Aharon’s Menorah and Pesach Sheni: Achdus and Knowing What a Yid Truly Wants

Transcript

This Torah class is brought to you by TorahAnytime.com. Is it on yet? Should I put it on right? No good? Oh, yeah, it's on. Okay. Today, the shiur was supposed to be about a topic that is a very important topic that needs to be discussed in today's time, very relevant, the message and the lesson from it, very needed. But I see that they don't have the video camera, so they asked that the topic should be pushed off to next week, and the last second I should fill in with a different shiur. They felt that the topic is such that it needs to be filmed and delivered farther than just the tape. So, in last minute, as they say, there's a story like this from Rabbi Yisrael Salanter. When he got his first shteller as a rav, pashteitzach, he had to give a pshat, he had to get up and give a drasha. Nu, like in every good Jewish community, there was a pogute chevraleit, you know, mishtevists, that they like to do mischief. So the notes that he prepared for the shiur that were in the shtender, they took it out. And they left blank pieces of paper. He got up on the bimah to speak, and he put up the papers. He noticed they're blank. They're empty. Rav Solanter was a gaon baTorah. Didn't need much preparation to say a shiur. So he gave an entire—now today you can't speak for more than ten, twelve, you know. They don't give you to let speak more because of the attention span of today's time. But they say Rav Solanter gave a two hours about the topic of that the briyah is yesh me'ayin, that the Ribono Shel Olam created an existence from nothing. And he was marich to explain. The shiur was phenomenal, and everyone loved it. They went over after the shiur to check the papers, the notes, which Reb Yisroel Salanter left over because he didn't need them. They were blank pieces of paper, and they saw there was nothing on it. So when Reb Yisroel Salanter was told, Wow, take a look. Haganse shiur from blank pieces of paper without any mareh mekomos from advance. He says, No, you don't understand. The mareh mekomos were there. I made a shiur yesh me'ayin from papers that were blank. I made an entire shiur. So I can't tell you that today's shiur is a yesh me'ayin. I'm not that big, not big enough to do that. I wouldn't do that to you as well. I can't deliver a yesh mi'ayin shiur, but somewhat topic random. It does have to do with last week's parsha and Parshas Balak. We learn up in perek pesukim, daber Hashem el Moshe leimor, daber el Aharon v'amarta eilav, b'ha'aloscha es haneros, el mul פני המנורה, that he had the mitzvah to be madlik the menorah. We all know the Chazal. Chazal say that actually this was given as a compensation to Aharon. Aharon HaKohen felt very bad, felt hurt. What? The nesiim, when they had, they all came together, the Chanukas HaBayis. He wasn't part of it, not him, not his shevet, and he felt bad. So Moshe has the message from the Ribbono Shel Olam: I'm giving you hadlakas neiros shelcha gadol mishelahem. Your mitzvah, your part of Chanukas HaBayis is greater, shelcha. Yours is greater than theirs, she'atah madlik u'meitiv es haneros. That's the lashon, the way Rashi brings it, Tanchuma. There's other girsaos, she'atah medashen, medashen.

Umeitives haneiros, because hadlakas neiros is kosher b'zar, so it can't be that the mitzvah of hadlakah was given to him. Because actually the mitzvah of hadlakah is not necessarily the kohen; it could be a zar. So others have the girsa of madlik. He's medashen, he cleans the neiros, he cleans the wick, he prepares the wick, and that is shilcho gadol mi'shelahem. And of course we all know, anyone that has ever listened to any Chanukah shmuzen knows the famous question: why is this gadol mi'shelahem? Why is hadlakas hamenorah—and of course it's not even the hadlakah, but it's sha'ato medashen u'madlik—is greater, it's greater than all the korbanos of the nesiim? And the Ramban says, because shelcha kayam l'olam means later on through the Beis Chashmonaim, the menorah, the hischadshus, there's going to be a Chanukah through the menorah, which is the Chanukah, which is the menorah which is Chanukah, and that's shilcho gadol mi'shelahem. And what's kayam l'olam? Because Chanukah is l'doros, in every home throughout the generations, Yidden always, no matter how far they were, Chanukah, identified with Chanukah. It's an interesting thing that even at times where the goyim celebrate their holidays, every Yid identifies. My Yom Tov, I celebrate Chanukah. There's a pshat. שלך קיים לעולם. The segulah in the Chanukas HaMenorah, in the medashin and madlikas haneiros, that it's l'olam. And what does l'olam mean? That even in times where there's no Beis HaMikdash, throughout the doros till the end of times, Yidden have the mitzvah of Chanukah. L'maaseh, habeisai, what does it mean, and what is the taich in the pesukim? וזה מעשה המנורה, מקשה זהב עד ירכה עד פרחה מקשה היא. Rashi tells us that Moshe didn't know how to make the menorah. He didn't