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00:00 This is Igress, and today we are looking at hypocrisy. We are going to be hypocrites. We are going to lean in heavily into hypocrisy. Uh, I found several letters, uh, several letters, three or four letters, where the Rebbe discusses hypocrisy. Uh, people who decide that they're not going to keep Torah and mitzvahs because it would be hypocritical to suddenly start doing some of the right thing. People will make the argument sometimes, as we'll see in a moment, that's the argument of the Yetzer Hara, that it would be hypocritical of me to wear a yarmulke if I'm not going to keep kosher. It would be hypocritical of me to put on tefillin if I'm going to be mechallel Shabbos. Uh, people tend to not wanna take on individual mitzvahs because of a sense of consistency and honesty, uh, when they are entirely non-frum, rather than being people who incorporate small parts of frumkeit into their lives. As you can imagine, the Rebbe is, uh, I don't wanna say hostile, but I'm gonna say it, hostile to this point of view, and has a couple reasons why it doesn't make sense. So today we're going to explore them at length. And I'm going to start with a letter that we looked at yesterday for a different reason. I told you yesterday we were gonna get back to this. This letter, uh, the first half of it is about not debating people who disagree with you about Yiddishkeit. The second half of the letter is, if you are

01:01 gonna debate them, here's how to talk about hypocrisy. So we have this letter, it's labeled, "Hey, Tav Shin Ayin Gimel." It's on your screen. It's from the year Tav Shin Yud Zayin. It's a famous letter. By famous, I mean it was originally printed in Likutei Sichos. I believe it's in Merodach the, the Dar-Dar Havuch. I, I believe it's also printed in, like, every one of the compilations of the Rebbe's ideas on outreach. So it's a very well-traveled letter. We're going to read the middle of it since we read the second half-- the first half, uh, yesterday. So we're going to the middle of the letter. Regarding the claim of the Yetzer Hara, that it would be-- You know what? Let me go back one more line. Let me go back one more line. Uh, . Let's go to . And therefore, when you're done talking to somebody who's not yet frum, you should explain to them very calmly, gently, that even if they are in doubt as to the veracity of Torah and the existence of Hashem, but even if they have doubts, and even on a doubt of a doubt that they have a-- they think it's vaguely possible that there is a God who demands that we keep Torah and mitzvahs, even if that's their point of view, it would make sense to live their lives according to a traditional way, a traditional Jewish way. Certainly, it would not be self-contradictory for a person to say that they don't totally believe in Hashem,

02:12 but nonetheless, they put on tefillin, they eat kosher food. That would be fine. I mean, obviously it's not, not fine. They should work on their emunah. But that wouldn't be astira. And then their Yetzer Hara might come to them and say, their evil inclination will make the claim that this is a form of hypocrisy. How can a person be eating kosher and putting on tefillin, and meanwhile, they don't even believe in God, or they're not sure about God? The answer to them should be . First of all, hypocrisy usually involves you trying to get something out of your hypocritical behavior. Who exactly gains from you keeping kosher? The Rebbe says, unfortunately, you don't get a lot of extra credit from the world for keeping kosher. So a person says, "Oh, it'd be hypocritical of me." Hypocritical of you? What, what exactly do you stand to gain by pre-- by pretending to be frum? I mean, a person who, uh, a person who doesn't believe in God and outwardly restricts the food they eat doesn't exactly get a lot of covet for it. So there's no particular reason to say that you are being hypocritical for any self-gain. And even according to your own perception, the Rebbe is saying to this-- to-- when speaking to an individual who is not sure they believe in Hashem, it would make sense to do mitzvahs out of doubt that God might be real. That would not be any sort of hypocrisy. Because fundamentally, And here is the Rebbe's main

03:25 point. We'll see this one developed in a lot of other letters, that it also is not hypocritical to keep Torah and mitzvahs because you fundamentally do believe. So you just have a Yetzer Hara that is forcing you to do the wrong thing. When a person-- when a Jew does a mitzvah, they are acting according to their true natures. So it's not hypocritical for a Jew to put on tefillin, even if they're not ready to do other mitzvahs yet, because fundamentally what they are is a Jew who puts on tefillin. They have a Jewish soul. They fundamentally are people who want to do the right thing and are programmed to do the right thing, as we'll see the Rebbe develop later on. So it certainly is not an act of hypocrisy. This letter is packed. We got a lot of things out of this. Uh, first of all, we got that it makes sense to hedge your bets in a safek, and that that's not considered hypocrisy. If you're not sure whether God exists, God forbid, then, uh, that's not hypocrisy to hedge your bets. Second of all, the Rebbe told us that it's not hypocrisy if you don't stand to gain from something, and Yiddishkeit seldom comes with any particular honor or any particular rewards in this world. And third of all, the real you wants to do mitzvahs, and therefore, your Yetzer Hara is the only thing in your way, and therefore, therefore, it's not hypocrisy to keep Torah and mitzvahs. Uh, I wanted

