrael, so that it would imply, no goy. Only thing that counts in this world is Yid. You know, I'll tell you, I'm treading carefully because these are big inyanim. Let's talk. Let's go slow. Ich meg doch iberzogn a Bach? Ich meg doch iberzogn a Bach? All right. I want to tell you an interesting teshuvah from Reb Shlomo Kluger. Reb Shlomo Kluger wrote thousands of teshuvos, thousands. He's a tremendous mechadesh, wrote many sefarim. His teshuvah sefer is called HaElef Lecha Shlomo, based on the pasuk in Shir HaShirim, HaElef Lecha Shlomo. Thousands, vavos, v'al Reb Shlomo Kluger geshriben thousands, thousands of teshuvos.

Und tausend to thousands of sefarim. So in Aruch HaChaim, chelek alef, siman lamed daled, he discusses that someone in his time wanted to change the nusach habrachah and not say Shelo asani goy. He wanted to say, Shelo asani akum. That's what he wanted to say, Shelo asani akum. Why? First of all, goy, mitocheicha goy. What, Yidden said nisht goyim? Huh? Yeah. Ki mi goy gadol asher lo Elokim karov eilav. Eh? Shtelt zich a frum, a mensch, Goy! What's machst? He'll get angry at you. Pasuks up, pasuk, mitoch hagoy. Ki mi goy gadol asher lo Elokim kerovim eilav. Mitocheicha goy. We're not a nation? Eh? So there was a person in the Reb Shlomo Kluger's tekufah that wanted to change the nusach and say, Shelo asani akum. Zogt Reb Shlomo Kluger, on two fronts he's upset. Now before we get to the teshuvah of Reb Shlomo Kluger, why he tells the person he's wrong, there's a sefer called HaTzadik Reb Shlomo. It's the name of the sefer, HaTzadik Reb Shlomo. It's a talmid of the Chofetz Chaim. His name was Reb Shlomo Bloch. Talmid of the Chofetz Chaim, famous, everybody knows. Okay. There he writes that the Chofetz Chaim did not say shelo yasani goy. Didn't say shelo yasani goy. What did the Chofetz Chaim say? The Chofetz Chaim would say shelo yasani akum. Interessant, eh? Chofetz Chaim said, My reason is because goy, we're also goyim. Ki mi goy gadol asher lo Elokim kerovim eilav. So the Chofetz Chaim himself didn't say shelo yasani goy. Reb Shlomo himself didn't say shelo yasani akum, like the Chofetz Chaim did. He would say shelo yasani nochri. So now we have different language here. The Kenzoger shelo yasani goy. A goy could also mean a Yid, and the Chofetz Chaim said, Ein a Chanami, goy can mean a Yid, ki mi goy gadol. So we could either say shelo yasani akum, or we could say shelo yasani nochri. So the Rebbe gezogt shelo yasani akum, and the Talmud said, I didn't do that. I said shelo yasani nochri. Why? So if you look at the teshuva of a heilech Lecha Shleima, Reb Shlomo Kluger, he says meidedik. He says, first of all, when we talk about akum, what about those goyim that are not akum? They're not ovdei kochavim u'mazalos. They're not kofrim. They believe in Hashem. So what, that you're not making a bracha? We're not talking about the goy versus mamish, hameshugener, versus he's oived avodah zarah. Farkert. You could have a goy versus oisgehalten mit sheva mitzvos Bnei Noach, and that you're not meshabeach the Eibishter, that you're not that? So therefore he says, you're not allowed. He says, dos halei na pikuses. Dos is apikuses. If a person comes and says, Shelo asani akum, what do you mean? A nisht akum. A goy versus oived the Eibishter. Dos vilstu yezain? That you'd be happy with? So you can't say, Shelo asani akum. You have to say, Shelo asani ... goy. How about goy? Goy, ayid is eich a goy. Zogt a chiddush nifla. You ready, chaverai? When are Yidden called goy? When they're together as a nation, we're a goy. But each individual goy is called a goy. A Yid alein, separately, is not called a goy. Why? Because the Yidn have a chibur. So the Yid can never be called what?