know how to do it, so the Ribono Shel Olam showed him, made a menorah shel eish, miksha, and it turned by itself into a menorah. L'choira, the place of this pasuk should have been with the klei haMikdash. Tetzaveh and Ki Sisa, where it speaks about the binyan of the keilim, this is where it should have been. וזה מעשה המנורה. This is the way you make a menorah, miksha, עד ירכה עד פרחה. So in the chapter that speaks about all the keilim and how to make them, this should have been in that perek, in that parsha. So pashut you could come and say, because it couldn't have been made, the keilim in Ki Sisa, in Tetzaveh, drewmit Tetzaveh, all the keilim there that were made. Those kelim were made. This, since it wasn't made, ba'atzmo, so it's not in that parsha. It's a shvera l'chaira. Kasha, sach besef in the teretz. You have to answer the kasha, right? Here, what's it doing here? When Aaron is being told to light the menorah in Parshas Beha'aloscha, bamidbar, all of a sudden ma'aseh hamenorah here. This is what the menorah... What's it doing here, bichlal? No, it's a good kasha. Habeisai, let me ask you one more, two more she'eilos, and then we'll discuss the menorah and the limud that we need to take from the menorah. The pasuk takke says, 'Kemaar asher Hashem es Moshe, kein asah es hamenorah.' The pasuk begins, 'Vayaas kein Aharon.' Aharon did. What did he do? It means he did bahaloscha. He did like he was told to do, bahaloscha. And Rashi brings the famous Chazal, which everybody from young age till knows, 'melamed shelo shinah,' that Aaron didn't change. Aaron did exactly, 'Vayaas kein Aharon.' Kein, mamash the way. And of course, if I had to sit here today and tell you all the different pshatim in melamed shelo...

Lishinah. I'm afraid you'd fall asleep. It's one of the pshatim, shelo yishenet kishlafim. We'll pick out one pshat, be'ezras Hashem, a unique pshat, and it's not mine; it's a shlah. Pilei ployim, pilei ployim. Vehera, be'ezras Hashem, hera shlah. I had a kasha, and with this kasha I want to be magdim to the Teretz. We'll go backwards to the Teretz. I had a kasha that bothered me all my life. That is a good ta'arah. The menorah symbolizes Torah. Everybody knows that, right? The menorah, orah Torah, Torah, Chanukah — who doesn't talk about the menorah is the semel of Torah, ki ner mitzvah v'Torah or. The Gemara even says that Moshe Rabbeinu, when he had a p'shvera Teisvis, he would stand by the menorah, near, get the light, would open up worlds of Torah to him. So why is the Torah — I'm sorry, the menorah — Aharon's? The menorah should be Moshe's. If you want to talk about it, I'm giving you. Give it to Moshe. Aharon, as great a person as he was in Torah, but he wasn't the semel haTorah. Aharon was kehunah. Aharon was ohev shalom v'rodef shalom. The menorah would symbolize this Torah, as it says, shelcha Moshe's. You like the kasha? Not so much. I said, Hashem, it bothered me always. Could you imagine zogen a shir, darshen? He has to zog a shtikel, the menorah, the menorah, the menorah, it's all Torah, and somehow it symbolizes Aaron HaKohen. It's Aaron's avodah. It's Moshe's avodah. So I'll tell you a shlah that I saw, a peledike shlah, and that's an eye-opener. The shlah says the menorah actually is the semel of achdus. I'll say the shlah. The menorah symbolizes achdus, and he explains that that's pshat in the pasuk, Ad yerech ad pirchah miksha hi. It's one. You notice the menorah is ein shtik, mechubar. Yerechah is the middle. It's the base. You look at a menorah, you say, What is the menorah? It's its base. Tell me the little flowers on the corners. That's kada sheina ornament, an added shpitz, an added yofi to the menorah. No. Ad yerech ad pirchah, mikatan v'ad gadol, says the shlah, mikatan v'ad gadol. Miksha. It's all one. Miksha. It's one thing, because it symbolizes achdus. No? So what do we have? We have a meiredige teretz to the kasha of Havas ... Aaron HaKohen. Geshmak, yeah. Vade? Dachtus, das doch. And I want to tell you more. You know what bothers me also, and we have to talk about this. But the truth, maybe we'll go back and answer, and then we'll be me'orer nacha in the nekudah, yeah. V'dishlo, I think I can understand, v'zeh maaseh hamenorah. The pasuk is not telling me how to make a menorah. The place of this would be in the keilim. This is maaseh menorah. What is the avodah of the menorah? And that is, mikshah zahav ad yerechah ad pirchah. Says the Shlah, and that's melamed shelo shinah. Iron never deviated from this koach that he had to be ohev shalom v'rodef shalom. It's from the avodah of the menorah shelo shinah; he never changed. Yeah? Listen to a me'irdike Shlah, melamed shelo shinah. And what does the Shlah mean, rabosai? Let's analyze this. You know, Aharon HaKohen went through difficulties with Klal Yisrael. Don't forget the eigel. They didn't do him justice in the eigel. He loved Klal Yisrael. He meant well for Klal Yisrael. And they mischanged him. They didn't, they didn't... korach. Nu, rabosai, korach.

