Prendre à cœur ou non ?

It works. Did you manage to get onto my YouTube channel? No, I want to give the link to someone. How are you? Wait. No, that's okay, it's good. So Chavoatov Chavoatov with the permission of the Rabbi, first I wanted to tell you that the course is dedicated to Lilian Bazara, say amen, it works, and also for my wife Nathalie for fortune, she is a cousin who does not have people who do it, and we will also wish for the recovery of all the sick people of Israel and in particular for Evaatrael. Amen. And for Rouvel Benara. Amen. So, we will add names at the end if you wish. You know that it is written in the parasha that we read today, surely the Rabbi also spoke about it. It is written that when Hashem sent the plague of hail, it was the 7th plague. So they had every opportunity to see that things were happening exactly as Moshe had described them. And yet, and yet it is written there, he who feared Hashem, but appeared among Pharaoh's servants, and he forced his servants to hide, so to protect themselves and their livestock and their homes. Okay? And then it is written, on the other hand, he who had not taken it to heart, he who had not put his heart in Hashem, in Hashem's word, he abandoned his servants and his flock in the field. Now the language is strange, you understood that there were people who understood that things were going to be very serious and that they were afraid and they hid their servants, they saved them. Some did not save them and so they were massacred, they were destroyed by the hail, they died. Okay? Now, what is strange is the language. Why is it that the one who was afraid, the Torah calls him Ayarem, the one who fears Hashem's word. So that means we are almost talking about irratir shamaï, someone had the fear of Hashem, and normally, and the one who did not listen to him, yes, we say samlibo, and the one who did not put his heart, in French we would say who did not take it to heart. Yes, why this language? It should have been written, he who feared Hashem and he who did not fear Hashem. Why do we say he who feared Hashem and he who did not take it to heart? The language is strange, it doesn't match.

So in truth, to try to understand this, there is a Gemara there. The Gemara talks about the degree of knowledge a person must have when they enter the Bet HaMikdash impure. A person who, you know, it is forbidden to enter the Bet HaMikdash impure. Soon, with Mashiach, yes, and if someone enters impure, yes, and brings an impure sacrifice, then they commit a very serious sin. It says now, the problem is that the seriousness of this sin depends on the level of knowledge and awareness they have about being impure. And there, it says, what is the knowledge one must have for it to be called that they committed the sin? It says, yediat betra, the knowledge of betrabo, that is to say, of the house of their Rabbi, that is to say, of the Talmud Torah, that is to say, if they know that according to the Torah it is forbidden to enter impure, they learned at school, yes, they learned at the yeshiva that it is forbidden to enter impure and they enter, then it is called that they know, okay. And Rashi explains, it says yediat rabbo, the knowledge of the house of their Rabbi, he says chez Bébé trabo because he studied at the Talmud, chezogetuma, that whoever touches impurity, tameh, he is impure, and he knows, chez irgich, chez Nagar, he knows that he felt it, that he touched it, he noticed that he touched it, yes, so he knows that it is forbidden, and he knows that he touched it, but the bonen, he did not reflect, the sumlibo, to take to heart, chez Nitma, that he became impure. Do you follow me or not? He knows it's forbidden. If you ask him, it's forbidden, of course it's forbidden to enter impure. Okay. And he knows that when someone touches something impure, he becomes impure. Okay, no problem. And he knows that he felt that he touched it. Okay, but he is not aware of being impure. It's strange. Yes. That means he hasn't imprinted it, he hasn't integrated it. Yes. What does he do? If it's a sin, but he knows. When it's someone who doesn't know, poor thing, he's in a coma, he's sleeping, well, he's half crazy, I say it's not serious, but he knows. You say, but it's forbidden to commit adultery, yes, of course, but this woman is not your wife. Yes, I know, but then you are, you are calm. Oh, you're right. Oh, oh, I think I messed up there. But no, it's strange. Yes, it's that the person can be completely outside of their reality. I'll give you an example. It's as if someone is sitting quietly like this at the Kikar there, having a coffee. Well, and then someone passes in front of him, it's a friend. So he passes, he says to him, aren't you going to say hello? The other one says to him, aren't you going to say hello? Excuse me, I didn't see you. He says, how did you not see me? Well, in the 180 degrees, I passed in front, there was no one. Yes. If there were 100 people, you'd say "I didn't see you." But like, 100% bad faith, I passed in front, you didn't see me. And there, he has an incredible expression. He says, "I saw you but without seeing you. I saw you." That is to say, you entered my field of vision, but I didn't see you. Why? Because you entered, listen carefully, you entered my vision, but you did not enter my consciousness. If you say, well, it's not very serious, okay, that is to say, the other one, you know, it's your friend, you saw him without seeing him. Yes, but the other one, it's more serious, he has serious diabetes, okay, he has 9 grams of diabetes, he eats candy in secret, but you're crazy, you're going to die. He already has half of his toes paralyzed. They're going to cut them off. He continues to eat candy. Even his doctor tells him, "But diabetes or what? Yes, but you're crazy, you continue." The guy knows he's diabetic, he knows he's eating candy, but he doesn't make the connection between eating candy and being sick. Do you follow me? Like there are people, for example, they have children, it's a cyclical illness. Okay? He will say, "Yes, but you understand, they are too, they are too, they are too noisy and then they are too demanding and then it's expensive and I can't take it anymore, it's difficult and then is it mandatory? And then there's one every year, it's unbearable and all that." So the guy, he knows he has children, but he's not a parent, or he's a parent once a year for the brila. Who is the father? It's him, but he doesn't have what we call in French parental consciousness, like the other one too. Yes. The other one spends all day doing her nails, and here she's an influencer, so it's normal, she has to be beautiful, even if, thank goodness, there are filters. Well, and you know, girls, it's strange, you take a picture and you show the picture, erase, erase. I'm ugly in the picture. You, darling, it's not in the picture that you're ugly. So, well, it's also an expression. We know that reality is much worse. Is there a chaise longue left? Because I have two cramps here with the two friends. Ah! They're arriving. Ah, okay, excuse me. So what does that mean? It means that the person has a problem because she can't find the bag that goes with her suit. How is she going to go to her cousin's brit milah with a mismatched bag? But on the other hand, this lady has four daughters, three of whom are anorexic. Frankly, your problem is the bag. So, is she in total denial or is she really kara? She is very beautiful. That is to say, she could play both roles in the movie, Beauty and the Beast, but at a high level. And she is very beautiful and she is more stupid than beautiful. That is to say, I don't know what level of stupidity she has reached. Yes. But the idea is what? It's that she is, you'll say, she is unconscious. The other one is immature. The other one hasn't understood what it means to be a father. The other one hasn't understood what it means to be honest. The other one hasn't understood what it means to be religious. Yes. You say, "But I don't understand." He studies every day. Yes, he has anger, he has nerves, he has tuma, he goes on certain sites, well, which are neither for us nor for you. He is an alcoholic. Every Shabbat, he has a coma. Oh, he says it's reading your Shabbat. Be careful, because cavod and vot cas are the same letters. Okay? But when you say col vod, be careful that he will make col vodka, you see, he has to leave a little for others, but but the idea is what? It's that the person, once again, she knows the thing, yes, but it hasn't entered her reality, it hasn't become concrete in her reaction. I've said this often, I repeat it, people say you repeat yourself, understand the first time. When you try to warn someone, yes, his wife calls me, she tells me, "Listen, Rabbi Chetterie, I'm going to crack, I can't take it anymore." I call her, I say, "Listen, he's a good guy, she's a good girl, you're good, you have a beautiful family, it's a shame, make a little effort, be kind, it's a Chassidut, it's the Chassidut of my..." I don't know if you know people who are, but in their chita, their book is the Jungle Book, to tell you. Yes, chita, the Jungle Book. No, I need jokes to know if you're following. No, because sometimes people nod their heads like this to give me kavod. A bit like the plastic dogs in the back of the R12 for those who remember on hasara.com. But the idea is what? And that I try to warn him and the guy tells me, "I know." The other one, I see him doing something, assom, the t Shabbat, I say gently, I say, "Excuse me, without wanting to force you, what you are doing is forbidden." But I know, 4 years ago, you'll take me, I know. You say, "Listen, your son, I saw him hanging around strangely, he had a calendar, and it only had months of June in it. You say, one month of June, okay, but June, June, June, June, it's strange." So he told me, "But I know, do you think I'm an idiot? Wait, I have eyes, I'm not blind. Now, what's the worst that can happen to someone than all their life, every time you tried to warn him or her, and you answer, 'I know, I know, I know, I know.' What's the worst that can happen to him? It's that one day the person will say, 'If only I had known.' No, it's interesting zoologically. No, because here, we've gone beyond psychology. Zoology is the study of animals. You know, each of us has good and evil within us. But when, but when his ego assimilates with evil, it hurts. So, it's not far from him starting to howl, since all his life he said he had a dog's life. People complain. I say, you're going to come back as a toad. But he says, why do you say that? I say, because all your life you said, I suffered. So that's going to be the sequel. A person gets rid of the question by saying, I know. They get rid of the pressure by saying, I know, like children. You told him there are homework, he says no, the teacher is dead. You see how many times he dies. You say, I don't want to work, I'm a slacker. But don't say the teacher is dead, the school has closed, a plane fell on the college. Stop talking nonsense. Yes. Now, you say, well, he's 12 years old, that's normal, but the other one is 34 years old. Why do people lie about things that are easily verifiable? In truth, it's simple. When you asked the question, you