צמיחה בקצב הולך וגובר

00:03 Speaker 1 This is Yigris, and we're, uh, getting back to our roots a little bit. I don't know if this is getting back to our roots. We're getting back to something that we did for a little while and stopped, and that is that every now and then, the Rebbe will use a phrase, and he'll use the phrase in a letter, and he'll use the phrase in sithus, and he'll use it over and over again. The, the Rebbe has a couple pet phrases, for lack of a better term, that he uses again and again, and every now and then when I see one in a letter, instead of giving a shir on the letter, we give a shir on the phrase, uh, just to see where it comes from, where the Rebbe's expressions come from, how they developed over time, how the Rebbe developed his usage of them over time. So we have a very famous one here today. We have "Mi sheyesh lei maaneh reitz masayim." Uh, this literally means that somebody who has a hundred dollars-- I don't know if it literally means a hundred dollars, you know, a hundred coins. Somebody who has a hundred dollars wants two hundred dollars, and somebody who has two hundred dollars desires four hundred dollars. So it's an expression that we're probably all very familiar with 'cause the Rebbe uses it constantly to encourage people to increase their hafatsa. Whenever he hears about anybody, uh, giving a shir or, uh, or, or putting tefillin on somebody or doing any

00:59 Speaker 1 good deed, increasing in their own study, uh, making their own families, uh, stronger with Yiddishkeit, anytime, uh, anytime anybody reports good news to the Rebbe, the Rebbe's response is to demand more. That's the way that he does things, is that you cannot, you cannot get away with giving the Rebbe good news without being told that he expects you to double and, uh, exponentially increase your work. And the lotion he usually uses to say that is "Mi sheyesh lei maaneh reitz masayim," that if anybody who has one hundred automatically desires two hundred, anybody who has two hundred automatically desires four hundred, and therefore, whatever milestone you've reached or whatever accomplishment you've had, you should be wanting more, and the Rebbe wants more too, and that's how the Rebbe responds to good news. If you give the Rebbe good news, he'll ask for double that. We have a letter right here which is a good example of this from about fifty years ago. The letter is number "Yud, tav, tav, samech, tes" in volume Chaf Tes, which is from the year Tav Shin Lamed Gimel, and the date is Tes Vav Menachem Av. And as a fun background to the letter, somebody got nervous. If you look down here below the line, somebody got ner-nervous that they were telling the Rebbe about certain activities that they were doing, and, uh, the Rebbe didn't write back, and they thought maybe that meant that the Rebbe didn't like the activities. If you look down here, ka- b'mechtav, in the

02:04 Speaker 1 footnote, it says over several months, over many of the recent months This guy says that he sent to the Rebbe all sorts of letters and all sorts of dochs over the seri-- over a series of several months. he brought him a new sefer. I didn't hear good news. So this person writes to the Rebbe saying, "I've written you a lot of letters. I've sent you in a book that I've written. I've written some dochs where I've written some of the good things that I've done. You responded to none of them, so I'm wondering if maybe I should stop, like maybe I'm d-- maybe I'm doing something wrong. Maybe my book was no good. Maybe my good deeds have been no good." So he wrote this to the Rebbe, and this did get the Rebbe's attention. The Rebbe wrote back, "Keh now, um," he says, "I received them." He says, "Thank you very much." he says, uh, "I do like these l-- I do like the things you've sent me. They're, they're not... I'm, I'm not, uh... My, my lack of response is not reflective on not liking what you're sending." just that I've been obsessed up until now as we've, as we've been learning together. The Rebbe put out a big push for chinuch kayitz, that people should be learning Torah during the summers, and during that, uh, everything else got pushed to the back of the line. So he's just telling this person, "Don't worry too much. The fact that you didn't receive a