Tell me, if someone would have maiseh koach against him, he would start looking differently at people. He would start having a whole different outlook. A person, you know, as we get older, we start having the illusions start going away, and the reality starts setting in. Look, look how people behave, and look at ... look at ... huh? Yeah, as we get older, that. I want to tell you something, ... Who was the symbol of Ahavas Yisroel among the Gedolei Yisroel in the last 200 years? Everyone will say, hands down, everybody knows, the Kedushas Levi, right? He was the ohev Yisroel. He was the one who was sanegor shel Yisroel. He always brought out the good, right? You should really study the history, the life story of the Kedushas Levi, ... Kedushas Levi was one of the Gedolim who had the most redifus from the people of his community, from the people around him. He was thrown out from city to city. Kedushas Levi started as the first Pinsker Rav. He was actually a rav in Lita. I've shown this to you, that the Kedushas Levi even writes, Shaal echad miLita. Someone from Lita asked me a question. He writes this. Shaal, one of them from Lita asked. He was originally in Lita. There were books written defaming him, the Kedushas Levi. There were books written. Till today, you could go and search them in the libraries. They still exist. Defaming the kedushas Levi. He went from city to city till he finally found Barditchev, and Barditchev. And I always wondered to myself, a tzaddik, such a good person, such a good mensch, that he loved Klal Yisrael, he loved so much. Why should he suffer? Why? Why? And I learned a tremendous thing from this, a yesod. S'gring hoben ahavas Yisrael when you're not put to the test. When people are nice to you and you have ahavas Yisrael, okay. I mean, let me tell you, it's still a big nisayon, but af al pi kein. You know when the trick of ahavas Yisrael is? When you start looking and you realize that nishyeh de Yid is a perach. Nishyeh de Yid, it's not a flower. Un zen az zi prachim, to be able to see that it's prachim, that's pshat ad pircha. Even the smallest Yid, to him was a perach, was a flower. He looked at it, wow, what a kuk a Yid. And the pshat is shelo yishinah, even after everything he saw, everything that was done towards him, ados is melamed shelo yishinah. It's a meiredige koach. It's a meiredige thing to be able to have the avodah of what the menorah stands for. And could be that's pshat. Possibly why, the shlucha kayim l'olam, that throughout the doros, no matter how far a Yid, he always identifies with the Chanukah, with the menorah. Shlucha, yulchelik. Now let me explain to you this. What's hadlikah, pircha? What does it mean, she'atah madlik u'meitiv? So I told you, madlik, it's not so pashut. It's madlik because a lot of Rishonim say madlik. Madlik? You're not madlik. He's only meitiv. Hadlakah is k'sheirah b'zar, she'atah meitiv. The Chidushei Harim explains, the hadlakah could be b'zar, but the meitiv, the meitiv, medashen, to clean, to be able to go in and purify, to reach the ner, the neshama. That was the koach of Aharon HaKohen. Aharon HaKohen was able to take—what's the—, machareini yidfunem, with the koach of the menorah, she'atah medashen the ner. He's able to be medashen it. That was the koach of Aharon. You know, over the years, you hear things, you start to realize how gedolei Yisrael had a certain...