An individual guy has nisht an eigener mensh, has a chelek from the goy kadosh. A goy? Yeah, no, you have no menshes. A goy farfasich alein. Yeah. Hmm. Yeah, ... mechadik reid. It's a new chiddush. What's shayach goy? A Yid kenn't zayn kein goy, farvos? Because he's a chelek of a bigger... You're right, the nation as a whole, we're a goy. But the individual... But the individual goy, an individual... But the rest of the nation that he claims to be part of, ... he's an individual. So each individual guy is called a goy. So, rabosai, here we have a mechlokes, a fascinating machlokes. So either we say shelo ya'asani goy, and the taich of goy means a goy, even if someone is not an oveid kochavim, a goy, even if he's a person that keeps sheva mitzvos Bnei Noach and he believes in the Ribono Shel Olam, still we say, shelo ya'asani goy. And here we're learning that the Chofetz Chaim wanted the nusach shebirchi shelo ya'asani akum. The talmid said, I didn't say akum stam; he meant because of the teshuva of Rav Shlomo Kluger that מזל זאגן akum. So he said, shelo ya'asani nachri. L'maaseh, I saw a mechlokes some sefarim. Now you're looking a little bit on your sheet, so let me help you a little bit. We went through most of the mareh mekomos. All the way down to the bottom. Re'isi chasam sofer, okay? We went through the Bach, we went through the teshuvos Reb Shlomo Kluger, and we went through the back and forth, the talmid and the rebbe, the Chofetz Chaim and the sefer of HaTzadik Reb Shloime. I saw a mirdike Chasam Sofer. The Chasam Sofer is on the Gemara, ervin of mutav lo l'adam shelo nivra. And he brings this pshat from the Taz, that therefore we say shlili, we say shelo asani goy, because a person is better off if he wasn't created. Fragt der Chasam Sofer, fragt der Chasam Sofer, but we say Baruch Elokeinu shebaranu lichvodo. Huh? What are you going to do? Ve'im tazing Baruch Elokeinu simchas Torah, why we shouldn't sing it? Chas v'shalom, doesn't. You can't say Baruch shebaranu. Huh? Chasam Sofer, a mirdike, huh? Shein vi gold, huh? Shteit doch Baruch Elokeinu shebaranu lichvodo. And then you say, you can't say she'asani, because better if I wasn't created. Zogt der Chasam Sofer a teretz. S'nish kein stirah. Der Taz is gerecht, un der niged Baruch Elokeinu. Zogt s'a niged. What's the pshat? Before you start davening, you're starting now before you mekabel ol malchus Shamayim, far Krias Shema, far Shemoneh Esrei. Mutav lo sheyishtaku adam shelo nivra. But once you finish davening, daf mezaken, Baruch Elokeinu shebaranu lichvodecha. A mensch vekt uf in the fri. Eino chanami, there's a problem to say what? Baruch she'asani. Who knows? Ve'er veis vos er vet optrakht mitn davenen. Ve'er veis vos... Ve'er veis er tzukumen davenen, ve'er veis er kumt in tzait of davening, who says he'll come on time, and who says he'll do, and who says he won't schmooze during? Does come in shul? Okay. Okay, chas v'shalom. Who knows as the davening will aroyskumen vi s'darf zayn, yeah? Aber noch davening, after davening, it's Baruch Elokeinu shebaranu lichvodecha. Okay, so let me give a pshat, a geshmak in the Chasam Sofer. Let me a bissel tzulegen. Yiddish flekt mezaken, heint der oylam veyst es der nusach. A bissel salt and pepper, zei flekt mezaken. Tzulegen a bissel salt and pepper, a little salt and pepper. A taam in the Chasam Sofer, yeah? You like the teretz of the Chasam Sofer, this, that the Bach and the Taz are talking that we shouldn't say she'asani because mutav lo l'adam shelo nivra.