04:24 to open with this letter because a lot of these things the Rebbe hints to in short form in this letter, we can see developed in other letters and sichas. So without further ado, this letter is printed in Merodach Darnebuch, and I don't know if it ever made it into Igress. I certainly didn't find it. So in-- Some of these letters printed in Merodach Darnebuch haven't made it into Igress yet. And this one is pub-- This one's in volume three of that sefer on page thirty-three. And I just want you to look at this area in the box. It's a long letter. And the Rebbe's talking about faith issues with somebody. But in the middle of the letter, he does address this idea of hypocrisy, a word tzvia, it's, uh, tzvios or tzvuim. Some people say-- Some people, says the Rebbe, want to say that they can't keep the laws of Shulchan Aruch without really feeling it or without really believing in it. That they wouldn't feel right putting on tefillin if they're not sure they believe in God. Or they wouldn't feel right davening if they're not sure they truly have ahavah v'yirah, love and fear. That they feel that they need to either feel or believe in order to do something. And the Rebbe says, the opposite is true. Not just that this is wrong, the opposite is true. The Rebbe says it's the opposite. You're-- By not doing Torah and mitzvahs, you're going against who you really are, and you're giving into outside

05:40 influences which are not really you. So if you wanna ask who the hypocrite is, a hypocrite is a Jew not keeping a mitzvah. The moment a Jew doesn't keep a mitzvah, they deny their true selves, and they dress up in the garments of outside influences. So who's the hypocrite? The-- People try to say, "I'm really not frum, and I'm acting like I'm frum." The Rebbe says it's the other way around. You really are frum, and you're acting not frum, and that's hypocritical. So a Jew not keeping Torah and mitzvahs is far more hypocritical than a Jew keeping Torah and mitzvahs. Building on this We have an English letter that, uh, today I tried putting in a screenshot on the screen. This is again from the Rebbe Responsa app that I've lately become a big fan of. Uh, they have two letters here that mention hypocrisy. "Greeting and blessing. I'm in receipt of your letter," says the Rebbe, "in which you write about your background and presis-- and pr- and present problems, concluding your letter with the statement that you need to find more meaning and content in mitzvot. Otherwise, you think it would be something like hypocrisy, et cetera." So someone writes to the Rebbe saying they need to find more meaning in their mitzvahs, or they're gonna start feeling like the mitzvahs they're doing are hypocritical. How can they truly be doing mitzvahs if they're not sure what they really feel? The Rebbe answers, "On this question, there's a very meaningful statement by the

06:38 Rambam, who, as you surely know, had a profound knowledge of human psychology as he-- and was a recognized physician, whose writings on medicine still have great value in the medical profession." This is just an interesting intro that we're seeing from the Rebbe. But as the Rebbe introduces the Rambam to a secular writer, to a secular, uh, recipient of his letter, the Rebbe starts off by telling him, "You know, Rambam, you don't just have to trust because he's Jewish. He also knows psychology. He knows medicine. Medical professionals still rely on some things Rambam said way back." Anyway, continuing the letter, "The statement of the Rambam is given in connection with the Jewish din, which says that if a Jew is compelled by force to do a mitzvah, he is not regarded as having done the mitzvah under coercion, but as f- having fulfilled the mitzvah voluntarily." This is a law that we know pretty well. It's usually, uh, cited regarding Gittin, that if somebody is forced to do a mitzvah, we say that they voluntarily did the mitzvah because they fundamentally want to do the mitzvah. "The apparent contradiction as to how a mitzvah which has been performed by compulsion could still have validity of a voluntary act is explained by the Rambam as follows. Inasmuch as everything has its nature and natural dispositions, the nature of a Jew is that he desires to act always in accordance with the Torah and mitzvot. However, sometimes there may be some circumstance which overclouds this desire or immobilizes

