קנאה של קדושה

00:00 This is Igres, and we are for the first time in many weeks looking at letters from exactly fifty years ago, give or take. We are back on track in our volume. For the past couple of weeks, we have dabbled in, uh, in letters. Dabbled? I don't know. We've been in letters from just about every volume, picking up things we found along the way that we wanted to dive into. Uh, we are now back on track. We were way ahead of schedule, and now we're caught up again. We are at a letter from Rish Kedish Shvat from Tuv Shin Lamed Dalet, fifty years ago, written to Mr. Ephraim Sheach Yashar. And the letter is easy to read 'cause it's right here on our screen in Russian. Fortunately, every time letters are written in Russian, Igres is kind enough to give us a free translation below. Um, and I'm relying on their translation because my Russian is, uh-- it's not that it's bad, it's zero. So this is the letter. The letter is labeled, uh, Yud Alef Mem Zayin. Once again, Rish Kedish Shvat, Tuv Shin Lamed Dalet. And here is the translation from Russian. "Mi Y Asher Hinni Kabalas Mechave," the Rebbe says, "I've received your letter." "In K'bi Ycharav," through this, I received it a little bit late, but I got it. "Sh'b'kes uf et hasakshim sh'nas-- sh'niskal behem m'matzav hachadash." You write about the difficulties of your new situation. He's a recent immigrant, I believe, from the rest of the context of the letter,

01:06 and it sounds like he's having difficulty in his new environment. "Min hastam yodea," probably somebody who left Russia, maybe who came to Eretz Israel. "Min hastam yodea," so, uh, it is, uh, I assume you know. "Sh'rabin min haam min ha'sivah se," many people are in this situation, have these sorts of problems. "Ve'sesef mishtadrim," and they end up settled. People are all-- the Rebbe doesn't say this here, but "al ha'chalos ha'kashis," uh, all beginnings are difficult. A person moves, a person makes a-- a person immigrates. That can be very difficult. They do figure it out. "Ve'sesef mishtadrim," a lot of people have these problems, and in the end they turn out okay. "Ve'gam im b'techilah ein la'zeh laspiqa mal," even though you don't have all of your needs right now at the very beginning, "al meshach hazman mishpach ha'matzav," the situation tends to improve over time. So the first advice the Rebbe gives this individual is, "You've moved. I know it's difficult, but things do improve over time. You got to give it some time." "Akava," it is my hope. "Sheyesh lo keshem eilam chadashim shegam hem avru es hamkashim-- et hamkashim viyechel liyaatsaf ninasa yiushi." The Rebbe says, "It is my hope that you've been able to connect with some other recent immigrants." By the lashon "eilam chadashim," I think we're pretty sure he left from Russia to go to Eretz Israel. So maybe you've been able to link up with a couple other Russian immigrants. Uh, they probably also, the Rebbe says, have gone

02:08 through these sorts of difficulties, and they'll be able to give you some advice about your personal trials that you're going through right now. "Yehi tenes rimishbaroch sheyaze be'as y'da karov." It should be God's will that you should have all of this in the very near future. "Mili mishal-- mishalas ufletebe bachol," the fulfillment of the desires of your heart for good, all of them. "Kelum ashika ze besiyum mechaveshu makana behudu mamirim," including one more thing. And this is, of course, we're going to dive into today 'cause it's so interesting. Including what you wrote to me at the end of your letter, "Shu makana behudu mamirim." You wrote to me in your letter that you're jealous of Jews who believe in Hashem, that you're j-jealous of believers. "Shekinazu tasiges matara sei." Your jealousy should have the proper, uh, the proper outcome. It should succeed in having its proper outcome. "Vesiglu be'atzmchem umishpachechem es emes ha'yerah b'Torah," and you should reveal in yourself and in your families, uh, the truth that is the teaching of our Torah. "Kol Yisrael mamirim bene-- mamirim bene'emamirim," that in fact, every single Jew is a believer, the child of a believer. "Yehi chobriyes menechela. Yasade vesure tes bachalan ha." The Rebbe gives him a line of berakhah at the very end, and that's the end of our letter. So the Rebbe says here, or I guess the writer says here, the writer wrote in his letter that he's jealous of Jews who really believe in Hashem. And the Rebbe says back to