created stress. What does he do? He gets rid of the stress. But momentarily, it's useless. Yes. Like the tax audit, they tell you, "Sir, uh, what is this check for 12,500 euros? Business meals?" You say, "Yes, well, yes, it's a business meal." They say, "But it's still strange because it falls on the evening of your son's bar mitzvah and all the guests are family. Do business with family." Ah yes, but yes, but I am very, very social. Yes, but there is abuse here. This is called abuse of social assets. So we will give you the opportunity to go and learn all these rules in prison. And besides, you can learn all the languages of the Maghreb at the same time. That's good. So the idea is what? It's that the person commits the mistake. Yes. But they don't have the awareness of the consequences. It's like people who tell you, "Well, Rabbi, I recognize. I, well, because as long as there's no proof, it's the other person's fault. But when they're caught, well, I didn't have the presence of mind." Do you know this expression? It's well-known. Yes. I didn't have the presence of mind. Interesting. So your body was there, your hat was there, your beard was there, your suit was there, but your mind was not there. So who said, who said you were there? What is a person? It's a consciousness. What are we? A body, it's flesh. Yes. Well, you want to say a brain is flesh too. You want to say memories. So, an amnesiac, he doesn't have the only thing we are is consciousness. And what is consciousness? It's an electrical arc established between you and reality. For example, you are here, I am here, are you conscious that I am here? Yes. No, I don't know what you have. Well, I am conscious that you are here. You are conscious that I am here. Now, there are levels of consciousness. You can be conscious like this. You can be conscious because you are interested. You are conscious because you came for the jokes. You are conscious because you really want to change. You are conscious because you are ready to question yourself. You are conscious because you want to do teshuvah. There are many levels of consciousness. You choose the level of consciousness you have. Now, you should know that consciousness is the definition of a person. What are you? A consciousness. What do the Sages call it? Da'at. Now, da'at has facets. So the consciousness you have of responsibility at work is called professional consciousness. The consciousness you have of your responsibility as a parent is called parental consciousness. Your responsibility at the level of your couple is called marital consciousness. Yes. And the consciousness you have that God exists and that God intervenes in your life is called yirat shamayim. It is the consciousness of God. Now, you can greatly increase the consciousness of Hashem or you can make it very small. It's called Emunah. Someone can have Emunah, they are ready to die, to throw themselves into the burning fire, they can sacrifice their life, they can die for Hashem. Or not, they'll take the bus for 25 shekels. They told him, you know, if you take the bus there and go there, you present yourself, they give you 25 shekels. The guy goes there, 25 shekels, you sacrificed your Shabbat for 25 shekels. But there are people who did 10 years of Gulag because they were Shomer Shabbat. Yes, this one stayed in a death camp because he was Shabbat. How did he do it? And you for nothing? Well, no, anyway, I'm not a believer, I'm not a believer. No, it's not that you're not a believer, it's that you're not, you're an alphabet, because you haven't even finished the alphabet. People tell me, "No, I apologize, you have faith, I don't have faith." You don't have faith, you have fo. Now, why don't you have faith? Because your faith, your faith is out of order. Now, what is faith out of order by? By materiality. Materiality is represented by sugar, and sugar disrupts the liver. Now, since you don't have enough guidelines in your life, and you have problems with faith, we were forced to impose a line on you that you take even without your knowledge. It's called insulin because normally, there is materiality. Okay, but you must master your relationship with materiality. It's permitted. It's permitted. It's kosher, but you're not obliged to eat the plate. Your wife is available, but you're not obliged to behave like a horse. Money is good for life because we know that money doesn't buy happiness. But we'll see why it's important to be part of this tribe. It's a big question. Yes. But you know very well that money drives you crazy. You have enough to live on, you have enough to pay for your children's weddings. That's good. You go on vacation, that's good. You say, "No, I'm going to explode. I'm going to explode." Be careful, we've seen people who had major respiratory problems who had to do CO2 and they had problems. It's too much. What are you going to do with 250 million euros? That has happened. I knew someone, Hercilia, he had an entire room, a room filled with 500 euro bills up to the ceiling. But you can't even spend it. You go to the bank and say, "Sir, we don't take cash." Yes. You go to buy a house, sir, you can't pay in cash. You go to buy a car, how much does it cost, how many Lamborghinis? You can't pay in cash. So what do you do with it? You see the synagogue, 350,000 euros for the ascent, you say, "That guy is crazy," you get kicked out of the synagogue, your children don't go to school because he says, "Wait, my father went to prison for 3 months, he got 2 million euros. Why should I study?" That's the idea, that in truth, money, when there is no blessing, it's because there is no fear of Heaven in it. So it makes you dream. You dream, you see yourself in Dubai, you see yourself with your Falcon. But who is Falcon here? We need simplicity. Our parents were simple. Yes, enough to eat, enough to marry off the children, and that's it. You say, yes, but still, we need a certain ease. You can have ease, it's excess that is dangerous. So you have to find the balance. Yes. I remember when I was young, at the end of the year, you know, we had notebooks left over. Yes. And I would cut out the pages to have drafts. Yet it wasn't poverty. Yes. I used to do practical work, you know, there was a paper airplane, a sheet, I would cut it out because I was drawing and since I was drawing with Chinese ink, so I learned to draw directly without a draft, I kept it. Now, was I stingy? Did my parents ever tell me there was no money? Never. But when you see your father working 9 hours a day on the sewing machine, you feel sorry to throw away a brand new notebook, and it doesn't bother you. That's a problem. It means you are truly selfish. So what does that mean? It means that our parents didn't give us values, but they gave us values. And I have children of billionaires who come to me, the parents tell me, "Please, try to instill values." But I can't instill values in him because you have given him values. That's why Kessf and Kissouffre have the same letters. Kessf is money. Kissouffre is shame. And well, in everything, it's the same. But where does it come from? It comes from the fact that there was no, there was in the relationship, there was no consciousness, there was no fear of Heaven. It is very, very important that everything we do in life is always with a higher level of consciousness. Look at the Gemara, kavana u'shama. Prayer without kavana, without concentration. Yes. Without intention, is like a body without a soul. So the Nefesh explains, he says the body of prayer is the words and the neshamah of prayer is the kavana. Now you say, I pray, but without kavana, honestly, I'm turning pages, it's to rest my eyes because it's written vera. No, you pray with kavana, okay? You say, yes, but it's a level, I'm not a Chassid, I'm a traditional Jew. What's the connection? If you look at the Rambam, if you look at the Shulchan Aruch, yes, if you look at everyone, they explain that you must pray with kavana. Why? Once again, because a prayer without kavana has no neshamah in it, it's a corpse. Then you say, God doesn't answer my prayers, but what prayer did you say? Noise with your mouth? Ah, you made air currents. That's why you're in the air conditioning, yes. No, he says kavana is the intention you put inside the prayer. That's good. Now, it doesn't just affect prayer. You tell a child, "I'm proud of you." Well, that's good. You read it in a book, the pit said you should tell him. The child has no self-confidence. Okay. Now, you, BM, you think the child is stupid. Besides, Minaim is called Jacques. Stay focused, don't leave me, okay? And you tell him, "You know Jacques, I'm proud of you, I know you're going to succeed, but Bet, you don't think so. You say he's stupid, he's an idiot, he's useless, he has all the genetics of the beautiful family." Well, strangely, the child, when you tell him you're proud of him and you don't mean it, strangely he doesn't believe you and it doesn't affect him and it doesn't make him evolve. Yes. Also, he told me, he told me, "Ah, Rabbi, I don't know what to do anymore, my wife wants to leave home." I say, "But what's the problem? You call her, you tell her you love her." I say, "But I keep telling her." I say, "But do you love her?" He says, "No." Now, a woman has a major flaw: she can accept anything, but she needs to be loved. You can make her live in a Todi in Monaco, and she needs to be loved. If she doesn't feel loved, you give her everything you want. The main thing is missing: love. A woman marries for love. Well, the husband, he has other, more concrete projects, but the woman, she marries for love. So, the only thing she asks for is love. Give her love. Ah, I can't, I can't express myself. It's difficult for me to speak. Even my father never spoke. Oh, but your mother hanged herself. That's true. Okay. So that means that not only do you have to speak, but you have to force yourself to speak, because you know, you shall love your neighbor. The wife is included in this, like the husband. Yes, and it's a mitzvah, it's a positive mitzvah. You have to act. Strangely, in mitzvot, people are passive. You have to love, you have to say you love, you have to write poems, you have to sing, you have to dance, you have to play music, you have to organize love weekends, you, uh, if you don't know the secret, you ask Victoria. In short, you have to do things, okay, in the airports. I visit, I don't visit him, but I see the store. I'm not an adept of Madame Larmia, okay, but Larmia is blind because the Ministry of Integration forces us to employ at least 50 words in Arabic to prepare for the France of tomorrow. So, so the idea is what? It's that the person understood that in truth, the words you say, there must be kavana in them. Yes. Even when you teach, for example, I teach, okay, before coming, I know what I want to talk about. What I'm going to say, I don't know. But I'm more invested in the energy I'm going to put into teaching than in the message. Do you follow me or not? Because kavana, in truth, is the essence of the person, and that's what will come out, that's what you will receive. It's the same as your grandmother, she's half Tunisian, half Arab, half baba, okay? But she gave you love, you were charged up. Yet you understood