07:41 it. The Rambam calls this thing the yetzer hara, which always tries to find ways and means to prevent the Jew from behaving according to his nature. Consequently, the physical force which is used in order to compel the Jew to perform the mitzvah in accordance with the din is not a force to induce him to change his real attitude, but rather to remove the circumstance preventing him from exercising his true will, which is determined by his innate nature to act always in accordance with the Torah and mitzvot." So what the Rebbe is saying here, the Rebbe's sort of explaining Rambam, that a Jew fundamentally by nature, the same way it's the nature of a tree to grow or the nature of a dog to run back and forth across a yard, the nature of a Jew is to do mitzvahs, and anything that prevents them from doing that would be in itself a form of hypocrisy or at least something getting in the way of what their natural desires are. It overclouds their natural desires and immobilizes them. It's the yetzer hara. But a Jew doing mitzvahs is never hypocritical because a Jew naturally is a mitzvah doer. I know the Rebbe sort of said this in the previous two letters, but here he's putting a very fine point on it. "In light of the above," the Rebbe concludes this section, "In light of the above, it will be clear that there can be no question of hypocrisy when a Jew learns Torah and conducts his

08:37 life in accordance with the Torah and mitzvot, even if some of his other actions or even feelings do not always harmonize with his Torah study and observance, because the incongruity lies not in acting according to the Torah and mitzvot, but rather in acting contrary to the Torah and mitzvahs." I mean, that one line is the perfect summary of everything the Rebbe's saying here, and that is that the true incongruity, the true hypocrisy comes through not keeping Torah and mitzvahs, not through keeping it, because a Jew should recognize that their true nature is to be invested in Torah and mitzvahs. We have two sikkhas that say very similar things, but of course, in the language of a sikkhah. This sikkhah is printed in Terias Menachem, uh, from Tuv Shin Mem He, volume four, and it's on page two thousand four hundred and forty-four, and we're just gonna read the top section up here. The Rebbe's talking about a Jew being truly free. So the Rebbe says a Jew needs to be truly free and needs to redeem himself from all things that would enslave him, spiritual, emotional. Anything that gets in the way of you recognizing your true existence, which is that you are a child and a servant of God Himself. Now, let's say we meet a Jew who has not heard much about Judaism from the moment he was born. He was born among the non-Jewish nations. He doesn't know much about Judaism. And here we're telling him, "You need to free yourself and

09:52 invest in Torah and mitzvahs." This guy's gonna say back to you, "No." He'll say back to you, "No, that's not freeing myself to suddenly adopt some different way of life that I know nothing about. That would be hypocrisy." I'm-- If somebody was raised in a non-Jewish environment, taking on Jewish traditions, Jewish rituals, becoming a frum Jew would be a form of hypocrisy. The Rebbe says, "Here's the answer you should give such a person." While it is true. It's true. From the moment you came out into the world, you were in a situation of one who is captured by the nations of the world, captured by the-- captured by the idolaters. It's true. You've been in the clutches of your secular culture. Nonetheless. Before you went out into the world, when you were in, uh, your mother's uterus, there was a flame lit above your head. An angel came and taught you the entire Torah. Every single Jew, no matter where they were born, no matter what, what circumstances they were born under, were before they were born, fundamentally connected to Torah and mitzvahs and Hashem. That was their implanted nature, something that an angel came into their mother's womb and taught them Torah before they were born. Not just in a hinting kind of way or in a hidden kind of way. An angel lit a light above your head in your mother's womb and taught you Torah. This was very much revealed. The fact that once you leave the world and leave the womb,

11:20 and you come out into the world, you're surrounded by a secular culture and by the nations of the world. This won't influence you because the real you, your neshamah, cannot be influenced by that. I'm skimming over what he says in this paragraph to jump down to the next paragraph. And based on all this, how are we moving? No one is telling you to change who you are. Somebody comes to a Jew who's not yet frum and says, "I want you to start keeping Torah and mitzvahs." No one is telling you to change who you are. Or to start something new. We're not telling them to change. We're not even telling them to start something new. The opposite. We're saying go back to what you really are. Go back to being the real thing that you really are. That's not hypocrisy. That's returning to your true roots. Somebody returning to who they really are, has been a hypocrite up until now and becomes their true self, could not be said to possibly be anything like hypocritical. One more sikkhah I want to show you. And then I'm gonna show you a completely different approach the Rebbe uses in a letter with things that I've never seen, heard, or even thought of before. But one more along this approach. This one is also printed in Terias Menachem. This one from Tuv Shin Mem, Mem-- Tuv Shin Mem Vav in the second volume, and you'll find it on page Three hundred and fifty-two. Although actually it's three fifty-five.