03:19 him, "I hope that jealousy does what it's supposed to do, that it has the proper mattarah," 'cause jealousy has a purpose. There's such a thing as holy jealousy, as kinat dikdusha. And the hope of jealousy is that will-- it will prompt you to, uh, to get what you are jealous of. When you're jealous of something, when you envy something, you generally try to go get it. And in your case, it will be particularly easy to get this because, "Yidden are mamirim bene'emamirim," Jews inherently believe in God. So if you're jealous of believers, you will be able to get what you want. I hope you use your jealousy as a springboard to begin believing more strongly. This is a theme we have in a lot of the Rebbe's letters. The Rebbe speaks at length in many places. We're gonna look at five letters today, I believe, five additional letters maybe, plus a sikhah, where the Rebbe jumps into the idea of a holy, holy jealousy, holy envy, that kinah, on one hand, jealousy is a very negative trait, but when used positively, it can have incredible dividends. I do wanna first introduce you to some of the negativ-- some of the negative sides of kinah. Uh, first of all, you have the Mishnah in Pirkei Avot, "Kinah ta'avim ha'kavim et zinas ha'adam min ha'olam." It's one of the things that drive people from the world. Jealousy is not a positive trait at all. There is a Gemara in Masechet Shabbos that the Rebbe is going to

04:20 reference a couple of times in these letters, so I wanna show it to you now, and then we can keep on referring back to it. It's a really fun Gemara. It's in Shabbos one fifty-two B, and it's about somebody who dug graves and accidentally found a living dead person. "Hanuka plai leha havakab liad de Rav Nahman." It's on your screen. There were some diggers who were digging in the ground, uh, that belonged to Rav Nahman. "Naḥar bu Rav Aḥa bar Ishaya," and they accidentally dug-- Uh, I'm sorry. They didn't dig. Naḥar means they, uh, they protested. "Naḥar bu Rav Aḥa bar Ishaya." Rav Aḥa bar Ishaya, who was already dead at the time, started yelling at them, "Stop digging. Stop, stop digging back here." "Osav amar lei le Rav Nahman," so they came and said to Rav Nahman, "Naḥar ben Gavra." A person has been yelling at us in your field saying not to dig here. A, a dead person, a person who's supposed to be buried underground, has come back to life. There is a ghost yelling at us not to dig in your field. "Osah Rav Amar lei." So, uh, Rav Nahman came out and said to him, "Ma ni omar?" Who are you? Who's this dead guy yelling at my workers? "Amar lei, 'Ana Aḥa bar Ishaya.'" He said, "I'm Aḥa bar Ishaya. I'm a big deal." "Amar lei," he said back to him, "V'lav Rav Mari." Doesn't Rav Mari say, "Aseh idim tzadikim dehabu afrav." Didn't Rav Mari teach that all

05:21 tzadikim are supposed to turn back into dust? Why are you still here in your body? "Amar lei," he said back to him, "Ma ni Mari delei danlei?" I don't know this Mari. He's after my time. Who's this, who's this Rabbi Mari you're quoting to me? I don't know the guy. "Amar lei," it says here Rav Nahman said back to him, "Don't worry, I have other sources." "Ha, krak si," there's a pasuk. The Torah says, "Ve'yesheva afar al ha'aretz ki shehaya," that, uh, that everybody should return to the dust of the land like they were. "Amar lei," so Rav Aḥa bar Ishaya says back to him, "Da karech keheles. Lei karech mishlei." The guy who taught you keheles, which is the verse you're quoting, clearly forgot to teach you mishlei, 'cause there's a pasuk in mishlei that says that's not right. "Dech si," says in the pasuk, "Ve'rakav atzamos kinah," that the thing that makes bones rot is jealousy. That jealousy makes bones rot. "Kol mi sheyesh le kinah be libo," anybody who has jealousy, envy in their hearts, "atzmosam markivim," their body rots. "Kol she'ein le kinah be libo," somebody who removes all jealousy from their heart, "atzmosam markivim," their bones won't rot. Uh, so he's saying, "I didn't have, uh, I didn't have any sort of jealousy." Giving us an idea, obviously, this is how we're going to be using it, is that a person's bones don't rot if they're not jealous, and people rot in the ground for the sin of jealousy. Just