nothing. The other one gives a speech by Françoise Dolo. Yes, but you feel nothing. It's cold, it's technical, it's tac tac tac tac tac. Why? Because the main thing is missing. As Jean-Marie says, kavana is missing. Jean-Marie Camalin, no. So I'll explain, I need jokes to know if you're following. If you don't react, either the joke is heavy, which is possible. Yes, or you haven't understood. And if you don't understand the joke, calvamor the teachings, I'll tell you who the ramor is afterwards. Okay. So, so the idea is this, there's a reaction time, yes, it's calm. Perhaps it's multiple pregnancies that do this. Women who push too hard during childbirth, a bit of brain goes with it. It hasn't been proven, in any case. Well, so the idea, the idea is that you put kavana into words, you put kavana into declarations of love, you put kavana into conviction. Even the kavana you have when you're a salesperson, you're a salesperson, you want to sell a product. Okay? One, you must be convinced that the product is good. Two, you must be convinced that the price is reasonable. Three, you must be convinced that it's for the good of your client. Four, that he will also make a deal. Strangely, here. But if you're thinking about the money, I'll take 5000, I'll take 5000, I'll take 5000, with the 5000, I'll do this, I'll invest it at 4%, I'll get 230 per month. Strangely, the guy says, "Excuse me, I need to think about it," and he doesn't sign. Why? Because he didn't have a good feeling. The feeling is the kavana you put into it. Look, even cooking is a phenomenon. You take two women, the same utensils, the same oven, the same ingredients, the same flour, the same eggs, the same recipe, the same chocolate, the same. You tell them both, "Make a cake." They make the same cake. One, you eat it, it's very good. It's a good cake. Oh, wow, wow. And the other one, you have heartburn, you're going to die. But it's not possible, it's the same cake. The second one added an ingredient that's not in the recipe. She made it with the Roma. The Roma? The anxiety, she didn't want to make this cake. You're bothering her with your cakes 10 minutes before Shabbat. Besides, it's your mother's recipe that she's choking on. Well, it's an expression. Do you understand the idea or not? That means that the Roma, the anxiety, enters the molecules of the cake. Yes. You want to borrow money from someone? Well, buddy, it's your brother-in-law, we're brothers. You're a good brother, brother, buddy, buddy, brother, there's no problem. Until the money, we're all brothers. Okay, I need 4000. Okay. Well, 4000, okay, you really need it. 4000, okay, you'll give it back to me, okay, you don't want to give it back to me before I lend it to you? So you feel that the guy is giving it, but not with enthusiasm. Listen carefully to what I'm telling you. Yes. This money that he lent you with the Roma, there is no blessing in it. None of this works, it all fails. Well, it's like you ask someone, can you help me move on Sunday? The guy says, I have to go to the bathroom, it's far, I'm tired, you know my back hurts, fear. Don't, don't, don't tell him to come. He'll break a leg, he'll fall down the stairs, the piano will land on his head because he came with bad will, with bad kavana. Do you understand or not? That is to say, everything we do, in truth, depends on what we have in our head at the moment we do it. I'm telling you, I'll give you a personal anecdote. One day, it was Pessach. Well, I arrived at a gathering and I had to give the first drashah of the evening. But I was tired, okay? Because for me, when Pessach arrives, I've had classes every evening for about 9 months with the time differences, with everything. So I was tired, and when I was tired, I started to speak, I spoke, I spoke. Then a guy who knows me for years told me, "Your speech was anxiety-provoking." Now, I'm not used to making people anxious. It's true, even at funerals, I made them laugh. Sometimes, you hear laughter coming from the coffin, it causes a commotion. Everyone looks at the coffin, they've already shared the inheritance. So that touched me. I said, "But why do you say that?" He said, "You must be very tired," and it came out negatively. So that's why I said, "I will never give a class if I haven't slept for 1 hour beforehand." Because the most important thing is not the information. Yes. It's the energy you receive. Do you receive an energy that gives you the desire to live and to grow and to evolve, to change? Even if you've taken some shortcuts during the class? Yes, but it's okay. You say, "Come on, it's like my grandfather slapped me." "Yes, I'll do it out of love, it works." Yes. Or else, no, you continue to go with the flow and find rabbis who please you and who will tell you what you want to hear rather than hearing what you need to hear. That's self-reflection. Yes. If someone says, well, it's still hard, we prefer rabbis who tell us nothing. You're good, you're great, you're magnificent. Hmim, you're a tzaddik, you're a gadol, you're a tzaddik nistar. That means a hidden tzaddik. You're so nistar that even God doesn't know you. That's called st. Okay, you've done teshuvah. Well, it's been 10 years, you can start keeping Shabbat. Ah, you shouldn't stress him, you shouldn't shock him. You can put on the tefillin, he won't choke, or else he really doesn't know how to put them on. Yes, it's not shocking that life is a medicine. In a medicine, there is 2% active ingredient that will heal you. But there is 98% excipient, starch, sugar, so that you can swallow the medicine. So in your relationship with your wife, 2% self-reflection, 98% compliment. The husband the same, the children 98% love, 2% self-reflection. You say, "But wait, I have a lot of things to fix." 2% will never be enough. It's as you wish. But thank God, you've put 98% self-reflection into him, and now he'll look for artificial love. You wanted to set a line for him, and as a result, he's the one who sets it, and he aspires under the pretext that it's white. The shell has quite a reaction.

What does that mean? It means that when the Torah gives rules, when the Sages give rules, they are not rules that it's nice to follow, that it would be pleasant to follow. No, it means that you must follow them and that the consequences when you don't follow them are heavy. When you are told to honor the other, to please them, to help them grow, to help them evolve, the same for your husband. Because people call me, Rabbi, look, I'm giving the divorce the day after tomorrow, what can we do? I repeat after me, honestly, I stopped dealing with couples since I lost my wife. I don't have the patience. Yes, because where was I going to recharge with her? Now, where do I recharge? Huh? So people call me, Rabbi, what can we do? Then they put pressure on me, they tell me it's you and your conscience. I say, but in conscience there is science, do you want us to share the word? No, people don't realize, I think I'm going to be uncomfortable. But Dad, you've been making mistakes with your wife for 17 years, now you wake up and tell me you have 17 days to save my marriage. I have no problem. I'm doing very well. My deceased wife is happier than yours alive, you've killed her so much. Why? Because 40 years of marriage, 40 years of effort. You, 40 years of marriage, 40 years of slipping. You slide off the thing, it's not like I'm obligated. Who said what's the point? It annoys me. I don't have the nerves, you're annoying me. Let me smoke, let me eat, let me. I have the text. It is written, man was created to make efforts. Now, people think that efforts are good. Efforts are important. Efforts are recommended. No, you haven't understood. To make efforts is e-f-f-o-r-t. That's strong. Are you following or not? It's not e-f-f-e-d-e-f-t as you write it. No, it's e, there is a verb, to fortify. Okay? I can't say it's the childbirth. Well, I also had a late pregnancy. Yes, but the idea is to stay calm. They are excited, I don't know what's wrong with them. Yes. So the idea is that life is made of efforts. There are only efforts. What is effort? It's not like I'm forcing myself to make efforts. No. Effort is to be strong. You have to be strong. Now, strong in Hebrew is gibor. And gib, yes, it's from 'gever'. And 'gever' is a man. And a man is an adult. So the Torah tells you to be an adult because it is written, "Who is the strong man? He who masters his yetzer hara." Okay? So you see that the Sages made a connection between being strong and mastering one's yetzer hara. So you understand that he who is mastered by his yetzer hara is weak. People say, no, but I'm not religious, so I don't believe in it. But the yetzer hara, we call it the ego. Neurosis, what did Freud call it? The shadow zone. What did psychiatrists call it? The temptation of death. And psychologists, what do they call it? The temptation of lies. So inside us, everyone agrees that there is a tendency that is not us. The problem is that until you have developed a very, very strong self to fight against the tendency, automatically, not only will you follow the tendency, but you will also identify with the tendency. That's why the young man will say, "I do what I want," but "I" means young. When you say "I do what I want," you understand that there is an "I" that acts externally and an "I" that wants internally. These two "I"s must be developed and they must be identical. It's called "tok kbaro," your inside like your outside. In French, it's being oneself, the same as oneself. The problem is that the external self develops with your age. You are 40 years old, so you have an external self of 40 years. But the internal self, the self of maturity, doesn't develop at the same speed. So you'll find yourself with a 40-year-old body and a 14-year-old maturity. Not long ago, a guy told me, "Rabbi, I'm ashamed. I went to Shabbat, I was a bit late, I was drunk. Shabbat morning, my son didn't want to sit at the table, he hadn't done Kiddush. I got angry, we started insulting each other. Then I wanted to hit him, he dodged me because, well, I hit him. He killed me. Yes. And I said, what's your problem? And it all went downhill. We fought on the sofa. I'm ashamed, I'm ashamed. I fought with my son." I said, "But why are you ashamed?" He said, "Well, my son is 14 years old. I'm 40 years old, I fought with my son. It's shameful." I said, "Not at all." He said, "Why?" I said, "Because you are the same age." Yes, because when your son is 14, you are 40, the kid is far away. And if you are on the verge of losing it, when he talks to you badly, when you try like that, you look at both of them and you say, "Are we in kindergarten? Are you the kindergarten teacher?" Okay? But he annoys me. But how does he annoy you? For him to annoy you, he has to touch your nerves. But your nerves are inside your skin. The skin covers the muscles. The muscles are attached to the spine, and in the spine is the nervous system. Now, what is the skin? It's dignity, it's self-respect. The muscles are the middot, the moral qualities. The skeleton is the mental structure that is durable because it holds the whole body. Yes. The power of assertion, the power of analysis, intellectual maturity. And inside that are the nerves. Can you explain to me how the