12:21 I don't know. The, the thing down here is wrong about pages. It's page three fifty-five, and the Rebbe says, "Kash esgem pull safatz siadas minus kultsa." Sometimes you are working on spreading the wellsprings of, uh, wellsprings of Hasidus and Yiddishkeit outward. "Peigshem lei achas be-- Shepepeigshem lei achas be yudish tein shein kol teelis bekach shkai missis per mamis." You might need somebody who will tell you that it doesn't make sense for them to start keeping Torah mitzvahs. "Hanachas twillin, levish tsis ki yetsaveda." They say that, "I'm not gonna put on tefillin. I'm not gonna wear tsis." "Kolz man shi nani yados ene chadura metz li pnimiyusa," until I feel I'm ready for it, until it really reaches my insides. Believe it or not, I probably shouldn't say this on a podcast that's widely publicized, so I'll use, like, hidden language. There are Jewish outreach organizations that actually have this position, that until people are-- Orthodox outreach organizations that hold that until people are ready for it, they shouldn't be putting on tefillin. And this is absolutely not our shit and absolutely wrong. Every Jew is automatically shayecha to tefillin. "So anachas twillin, levish tsis ki yetsaveda. Kolz man shi nani yados ene chadura metz li pnimiyusa." Some Yetzahara and some Jewish Orthodox outreach organizations make the claim that a person is not ready for mitzvahs until they really feel it on the inside. "Beven shalev vanava saga," until they truly understand what they're doing. "Maase chatzeneg reidetein halef," if I were to just do some

13:26 outside action, "ein lo kamashmoas," it wouldn't mean anything. "Leh edge leh tsfiyas," furthermore, it would be hypocrisy. "Hamanal azef bepashtus shepechu hanchan." The Rebbe says the truth is simply that the opposite is true. "Mitzvat etzem pnimiyushele yisroelu." Fundamentally, you're a Jew of Melah, rights who losses call a mitzvahs, and therefore you fundamentally want to do all mitzvahs. And he continues along the same lines that we've read up until now, that the true hypocrisy would be not keeping Torah and mitzvahs. It certainly is not hypocritical. And a Jew does not need any special introduction before they start keeping mitzvahs because this is who they really are. So we've seen this idea developed very, very well at this point to very vastly summarize, uh, to very, very-- I mean, summarize a vast piece of material. I would say what we've seen, what we've seen over these past two letters and two sikhahs is that it would be hypocritical to let your Yetzahara block you from who you really are. And true hypocrisy is a Jew living their life in a non-Jewish manner because the real you is the Jewish you. And in one sikha that we saw, the previous sikha, the Rebbe really develops this idea that from the moment before you were born, when you were in your mother's womb, you were already completely connected to Torah and mitzvahs with a light above your head, a malach teaching you Torah. This is the real you, and that's not what hypocrisy-- hypocrisy is not returning to the

14:26 real you. There's a letter here I wanna show you that is so different from the other ones, just stands out and has like four arguments that are not like anything we've seen before. It's an English letter that again, I found in the Rebbe Responsa app. And the Rebbe says, "Greeting and blessing, acknowledging your letter." I'm gonna jump you down to this paragraph, though. The Rebbe says, "Our sages of old have greatly and frequently emphasized the need to be aware of that false voice inside, which often comes in this-- in a disguise of Yiras Shamayim and with all sorts of quasi-moral and ethical arguments." The Rebbe's talking about the Yetzahara, and the Rebbe's saying here that you have to be aware that your Yetzahara tends to pretend that it's trying to do the right thing. Your Yetzahara, your evil inclination, when it's trying to trick you, will pretend that it's a big Yiras Shamayim, that it truly fears Heaven, and that the right thing to do would be somehow not to do a mitzvah. That's the way the Yetzahara does things. "Such is also the argument of hypocrisy. The answer to this is obvious," the Rebbe's speaking now of course. "When a Jew has just begun to order his life in accordance with the Jewish way of life, and while yet far from perfect in the fulfillment of mitzvahs, sincerely tries to fulfill a mitzvah and another, this is by no means hypocrisy, but a state of affairs at the beginning of a long road. It