A view, a view of how to understand when people fall, when people make mistakes, and Yidden are far, they're rachok. They start, how they approach it. There's an interesting Mishnah, Rabbeisai. The Mishnah says, last week's perek that we had, perek beis, Mishnah yud-gimmel, Al tehi rasha bifnei atzmecha. The mefarshim talk, what does it mean, Al tehi rasha bifnei atzmecha? What does it mean? The hakdamah of the Shev Shmaitsa—it's classic, Rabbeisai. The Shev Shmaitsa says you should understand that no matter what you've done, never view yourself as a rasha. Why? He says because there's no such thing by Klal Yisrael. Al tir'uni she'ani shechorah, shezafsani hashemesh. Don't look at me that I'm black. I'm only black because the sun, shezafsani hashemesh. I have a bad suntan. Says the Shev Shmaitsa, meheicha datei? It's the same kzayis. You want to learn kzayis, not beisai? When you walk out of the shiur, you'll tell the oilam we learned a kzayis, okay? Zogt a kzayis, huh? Zogt a kzayis. Al tir'uni. Don't look at me. Don't view me she'ani shechorah, that I'm black, but rather shezafsani hashemesh. It's external. Does a person get a suntan, a sunburn inside? No. It's only external. Zogt, dos elbe zach vegn der Yid, hamachton blut. So it's an external blood. It's not an internal, internally. Meiredik heilig, meiredik. There's a pshat. And this that you see black, it's only on the external. It's only on the external. ... gevend a koach for Aharon HaKohen. ... gevend a menorah. ... the pshat, ... magdik u'meitiv. And with this, I think we can answer a meirdike ... You ready? Sheinah. What's the pshat that Aaron feels bad, cholshe daitoi? Shelo haya imahem b'chanukah, lo hu v'lo shivtei. Tell me, Aaron HaKohen, hot nisht genug? Hot gechalt. They gave him the whole avodah. So what was he feeling so bad about? So pashut the pshat is he wanted to be part of the Chanukah, the dedication, right? That's the pshat there, yeah, the pshat there, the Chanukah, yeah. Or maybe you could come and say, like we were talking a little bit for a few minutes, that a person that has ruchniyus and tastes the ruchniyus, it's never enough. He wants more. The Chaim says that if a person would only taste the taam of Torah, he would run after it like a drunk that needs koseider, his fix. Mamash, he wouldn't be—he would run in the streets after it. Famous Rav Chaim on the pasuk, U'verachta es Hashem al kol hatov, by Bikurim, kol hatov is zu Torah. Famous Rav Chaim. So pashut here we have to say the same nekudah, that as much as Aaron had, he wanted more. I mean, ... yeah, Aaron HaKohen is not upset that he's not in the roster of the Chanukas HaBayis. You know, you have big posters, Chalukas HaBayis, ... and Nishtem and it's איינשייבט. That wasn't bothering him. The kibud unto the chuppah was not bothering him. That's not what was bothering him. But, rabosai, ... Nu, rabosai, pshat? שלא היו עימהם. You should be your bench. Who said it? Okay, next week you're saying this shiur. Here, rabosai, get this pshat, nu, ... שלא היו עימהם. He's looking, he's saying, רבונו של עולם, יִדְקוּם ... How can I stand on the sidelines? What? ... The ta'ina is נישט געווען, אז נישט געווען a chelek for the Chanukah. Rashi never said that, that he's not the Chanukah. שלא היו עימהם. ועל אהרן הכהן ... ... ניקשז.