person from the outside annoys you, touches your nerves, but the nerves are protected? And here, you have no dignity, you have no middot, you have no mental structure. So the nerves, we say they are on the verge of breaking out. So automatically, you are very, very touchy. Yes. So very sensitive. So you fly off the handle. Now, he is 14 years old, he flies off the handle. It's normal, he's a kid. But you fly off the handle. And where is the perspective? Where is the maturity? Where is the experience? Where is the understanding? Yes. Where is the love? Where is the will? What does that mean? It means that sometimes people come with adolescent problems. I tell them, but before adolescent problems, the couple works well. Ah, we don't agree at all. I say you have to be tough. She says you have to be cool. Okay, I say that works for you personally. Ah, I'm very uncomfortable in my own skin. I'm very anxious. I'll say, so you have personal problems, couple problems, and education problems, which are a consequence of each other. Yes, because to educate the child in front of you, you first have to educate the child within you. That's why I say that all these conferences we give are not to create a good atmosphere. Go see Gad, he really needs it since he gave up on it. Yes. So it's to work. My work is to make you realize that you have to go to the coal face, you have to go. Work on your relationship, work on yourself, work on your middot, evolve, grow, and work on your education, and you will see that it is interactive. When you evolve personally, you evolve in the eyes of your spouse. And when you both create communion, then you can act together for the children. Or else, you will continue to do the left hand and the right hand. We don't agree. We don't have the same vision. You are too religious. You are not religious enough. Yes. You are you are you are fra. You are not d'iratmaim. And you and you and you have chamaim. Yes, but you watch weird videos. Yes. And you? And you? Well, you go to the beach in a swimsuit, but you take care of a large association for the poor. So, I don't understand why you don't dress well. Ah, but that has nothing to do with it. In fact, these are levels of existential deficit that each person has, and the yetzer hara calls it 'Hasser'. So it uses our shortcomings to create conflicts. If we are intelligent, listen carefully, we will use the difference to create solutions. If we are stupid, we will use the difference to create conflicts. Now, there are always differences. Look, I'll tell you something harsh. Are you psychologically solid? Are you tired? Not easy, huh? Well, I'll go slowly, step by step, so if someone has an epileptic seizure, I'll stop. Uh, all right-handed people have a left hand. Is this going too fast? All right-handed people have a left hand. Now, for the right-handed person, the left hand is left. Meaning it's not right. He was created with his right hand. He does everything with his right hand. So the left hand is left. Be careful, this is getting deeper. The left-handed person also has a left hand. It's his right hand. Okay? So everyone has a left hand, everyone has a right hand. So you've understood that a couple is one body, and in the body there is a left hand or a right hand. Each is convinced that the other is left compared to him, who is right. Okay? Yet, a bizarre phenomenon, almost science fiction. When you watch a virtuoso pianist playing a concerto at a speed that even filming doesn't capture the fingers, you come to a serious conclusion, which is that the guy has two right hands. Okay? Well, it's the same, it's called coordination. So obviously, man is not woman, thank God. Yes. That woman is not man, thank God. That woman brings a perspective, that the husband brings a perspective. That man needs woman, that woman needs man. But the problem is that the difference they have, yes, if it's not optimized to create communion, it automatically creates conflict. People call me Rabbi, I have differences with my wife. I say it's normal because you are different. But again, is difference good or bad? There are some strange couples. They look like a butterfly with a Breton Spaniard. I don't even dare to imagine what the kids look like, they are so different. Yes. So he is an astrophysicist engineer. Okay. And she is an influencer. She is an influencer. No, let's say a hairdresser, but a bit far-fetched. Yes. When they sit together. He is thinking about the trajectory of a particle in a vacuum space, and she is doing a simple crossword puzzle. Level 8. Yes. She says, "Honey, a musical note starting with D and ending with O. Can you help me?" He turns around, he can't understand how so much heaviness can be put into such a concise space. Like the black hole of the 'orma', it means the Nobel Prize for 'kara'. Yes. You say, "But how are they married? They have nothing in common." Yes. They are very happy. But you have no idea how happy. Why? Because they knew there was a difference. Yes. But they used the difference because difference is like stones. You can build a bridge or a wall. If you cling to the difference. But here, we are not the same on that. Not the education, the Tunisians, the Moroccans, and money, and things, and nerves, and stress, and getting fat, and you want, you want, you want chaos, it's possible. You want peace? It's possible, but you have to make an effort. I'll give you something personal too. Well, when I was young, I was sick. I had a very serious illness called Cartesianism. That is, I thought all day, on average between 8 and 9 hours a day. Crazy. I did the same thing at yeshiva, even more so. So I was very, very, very intellectual. For example, right now, I've been talking for half an hour, I haven't started thinking. I'm in standby mode. My brain isn't even on. Yes. And when I married my wife, Zlita, the rabbi told me, "Listen, I know her well. Well, she's a bit..." He didn't dare say it, "a bit superficial." And I immediately understood what he meant. I said, "Listen, sir, I don't want to marry a woman who has a degree in philosophy, who reads Sartre while smoking a cigarette, while the dishes pile up and the baby's tears run down his face. I want a nice, positive woman who loves the Torah. Yes. Who wants us to evolve together and who has blessing in her and will bring blessing. That's what interests me. I don't care about studying. I'm not a philosopher. Do you understand or not?" He didn't understand. And it went very well. Now, obviously, we made efforts because, honestly, I, the Cartesian, was laxative and annoying. But we have the translation, I didn't dare say it because I was afraid it would be taken the wrong way. It could be extremely embarrassing. So, I was always saying, "You have to do this, you have to say that, you have to think this, you have to do that." And the poor thing, she wanted to please me. So she made a lot of effort to adapt to me. And I also made a lot of effort. Yes. Because I understood, like the example of 2% and 98%, it's me. Me, a world specialist in communication, it took me 2 years to find the wavelength with my wife. 2 years is enormous. A priest, I'll get him in a quarter of an hour. In 17 seconds, I'll prepare a lesson for you. You have a headache for a week, even though you've been in kollel for 10 years. So imagine what I can do in 2 years. But why? Because becoming is longer than knowing. Learning is easy, you copy-paste, but becoming takes time. And I had to change my nature, otherwise I understood I would kill her, and I did it. It killed me, by the way. Yes. And she also made efforts. And strangely, the efforts we made for each other are what brought us closer. I'll give you a secret. How do you know you are married to someone? Because you change. How do you know you are educating rather than raising your children? Because you change with your children. How do you know you are religious? Because you change with religion. If you don't change, you are a traditionalist. Traditionalists are people who do things out of tradition for generations. We used to eat shellfish in Oran. You're not going to start, you're not going to make us forbidden. But it's forbidden to forbid. It's incredible. Yes. The battle is even if it's not, it's not necessarily forbidden, but you can't just copy. Do you understand the idea or not? So that's the thing, we are condemned to change. Now, you won't change with your body by making movements. You will change with your kavanah. How can I please? How can I understand? How should I find the words? How will I find the words? The other is 14 years old, I am 50 years old. How will I do it? Well, you rack your brain, you try to put yourself in his place, you try to feel what he feels. But when you do it in truth, I'll tell you something between us, do you believe in God? God invented something called genetics. Genetics is an inheritance. So you've understood that since children come from us, unless you have a very enterprising neighbor. Yes. So when children come from us, genetically they contain us. So what's the point of getting angry? Because the poor thing has to defend himself against the flaws you've inherited. Now, you know your flaws. For example, you are stubborn. You know you are stubborn. You are stubborn. You say, why are you stubborn? But you are stubborn. It's crazy to be so stubborn. But how is it possible that you are stubborn? Where do you come from? You are stubborn. The kid looks at you, he thinks of a teaching from Professor Wallot. Did you know him or not? Professor Wallot is an English professor of botany. He said, "Apple trees make apples, pear trees make pears, and remarried people..." It's nonsense, it's nonsense. But even a child, if you ask him, tell me, a mathematics graduate who has a baby with a Nobel Prize winner in physics, do you think the child will be mediocre? No. Genetically, he is intelligent. Yes, because it's the same for you. If you come with good will and the other with good will, you come with kedushah, the other with kedushah, you come with love, the other with love, it's a child of love. Now, love is the equivalence of wills. Now, for the two wills to mix, both must develop good will. Now, to develop good will, you must fight against bad will. And fighting against bad will is called maturity. So if you are not mature, it's not good will that comes out, it's bad will. And if it's bad will that comes out, it's not Yaakov who comes out of it. So later, when you see him grow up, you say, "But where does he come from? Where does he come from? Do you know where he comes from? Where is he going? Do you know where he's going?" It's me, I say it, I repeat it, I say it, I repeat it. But people don't listen, they wait for the jokes. And the Ramban says that 'azramava', the main component of semen, is thought. And thought is not what you are thinking about. For example, I am talking now, you are thinking when you think about what I'm saying. That's not 'mahashava'. 