15:29 is the nature of things that a person must learn to walk before he learns to run or jump, and true progress is made through steady advancement step by step rather than by fits and starts. Our sages express this by giving us the assurance that one mitzvah brings another in its train. This means that when one has performed one mitzvah, the second one will come much easier and the third still easier, and so on." So the Rebbe's saying here, you know why it's not hypocrisy to start keeping Torah and mitzvahs? Because if that was hypocrisy, then starting any new initiative would be hypocrisy. It's like saying that my child's hypocr-hypocritical because he just started reading and doesn't know how to read full books. It'd be like saying that someone learning a new language is a hypocrite because they only know a couple words in that language. It'd be like saying that somebody who, uh, starts dressing in suits is a hypocrite because they only have two suits, and they still haven't filled out their wardrobe. You're not a hypocrite when you start a new initiative. You're a hypocrite if you don't plan on sticking with it. But a hypocrite is not somebody who begins a long road. A Jew is fundamentally connected to Judaism, as we saw in our previous letters. But more than that, a Jew is fundamentally-- when they've decided they're going to take on mitzvahs, they are beginning, and somebody starting off in a process, starting something new is not a hypocrite. The

16:31 Rebbe continues, "Our great teacher, the Rambam, who was also a profound philosopher and psychologist," and once again, the Rebbe, whenever he speaks to people, secular audiences, he tends to emphasize that the Rambam is not just a Jewish scholar, but also a secular scholar, Lahavdil. "As is obvious from his writings, declared that one should not be afraid to state the truth, even though this may be rejected by thousands of people, as long as there is a chance that it may reach a single individual. Moreover, he also reminded us that Jeroboam," that's Jeroboam, "the son of Nevat," that's Jeroboam Ben Nevat for those of you at home. "The notorious sinner who c- also caused many to sin by ca- by the calf worship, is taken to task for not having fulfilled the mitzvahs ordained by the rabbis." So the Talmud tells us that Jeroboam Ben Nevat, who was a notorious idolater, who also made other Yidden worship idols, was taken to task by the Gemara itself for not fulfilling mitzvahs de Rabbonim. So clearly, there's no such thing as hypocrisy because if once you're an idolater, we're still slapping you on the wrist for not listening to rabbinic commandments, clearly somebody who does a lot of sins is still expected to keep Torah mitzvahs. This is the second point. "This clearly illuminates the approach," the Rebbe's continuing. "This clearly illuminates the approach to the so-called argument of hypocrisy insofar as fulfilling a mitzvah is concerned by any Jew, regardless of his state. How much more so in

17:36 regard to a Jew is truly a seeker of truth and has been fortunate to discover it and is in fact on the road-- and is in fact on the road, but at the beginning of it." So what we get from this letter is some real novel ideas about hypocrisy. The Rebbe says, first of all, the beginning of a long road is not hypocrisy, otherwise no one could ever start learning how to do something. Growth always looks like hypocrisy at the beginning. At the beginning of growth, I look like a hypocrite by nature. That doesn't mean it's hypocrisy. And second of all, the Rebbe says, we have historical proof that bad people get in trouble for every bad thing they do. Hashem's expectation is clearly not that once you sin, you should be consistent and keep on sinning. If that was the case, then the Gemara wouldn't have been so ba-- so mad at a classic idolater who made other people do idolatry for violating rabbinic mitzvahs. Jeroboam is an idolater. He gets in trouble for missing out on mitzvahs de Rabbonim. This must mean that no matter how bad somebody is, no matter how, um- Many mitzvahs, or how many sins they've done, how many mitzvahs they have not done, they're still expected to keep everything. So there certainly is no idea of hypocrisy in the actual process of Jewish law. The final thing that I want to show you, up until now we've done, I think, six letters. And these six letters that we've