03:13 Speaker 1 letter from me doesn't mean that I didn't enjoy what you wrote or that I'm not enjoying your reports. It's just that I didn't get a chance to write to you yet." So then he thanks him for the besuras tovos, he thanks for the good news, and he says, may you, may it be fulfilled within you the phrase, "Mi sheyesh lei maaneh reitz chulo daled reitz." Somebody who wants a maaneh, somebody who has, somebody who has a maaneh, excuse me, somebody who has a hundred desires two hundred, and that v'chulo there is to fill in the blank. Somebody who has a hundred wants two hundred. Somebody who has two hundred then wants four hundred. So he gives this person a berakhah that they should experience the blessing of "Mi sheyesh lei maaneh reitz masayim," that they should, that they should always want more, strive for more. What have they been doing exactly? They also have that in a footnote. Um, he'd been in Belle Harbor in Florida, and he'd set up Yeshivat Atera and Neglah N'chosit in one of the shuls, uh, the shul of the hotel that he was staying at. And, uh, that year he'd increased and he'd got-gotten more sefarim and sefarim for the Beit Knesset, so he'd helped build up the shul there, and he had established new shiurim. So he'd been doing a lot of good things, and the Rebbe wanted him to continue. So this is one of many examples where someone tells the Rebbe good news and the response

04:13 Speaker 1 is "Mi sheyesh lei maaneh reitz masayim," that if you have a hundred, anybody who has a hundred will naturally desire two hundred. Uh, where's the phrase come from? I assumed, as I assume with many of these things, that it was a Gemara. And as with our prior classes where we've talked about, uh, expressions of the Rebbe that I assumed were from Shas somewhere, it is not. The Rebbe loves expressions from obscure places. So this too is from a pretty obscure place. If you open up your, uh, your supplemental sheet, I have it on the screen too. The earliest source for this is Kehillas Raba, of all places. So this idea of "Mi sheyesh lei maaneh reitz masayim" is from Kehillas Raba, the Midrash Raba on Kehillas, and it's not said in a positive way at all. It's a very negative thing. Reading it to you. God gave the, God gave humanity something very negative, an evil thing, just to make them suffer. He gave us a, he gave us a personality trait that is evil and that makes us suffer. Rabbi Boonem is, uh, Sheput Shel Mamen, and Rabbi Boon says that this is the pursuit of wealth. The fact that we all go after money all the time, it's a negative quality God gave us, and it causes us terrible suffering. Am Rabbi Yudin Beshem Rabbi Aivu, he says, "Nobody ever dies with only half of their desires fulfilled." If he has one hundred, he starts yearning for two hundred. And if he has

05:27 Speaker 1 two hundred, then he wants four hundred. So what he's saying here is that a person... Well, I, I, I read it a little bit backwards. What this is supposed to be is that, that a person, by the time they die, they will not have fulfilled even half of their taavas. And the proof of that is that every time I gain something, I always want exponentially more. So the math works out. If every time I have anything, I always want double what I have, then at the moment of death, I definitely will be missing out on double what I want, which means that I will never fulfill even half of my desires. So that's Kehillas Raba. This is a very negative idea. It says that a person never stops seeking money. They never stop seeking wealth. They never stop seeking physical pleasure. And, uh, and at the moment of death, they won't be satisfied. At the moment of death, they'll be wishing they had double whatever they had, no matter how much or no matter how little it is, and it's a curse. That's the way it's described in Kehillas Raba. Clearly not how the Rebbe regularly uses it. There's a Shaarei Teshuva from Rabbeinu Yona. Uh, that's also a very early source. Remember, Rabbeinu Yona is from, like, what, the fourteenth century? 1300s, 1400s, an old source for this, and he g- he, he uses this to explain why people don't learn Torah. Says, it says, that's a tongue twister. There we go. It's the