06:23 to put a pin in the story because the story does continue. goes forward and, and pokes him, he touches him. he goes, "Oh, you are real." He touches him, and he really does have a body. He's not a vision, he has a physical form. so he says to this reanimated corpse, "Come back to my house with me." You know, let's have a-- I don't know, let's have, let's have coffee. said back to him, . We've already established that you don't know . Now you've revealed that you don't even know 'cause it says in the you will know that I am Hashem when I open up your graves, when I bring the dead back from the graves. Dead, dead are not allowed to walk out of their graves all by themselves. I'm stuck here. he said back to him, doesn't it say in the says if we're going back to the Torah, then I'll use a basic . You are dust, and you should go back to dust. said back to him, that's not for everybody. That is for a moment before . The moment before even that never deteriorated will deteriorate for a quick second and then come right back by . Okay. So jealousy is generally speaking bad. Keeping jealousy out of your heart is good. It is something that can, uh, preserve your bones. Nonetheless, the Rebbe is going to spend a lot of time teaching us about the advantages of jealousy, the holy side of jealousy. This letter is labeled . It's

07:40 on your screen. The year is . It's from and the Rebbe writes, I don't think-- Yeah, we want the top part. Okay. We don't need to read this first paragraph. Actually, let's read it. Yeah, I think we need it. It's been many years now since I've, uh, written some, um, some many days, excuse me, since I received your letter that has the basics of your life, your life story. you told me what happened to you and now that you're found in a certain place. for several years, it doesn't say the name of the place. That's confidential. You told me that over time you've met many different kinds of , different , and you're always jealous of them. That they are-- There's a jealousy here that in all places that they come, they act as though they are in their own . I don't understand what he's jealous about. Do you? Anybody understand what he's jealous about? I don't know the question. I mean, I get the answer, but the question every time it- I think it's that they-- it seem like they are comfortable where they are. Yeah, like they're comfortable in their own skin, and he's jealous of that? Okay. Yeah, that seems right. What do you think, Shalom, also? Yeah. Okay. That's the consensus of the room. Anyway, he's jealous of something. The Rebbe therefore is going to say you will find every time you write to the Rebbe that you're jealous about something, I've looked through, uh-- I didn't show you all

09:07 the letters that I found. There were ten, fifteen in Yiddish. Every time I found somebody says they're jealous, the Rebbe gives the same answer pretty much. Number one, in all things you need to find some way to use it for this applies also to jealousy. If you feel jealous, you gotta use it for God. even though generally speaking jealousy is a disgusting attribute. nonetheless, there is such a thing as there is such a thing as holy jealousy, and that is that's a Gemara that says that says that when scholars are jealous with each other, this increases their wisdom. 'Cause one scholar finds out the other guy knows something he doesn't, and so he looks it up so that he can know more, and then that guy gets jealous of him, and that wisdom only increases when smart people are jealous of each other. the Rebbe says it's so important that if you don't use a negative attribute for a positive, it remains disgusting. So jealousy is disgusting. You have something disgusting in you and on you right now, which is jealousy. You can choose to use it for Kedusha, and if not, you're disgusting. It's disgusting to be jealous. However, it is possible to use it for good, and then it stops being disgusting. therefore, I'm hoping this will also be the feeling by you, that you will increase your own observance of Torah and mitzvahs, and specifically so if you are jealous of a nash that you meet, you're jealous of people you meet