18:37 looked at have all been basically about how to speak to somebody who is not yet frum. And a lot of people who are not yet frum are beginning their journey toward frumkeit. They encounter the yetzer hara for hypocrisy, uh, trying to tell them that maybe they shouldn't improve because that would be hypocritical. And I believe the Rebbe has answered this very well. The Rebbe has addressed that your true self is not the-- your true self is your most religious self. Your true self is the Jewish self, and therefore, you're not a hypocrite for taking on what you really are. The Rebbe has developed the idea that, uh, in this most recent letter, that, uh, the beginning of a long road is not hypocrisy, that we take everybody to task for every bad thing they do and for every good thing they do without regarding what they've done in the past. We developed this idea. But obviously, I, I think a lot of the people who listen to this igras here are not people who are just starting out in their Yiddishkeit. They are, uh, full-fledged Chassidim. And for full-fledged Chassidim, there is also a yetzer hara of hypocrisy that the Rebbe addresses in the sicha. I want to conclude with this, uh, form of hypocrisy that, uh, is more of a, uh, I don't know, a more advanced yetzer hara. A yetzer hara that someone who was born into Chassidus might still have, and certainly one who is, uh, frum already but interested in starting

19:36 to learn more Chassidus would have. This sicha is printed in volume Aleph, and it is on page five hundred twenty-six near the bottom. And the Rebbe says, . When I talk to somebody about studying the mysteries of the Torah, that is the Pnimiyus haTorah, Chassidus, Kabbalah. a claim could be made. Somebody who's just starting out in the Yiddishkeit could say to you, "Don't teach me Tanya. I don't want to come to a Tanya class because I have not learned even the most basic tractate of Judaism, and here you're teaching me Tanya. Here you're teaching me Torah-- or Likutei Torah." How can we introduce people who are relatively new to Yiddishkeit to the great secrets of the Torah to Chassidus? And this is something done all over the place, right? You go to a Chabad house, the classes they're teaching frequently are like to people who don't put on tefillin yet. Very interesting. H-how do we make-- How do we get, how do we get away with that? And the Rebbe gives an answer. Sometimes this claim comes wearing the c-- wearing the garment, wearing the cloak of something that is righteous and upright. It would be hypocritical. hypocrite, and in the language of America, you'd be a hypocrite if you did such a thing. How can somebody engage in things like Chassidus, these very lofty pursuits, these very lofty intellectual exercises that connect us to God? How can someone engage in Chassidus when they know themselves that they're not holding there? It would not be

21:12 appropriate, it would not be just, it would not be upright for somebody who is not yet dedicated to the lifestyle to be learning the material. And between me and you and all of the people who learn Chassidus who are listening to this recording right now, uh, that's a yetzer hara that Chassidim have. It absolutely is a yetzer hara Chassidim have. Everybody is a little bit guilty that they're not doing the best they could do, which by the way, is not a bad way to live, as long as it's not crippling. A little bit, everybody wishes they could do a little bit better. Everybody probably wishes they could do a lot better. And at the end of the day, you're studying the deepest secrets of the Torah. Is that not hypocritical for us to be opening a delving into the great secrets, the great mysteries, the , the Pnimiyus haTorah? Meanwhile, our lives, our lifestyles are not exactly what the Rebbe wants, not exactly where we should be holding. Are we really shayach to Chassidus? And the Rebbe answers. The answer to this, whether you're speaking to somebody who's new to Yiddishkeit and learning Tanya, or whether you're speaking to a seasoned Chassid who's wondering whether he really is shayach to Pnimiyus haTorah, given that his conduct is not what it should be yet. needs to know. that all things having to do with Torah and Yiddishkeit, even the very loftiest things, they are fundamentally shayach to you. I have a holding in every single part

22:20 of Yiddishkeit. It's my personal inheritance. Every single Jew received the entire Torah as an inheritance. Yehoshua was not the only one who received the Torah. Every single Jew received the Torah as a Kihelos Yaakov. Everything about the Torah is completely mine. I want to jump all the way down to the bottom of the sicha, and with that, we'll conclude. and based-- Since this is true, we find when a Jew starts studying the real mysteries of the Torah, the Pnimiyus haTorah, the Chassidus, it's not hypocritical. God forbid. A person who learns Chassidus is learning his thing. If I learn Chassidus, I'm learning my Torah. It's inherent to me. The same way that it's not hypocritical to keep Torah and mitzvahs because I fundamentally am somebody who keeps Torah and mitzvahs. I fundamentally have a neshamah that's dedicated to Torah and mitzvahs. It's never hypocritical to learn Chassidus or any part of the Torah because the Torah is fundamentally mine. Hypocrisy cannot exist in a place that is inherent to me, and what is inherent to me and to every single Jew, no matter where they come from, is Torah and mitzvahs and every single mystery of the Torah. Thank you all very much.