'Mahashava' is what you truly think, it's called inner conviction. Yes. Meaning that when you practice religion very strongly, religion enters your 'mahashava', it's called the heart. Yes. When you love, you practice loving someone very strongly, the other enters your heart, enters your 'mahashava'. Yes. It's because the word 'mahashava' comes from the verb 'larchov' which means to think, but it also comes from the word 'chov' which means important. So 'mahashava' is not what you think, it's not what you think you think, it's not what people think you think, it's not what you hope to think, it's what you truly think. I always give the same example. You and I are friends. I am your friend, you are my friend. I am your friend, you are my friend. Brother, buddy, pal, brother, brother, buddy. I call you at 4 in the morning, you know, I don't have my license. My wife is giving birth, please, accompany us. The other says, listen, there's the World Cup final live, so it's impossible. Take an Uber. But we're in Saint-Jean-de-Maurienne, it's 6 in the morning, there are no Ubers. Well, take a bike, it's okay. We need some idiots. Yes, but in your head, you say, "But I don't understand. I was sure he was my friend. I thought so. He was sure he was my friend, he thought so. So in fact, he doesn't think what he thinks, because he thinks he's my friend, but as soon as there's a test, he's no longer a good friend. So in fact, he doesn't think what he thinks. So the thought you think is called 'mahashava'. Because 'mahashava', once again, is what is important. Now, a thing is important because you are 100% involved in it. Then it becomes important. So I'll give you the rule for those who want a mnemonic system, it's that 'imarchiv', it's been a long time since you've been in Israel. So I'll start: if you think what you consider, it's called 'ouaischive'. However, if you consider what you think, that's 'gavah'. Yes. So it means again that you will act. The act of acting with all your might, with your head, with your will, with your conscience, will make your act important. If it's important, it's inscribed in an important way. So it's part of your 'tamahashava'. Your 'mahashava' is the essence of your definition, and the essence of your definition is like the DNA of your person, it's inscribed in the semen because it says 'mahashava', the main component of semen is thought. Okay? And then this semen enters the woman's womb. So what will come out? Her semen mixed with yours. Now, her semen is also made of 99% thought. That's why we must be 100% together. Yes. That's why we must be in communication, in communion, in union, as one, in 'echad', one, in 'echad', the same as 'hava'. So love is to become one. But then, when we become one, because I'm killing myself for you. Yes. And you're killing yourself for me. You know, my wife gave birth on the 17th of Tammuz, and I was so scared, I had a kidney stone attack. That's solidarity, kidney stones. But why was I scared? Well, because it's your wife, she's giving birth. I don't know, will you discuss that with your husband? Yes. You thought she was going to give free consultation. Okay. So no, I'm kidding. It's not related to the date? No. No, because it was a fast day, and the rabbis told me, "But you were allowed to drink." Besides, I already had stones, but I was so stressed because, well, I'll explain for those who don't know, it's a precipitation of calcium inside the blood, and what is blood? It's 'adam' or 'nefesh'. So when you stress in your head, it stresses the calcium. The calcium forms a stone, and the stone blocks the kidneys, and the kidneys, it's like childbirth. It's like getting kicked in the kidneys every 5 minutes because the blood accumulates, and since it can't pass, it tears everything inside. Well, let's say it's a bit painful, but what I wanted to tell you is that we are in a logic of solidarity, meaning she feels pain for me, I feel pain for her. Now, she's happy for me, I'm happy for her. You know, I've given 40 years of lectures, I've never given a lecture if she didn't tell me, "I wanted to." Yet, I'm a specialist, I have experience, I have charisma. Besides, I'm handsome. I'm adding a bit, it costs nothing. No, it's because I wanted her blessing. But you are dependent. Yes. She also, when she cooked, she looked at me, like, "Is it good?" And I, "It's very good." Now, she got annoyed because I say "It's good" before tasting. Well, but these are professional trainings, but it's to say that it's communion. So why is it important? Because again, semen is 'mahashava'. So your thought, her thought, when we have communion of thoughts, what is called love, it makes children of love. And you can see the children born of love. Are you following or not? Because the other is lost, the other is mixed up, the other wants to kill, wants to succeed. The other wants the Torah, wants pork. And it's weird. Yes. Why are they mixed up? Because you were mixed up. The welding didn't hold, it breaks. Everything you see macroscopically is reported microscopically. So smart people, they work on their middot as singles, they work on their middot as a couple, they work on their relationship. Yes. And then they have babies. People ask me for blessings and all that. We're getting married, we want a blessing. I wish you children of love. Then they say amen. But they haven't understood anything. I say, no, children of love means I'm going to give you a program with 12 lessons that you'll do together, one step every 10 days, and one evening you'll listen to the lesson, and for 9 days you'll work on the lesson. And then in 6 or 7 months, when you truly have communion, communication, understanding, solidarity, finesse, gentleness, the desire to do well, to please, then what will come out below will not be the same. Not two hungry people who will combine animalistic impulses. No, it's really because you are conditioning, listen carefully, the baby's 'yetzir'. It's if I work on my middot and we build our relationship, we can perhaps gain 10 years in education. Yes, because everything you haven't given in terms of genetic inheritance, you'll have to acquire through education. On the other hand, the other is not focused, he doesn't have his head, the other is not motivated, he is lazy, the other doesn't get up in the morning. But where does that come from, do you think? That's why we ourselves must be zealous, we must be. Me, you know, when I was 14, I wasn't a reference because I was sick, but when I was 14, I was thinking, by existing too much, will I prevent my wife from existing? That is, what is the balance between the investment you make so that she has the best of you and not suffocating her with overly intrusive interventionism? In translation, you have to be present, you have to be present, you have to be absent for the other to evolve. You say, "But we don't think about that at 14," but I was sick. Do you understand or not? But the idea is this, that even if we don't think about it at 14, then we think about it at 20, and we think about it at 25, and we think about it at 30, and it's not a problem. Now, I'm telling you this theoretically in somewhat psychological terms, but in the Torah, it's called fighting against hatred, fighting against jealousy, being careful with your words, having positive speech, being optimistic, always seeing things from the good side. All these mitzvot of the Torah, which are 'bein adam l'havero', yes, the project is not only that you have peace with yourself and peace with the other, it's the children who will be born from this atmosphere of peace in the home. I often tell couples when they come, when they used to come, I tell them, "Everything you tell me, she told me this, she did that to me, this, she gained weight, he talks to his friends and all that." I say, "It's nothing, it's nothing. It's crumbs compared to the pain you'll have when you see that the children are going wrong." So it's better to sacrifice the present a little, which is not very serious. Yes. To be able to give the best of ourselves and receive from the child. What I see is people saying, "I don't have the head, I don't have the energy, I don't have the stress, I don't have the desire, I don't have the maturity." But if at 25, you don't have the patience to take care of your son, when we are 60, yes, and he is 40 and he comes back from his home because he left his wife and says, "I'm going to live at home with the three children," you won't say, "Maybe I should have worked harder back then." Do you understand or not? Because psychology is like physics, nothing is created, nothing is lost, everything is transformed. So plant roses, so roses grow. Plant efforts. You know, people tell me, "But Rabbi, how do you give 300 lectures a year, 250,000 kilometers? If I show you my schedule, and every evening in a different city." This guy is crazy. Yes. People say, "But where do you get the strength?" 'B'ezrat Hashem'. Yes. I tell you the truth, I saw my father 12 hours a day on the sewing machine. So for me, taking a plane to Los Angeles is almost a pleasure. It's that our parents didn't teach us 'rachamim', they didn't teach us Torah, they taught us efforts. Now, when a child knows how to make efforts, he will do what he wants in life. On the other hand, when a child is intelligent but doesn't make an effort, even if he grew up in Torah but doesn't make an effort, be careful. Ah yes, because at the moment when an effort will be required, he will say, "It's not my job to make efforts, it annoys me, I don't have the nerves." And then she's not happy, she goes back to her mother's because now, you have to make an effort. So what does that mean? It means that learning in life, learning things, is very, very important. That's why it's written, "V'adeta et Ha'am," but this learning must reach its finality, which is "V'shavta Va'a," that it must enter your heart. Do you understand or not? Now, many stop along the way. They do Teshuvah, they buy the hat, they let their beard grow. Yes, they practice in front of the mirror. "Hashem yimlochainu," "Hashem yimlochainu." You say, "No, you have to work on your middot." "No, why?" Yes. "You have to learn Talmud." "No, please." "You have to know the 'halachot'." "Ah, what's the point? There's the rabbi who knows." Yes, "Well, you have to develop your kedushah." "You have to, you have to, you have to succeed in 'shiviti Hashem l'negdi tamid', having Hashem perpetually before me." Oh, that's too much. That's exaggerated. For you too. You've done your 'chev' for 'kavod'. You've done the seminar. Bravo. Well, now, you're going to work on your 'snia', you're going to work on your 'tmunah', you're going to work on your 'shamayim'. Is it kosher or not kosher? I don't know if it's written in Hebrew, but it's written 'razir'. The gentile converted the day before yesterday. She runs her software on the product, it's not kosher. And what do you do? You eat it? You finish, you take the packaging, you say "Ma pitom, zeh kosher Israel char." I see people, they call me Rabbi, Rabbi, listen, I'm very, very shocked, I'm very angry. I say, "Why?" "Listen, I'm in Tel Aviv, it's Passover, there's a basket of matzah on the table, we're having lunch with friends, there's matzah and bread." "Is that normal?" I say, "But it's something..." "Which rabbi?" "Rav Agai." "Why are you eating?" The question is not "Is it kosher?" but "What are you doing there?" There are worse people. One calls me from Passover, just Passover, Rabbi, listen, I don't know what to do, I'm falling from the sky, I have...