10:26 around the world and how good they are at Torah and mitzvahs, you should use that for good to increase your own observance level. And if you do that, then your jealousy is beautiful, and if you don't do that, your jealousy is gross. We're not gonna read the rest of this letter. It's quite long. Uh, yeah, we're not gonna read the rest of the letter. This is it for now. Let's go on to the next one. Next letter is labeled it's from and this is written to a woman, and this letter is near and dear to my heart, although I'm not gonna read you the second half. The second half of the letter is, uh, a lot of times when you're doing these things where I'm, where I'm going through like, you know, ten, fifteen letters trying to prepare these, these shiurim, I find things that are, that are definitely for me. There's a middle section here. The Rebbe is writing to a woman who says, uh, "I really like that my husband gives all these shiurim, but he hasn't spent a lot of time with the family lately." So I have that letter right here in the middle with the Rebbe answering her. Um, and that's not for you, that's for me, but I'm gonna read the part that's for you. Here we go. the Rebbe writes to this woman, I'm responding to your letter from the end of Shevat. Ah, look, from around our time. this is, uh-- You talk about the work of

11:28 your husband. and, uh, since he returned from visiting the Rebbe, he'd increased in what he was doing. you're talking about how this is impacting the family. he's very busy now because I've given him a lot of work to do. she says, "Even among our friends, they say he's kinda nuts." the Rebbe says, "Let me just start off." We're only gonna read this paragraph. first of all, I really wanna push back against that last claim you're making that even our friends say he's crazy. the basis and the beginning of all four parts of the is not to be embarrassed in front of people who say-- who are scoffers, not to be embarrassed in front of scoffers. and the Rebbe says, "I really am not sure where their complaints are coming from, but it's probably coming from when people say, 'Oh, that person's, that person's crazy Frum, that person's, uh, that person's really extreme in their Yiddishkeit,' it usually comes from a place of jealousy." It usually comes I can't say for sure," says the Rebbe, "but usually scoffing about someone's Frumkeit is usually because you're jealous of their Frumkeit." then the Rebbe says, "this should be a that they're so jealous that your husband is so involved in the of Chabad that after complaining about it, they will be jealous about it, and after being jeal-- because of their jealousy, they-- their jealousy will turn into them doing it as well." So I-- the reason why I brought this particular line, even though he's saying

12:49 what we just saw before, I do think it has a slightly additional dimension here, is that when somebody complains about you, you can have the hope in the back of your head that it's coming from a place of jealousy, and that that-- if the complaint comes from a place of jealousy, then that means the future is that they might end up doing exactly what you're doing. So sometimes when we meet scoffers, you know, you're not supposed to listen to . If people scoff about what you do, the beginning of is we don't listen to scoffers, we don't listen to people, people who try to put us down for what we do. We do our best, and we, uh, and we ignore, we ignore the, uh, we ignore the haters, as I think the young people say, right? We ignore, we ignore the scoffers. At the same time, you should recognize why are they scoffing. Usually, it's because of jealousy. And in that fa-- And, and if that's the case, then their scoffing is their way of telling you, "I'm jealous of you." And if they're telling you, "I'm jealous of you," that means that what you're doing is setting an example that they will ultimately follow, which means that sometimes when you hear someone scoffing, that's also them telling you, "I'm about to emulate you." Which means scoffing can be a sign of you're having a very seriously positive effect on people around you. I think it's a very powerful idea. Vav ayin reish is