06:28 Speaker 1 ultimate . Don't say that when I finally amass enough money, I'm going to retire or relax a little bit, and then I can study Torah and begin doing good deeds. Don't say I'm going to push off my life and push off the pursuit of the things I really care about until my money is in order, because your money never will be in order. Maybe you'll never have the spare time. It's not just a maybe, it's a definite. He says here, it's one of the reasons why that makes, makes no sense to push off the things that you want, like Torah and mitzvahs, while you wait to get money. After you have collected everything that you wanted to collect, you'll only want to collect more. As Chazal say, "A person at the moment of death still wants double what they have." A person will have a hundred, they'll always want two hundred. And then he finally gets the two hundred he always dreamed of, and when he finally gets that two hundred, all he'll want is four hundred. As it says in Kohelet, somebody who loves money will never be satisfied by money. So the Shulchan Aruch is saying that a person who says that when they finally have enough money, they're going to get to doing-- They're learning Torah and doing mitzvahs, it'll never happen because enough money changes depending on how much you have. As soon as you get something, you just want more. So what you have here is two sources that see

07:40 Speaker 1 this quite negatively, are talking about Devarim Gashmiyyim, are talking about Gashmiyyus, talking about money, talking about greed, basically. That this is a description, this phrase that the Rebbe uses all the time to encourage people to do more mitzvahs is in fact a phrase that in its source is a phrase to describe how greed consumes us. That a person who has one will always want two, and you just can't satisfy anybody, and they die unsatisfied, and they never get around to doing the things they really wanna do 'cause they're always chasing more money, and no matter how much money they get, they always want more. It's, it's a story of greed. There's an igras from the Friediker Rebbe. I didn't write down the year, I'm sorry I didn't, where he quotes the Rebbe Maharash. He quotes his grandfather, the Rebbe Maharash, as saying the following. He said s-to somebody in Yechidus, . God implanted in every person a desire to want bigger things, a lofty desires, to want the highest thing possible. A person looks the way they are right now, I, I should have put a mem there. That is, a person always wants to be greater spiritually than what they are right now. This nature is in a person when it comes to Gashmiyyus, but also when it comes to Ruchniyyus. So here from the Friediker Rebbe, from the Rebbe Maharash, is the first time that we're seeing that this isn't just a money thing. He's saying here that this teva to desire more

08:51 Speaker 1 is also a spiritual teva, not just a Gashmiyyus thing. It's about spirituality, not just physicality. However, there is a rule. I will always want physical things more than I want spiritual things. The desire for the physical is greater than the desire for the spiritual. I don't know what that word is. Therefore, even a rich person is always worried. Why is a rich person always worried? Because no matter how much they get, they always think they should have exponentially more. They think they should have double whatever they have. So here the, the, the Friediker Rebbe in the name of Rebbe Maharash is opening the door a little bit for us. From Kohelet Rabba in the Shulchan Aruch, Rabbeinu Yona, from the earliest sources, it only looks like this desire, applies to money and applies to greed. The Friediker Rebbe is saying here it applies to spiritual matters too. However, it's not as strong as the desire for greed. You, you want the-- Your, your desire to exponentially increase your wealth will always be stronger than your desire to exponentially increase the Shomrei Torah or exponentially increase the mitzvahs that you're doing. Uh, and there's really no hope is that the, the case of the desire will always be stronger when it comes to Gashmiyyus. Don't worry, we're gonna turn this on its head, but we're evolving, right? Things are growing. We have a letter from, uh, from Vav Tishrei of Tav Shin Mem Ches. You know, it's not a letter, it's a sicha. I don't know

10:02 Speaker 1 why I wrote letter. This is a sicha. It's a sicha from Vav Tishrei Tav Shin Mem Ches. It's just a little piece here. And here the Rebbe says, . Okay. I need to give you a little background what this sicha was about. This is one of the Rebbe's interfaith dialogue sichas. I would love to do a shiur one day on interfaith dialogue. Hopefully, I'll find a letter from Tav Shin Lamed Gimel that talks about it. The Rebbe is deeply against it. Uh, as I'm sure you're aware, the Rebbe is not into interfaith dialogue. One of the comments he makes in this particular sicha is that he sees the Jewish people rushing to go talk to all of the other, all of the other religions. He doesn't see any of them rushing to talk to us. So they're knocking down the door of the Pope to go kiss his hand, but I don't see any Catholics knocking down my door. This is what the Rebbe says in the sichas, that you're not seeing other religions so enthusiastic about. It's only Jews who want to do interfaith dialogue, means that there must be a problem with it. So the Rebbe has a sicha here where he pushes this idea that, uh, there had been-- Somebody had gone to-- I think somebody had gone to the Pope, um, and the Rebbe was not happy about it. He said that they kissed this person's fingers, and it might be Avodah Zarah. He had real problems with it. In the