I went to visit the large dining room for tonight to give it over to decoration. They put wheat stalks, real ones. He says, "Do you find that normal? Besides, they didn't take over the whole hotel, so there are guests in the hotel. The kitchen is divided in two, one side and the other." And then I say, "But what are you doing over there?" So I said, "Pass me the ra..." No, there's no rave. But it's a Jewish thing, huh. It's a Jewish thing. It's French. Yeah. "But what are you doing over there?" She tells me, "But I didn't know." "It's Jews. He calls me, Esther, Baba Esther, come, sit down, bring your family under the pretext that she gave you a good price. You say, 'We're going to spend Passover by the sea.' But you're not by the sea, you're in the middle of the sea." My father, Zha, when he arrived in '62 in Paris, before looking for an apartment, before looking for a job, you know what he looked for? A mikvah. He said, "If there's no mikvah, we're leaving." And yet my father wasn't a racist. Yeah, but a mikvah, there isn't one. Yeah, the cousins opened stores, supermarkets, babas. He said no. He said, "Me, if I can't do Shabbat, I don't work." Well, he worked, he did the markets, he had a vegetable stand, even though he was a tailor. Afterwards, he was able to get a job, and for 20 years, he was a warehouse worker in the Sentier district because he worked for a Jew who gave him his Shabbat. Now, he sacrificed something somewhere because the others made millions of euros, apartments, buildings, but with Shabbat money. Well, him, thank God, four children, four righteous people. So somewhere, they invested both, they understood. Yeah. And the other, honestly, a large part of them are still hesitating about the choice of laundry detergent. Everyone used to take Ariel, and finally, everyone takes Omo. I'll tell you a secret. Everyone wonders how much money makes, but I tell you, ask yourself a question: how much does money cost? Maybe it costs more than it brings in. Well, that's what you did. You did things. You practiced your marriage. You practiced the Torah. You practiced yourself, you worked on your anger, you worked on your nerves, you worked on your reflection. Why? So that inside you, you change. Now, you know when you change because it hurts. It's hard to apologize. Yeah, it hurts. It's hard to think differently than you'd like because you want to understand the other person. It hurts. It's hard to give back money, especially in certain cities in Morocco where it's practically forbidden, you see. Amen. But you do it, you break yourself, you break your character traits, you succeed. I'll tell you something else personal, but I really want it to stay between us. Before the yeshiva, I was really very, very strong in philosophy, in thought, very strong, very, very strong. I dictated philosophy essays to students at the Lycée. I know you don't know what that is, but anyway, you know when I was at the yeshiva, I didn't understand anything about Gemara. But at a high level, I did 30 explanations of Tosafot that went into the words, all wrong, I was going to die. I saw that the guy in front of me was 19 times dumber than me, but he understood everything, and I understood nothing. Why? Because Torah and Gemara are not the same thing. Besides, you can learn Torah, not Gemara. So I was very, very strong in Gemara, but in Torah, zero. Zero. But you know how I prayed, I cried, you know what I did? But this stays between us. I went to the supermarket, I bought sponges, I bought products, I cleaned the toilets, I said nothing to anyone, to break the ego, to break the pride, meaning you are truly a mother. And after a few months, my head opened up. Bam. That is to say, we don't know what kind of sacrifice we have to make to obtain the blessing. You don't make an effort and He will help you, but for that it costs. Well, it's exactly the same because the word in Hebrew for sacrifice is "corban." And "corban" comes from "karov." So what's the connection between "karov," which means close, and "sacrifice," which means sacrifice? In truth, it's because listen to this sentence, it's Ben Tziyyon Tal, you can memorize it: the only way to bring two things closer is to sacrifice what separates them. When you are here in Netanya, and you want to go to Eilat, you have to sacrifice 5 hours of driving, you sacrifice 200 shekels for gas, you sacrifice fatigue, you sacrifice your car, you sacrifice. That's the only way. You and your wife want to sacrifice for each other, you have to sacrifice pride, you have to sacrifice selfishness because pride and selfishness are self-love. Now, to have a common love, you have to eliminate two self-loves. You say, "No, I'm not sacrificing anything. My mother loved me as I am. You will love me as I am too." It's impossible. Even if I love myself, I won't be able to love you. Why? Because I am a test for you, and you are a test for me. So we have to change. And strangely, it's the act of changing that brings us closer. Do you understand the idea or not? So there is always a sacrifice. You want to be a Talmid Chacham, it's 15 years. You say, "No, I'm in a hurry, I'll read the Tur." You want to be a Dayan, it's 10 years. That's how it is. You say, "But I'm intelligent, I studied law." 10 years. You want a real Shalom Bayit, it's 10 years of full-time work. Not once every 6 months. You say, "You know, we really need to talk." Yeah. With a plan and work, work, work. Yeah. Education is 20 years. Ah, 14 years in, I can't stand him anymore. I can't stand to see him. Who breaks? Who breaks? But it's 20 years. For 20 years, you shut your mouth. You install the software: kindness, finesse, gentleness, understanding, work, effort, perpetuity, comprehension, self-reflection. You've installed the software, you say, "But I'm tired." There's no "tired" option per year, there isn't. You do your work, and then we'll see. We hope, if God wills, that all these efforts will result in us having a righteous, balanced, and autonomous son or daughter in the World to Come. If you've done that, you've done your work, you can go to sleep. But in the meantime, don't get angry, don't blow up, don't have a breakdown, it's useless. It won't improve the situation because sometimes we play the victim in the hope that someone else will take charge. You need to know that honestly, sometimes people come to me. If I tell you the truth, nobody cares about your story. So it's not worth going to the whole world to say, "Oh, my husband, my children." It's difficult. My father, my mother, my sister. We don't care because imagine that the other person also has problems. So either you go to a professional, and then you pay to vent, or you work, and you swallow it. A woman told me, she said, "Rabbi, you're asking me to swallow a bitter pill." I said, "No, madam, a pillar is your husband, it's your wife." The guy tells me, "But Rabbi, do you find it normal that my wife is like this, she's like this, she's like this?" I tell him, "Listen to me carefully, my brother. Do you want to know if it's normal? Okay. Do you speak French?" He says, "Yes." Normal means normed. Normed means adapted. Your wife is normed to you. She's not normed to me. So I can't say if it's normal. Are you following me or not? Because she is adapted to you. It's like this cap. This cap doesn't fit the bottle. You say, "Come on, with good will, with intention, with 'B'tahem,' it won't work." It's a bottle. It's a cap. Come on, with the corkscrew, let's try. Come on, come on, come on, it's not normed. I don't know, is it obvious or not? Well, no, the norm, yeah, the norm is what is normal. So when you come and say, "Do you find that normal?" Why do you want me to be the spectator of your abnormality? You want me to be the judge of your companion, of your husband, that it's not normal? He told me, "But try to put yourself in my place. Imagine it's your wife." I say, "First of all, you say 'Rachmana litzlan,' I haven't done anything to you. Why am I cursed?" He says, "And me then, am I cursed?" No, you're not cursed because she fits well with you. Well, you two are good together. We say, "Every trash can has its lid." It's true, isn't it? You lie all the time, and she never lies. You married your tikkun, so it's clear, tikkun or what? Okay. You are hyper nervous, she is hyper calm, it's incredible. You are stingy, she is generous. You're going to die. You're going to teach her sobriety. "Honey, we don't have to buy an apartment every day, even if it's a great deal." And you're going to remove your name from the site you created called bardefer.fr because from rad.com, you need to let go a bit. How much do you sharpen the pencil? You've already cut your finger. Yeah, buy another pencil. Shalom. Why are you saying impolite words? Yeah. So it's not true that all our lives we will meet people who will make us grow. But the question is, are we good students or bad students? Do we want to learn or not? Do we want to evolve or not? That's emunah. Belief is accepting that reality is adapted to me. Now, all the time I spend asking myself, "Is it true? Did we get married too quickly? Are we really meant for each other?" Once, a woman called me, she said, "Rabbi, you feel things." I said, "Listen, for now, I feel your breath. If you could move back a bit because it's becoming unbearable." Yeah. Well, she didn't take it badly because she didn't even understand. Well, she told me, "Rabbi Chit, you who feel things, I wanted to know, is my husband my zivug?" I said, "But you've been married for 3 weeks?" She says, "No, 22 years. You have nine babies." So that means nine attempts were transformed. We can say the ball reached its goal. So there are nine babies, and you're asking if you're meant for each other. But even Einstein, whose remains were never found, said God does not play dice. And you think these nine children, nine souls, were born by mistake? So we say, "Then what should I do in addition to the Rambam's voice?" Well, you have to adapt. People adapted to the Warsaw Ghetto, they adapted to the death camps, and you can't adapt? You can't adapt to a Moroccan? Maybe it's too much, a Tunisian. I'm bothered because the door is over there. I'll have to enroll in the yeshiva. So Rabotai, it's not true that you understood that this notion of "simat lev," meaning taking things to heart, we understood that it's not just a level of sensitivity. Yeah, it's the act. I'm bothering you, so it's the act of letting things enter your heart. So, I'll tell you why it's important. Not simply because the things that enter your heart define you. They truly give your true nature. They give your essence. They even give your "neshama." Yeah. And also, everything that comes out of your heart is called "minal lev," things that come out of the heart. Well, first, they entered the heart. So don't expect to transmit to your children, or to your students, or to your spouse, things that come from the heart if those things haven't entered the heart. Okay? That is, if I, for example, never talk about something I haven't understood, haven't reflected on, and haven't put into practice, never. Now, I have crazy insights, I have levels, I have incredible things, but I don't talk about them. Why? Because we don't transmit what we have, we transmit what we are. So you learn, you become, you transmit. It's the same. If there was a gentleman, he said something incredible. He said to his son, "Listen, my son, you go to school, you listen to the teacher. If you haven't understood what he's saying, you ask him to repeat. If the second time he repeats, you still don't understand, it means he hasn't understood." Do you follow me or not? That means you have acquired something, you have worked on something. So, since you have acquired it, you can transmit it. If you haven't acquired it, you can't transmit it. That's why you shouldn't learn from people who are knowledgeable. You should learn from people who are experienced, because experience transforms. When a person is transformed, they will transmit what they are. Look, I'll give you something incredible. You've met great righteous people, okay? Well, I don't know, the Rebbe, Baba Sali, well, the Yenuka, the Rav, Rav Steinman. Well, I met them when there were gatherings in Paris, I went, there were 5000 people. Honestly, we were there because the Gadol Hador travels, it's normal. But