13:49 our next letter. This is in Tav Shin Yud Tes. Kof Daled Yod are Tav Shin Yud Tes to be exact. And here we are, Shalom Uvracha. The Rebbe says, "I was pleased to receive your letter from the twenty-second day of Iyar, uh, that you're visiting the Yeshivat Tomchei Tmimim about the visit to Yeshivat Tomchei Tmimim," et cetera. Uh, where is the part that I want? I hope it's in this one. No, it's down here. Okay, I'm gonna go down here. Uh, Ve'ikar, the main thing the Rebbe says, "By testing these students, testing these students," so the idea was to come to the yeshiva and give them tests. This should cause jealousy. The idea is I want jealousy among the students. Test them, make sure that ma-make it somewhat public, and, uh, I want to create jealousy among the students because because when sofrim, when scholars, and students are certainly scholars, are jealous of one another, this increases their overall wisdom. Now the Rebbe's gonna go into a little more detail. That is that it causes the hamshacha of chachmah. So the truth is that in the context of the Zohar itself, this isn't exactly what the Zohar is saying. The Zohar is talking about midas hachachmah itself. There's a shayla in the Zohar that it says that Rachel was jealous of Leah, and we'd already explained early in the Zohar that Rachel is almah di-iskalia and Leah is almah di-iskasia. And the Zohar asks a very self-aware question for the Zohar where it says, "Wait

15:06 a second, these are just alamas. How are they jealous of each other?" Which is a, a random piece of self-awareness in the Zohar. The Zohar's like, "Hey, if none of these people are real and they're just worlds, then how are they, uh, how are they having emotions?" And the Zohar answers that, uh, no, that means that it was mamshich, because the thing that kinah does is kinah, jealousy is the way that you drag chachmah down. The Gemara says that kinah sofrim tar v'chachmah, so the midah of chachmah is dragged down. But that's the Kabbalah. That's not how the Rebbe is using this piece of Zohar. The Rebbe is just saying that the Zohar says it's not just that, uh, when students are jealous of each other, they increase their chachmah through the study that they're doing with each other or that study doing to compete with each other. It's also that there is an inherent value to kinah that Al Pi Kabbalah when someone experiences jealousy, this drags down wisdom, that it, that, that there's sort of a, a button-pressing going on here. Press jealousy, receive, uh, higher chachmah. The Rebbe, the Tamach Tzedek explains according to the Gemara Mesachesh Shabbas that we saw earlier, We saw this Gemara that anybody who has jealousy, they will rot. Whatever, it's a worm. Uh, usually it's telas, but telea, I guess. This is like a worm of kedusha that rots away the tree, which is the midas of the Nevusha Behamas. So the Gemara Mesachesh Shabbas says

16:19 that somebody who has jealousy, it makes them rot. The Tamach Tzedek says, "Yeah, makes them rot away their Nevusha Behamas." What part is rotting away? When a physical body rots, the physical body, that's the Nevusha Behamas, that's the animalistic soul. That's my most coarse attributes. So he's rereading the Gemara, essentially. The Gemara was trying to say that jealousy is really bad because it makes you rot. The Tamach Tzedek is saying jealousy is really good. It makes the body rot. It makes the midas of the Nevusha Behamas, makes the animalistic soul, makes corporeality itself rot away, just like a worm is able to make a tree rot by biting into it. So jealousy can actually get rid of your negative midas. He quotes here a Mussar Sefer. Do I have it on my shelf behind me? I used to have it. Yeah, here we are. A-ha! Not a lot of people read Orchos Tzaddikim, but there it is. That's an Orchos Tzaddikim object lesson here. It's a Mussar Sefer, uh, I believe by a Rishon. It's pretty old. And, uh, I have not seen the Rebbe quote a lot of Orchos Tzaddikim, but I did see him quoting this piece of Orchos Tzaddikim in almost all of his discussions on kinah. So this seems to be one thing that the Rebbe uses this Sefer for often is to demonstrate the positive side of kinah. I'm sorry, but I'm going back down here. It's explained in Orchos Tzaddikim He says basically that it says over in Orchos