Adireicha, adpircha, because that's the daled ... from the ... Okay, let's go one step further. ... What do we find in ...? We find that Aaron wanted, u'memeila mitasem gegeben. Tell me, what if Aaron didn't go through this whole ... what would have been? I don't know. It's mashma, maybe taka Moshe, the way we're learning, maybe Moshe would have lit the menorah, huh? I mean, you have to learn that ... medaftechlen Rashi, Chazal, nu, vos volt geven nit azoi. You know, there's a very famous Chazon Ish. Chazon Ish fragt a kasha, right, ... Why? Because pen yinochim am b'reisam milchamah, shavu Mitzrayim. Fragt the Chazon Ish, what do you mean? Let's say we would have went straight into Eretz Yisrael, vos volt geven ...? I don't see it. The pasuk's mashma, if it wasn't for this cheshbon, b'reisam milchamah, which arose after yetzias Mitzrayim, volt men gleich in Eretz Yisrael gegangen, ya? But it says already in the pasuk previously, ... So from the pshutiklach Torah that we have from the Chazon Ish, I'm chumash. He once asked the Chazon Ish, ... It's the best sellers. You know, there's a sefer, Klei Chemdah. I see the oilam's going to sleep, I have to say a maiseh. That's my job, me'orer the tzibbur, shei. You know, the Klei Chemdah is a very interesting sefer, classic. Today I don't think they can look at it because it's a lot of pilpul. The oilam doesn't look at it, but it was a classic in Europe, Klei Chemdah. It starts with a pasuk, and then it goes into a whole diatribe of pilpul, of—k'mat has no shaychus to the pasuk. And people wonder, what's the pshat? What kind of a sefer is it? Vayedaber... ah. Shtei teivos... Vayeishev... Vasatas... Vayedaber Hashem el Moshe leimor. Klei Chemdah was a ganav goyne. He was a ganav goyne. He wrote beautiful Torah, but he didn't have the money to print it, so he went to a balabos and shtetl, and he said, You know, I like only Chumash Torah. That's all. That's what I like. If you give me a Chumash sefer, I'll pay for it. Nu, the Klei Chemdah got a kluger Yid, so he took all his teirah and he put it back on the pasuk, shei. A sefer of Chumash became a sefer on Chumash. Mitamel gefregt dem Chazon Ish, Where is his sefer? Who doesn't write a sefer on Chumash today? He answered, Yedeino tzayin chelek in Torah, and Chumash is not his thing. It's not. He doesn't have his derech, his mahalach, whatever that means, it wasn't in Chumash. It wasn't Gemara. The Chazon Ish says he didn't write Torah, but this we have from the Chazon Ish on Chumash. Der ha'ar, okay? So the same ha'ar came in Daf Regen Eiched. Volt es nisht geven. If it wasn't, if it wasn't Aharon, what would have been? Maybe like we're learning it's Moshe. But let me show you something interesting. In the hemshich ha-parshas shteit, Shmak, come Pesach, also. Come Pesach is also. Tell them, because they wanted and they tained, Lamah nigara. Vayomer aleihem Moshe, Imdu ve'eshma mah yetzaveh Hashem aleichem. Parshas come Pesach. And the mefarshim learn that if not if they said, Lamah nigara, they wouldn't have gotten Pesach Sheni. Pesach Sheni was nischadish, nischadish, al mit gevalt. They wanted. They wanted. They wanted, Lamah nigara, yeah? They wanted. And dos is be'emes, this is the truthfully, the hemshich ha-parshiyos. Aharon HaKohen, he wants, give them the menorah. They want Pesach, give them a Pesach Sheni. Then all of a sudden it turns into something else that they want. Tzavu taiva. It's an under-wanting, yeah? That wanting didn't work out very well, right?

Five, we'll talk in one minute, but let's get back to Lomani Gav for one minute, yeah. You know, a person needs to identify his retzonos. It's very important. A person is full of different needs and wants, and they're very confusing sometimes, because this I need this and I want this, and the question is, what do you really want? Vos vilstu? What do you want? Aharon HaKohen, what did he want? He wanted to be part of Chanukas Hamishkan because he wanted achdus. It was very important to him. They wanted Pesach Sheni, and I want to show you something interesting about Pesach Sheni. I see the time. Give me another second. You know who the Pesach Sheni was given to? Who's the Pesach Sheni? Someone who is berichuk makom. He's far away. If I ask you, what does it mean he's far away? How would you translate far away? Can't get there, right? Very far, vayt, vamish. You would have to take an airplane and still miss it, right? If I told you that he's in Yerushalayim, you'd say he's berichuk makom? Hamavdil nisht. If I told you even more, he's on Har Habayis, what would you say? What happens if I tell you that this rachok means he's chutz me'askufas ha'azarah, which means he's right out of the threshold of the door of the Azarah? You would say, okay, so go in. Go in. What is this called? Richuk. Richuk. What does it mean? For ish asher hu rachok, yeah? Shteit in pasuk, yeah? Rachok. Daber bnei