when you listen to the speech, it's very simple. It's very simple. Yeah. We must strengthen ourselves in the study of Torah. We must send children to yeshiva. We must study every day. We must go to prayer. Frankly, it wasn't worth bringing someone for 150,000 euros, a private jet, renting a hall, for him to tell you something obvious. So, I understood, listen carefully to what I'm telling you. It's a bit violent. It's the second violent thing I'm telling you. When you listen to a tzaddik, when you listen to a chacham, when you listen to someone who is 90 years old and has been studying for 70 years, listen to me carefully, even if he reads you the rules of the park, "It is forbidden to walk on the lawns," you will come out with "Shamayim." Do you understand what I'm saying or not? It's not the speech, it's the message, it's the person. And the speech is just a pretext to convey positive energy. But this energy is 70 years of "limud." I don't know if you understand. You've done 3 years of yeshiva, and you think you're the Gadol Hador. He's been doing it for 70 years. Okay? He's done Chassidut 54 times. So when he says hello, you receive a crazy energy. Do you understand or not? And it's the same in everything. At the time, there was Rav Frandkin. Rav Frandkin was called "the Exilarch." Yeah, he was received. You've heard of him, right? The founder of the Exilarch Yeshiva. Well, at the yeshiva, I was a bit like the philosopher, all day in the "Lafa," the "Ma'al," the "Ran," the "Rajbah." Well, and when there was an occasion, a wedding or something, Rav Frandkin would speak, and I would listen to him like this. So my friends told me, "Come on, we know you've heard of Rav Frandkin, right? When he spoke, first of all, we understood almost nothing he said because he spoke with Yiddish pronunciation. He learned French in the labor camps, he slurred a bit. Yeah. So to give you a small preview, he spoke like this. It's not the Ramchal, it's not the Maharal of Prague, it's really simple. Yeah, but listen to me, when my friends told me, "We're wasting time, let's go, we'll miss the last metro to go back to Epinet." Listen to me, I don't care what he's saying. I see a face that has seen the face of God. It's true. I'm a billionaire. Yeah. I see a face that has given its whole life for the Torah. I see a face that has created a place where three-quarters of the rabbis in France have passed through. So this one, listen to me, even if he recites La Fontaine to me, I'm interested. Well, in everything, it's the same. Remember your grandmother. Remember your grandmother, the FR. Yeah. Your poor thing. Come, I'll give you a bath. Sit down, come see, my dear. She said nothing. You left with an injection of love intravenously. Yes, it's like that. That is to say, we receive what the person is. But for the person to transmit what she is, she had to become... I don't know if you understand. So the "tefillin" say the things that come out of the heart and enter the heart. So you want it to enter your son's heart, you want it to enter your spouse's heart, you want it to enter your mother-in-law's heart, your sister-in-law's heart. Yeah. You want it to enter the heart? But it's not true that it can enter the heart, but it has to come out of the heart. And for it to come out of the heart, it has to have entered the heart first. So if you have nothing in your heart, what will come out? I say, "But I learned, I took courses for 3 years, I had many teachers, I tell you that what comes out is not what you learned, it's what you have become." So if there hasn't been "achila l'lev," nothing will come out. Look at something crazy. One day, I meet a colleague, or rather a competitor. He tells me, at the time, there was the Tuesday class for those who remember. He told me, "But how is it that there are 400 people at your Tuesday class?" He told me, "My class, I have four people, including three gentiles." I said, "Maybe you've given up on it." Well, he didn't answer. That's it. And he told me, "I don't understand. People come to classes for years, and they don't do teshuva. And I, like an idiot, because I thought that the rabbi, since he's a rabbi, means he's done a certain amount of psychological or psychiatric work, that he's worked on his character traits, and how do you say that the people love reprimands? So I allowed myself to tell him, but without any bad intention, I told him gently, but he told me, 'If you see that people haven't done teshuva, it's you who needs to do teshuva.'" Oh dear, the guy exploded. He gave us a whole show. What does that mean? Who do you think you are? But do you know who I am? I've written books, my parents, my father is a rabbi. I say, "I don't know, you're the one who told me, you give classes, they don't do teshuva." We can't sell what we don't have in stock. Pharmacists don't sell ties. You need a tie, you go to the pharmacist. "Listen, I have a big conference, I have to speak, there are 2000 people waiting for me, I don't have a tie. Please, sell me a tie." The man says, "Listen, sir, I'm a pharmacist. I can give you a shot of something else, but I can't give you a tie." He says, "Ah, that's it. And you don't have a commercial spirit, sir?" And I'll speak ill of your pharmacy. But I'm a pharmacist, I don't sell ties. No, no, no, what I'm saying is you. Yes. No, too bad, you don't understand. That means it's useless to try to convince your children of things that you haven't acquired yourself, because it will never work. So if you're wearing a mini-skirt, don't tell your daughter, "My daughter, leave it alone." What is that? A donut, you put it on backwards? No, no, you have to be impeccable. You, it's the same. If you tell your son, "Well, you know, be careful, protect your eyes and all that," and you're looking, he sees you. "Look at that hot chick walking by, the other one going up the escalator," and then you get a stiff neck. But the kid sees you. You tell him, "Be careful with your eyes," and he sees you. So that means that something you haven't acquired, you can't transmit it. That's what God does. So, you've understood the process. "Va'ata shav" - you will practice, you will let it enter your heart. It's called "simat lev." You take it to heart. Now that it's entered your heart, you can transmit it. I have people who come to me, they tell me, "Rabbi, I'd like to give classes too." I say, "How many years have you been studying?" "Well, 6 months." I say, "No, I waited 14 years to give classes." Yeah. You want to start classes because you've done "avodah" and you think you'll get social benefits. Yeah. Like you won't have to pay for a Passover trip. But you have to give it to them, they have to want to stay in the room. If they curse you, saying "May he choke," it won't work. Yeah. So you've understood that "simat lev" is that. "Simat lev" is the counterpart to "Yirat Shamayim," because what is the fear of God? The fear of God is a higher level of consciousness. Yeah. So what does the Gemara say? It says, "He who has the fear of God, his words are heard." Now, why will a child listen to you when you give him advice from the Torah? Because you have worked on this notion of Torah. So this notion is imbued with "Yirat Shamayim." You don't talk in the synagogue. So the child finds it normal not to talk. But you talk, you say, "Wait, this is the only time we relax and all that." Yeah. There are people sometimes I catch them. I say, "Why can't you talk now?" He says, "No." I say, "You have to wait for the Kaddish because you only talk during Kaddish and during the Chazara." The guy tells me, "Are you kidding me?" I say, "No, you don't need me, thank God." The guy is programmed by his Satan. Yeah. So he tells me, "What do we do with a child who doesn't pray?" Well, he doesn't pray. He tells me, "He doesn't pray." But how do you know? He says, "I see him." So you don't pray either? He tells me, "But I'm responsible, I have to watch." No, you don't watch. My father never told me, "Get up, go to synagogue." Never. He never told me, but he was finished. Never. He never told me, "Come to synagogue, come." He never said it, never a word. Why? Because he followed a very well-known approach called "Debresek." Figure it out. You want to be a tzaddik, you want to be a rasha, you want to be a "brin," you want to be a "nam," do what you want. Yeah, well, it's exactly the same. He says, "This guy, he tells me, 'Ah, but I watch my son.'" I say, "No, do you know what you do when you go to synagogue? Something simple: you pray." "Oh really?" He says, "Yes." I said, "But I thought it was a daycare. Uh, my wife needs to sleep. I bring all the kids, all that. It causes chaos in the synagogue so she can rest peacefully, and then she'll go to Gan Eden because of her, the prayer couldn't be done." Well, it's a choice, you know, she sleeps, it's eternal rest afterwards. Well, so no, you have to deal with the kids too. Yes, maybe that's your merit because you don't pray, you watch the children, and he prays. So if he doesn't pray because he's babysitting, and you're sleeping, you're not praying either. How do you say it in English? Okay. So the idea is this: I will invest in the mitzvah. Yeah. I will invest in the marriage. I will invest in the character traits. I will do the work, and strangely, I see the results. Why? Because we said that he who has the fear of Heaven, his words are heard. But it's normal. Why? Because why will your word have an impact? Do you know why? Because when I speak, yeah. What is it? I make noise with my mouth. Now, the noise of the mouth comes from the breath. Breath in Hebrew is "neshama." "Neshama" is the "neshama." Why? Because the proof that a person is alive is because they breathe, and when they breathe, it proves they have a soul. Now, we know that the will comes from the soul. So that means that when you speak, you emit a certain breath, this breath is also the expression of the presence of the soul and also the presence of the will. Now, if my will is imbued with "Yirat Shamayim," then I have taken this energy of the soul and put the fear of God into it. So now, it is this energy that will convey my message. For example, I speak, you listen to me. Once again, 5% is the message, 95% is my experience, my personality, my love for the community, my desire to help you evolve like my children. So when you receive this, it's what we've imbued into the will. What is that called? "Yirat Shamayim." Okay. Now, when you have done "Yirat Shamayim" of the mouth, it's because the "halachot" of the mouth: not to speak lashon hara, not to speak "rekhilut," not to speak during "Kriat Shema," not to speak during Kaddish, not to speak during Chazara. That's "Yirat Shamayim" of the mouth. So, because you have applied the laws of "Yirat Shamayim" of the mouth, your mouth has "Yirat Shamayim." This means that when you speak, your word will automatically have an impact because the energy of the soul will be imbued with "Yirat Shamayim." Consequently, the child will receive an energy that he must listen to his father. So that means that the work on character traits and education go together. It's the same. You tell your wife, "Listen, I don't think it's good to do that." Why does she listen to you? Because of "Yirat Shamayim." But if you are not admirable, you are not respectable, you are not serious, she won't listen to you. Then you say, "Don't give me honor." But honor to whom? Honor to what? Someone told me, "Rabbi, do you find it normal that a woman calls you a 'voren' in the morning?" Come on, I'll pass her to you, you explain it to her. I say, "Wait, before I pass her. What time do you wake up?" He told me, "4 PM." I say, "I had more explicit words." Honestly, she's nice to you. Yeah. I would have taken a hammer and nails and a cross and we would have settled the problem. Rabotai, it's not true that as long as I haven't developed this maturity, when I don't accept being the cause, when I don't want to be imbued with things, when I don't want to change, when I don't want to evolve, when I don't want to be mature, then I am forced to accept the consequences. Because people want unconsciousness, they want carelessness, but they don't want the consequences. But it goes together. It's like if you fall asleep at the wheel, then you say, "Wow! The guy had an accident." He didn't have an accident, he was sleeping. Do we sleep in the car? Yes, but if we're very tired. Imagine, you're driving from Paris to Milan, you've already done 400 km. You tell the children: "Listen, there are still 600 km left. Here's what we're going to do. I'm going to block the accelerator with a stone. I'm going to put a tensioner, I'm going to block it. Anyway, it's straight ahead, and I'm going to sleep for an hour maximum. 