11:00 Speaker 1 sicha, he really hits it hard. And then he says that, uh, since the-- A few people made a machah. A few people said that this was unreasonable, you can't act this way, but it was a quiet machah, and it was done with, uh, it was done with humility. And since it was such a quiet and humble machah, it was such a quiet and humble protestation of what happened, it didn't really land. He says, meanwhile, the people feel that since the, since nobody really, that since there was not really an outcry when this happened, they're going to just wanna do more of it. And that's where we get to our line here, is that the Rebbe says, doesn't just apply to money and honor, which are negative things but can be used for positive, but even applies to our most base urges. It applies to things that are not good, that can have no good come out of them. So now we're getting a full range here, is that we have from Kohelet Rabba and from Shulchan Aruch that applies to greed when it comes to wanting stuff. We have from the Friediker Rebbe over here that it can apply to spirituality, but not in the same degree that it will apply to greed. And from the sicha in Mem Ches, we have that it can apply to things that are worse than greed. It can apply to your basest tendencies. Think of the biggest aveira that you've-- I mean, don't think of your biggest aveiras,

11:57 Speaker 1 just, you know, cause problems for you. But think of the biggest aveira you can imagine, whatever sin that is, whatever type of that is, that also is bechalal according to the sicha. So this is an urge that is a very base urge. It applies to greed, it applies to honor, it applies to things that are worse than greed and honor. And insofar as it applies to spirituality, it seems to be relatively weak. It is a weaker drive spiritually than it is physically. And that's what we have up until Igress volume thirty-two. And in Igress volume thirty-two, the Rebbe says a series of things that I cannot explain. I can tell you what they say, but I can't explain them because I don't have a source for them. But the Rebbe is very clear, and he repeats himself over and over. I'm giving you two examples here. There are at least fifty. Here, two examples of this paradigm shift. The Rebbe writes, "Vade matim leidiana hakme zecher lebracha, leida sakme zecher lebracha." Certainly, it's the appropriate time for me to draw to your attention the following phrase, "Mishesh lemana reitz masayim kolu." He said, "Eche sheklases bikiflain." This should make you desire to do double the good you've done up until now. "Ki shiasik shlav ze," when you do reach this level, having done double the good you've done up until now, "yes emetz lahashiv abaneis," then you're going to desire four hundred, uh, to, to exponentially increase. Whatever you have, you always wanna double it.

13:02 Speaker 1 "Shin kachu tevamene adamine gelinian gashmi." This is what people do when it comes to physical things. Look at this, "lashinal achas kam vakamine gelinian ruchanim nitzkim." It should apply even more to ruchnius and nitzkis. It should apply even more to spiritual matters. "Yuvrat mishkashashkash hem lesharas lashpial chug nirta." Then he continues to say, specifically when it comes to somebody who has that power, that means you were given that ability from Hashem. But look at that. What he's saying here is he's, he's switching the whole thing. The that said in the name of Rabbi Maraash, that I'll admit it can apply to spirituality, that a person in ruchnius can desire, uh, exponential growth, but that it's not gonna be ever as strong as the desire for exponential gashmiastic growth. The Rebbe here says the other way around. He says the in the other direction. Says if that teva, the nature of a person is to desire physicality in a, in way of exponential growth, then all the more so when it comes to spirituality, he's going to want exponential growth. He says it again one page later in that same volume. That when Chazal say things, it's all Torah. If this applies to physical things, all the more so it applies . Certainly, this should apply even more to things that are of eternal value and that are spiritual, things like Torah, things like Torah shaim, mitzvahs that says . So the Rebbe is saying here the opposite of what we've seen up until now, which

