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Rav Shlomo Katz explores the teachings of Rav Shlomo Carlebach zt"l on the Parsha with the sefer Even Shlomo
Good morning. We're going to be learning today the לעילוי נשמת בתיה פייגא בת ישראל, לייב בן יוסף, פרידסנא בת יצחק and the week is sponsored by Michael Levi, לעילוי נשמת יוסף בן דב בער הלוי ולירעה בת זליג. So let's give these, pass these around, please. We have a a very sweet and and short ענין to learn today on the פרשה from אבן שלמה.Before we see something from אבן שלמה, I just something caught my eye yesterday by Rav Yitzchak Meir that is very, very שייך to today's learning.
And it's also based on something that I've been learning from David Sachs for a while as well. So I hopefully we'll be able to tie these these pieces together.There's a תאווה, it could be that there's a lot of holiness in it, but sometimes if it's not if it's not directed properly, this תאווה could actually mess with us. And that is to be perfectionists. What? To be perfectionist.
To be a perfectionist. Now, that's never really advisable in almost any field, but it becomes very dangerous when it comes in the spiritual field. Very, very dangerous. The יצר הרע has a field trip with that because when I'm looking at what I should be doing and need to be doing, because I'm a ייד and I have a מלאך, a ייד, and I have to do, and I have to learn, I have to דאווענען, and I have to, I have to do מצוות and everything and all that.
What happens though is that if I approach it as if like I have to do the whole thing, I have to knock it out of the ballpark, and I have to perfect it, then what happens is I may even perfect it, I may even do it perfectly on the outside and not have any חיבור to what I'm doing and not have any connection to what I'm doing. Even though I fully did it.But further, further. And I think this is the point that we miss is that every מצווה is an expression of the will of השם. נכון? The will of השם is manifest through the מצוות that we're given and then we attach ourselves to the will of השם by doing a מצווה.
This is this very simple. Every מצווה is infinity. It's coming from an infinite light of אור אין סוף, of never-ending light, never began anywhere, never ends anywhere. It's the world of infinity, right? That means that every ounce of connection I have to the מצווה is touching upon infinity.
You understand? זאת אומרת, let's say like this today, I put on תפילין this morning. So, did I put on תפילין perfectly? So what would the what would what would basically dictate a a perfect putting on תפילין? Knowing every aspect of the of the הלכה and making sure the רצועות are the right spacing and this thing. That's what it would seem like. Making sure the תפילין are כשר, making sure I place it in the right place, making sure that the ברכות I'm saying on תפילין are done correctly, וכולי.
Then there's the perfection on a פנימיות level of כוונות that no one can ever say that they, you know, they know it perfectly. But every level, this is the ענין, if I strive to do it perfectly and everything perfectly, it's less of a chance that I will be tasting the infinity of the moment of having תפילין on me, of wrapping myself with תפילין. Yeah. Isn't the point to have the combination of the two? But בודאי, 100%, the גוף and the נשמה of the מצווה.
Do it perfectly but actually feel. בטח, בטח, 100%. It's not one or the other. The point is both.
The point is both. But what happens is that so often when we want to do something, we learn something, we want to do it perfectly, when I don't do it perfectly, even if I'm doing it, it doesn't really taste so good. It doesn't feel so good. There's no real connection going on.
So what you're saying is it's better to do it and feel something than doing it perfectly?What do you think? I think the ideal is a combination of the two, but if not, then I'm not saying what's better or what's not better, I'm just describing a reality. I'm I'm not because there could be a dangerous נפקא מינה from that, from what you just said. I, yes. That's why I would never say, I would never say that.
I'm just pointing out sometimes what we get wrapped up in. Like we're we're we're forgetting that every מצווה is infinity, it's אין סוף. It's, there's there's every time we engage with the תורה with the מצווה, we're engaging, we're touching infinity, we're touching light me me מקצה העולם ועד קצה העולם. And sometimes just remembering that, I think that's really why we have a לשם יחוד, we have a הנני מוכן ומזומן, we have an invitation, we invite ourselves before we do a מצווה to remember what is this all about? לשם יחוד קודשא בריך הוא ושכינתיה, בדחילו ורחימו, לייחד שם י"ק בו"ק ביחוד שלים בשם כל ישראל.
Sometimes all I need to remember that that's what all that's what it's all about is a tiny drop of something. I don't need to wait till I've conquered and mastered all the תורות and all the depth behind every מצווה. I just need a moment of saying this is what it's all about. The same thing in parenting, I've been noticing this a lot lately with my children.
I always, you know, like most of us want to make sure we're nailing it, we're getting it right, we're doing it right, we're and definitely the most popular statement is, we're not messing up our children the way that our parents messed us up. That's like the common theme, right? We're just messing them up differently. And usually we don't mess them up like the way our parents did. Usually, not always, sometimes even there we do.
But we mess them up differently. But wait a second, שניה, שניה, שניה. Your child is an expression of השם's infinite light. Infinite light, infinite חסד.