3/4 of an hour." Well, what do the children do? Yeah, because he knows you're going to die, he knows they're going to die. But no, it's completely ridiculous to block yourself and sleep while you're driving. Yeah, but between you and me. Sleeping while driving, sleeping on your conscience, sleeping on your soul, sleeping on the honesty of stealing all day on the phone, sleeping on your daughter who is being formed, who is grown up and has boyfriends, sleeping on your son who needs illegal vitamins. What's the difference between this sleep and this sleep? "Olamim," we were like dreamers. It is forbidden to sleep. So that means you have to develop a very, very strong level of consciousness that never stops. And I'll tell you even better, even when you sleep. Why? Because earlier I told you that everything you practice enters the heart. Do you remember or not? Okay. But the depths of the heart, well, there's the heart, there's the conscious heart, there's the unconscious heart, there's the subconscious heart. Okay? That means that when you take care of a child 100%, the love for your child enters the subconscious. Do you know what that results in? It results in maternal instinct. Now, your daughter is in New York. Here in Netanya, you tell your husband, "We have to call her." You say, "Listen, darling, there's an 8-hour time difference, it's not the time." "Yes, yes, we have to call her. I can't stop thinking about her." Once, twice, three times, I call her. "Come, you call her, she's giving birth." "I didn't want to bother you, Mom." Where did she get that from? The mother? Maternal instinct. Where does maternal instinct come from? Because she took care of her. Because she took care of her, it entered her heart. Now, the other one, she put the children with the nanny. Well, thank God, they all speak Creole, and the child is sick. The mother doesn't even know. Why? Because she doesn't care. It's the same, you're a father. So that means from the moment the child is conceived, you have the concern. The concern makes the child enter your heart. So you feel that he's not well, you feel that he's done something wrong, you feel that he's happy, you feel that it's his wife. All these feelings, where do they come from? Because you let him enter your heart. Like classical music. If you've listened a lot, you notice a false note. Immediately, you say, "It's beautiful." On the contrary, it's very beautiful. An intelligent sentence, you hear it. Why? Because it's intelligent. If you're deaf, you hear nothing. Yeah. So that means that all of this is learning. And what is this? It's to be imbued, and to be imbued to what level? A very high level of consciousness. And the highest level of consciousness is "Yirat Shamayim." Okay. So what now, if we go back to the verse, you are clear. "Ayarem" - he who had the fear of the word of God. "M" - among the servants of Pharaoh. "Ve'ni" - and his herd. "Et avodato" - and his work. "Ve'mikneh" - and his livestock. "Vers les maisons" - towards the houses. Because he had the fear of God. "L'autre" - the other one. "Vam libeur" - and he didn't put his heart into it. That means he didn't let the information enter his heart, but he knows and understands the consequences, but he doesn't react. He has this form of hyper-insensitivity that leads him to "gehinnom," to catastrophe, to prison, to fraud, and when you ask him, "But why are you doing this?" He says, "I don't know." So I'll give you something, then I'll leave you alone. If, on a question that concerns you closely, when you are asked the question, "Why are you doing it?" you say, "I don't know," it means that Satan is leading the story. Understood or not? That is, if you are lying in the back of a car and there is no one at the wheel.

And that the car is moving, it means there is someone else driving. Now, the road is life, the car is your body, and the guy lying in the back is your conscience. If your conscience has let go of the steering wheel. Yes. But the car is still moving. If you have lost control, if you don't want to deal with it, if you are too immature. If it annoys you, if you don't have the nerves, if you think it's always others' fault, it means no one is at the wheel. Now don't come to me saying "Listen Rabbi, it's falling from everywhere, I don't understand anything anymore." And it's because of her, it's because of him, it's because of my mother who didn't give me love, it's because of my father who didn't support me. Stop, you have to accept the price of freedom that we are masters of our actions. Now, I'm telling you the secret. We are masters of our actions but we are not masters of the consequences. We do what we have to do. We open the store, we study the Torah, we give children a good education. Now, if the child wants to become a rabbi, he has the choice. You give everything to your husband, if he wants to act crazy, he will act crazy. You give everything to your wife, if she wants to mess around with a salesman. You, you do what you have to do. Yes. But you cannot own the free will of another. That's why people are frustrated. But I can guarantee you that when you have done all the work, the proportion of loss of control is very, very limited precisely because you have done what you had to do. Like people, they tell me "Listen Rabbi Citri, I want a blessing because my son is going to Shanghai for 4 years of internship in finance. And I am very scared. I say madam, is your son educated?" She tells me "Yes, he is religious." Yes. Yes, he rented an apartment right next to the Bet Chabad. He eats kosher. Yes. Does he study Torah? Yes. He has a connection with a kollel. He calls twice a week. I say he is balanced, he is in religion, he is honest, he is serious. Yes. Don't be afraid. Don't be afraid. There, he will make kiddush and he will find a Jewish woman and he will get married. They will live together in a religious neighborhood. Don't be afraid. Yes. But if he is not educated, if he is not built and on top of that he is not serious, he is not in his religion and on top of that you don't trust him, which is still half of his own trust, then you have reason to be afraid. Then I advise you to light some pilot lights and even swallow 3 liters of oil and swallow a wick and put it in a pilot light. There. So, Kobarour, apparently the couple is over. No no, don't applaud, it's a show. Keep that for Gade, he really needs it. So just to explain what's happening, stay calm. Firstly, I brought some books. This is an extraordinary book we wrote about my wife, it's incredible. People go crazy. Okay? One part is her personal journey with the one who married her. And then, it's a lot, a lot of teachings, advice she gave because she also gave classes and everything, but always discreetly. She's a phenomenon. I've never seen anything like it. She was always hidden, yet she had more impact in the world than me. She's a phenomenon. Secondly, if you want to work on your middot, if you want to evolve, grow, yes, this book is a real work book, okay? I have therapists who use it every day. I have rabbis from the rosh kollel who have written three binders of notes. Because you say no, but it's for non-religious people. Alva and Caponovic, they understand what it's about. As it is very, very dense, but this is for working on middot, meaning patience, happiness, joy, anger, okay? These are works on middot, as it is very concentrated, so we made this one, which is actually called a practical notebook, and because Mrs. Adida did it, she is a coach, because I have a problem, I don't know how to do the sequencing. I give everything that's needed. After that, I think people themselves will do the sequencing. So, I gave a cliff and she made the staircase. Whether you like it or not. There. So you read a chapter in this one and then you see, questions are asked, there are developments, there are diagrams, we made it for idiots, so for normal people, it should work very well. Yes. Now, I'm telling you right away, the idea is that many psychologists, psychoanalysts buy it and use it for workshops. It's good, people pay 80 euros per session. She takes 20 people at the same time, but she paid 20 euros for it. You see, the girl, she sensed the opportunity. Okay. Well, this is without a barcode, don't start discussing. And this one, if you haven't had the opportunity to spend 15 years in yeshiva, which is not given to everyone, otherwise we would all have the same beard. Yes. So this one is more in the ruach, meaning the comparative study of the different divine names. The difference between Elokim and Hashem. Okay. Also on chance and providence, on time, okay, on measure for measure, well, these are great principles of hashkafa and Jewish thought, at the limit of Kabbalah or Hasidism, between the two. So, yes, this is a work book for spirituality. Okay? And if you say, well, we're not really concerned, in truth, it's PSG that matters, I can understand, but I'll give you a secret. The degree of understanding we will have of God after death depends on the degree of understanding we have during our lifetime. I don't know if you're following. It means if you haven't understood anything about God during your life, up there, you won't understand anything. You will have a huge creature coming towards you. You will say Hashem or Elokim, Hashem or, and the other will say, are you crazy, I am an angel. Because the angel is 4000 km by 4000 km. So to have a small perception of God, who is not seen, after your death, it's based on the level of Torah knowledge because we say the main purpose of studying Torah is to know God. So since you don't all have the opportunity, once again, to spend 15 years in yeshiva, to study deep concepts, to absorb all the moralists and all the Rajb and all the Ramban and all the, so I wrote this book to save time. That's the project. So they are here, they are in front of you, each one is 10 shekels. Don't start asking for prices. And as the Gemara says, whoever brings a Jew back to Torah, his prayer is heard. So, I am at about 30,000. So I can give a blessing in the book and there is no supplement. So don't come asking for a blessing without the book. And those who want, you can pay by Bit. Oh really? By whom? Well, I can't say the word. Is that okay? So please, we thank the Bet Chabad who organized this evening. No problem. It's for the yeshiva, the yeshiva. So now you don't have the same content at all. So we ask that the course be dedicated for the refuah of Eva Batra. Amen. He is kind. Amen. We must tear the sky for Amen. And for Amen. and the neshama for Lilian Bazara Karine Estera for the there was a card with the number in the suitcase, a card with the number in the suitcase, I am the first name Ble, it's a single name. Ah, there's one here. Yes, there's one like this and like this. There's a purple one. There's the number, it's here. I don't need it, honestly. This one, gold, with this one, with this. No, I don't have that anymore, it's gone. There are others at home, at home, otherwise you are Algerian or you are here, okay, my sister, no, because your mother-in-law, the first thing she did was with my sister Lina, tell me, I can't do the teeth. So after that, you also ask, thank you for all your courses, really. So your first name Hana, with Je de Ah, you're not taking yours, your mother Mouna. Ah, okay. Moun. Okay. Are you married? Jonathan. Who is left for Mr.? Akiba. She wants the notebook. Do you want the notebook or not? No, I want it. I'll give it to her. I'll sell it for 200. Got it. You're a genius. There are no more. I can hire you in Paris. No problem. You have things like that. No, but I'll come back to Nathan. What a day? Wednesday morning for women at it's not far, otherwise, otherwise, 7 minutes for happiness. You're lending me this too, not this either, this is a life, but no, not from me, for me, for you, if your grandmother, beautiful, my there are books, it's not, there are here, it's not that, I have that, I'll take two, it's You M.