14:18 Speaker 1 is that it's not just that spirituality also can have an imyun, the desire for exponential growth. It's also that spirituality has a stronger push for exponential growth than physicality. The reason why I say I can explain this but not justify it is it doesn't fit with any of the prior things we've discussed. It doesn't fit the model of the Kol HaZarah and the Shaar Yichuvah. It doesn't fit with the said. It doesn't really fit with the Sikha from Emches. However, the Rebbe has the authority to, uh, to, to read this a new way, and I think this is the Rebbe's chidush. I didn't find anybody who reads this this way besides the Rebbe, that, uh, that is not only a positive thing but a positive thing that is more powerful on the side of positivity than, than negativity. I found that nowhere else. I have no source for this besides the Rebbe. I think it's his chidush. In the Sikha Simchas Beis HaShoeiva from Tav Shin, what would this be? Tes Zion. Tes Zion, the Rebbe just explains, uh, drives home how this exponential growth model works. I keep using the word exponential. I hope it's a word that people know. What, uh, what exponential means is that things will double relative to themselves, meaning that somebody who has a hundred wants one hundred, and that doesn't mean that every time I get more money, I want another hundred. What that means is that every time I get more money, I want double whatever I

15:23 Speaker 1 have. So when I have one hundred, I want two hundred. When I have two hundred, I want four hundred. When I have four hundred, I want eight hundred. So I'm not adding one s-- It's not a discrete amount, it's an exponential amount. The Rebbe says this, uh, points this out in the Sikha. He says that, uh, that the tithe of somebody who has two hundred will be that he will desire four hundred, which is two hundred more, and that is always double. So the point that I've been making, I'm just justifying here with the Sikha, the Rebbe says it explicitly, that the idea of is exponential growth, not just discrete growth. Down here, which is the last thing that we have to look at today, and then we can open the floor and discuss, is in Teress Menachem volume seventy-three, page two thirty-nine, coincidentally also from fifty years ago. This is from the year Tav Shin Lam Med Yimuk. Nothing's a coincidence. Here the Rebbe explains why God gave us this nature of why he gave it to us when it comes to gashmiastic things and when it comes to ruchniastic things and how we use it. So I wanna read this Sikha with you, this piece of the Sikha with you, and, uh, and then I think that's it for today. he says a Yid is somebody who is always traveling. Since this is the very essence of a Jew to be somebody constantly moving, it doesn't make sense for there to be changes

16:34 Speaker 1 in this. It doesn't make sense to say that for a half an hour he's going to walk and for a half an hour he's gonna stand still or sit down and therefore for the entire day at every single second, a person needs to constantly be walking or traveling upward ascent after ascent. And this applies even when a person's sleeping. Even when a person's asleep, there is such a thing as avoda. There's working. Um, working it up. Avoda. Working is a bad translation of avoda. There is avoda. There is a, there is a positive Jewish out-outcome for somebody sleeping. it says in the Midrash that time of sleep, the, uh, the, the, the, uh, living soul is poured into them. So it's not just normal sleep by us. That's also a kind of avoda that it gives us more life. Certainly, this applies even more when it comes to time when we're awake. And certainly therefore it is forbidden. You don't get any breaks. It is asur to have a break for even one moment. A person needs to constantly work in a way of where they are, where they have no rest, where they're constantly growing, constantly working toward making themselves and the world around them better. is understood. this idea of us never stopping because we are fundamentally mahalkim, people who travel. This is not because, God forbid, God doesn't want us to have rest. It's not because he's saying, "I wanna see my workers work." It's not a meme quality. He wants us