And as much as you want to perfect the ענין of parenting, it doesn't really come out in a perfect manner. You don't feel the infinity in the relationship when you're just making sure that you're doing a perfect job. No, you taste the infinity of השם's חסד and love and light when you're aware that you have you have an opportunity now to taste infinity. But the pressure of חינוך, the pressure of making sure they do good and they, זה יכול לחנוק אותנו.
It can choke us. Yes. Sometimes when you get that feeling that you're doing it right, whatever it may be, and then the and then it's it's not there afterwards. Right.
And you almost can't get back to the way it was. Right. And you felt that, that's a it's a tough pill to swallow. That's a סימן, that's a סימן that it wasn't infinity that you were tasting.
That's a סימן. Can I give you one example? מהר, מהר. תיקון חצות, the first time I ever did it. Yeah.
Right? Yeah. Woke up בחצות, did it. I ממש it wasn't like a ממש felt like I was crying with the קדוש ברוך הוא on on חורבן בית המקדש. Yeah.
For the first two or three nights. Yeah. And then it was just like. Yeah.
Okay, it became. I feel I those first two, three nights, Yeah. I ממש felt it. Mhm.
And then it was just like. סימן that you felt good about doing something holy, but it may not be that you were tasting the infinity, the אין סוף of what it's all about. Could be. You have to be open for it.
It could be. Okay, now I want to go inside. With all that's being said, I want to go inside.Something, I'm sorry, something, I can't be a long שיעור, something came up that I have to run to but this, listen to this. We have a few dates in our פרשה, פרשת חוקת.
Does anyone know some of the dates that we have? ראש חודש אב. ראש חודש אב is one of them. Another date? י' ניסן is also a date and י"א ניסן. Now that's what I wanted to just mention for a second.
There's a great תורה on the Lubavitch that, um, we know Miriam died on the י' ניסן is her יארצייט, Miriam HaNevi'ah, Moshe Rabbeinu's sister. And what is the first thing we we're told when Miriam dies? ולא היה, a big ולא היה מים לעדה. Then the that the יidden didn't have water. ולא היה מים לעדה.
And then there's a whole story with the hitting of the rock that happens on י"א ניסן. What's amazing though is that, you know, עם ישראל was was was was starving, was so thirsty, was so thirsty at a certain point in the last century, and whose birthday is י"א ניסן? The Lubavitcher Rebbe. Meaning the מים חדשים that we needed so badly was born on י"א ניסן. So that's just a very and sometimes ג' תמוז comes out on the week of חוקת which makes it בכלל like, you know, even even more dramatic, the whole scene.
But the ענין of Miriam passing away, Miriam dying. And the Rebbe never came into Eretz Yisrael also. And the Rebbe never came into Eretz Yisrael. So we need even newer waters, נכון.
So the whole story of י' ניסן of of Miriam, basically, this is the שבת that the חידושי הרי"ם tells us, had the תורה not have told us that he kind of lost his cool, we would have no right at all to ever utter דרשות speaking about Moshe Rabbeinu's anger or learning anything about this because we don't really understand this. We don't really understand the the real פשט of it. It's an it is so deep what happened with Moshe Rabbeinu and hitting of the rock. We barely have כלים for it.
But since, the חידושי הרי"ם writes this so beautifully, but since the תורה wrote this, ah, that means we have an ענין that we have to learn it. I think he quotes, I forget who it was, one rebbe, a קאזשניצער or an Ikol, I forget, that he he was in this world, he died at a very young age, right after he got up at חצות and said over thirty פשטים as to understand why did Moshe Rabbeinu hit the rock and then he died. Something wild. So I have to go, I have to look back inside, חידושים על התורה.
This is a short, sweet תורה that will help us, you'll see how everything we said in the beginning of שיעור ties to this right now. ולא היה מים לעדה. There was no water to עם ישראל when Miriam HaNevi'ah passed away. So Rebbe Shlomo says like this, ככל שדבר יותר יבש כך הוא פחות מחובר.
The more dry something is, the less connected it is. ככל שהוא יותר רטוב, the more wet something is, הוא יותר מחובר. You become more connected to it. הקשר בין משה ואהרן הוא יפהפה, אבל אי אפשר להשוות אותו לבארה של מרים, מפני שמרים היא המומחית לחיבור.
It's amazing being connected like Moshe and Aaron were connected to the Ribbono Shel Olam, or how they taught connection, but Miriam is a מומחית, she's a specialist in חיבור, in connection. מדוע היחוס היהודי תלוי באם? Yiddishkeit is dependent, we go based on the mother. כי לאמא ישנו הכח לחבר אותנו. A mother has a a strength to really connect us.
A father has a strength to teach us, but a mama, a mama, a יידישע מאמע, she has in her this ענין of making something right there, just feeling it without too many words even. The ultimate connection is through the mother. You're not Jewish unless your mother is Jewish. בדיוק, that's why he says, מדוע היחוס היהודי? Why is our lineage dependent through the mother? נכון.