Before you start, your full day, your davening, ... ... from shul. I don't know why we don't do it. We should do it. You ever see how I personally leave shul? I have that ... cell phone, ... ... from shul, Baruch Aleikeinu, shebaranu lichvodecha. Shein. ... I'm telling you, ... ... Nachn davening is Baruch Aleikeinu, shebaranu lichvodecha. Okay, let's add a little bit of ... It's yedua, it's brought, it's documented that the ... ... I'll tell you a few ma'aseh about it. Brought. It's already in the history, from the literature of sefarim and acharonim. There, bracha ... b'simcha. See the ... from Kedushas Levi, the Baal Ditchever, mamash, ah, b'simcha, like you brought out. See the sefarim, ... yeah, ... Litvish ... from ... ... heilige ... Vos is der simcha ...? Vos is ...? Vos is ...? So if you look at your sheets, we're holding already by the third mareh makom. ... Vos is der gantze freid? Vos is der simcha? Vos mizakt shelo es ani goy. So pashut langt mir, der goy, ven, der chayarud, der chaybilike, der chaklaniderke mensch. We'll do English words, I'm sorry. He's a low-class, you know, he's a—how could you compare him to? What's a chayrev? I saw, there's a sefer from Rav Shteinman. It's called Miskeinim Esbonan, Bring the Smuzin from Rav Shteinman. So he farteitcht the shelo es ani goy, that you got to start understanding, a goyim zenen mamash Yehudim. Nebach, nebach, ... ball games ... ... shreklach. ... gilba'amim, nebach, nebach, the yeridah was tutzach op. Rav Meir Yavin, I don't want to go into the pratim, but the shiflus, the shiflus. How יכול a Yid, how does a Yid even come to that level of shiflus, to paint them of your body and to have a life of ... and ... of ... What's tutzach? Rav Meir Yavin, all right? And if you don't know, Ashreichem v'tov lechem brachah. Shein. L'maaseh, zogt Rav Shteinman, a goy, der chayarud, der chabilike mensch. And he brought a cute story. He says that in Russia—they're quoting Rav Shteinman in the shmues—that in Russia there was a tkufah that they wanted to make a rule, a law, that they're not allowed to sell schnapps in the morning till... The workday. Why? Meflekt a keif in the schnapps, they used to. Who meflekt a chan shikker, and they never went to work. The whole workday went out the window. ... l'chaim mayim, for drinking. They used to get drunk. So Rav Shteiman said that they discussed, you know what? Why do they have to go and make a rule not to sell in the morning? Yeah? Why do they have to make a rule not to sell in the morning? Let them go and buy it the night before, yeah, and they'll have it by the morning. I mean, what's the big deal? ... rule, yeah? So they'll buy it the night before, and they'll drink it in the morning. So they came to a consensus: ... in the bottle ... He'll definitely drink it through. He won't control himself till the next day. I mean, otherwise think about it. What's the big rule? He'll buy two bottles, right? He'll buy three bottles, right? One for the supper and one for breakfast, yeah? So Rav Shteiman said they realized it's not going to help them any, because if they buy three bottles, the bottle of drinking off and on. He says, now you understand ... It doesn't have to be schnapps. It could be ...