17:55 Speaker 1 to live up to our full potential, to take everything that we can. Now, what is our potential? The potential of a, I don't know, the potential of a tree is to grow as tall as the tallest tree can grow. So God doesn't demand that a tree constantly be in motion. However, when it comes to a, when it comes to us, what are we capable of? We're capable of ein sof. We're capable of achieving infinity. Since we're capable of achieving infinity, it makes no sense to ever allow us to stop because that's where we really could be. We could be. Since we can achieve infinity in order to achieve infinity, we have to constantly be moving in a way of where we have no rest, and we're constantly achieving and overachieving. Therefore, a person can never be satisfied with what they have. And that's why a person always wants more. So God implanted in our nature the because of our incredible potential. We have incredible potential in physicality and in spirituality, and that is infinite potential. Since we have infinite potential, if you were to create something, if you were God, if you were to create something That had infinite potential, and you did not give it the urge to infinitely grow, you would be cheating that thing out of its infinite potential. So what God did was he gave us infinite potential and then implanted in us a nature to constantly want to grow exponentially. So that's why we have the desire of . It

19:07 Speaker 1 is, uh, it is, it informs or it, uh, it, it speaks to... Yeah, that speaks to. Our , our nature of, uh, of wanting exponential growth speaks to our ex- speaks to our, uh, infinite potential. because of this desire, because of this, uh, uh, nature that's implanted in us to constantly want exponential growth, we don't have any . Therefore, we also don't have . We don't let our bodies rest or ourselves rest. because we can always rise from level to level. When a Jew acts in this fashion, when a Gu- when a Jew acts in this fashion, God then does our will. God does the will of those who fear him. God then fulfills our desire to grow exponentially to if we have one hundred, turn it into two hundred, to turn two hundred into four hundred. Of course, the Rebbe's speaking here spiritually. to constantly grow from strength to strength. So we have here in, uh, summary is the Rebbe has a phrase that he uses all the time to encourage people to keep on growing, that's . We have from the idea that this applies only to greed, really, and that, uh, and that a person, it's considered a curse. It's a very negative thing. We said, it was an evil thing given to us just to make us suffer. The fact that we can never be happy with the money that we have, and when a person dies, they always wish they had double what they had. However, the introduces the possibility

20:22 Speaker 1 in the name of the Rebbe Marash that this could also apply to spirituality, that a person always wants to grow spiritually. He did say there, however, that it applies to spirituality, but it applies more strongly to physicality. The Rebbe had introduced the idea that it can apply to things that are even the most base kinds of physicality are negative urges for a sin. But then in, uh, in the volume thirty-two of Igrot and onward, the Rebbe sort of begins to introduce this idea that is not just a spiritual thing, but a spiritual thing that is more powerful than a physical thing. He bounces one off the other and says that if I want to double, if I wanna double my money, then certainly I wanna double my life, and my life is Torah and mitzvahs, my life is spirituality, so I want that even more. Uh, we have a where the Rebbe explained that is an inion of exponential growth, and then we finally had this down here, where we said that the reason why we have the nature to want to grow exponentially is because we have infinite, infinite potential. And the great kindness that God did when he gave us infinite potential was to also give us the desire to infinitely grow. That's it.

21:22 Speaker 2 I don't see the Rebbe's thing as a Chiddush. I see-- 'cause the, the Rebbe wouldn't have to give us a Bracha to, to go and wanna make more money, right? Because that's obviously there. The Rebbe is telling us by Ruchnius that we should, we should be Mekayen this thing of . Basically, I think he's, it, it may be truer in that sense because the Rebbe always stressed that, like what the Shlah says, that everything comes from Ruchnius. But it's still more Morggesh just because, just like the type of a Ruchniy-- a Ruchnius like a Tavy is a higher and stronger Tavy than a Gashmius. It's much deeper. But a Tavy is Gashmius is more Morggesh. So I don't think it's necessarily... I still think the Rebbe is emphasizing that it's truer in Ruchnius, but it's still a Bracha that we should actually do it. If it was more felt per Ruchnius, then Rebbe wouldn't have to put it in a letter.