17:39 Tzaddikim that when somebody is jealous, they're able to significantly increase their abilities. And, uh, the Rebbe says basically that, uh, "I want you to test the students. I want you to make the results or make the testing public enough that not to humiliate anybody, but to create jealousy. I want there to be competition in the yeshiva and competition among people learning Torah." Not competition among everybody. We've learned many times before. We don't try to make fights. We have what we're concerned about, a sagas kivul in a lot of cases. There's an order in Lubavitch. We've done that before with other topics. But specifically when it comes to learning Torah at the very least, when it comes to learning Torah, spread the jealousy around. The more jealousy, the better. It's mamshich chachmah. This is in Mussar Sefer, this is in Kabbalah, this is in the Rebbe of the Tamach Tzedek. This is all over the place. So that's the Rebbe's letter on this. I just wanted to show you one line from this very long letter. This letter is Yud Alef Shin Samech Beis. And the one line I want you to see is entry Heh. In this list, the Rebbe basically gives this individual, like seven or eight, uh, pieces of advice on how to do chinuch properly. And one of the pieces of advice the Rebbe gives, entry Heh is one of the ways of chinuch, one of the things that makes chinuch work, is jealousy, is envy. as is well known, that the

18:44 jealousy among scholars is what increases their chachmah. The Rebbe here says that one of his key points of what makes good chinuch or what makes good education is that, uh, is, is in-- is increasing jealousy among the students because students who are jealous of one another will increase their wisdom. There's one more thing I want to show- Competition, no? What? Sakhrys is like competition. Yeah, competition. Yeah. Yeah. Somewhat synonymous because, uh, when, when-- for example, when Mashiach comes, the Alef Shin used in Ramam is there'll be no sakhrys and no kinah. The sakhrys and kinah usually get, uh, usually get said together. Yeah. There is, uh, I wanna show you a sicha with the time that we have left. This is in Teris Menachem from the year Tav Shin Yud Tes. I don't have the volume written down. It might say it here, though. Yeah, it does. The volume is volume the year is and, uh, the page is page thirty-seven. And here the Rebbe has a whole on and on why jealousy works in this way and why it improves. I, uh, I seriously doubt we're gonna have time to get through it all, so let me try to get you some of the best parts or some of the most relevant parts for us. Let's just read . Uh, says, "One of the reasons why students studying in depth is something that, uh, is one of the ways the Torah is acquired and is because of is because of the expression in Baba

19:58 Basra that when students are jealous, they increase their wisdom." This kind of jealousy, the Rebbe says, is not coming from . This doesn't-- This is not a jealousy that comes from me thinking how great I am or being egotistical and going, "I'm so great. Why does that person seem great? I'm jealous of them." It doesn't come from this kind of uh, because are complimented and, uh, also command about it, that specifically there should be . So clearly it doesn't come from a place of . What exactly is happening here? one specific thing that has to do with with jealousy is that it reaches the level-- it reaches and affects-- How do you wanna read that word? Guess what? It's not what he means. He means . He's referencing the Gemara in Masechet Shabbos. So the Gemara in Masechet Shabbos had actually not said that the body rots when you have . It said the bones rot when you have , the . And the Rebbe is giving midrashic in the word because the word for bones in Hebrew, is also the same word for which means the very essence of God. So the Rebbe is now rereading this Gemara intentionally, the Gemara that told us that jealousy makes bones-- uh, jealousy affects the bones, affects the bones, and saying that it doesn't just affect the bones, it affects the etzem, that a person can drag down the etzem, the itself, the infinity of Torah when they are jealous because of Torah. the jealousy affects the--

21:08 the jealousy, holy jealousy, affects a person's body, and it also affects a person's soul at the level of until it gets to , until it gets to that person's essence. by way of from the jealousy of scholars, a person can reach the most, uh, fundamental part of their neshamah. If we cast this all the way back on our first letter, I think we have something really beautiful here. This person tells the Rebbe that, uh, "I'm jealous of other people because they believe in Hashem, and I don't." The Rebbe's answer back is, "You and your etzem do believe in Hashem, and guess what? You have the key to open up an etzem." jealousy is the key that opens an etzem. Go from the first, uh, letter all the way back to the and you'll see this. The Rebbe here is saying that the thing that opens your etzem up and allows you to access the most internal part of yourself is holy jealousy, jealousy over someone else's good actions that you wish you were as good as they are in Torah and tefillah and avodah and mitzvahs. When I go back on this letter, that's exactly what the Rebbe is saying just in far less Kabbalistic words, which is you're jealous that people believe in God. Guess what? Your etzem believes in God, and guess what even more? Jealousy is the key that opens your etzem. It's incredible. So I think we kind of have a between this and this letter. I will just end by