Yisrael leimor: ish ki yihye tamei lenefesh o b'derech rechokah lachem. Rashi says clearly, it's chutz meha'askufa. So what's hi rachok? Mashgiach said, I heard this from him, maybe others say it as well. You know, a person could be close yet far, and a person could be far yet close. A person could be close and far, and a person could be far but yet close. You know there's a korban. You know they're doing avodah. You want to be part of it. You don't want to be on the outside. And you're on the out— why are you not in the Mishkan? Why are you not in the Beis HaMikdash, pushing yourself to get in there? You need to be outside the door. You need to be outside when Torah and Yidden are doing Pesach together with a Yontif. That's called rachok. Yehuda Halevi always writes, libi b'mizrach v'ani b'sof ma'arav. A person's heart, where his heart, where his ratzonos are, where his will, that's where he is. That's who he is. He could be far yet close. And a person has to search that, rachok. I want to tell you a very nice mashal. My zeide used to say over, a European vort. It's a joke, a maiseh. And then we'll end another minute or so. Zeide flegt iberzogen azavertl. In the shuls, they used to translate the davening. Most people do today, Baruch Hashem, they know Hebrew, and they have English ArtScroll to translate whoever needs. But in those days, they didn't have all this, and they translated. So there was once a big shul that they... Kadosh, kadosh, kadosh, the Chazon's Geshrien, kadosh. From the middle of the shul, there was a translation: Heilig, heilig, heilig. In the vaibe shul, the lady couldn't—she couldn't hear that well. It was far up. Hatzikeh, heilig, heilig. Navos is heilig. I have all the good old Torah Yidden know what heilig is. The hintike dameses, they don't even know what it is. It's two parts to the chicken. Like we have today, steak. There was no steak in Europe. You either got bottom or heilig. Heilig was the top, and the top... heilig. So a lady up...

She heard, Beilig, Beilig. The last row, she heard, Beilig? Vos? Git mir a cheilik, a cheilik, a cheilik. So from kafish, the one who stood very far away, all of that geared was a chelek. A person has an ability to daven today, to be in a shul. We stand sometimes outside, we're busy with a chelek, a tashtikel kugel, while Kaddish, Kaddish could be going on in the shul, and Beilig, a tashtikel chelek, a little pickel mit a hering. It's not going to make — that's called rachok, rabosai. You could be chutz la'skufa. A person could be right outside the askufa. It's a threshold. He could be close to the Beis HaMikdash, but he could be far. This is retzonos. You have to want. And with this I end, rabosai. The Torah was teaching us his'avu taiva. What is his'avu taiva? They wanted basar. But what's the lashon, his'avu taiva? V'ha'am his'avu — zot haheilega Chofetz Chaim — his'avu taiva. They wanted a taiva. I get that was the taiva, to have a taiva, that a taiva to have a taiva. What's meant, his'avu? You know what the teretz is, rabosai, mit dem endig. Yiddish, there's an expression, mizucht zikh stam oys. Anybody identify with that? ... Zucht zich stamlois means a person is just looking, searching to make himself something that he needs. He doesn't need it. Zucht zich, you don't need that. You know, we convince ourselves we need this, and we need that, and we need this, and this we need, and once we need it, oh, what do you mean? Of course, if I need it, I need it, right? It's not what you need, not necessarily. Hisavu, that a taiva, to start having a taiva to camouflage what the real ratzon and taiva of a Yid is. And that's what the parsha is showing us. Here, Aharon HaKohen, what was his taiva? Achdus and klal Yisroel, to be part of. Lo manigara, that was the taiva of Pesach Sheini. And then you can have a whole different world. That's hisavu taiva of basar, and the mezuchtzichoisdel taiva. That's not really what a Yid has, an inner ratzon and inner taiva. Taiva a Yid has is for Torah and for avodah. And when you learn to identify that and to follow that, you'll feel fulfilled. There's nothing that will fulfill the real ratzonos that a person, because a person needs to fulfill his ratzonos. Next week, im yirtzeh Hashem, the topic is going to speak about the kids at risk and the root of the problem and what could we do to solve it. And mainish, rabosai, that it's yenem's kind. Unfortunately, kids at risk is an old... Shapes, forms, all chrysin, different levels, and it's going to get kamat to everyone, a little more, a little less. And maybe we're going to find that if we are old grown-ups at risk as well, to know what the root problem is, okay? And when we identify it, and that's why, like I said, the topic was so important that they wanted to videotape, so next week, im yirtzeh Hashem, we'll do that. You've just experienced another Torah class brought to you by TorahAnytime.com.