22:15 Speaker 1 He seems to say here that it's more Teva, right? The lesson in this letter here is she'in pak to Teva beYadam-

22:19 Speaker 2 But then why would a Rebbe have to bench, why, why would a f- the Rebbe never have to bench to make, to take, to make, to, to want to make more money.

22:26 Speaker 1 Huh?

22:28 Speaker 2 We never had to bench somebody to want to make more money.

22:30 Speaker 1 No.

22:30 Speaker 2 Right?

22:31 Speaker 1 No.

22:32 Speaker 2 So, so the fact that Rebbe's saying it means that it's not as Morggesh. It's truer, but it's not as Morggesh.

22:39 Speaker 1 Okay. So apparent he's saying then, if I'm understanding correctly, is that, uh, is that the Rebbe's saying that their Teva for Ru- Teva for exponential growth in Ruchnius is stronger than the Teva for exponential growth in Gashmius, but I feel the urge for exponential growth in Gashmius stronger than I feel the urge for exponential growth in Ruchnius. And, uh-

22:57 Speaker 2 Because I'm more in tune, because I'm more in tune to Gashmius, whereas the Rebbe or somebody else who becomes more in tune to, tune to Ruchnius will feel that urge in Ruchnius even str-- Put it this way, some-- the Rebbe's-- L-Let's put it this way, right? Somebody who's in tune with Ruchnius will feel that urge more than someone that's in tune Gashmius. So the Rebbe who's in tune with Ruchnius, his urge of is stronger than a m- than a Mogushandika person wanting more money because it's truer Ruchnius, but you have to be t-tuned into Ruchnius.

23:25 Speaker 1 It makes sense. It still is a Chiddush, though, because nobody says it before him.

23:28 Speaker 2 The focus, yeah.

23:29 Speaker 1 So u-up, up until the Rebbe introducing this idea, um, that your, that your Teva for Ruchnius is stronger than your Teva for Gashmius, we don't have it. Certainly not attached to this phrase, right? In it looks like it's just about greed. In the he says that, uh, insofar as I have an urge for Gashmius, it's gonna be stronger. I know you're, you're Medayek in Nir Gashmius, so he's not disagreeing with the . But it certainly is a, it's a new dimension. You don't see this prior to the Rebbe, this idea that, uh, that, that I have the capability to, uh, ca-capability to want spirituality more than I want physicality in an exponential way.

24:04 Speaker 2 Right.

24:04 Speaker 1 I don't think you see this before, before the Rebbe. I didn't find it anywhere before the Rebbe.

24:08 Speaker 2 The Rebbe Bachal takes things of, of Lakos Pipshitas, uh, more commonly. I, I gotta sign off anyways. I have a meeting now.

24:14 Speaker 1 I actually have to sign off too. I'm sorry to cut it.

24:16 Speaker 3 Yechiel.

24:17 Speaker 1 Yeah, quick question. Go ahead.

24:18 Speaker 3 Just two things. I found fascinating that the Rebbe would take something like you said originally that has a negative connotation and, put it to the positive. There are two other places where I know of where I think the Rebbe did the same thing, and that is Rashi over there says that it's and it's sometimes even and, like, that's why Hashem is watching, so to speak. Sometimes it's the Teva, sometimes it's the Ruach. But when, when the Rebbe said about about Eretz Yisrael, it was always in the positive. That was one area. And then another area is in the famous Pasuk in Yeshaya. It says, Over there it's talking about that one person will be Mechazek another or-- another word to, to trust Avodah Zarah. But the Rebbe uses it in positivity. So, um, just, um, thought I would mention those two places.

25:19 Speaker 1 Thank you very much. And had the Rebbe not used it positively, I don't think we would have ever gotten the Avraham Fried song. So there you go.

25:25 Speaker 3 Right. Exactly. Okay.

25:29 Speaker 1 Thank you all very much.

25:31 Speaker 3 Yeah. It's welcome.