I don't think. Tell me, how many people wake up first thing in the morning and they run to the computer? First thing is addiction. I have addiction, addicted. I'm not addicted to schnapps. I'm not addicted to ... narishkeiten. I'm not. I'm not here to give schmoozing about cell phones. That's not the discussion. The addiction of it, the mishugas of it. I want to tell you that years past, I used to say a vort. I used to say a vort, that what's the sholei asani goy? If you notice, I put you a little star on the paper next to the story that Rav Shteiman used to say. What's the sholei asani goy? If I count, whatever it is, a goy ... I always knew, whatever it is, Ribono Shel Olam, I don't know, my good or my bad, am I holding where I should be holding. ... Ribono Shel Olam, ... This year, and I want you to know it's an alein l'shabeach b'duyik. How do we say, alein l'shabeach ... Nu? ... Thank the Ribono Shel Olam for what you're not. That's the first thing. In the morning, the first thing you wake up, you realize, ... Thank the Ribono Shel Olam. We spoke many times, the lowest Yid ... The guy, the guy is the guy, eh? Spoke about it. I don't have the time to marech. We spoke b'arichus based on a Mishnah. One day we'll get back to that Mishnah. Al kol panim, I saw this year, and I found it. There's a sefer called Marchei Lev by Rav Schwab, mashgiach of Gateshead. It's the Schwab. One brother was the famous Rav Schwab, the different Rav Schwabs. One of them was mashgiach. He says that he heard from a Rav Ber, this vort. Now what's the pshat? V'machta bracha, v'alcha bracha machbin. Ribbono Shel Olam, whatever it is. Vas ich bin veisich, sh'lo ein zach veisich. Okay. Fura Barabel Brankman, that that's not the kavanah of sh'lo ein zach. Not the niddiker goy. The sheine goy, the mechubad, the president goy. Haint is nisht kein reisha chiddush, ba mir. Haint zich chasidim, the shteif shtatim zitn alts tzu zelbe. The president mit the Yid, is alts tzu zelbe zach. Al kol panim, there was a time where a president is geven a psach veisa, and he said, on him, I think, can I make the bracha sh'lo eini goy. You want to see them bring it, they bring a maaseh with the Baal Divshiva. I saw it. Zei a shein. Brought down that the Baal Divshiva, like, the Rebbe's, like, in shul, they used to say brachos. In the morning, a lot of times the Rebbes, they make brachos, they go to amud to say brachos. He skipped sh'lo eini goy. So they went over to the Baal Divshiva and they asked him, why are you skipping sh'lo eini goy? He says, because I was walking in the street, I saw a rich chashuve goy go into a chashuve carriage, and walking around, a chashuv, a fakert, he was a realy, I saw a psak, a real, real special... Aristokrat fun a goy. Hab ich gleich gemacht a bracha shelo asani goy. It's the same maiseh, rabbeisai, here, that he saw in the street that... Rav, when we go on the way to shul, and we see... so I'm ... mach in de bracha. ... was mezayt in gas, ... mach in de bracha, huh? Maskim? Maskim. I want to tell you over a miredige zach that I was mesayer from. There's a sefer Maaseh Gedolim, brings a lot of interesting history. They bring from the first Rothschild. The first Rothschild was Reb Meir Anschel. He was the first Rothschild. ... gas, and the way all Yidden in that tkufa, they used to be, you know, the goyim ... they used to ... Yid, ... mach a chesed, they used to make chesed with the Yid. He would take out his wallet and give them a dollar every time a goy ... chesed for them, till it became known that you want to make parnassah, stay in ... It says over there that they used to line up all the young ... in the town. They used to line up Yid and ... and ... And he would say...

Thankedish for the shevach. Thanks for the compliment. Baruch shelo asani goy. And I guess when he's saying, you're proving my point. You're proving the point, shelo asani goy. He was proud. He was proud. He was proud. A Yid? Are you embarrassed if I care? I'm very proud of it. Un ich tzol of them, ready to pay for it. A few dollars, Yid? Well, not dollars, zhlotes. What was it? ... zhlotes. It was zhlotes. ... Yid. When you come to shul and you say, shelo asani goy, what's part of the simcha? Part of it is being what? Shtoltzir zach, to be proud. Shelo asani goy. I saw there's a sefer that quotes, brings letters from Reb Chanoch Henoch מאלכסנדר. ... Alexander is one of the great chassidus in Europe. So he writes, I was very nisragesh when I saw it, ... It gives me an insight on how they said the bracha. He said that whoever says the bracha of shelo asani goy, and he's not nisragesh and he's not