22:13 telling you quickly what the rest of the goes on to say outside just 'cause it's so cool. Says here that, um, he, he raises the question. We, we talked about this, like, five Shiurim ago, six Shiurim ago. We talked about that there's a rule that when it comes to there's no such thing as a . We saw the Rambam. Rambam paskins that, uh, that if one melamed has a shop where man-- one melamed is teaching kids, another melamed can open up another teacher of small children of Torah, can open up a shop right next door and start teaching, and there's no problem of encroaching on another person's territory. It's not a . And the reason why is because there is no when it comes to . The Rebbe asks a question on this in the and he says, "Why isn't there a ?" At the end of the day, you are taking over someone's parnasah. This first teacher, he had the students in the town, and now you are going to take some of those kids away from him. And, uh, the answer that, that this causes a, uh, increase in net Torah in the city, that might apply to the second guy, but the first guy might be experiencing net loss. He is losing students. And the Rebbe's answer is that that should apply. It would apply, but because of because there's jealousy between-- And by the way, Rambam mentions in this context says, uh, the, the lesson of Rambam is that the two

23:16 melamdim are allowed to compete because jealousy is good for Torah. It creates, uh, it creates more wisdom, and also because it's more-- it's good to have more Torah around. So the Rebbe is not pulling this out of nowhere. Anyway, the Rebbe, uh, the Rebbe's answer then is that when you have two competing, uh, melamdim, in theory, there could be at least for the first one, in theory, because he is practically losing students. But the Torah is infinite, and there can't be when it comes to Torah. You can't encroach on someone other's te-- someone else's territory when there's an infinite amount of territory, and Torah is an infinite territory. This reminds me of another thing we talked about a few weeks back, that there's no that there's enough room for everybody when it comes to ruchnius and not to worry about, uh, one Shiur taking from your Shiur or vice versa because this was somebody wrote to the Rebbe that they started a Shiur and someone else is angry at them. And the Rebbe said there's enough parnasas ruchnius for everybody. In ruchnius and Torah, since Torah is in-- infinite, there's room for everybody. What's the problem? Terach exists in our world, in zman u'makom, and Torah down here, there's not enough room for everybody. Once Torah is all the way down into our world, it's true that there really can be a and only so many people are going to attend a program or something like that. However, what's the advantage of ? We said

24:19 earlier in the is the key that unlocks . That means that when I apply jealousy to a situation of Torah, what that does is it makes the Torah . It makes the Torah infinite. And once the Torah becomes infinite, the result of that is that now there is room for everybody. So one of the reasons the Rebbe explains of why it works so well is that it used to be that there wasn't enough room for two people in this Torah because the Torah is in zman u'makom. It's in time and place and time and space and limited. But once I apply jealousy to it, that jealousy unlocks the etzem of the Torah, which is the true limitlessness of the Torah, and makes it available for everybody. So now there's room for every single person. In any event, what we have seen today across several letters, in quick summary, is that the Rebbe's answer to jealous people on almost all occasions is, "I hope that you'll use it the right way. If you don't use it the right way, it's gross to be jealous. It's a horrible midah that can have horrible outcomes." At the same time, if somebody feels jealousy in their heart, the first thing that they should do is recognize that this is a potential key to their own etzem, a key to atzmus itself, a key to unlocking their own potential, and can very well be the vehicle for the most important change they'll ever experience. So the sense of jealousy, uh,

25:20 is something to be, I guess, a little nervous about, but only if you're not prepared to make it a positive change in your life. Because if you're prepared to make it positive, jealousy is the key that can unlock your essence. Thank you all very much.