mevarech b'simcha, he's a kofui tov. Kofui tov. ... Do you have any idea what the Ribono Shel Olam did for you? ... The sefer says, ... that what do we say? We say, ... When do we say Baruch ...? Machen daven. Efsher kemen zogen, shelo asani goy, hat der Ribono Shel Olam gemacht. Asani Yisrael, dos mach ich. That's for me to do now. The Ribono Shel Olam gave me the keilim. The Ribono Shel Olam prepared the way. Aber yetzt darf ich zikh alein machen a Yid, rabosai. Yeah. The Ribono Shel Olam doesn't make you a goy or a Yid. The Ribono Shel Olam makes you, azoy zog ich, a goy, hast a neshama. Yetzt tu mit der neshama. Pasuk shteit, Naaseh adam. Naaseh adam. Zogt Chazal, what's pshat naaseh? Naaseh together, naaseh? So Chazal say it's derech eretz. We learn from over here that the Ribono Shel Olam spoke to the pamalya u'melacht derech eretz, which is a shmues for itself. Why didn't it say naaseh adam? Zicher, a sefer, Vet gebracht a sheine deher, and in Bina LeItim already says this yesod. Beautiful. He says naaseh adam because a mensch has a tziruf. It's the Ribono Shel Olam and the person himself. Naaseh adam. You hear? Who makes adam? The Ribono Shel Olam gives you the ability to make adam, but now you have to make adam with the Eibishter. You hear? Ta megedike vort. Naaseh, naaseh adam. The Ribono Shel Olam's saying is that together we can make adam. I want to tell you over a megedike vort, and with this we'll end. Nu? Rabbeisi, you with me? I saw in Rishonim, I don't remember the exact rishon that asked the kasha, why do we make a brachah shelo asani beheima? Shlo asani goy, it's in the Rishonim, yeah? What would you say the teretz? Now you have to understand, and I don't want to have time to go into it, a lot of mefarshim learn that this is all about gilgulim, really. Because the famous kasha is, what do you mean, Ribbono Shel Olam didn't make me a goy, then I wouldn't be me. Can I make a bracha, Ribbono Shel Olam, thank you for not making me me, so that it's not me? Means it would be somebody else, right? Huh? No one's with me on this? Pashut pshat, no? You want the song, okay, if I'm not me, who am I? And if I'm not me, the ... that's what you need for, you need me to tell you ... for them. It's a pashut she'eilah. What I mean, can I make a bracha that He didn't make me something else, that I wouldn't be me? Farshim talk about it, Acharonim on the peirushi ha-tefillah ask it. And the teretz, of course, is based on the Magen Avraham on this ... that every night the neshama comes back, verveis, when it comes, the tzirufim, gilgulim, ... on the neshama, right? Chofetz Chaim, when he made the bracha shelo asani goy, you know.

Used to do, used to think about himself, make his cheshbon hanefesh, choveh bes and zich, goyish, ... I'm not making a bracha shelo asani goy; I wouldn't be somebody else. But count, Yid, zaynish ken goy. That's what we're saying. It's a Chofetz Chaim. You do it. Yeah, he smiles. Beautiful, beautiful. Imagine a person gets that. You know what the problem with all these shiurim at beisai is? You should really be davening very long, based on all these shiurim. You know how long brachos should take? Brachos should take a very long time. ... I never had a problem like this. Never had a problem. Reb Simcha Bunim Kalm told me something so interesting. He told me that he once spoke to Reb Shmuel Felda, and he asked Reb Shmuel Felda, did he ever get a shaylah about hakaras hatov? A shaylah? Hakaras hatov shaylah. He gets hilchos Shabbos. He said, no, he never got such a shaylah. He never got a shaylah. ... And then the basics. I want to know how many people have a shaylah. ... I just learned ten pshatim in shelo asani goy, so what am I supposed to do? Maybe I should daven for the amud every day. So if I daven for the amud, I'll never what? I'll never be able to say. It's a good ... rabbeisai. We have to discuss it as we talk about hilchos tefillah a little further, but I'll go ... Shelo asani goy is ... Chofetz Chaim. Shelo asani goy means what? I don't want to be. And I ask the Eibishter, shelo asani goy, which can mean gilgulim and zachin, I don't know, but it could also mean what? Ribono Shel Olam, ich alein, left me as a zayin a Yid. ... Does dafka ... Ribono Shel Olam. Rabbeisai, you got to pay attention. A Yid is a beautiful gem. It's a diamond. It's a ... Yid. It's your ... metzius, and we have that ... metzius. The same way you protect a diamond, you need to protect your neshama. And you need to protect yourself, that you should be a Yid. Protect shelo asani goy. You've just experienced another Torah class, brought to you by TorahAnytime.com.