אני חייב את היהדות שלי לאמא שלי. I owe my Yiddishkeit to my mother, חד וחלק. כשמרים עזבה את העולם, המים בבאר פסקו. So the water stopped when Miriam died.
So, now that we said that, can you imagine what the עם were feeling when Miriam died? Forget about the water for a second, that they became thirsty. What else were they feeling בתוך נשמתם? That ענין, that piece, that piece, they were they were living with the חוט המשולש. They were living with משה, אהרן, and מרים, the leaders, right? But that link of Miriam's death caused people to begin to freak out and be like, I'm going to get all the information, and I may get all the love from both משה and אהרן, but מרים, the touching into infinity, that חיבור now is lost. It becomes נמשל through water, that's true, meaning it's expressed through water, but that that יידישע מאמע taste, that was gone.
Now, we know how much they felt connected to Miriam from פרשת בהעלותך. How do we know that? The end of בהעלותך, how? They waited for 30 days when she... They wouldn't move. Was there a was there a חוק, was there a law that they weren't allowed to continue? Other צרעת, they would catch up.
They would catch up. Miriam HaNevi'ah gets contaminated with צרעת, they said, well, okay, of course we could move on. Why would we think on moving on a second if the יידישע מאמע, if our מאמע, if our point of חיבור can't move forward with us? And Miriam sees this at the end of פרשת בהעלותך. Rebbe Shlomo has a long תורה on this.
Very deep תורה on this. Like recognizing your real friends that they won't go viter, uh, unless unless you're there with them, you know.Okay, כאן אני מבקש תדעו את עומק עמקים. Let's go to the deepest depths right now. על פי רבותינו הצדיקים, בארה של מרים לא יבשה אף פעם.
היא עדיין נודדת ברחבי העולם. Now there are many stories of the צדיקים that speak about tasting and immersing themselves in the בארה של מרים. That even though the תורה says לא היה מים לעדה, it seems like the באר dried up completely, it just became מכוסה. It became concealed, it became covered.
But really, on a certain level, and here you're going to see an insane story in a second. It's like the אור הגנוז. What do you mean? The the the light that's reserved for the צדיקים, it's it's always there, but it's just behind the veil sort of. So you say, yeah, so this water is still there.
Not just not just figuratively, listen to this. מסופר על רבי הקדוש מכלב, the כלבער רבה, שבא לבקר מישהו בווינה, שהיה לו בית גדול. He's in Vienna meeting someone that has a big house. סמוך לכניסת השבת אמר הרבי שהוא רוצה ללכת למקווה.
The רבה says, מקווה time. וביקש מהמארח שיסיע אותו לפארק הסמוך. And he asked his host, can you please drive me to the nearby park? המארח אמר לו שאין שם אגם. There is no water in the nearby park, the host said.
And the כלבער רבה answered back to him, במקום לשאול שאלות, פשוט תסיע אותי לשמה. Stop asking questions, just drive me there. But there's no, just drive me to the park. הם הסיעו אותו ולפתע היה שם אגם.
Of course, he gets there and there's this reservoir of water there. והיהודי הזה, the host, he knew, ידע שאין אגם באותו הפארק. There is no water there. הוא הכיר אותו היטב.
He grew up there, he knew this place. He knew that there's nothing going on here. קודם שהיה סיפק בידו לחשוב, before he could even think too much, קפץ הרבי מכלב פנימה לתוך האגם. The כלבער רבה jumps into the water.
ואז קפץ החוצה. והרבי מכלב הביט באיש ואמר: שוטה, מדוע לא קפצת פנימה? זו בארה של מרים. This is Miriam's well. אז באותו יום שישי, on that Friday, הבאר הייתה בווינה.
גבאלד. גבאלד. Amazing. Listen, you drive around, you know, you drive around the the Dead Sea for a few, a few days, right, a few hours, a few minutes, you suddenly see water, you know this better than anyone, בורות, like, מאין יש? I I love the I love the reference but it's it's not נביעה, it's filled from the rain.
It's a rain. I'm not taking away from the But it just gives you that that that המחשה of like, you know, just something just showing up, you know? It's the sweetest, nicest. בטח. So what is so, okay, it's a cute story and like the צאנזער רבה says, if you believe every חסידישע story, you're a fool, but if you don't believe in it, you're evil.
I I feel very connected to that statement over here, right? If you believe every story, you're a שוטה, but if you don't believe every story, you're a רשע. The רמב"ם says that about אגדתא. Yeah. Yeah, that's why we got that from נכון.
אתם יודעים מה פירוש הדבר? So what does this mean? לפעמים אדם מוצא טיפה אחת של מים והיא ממש מתוך בארה של מרים. Sometimes people find one drop of water and this is coming from the באר of Miriam. לפעמים מישהו נותן לך טיפה אחת של מים, מילה אחת. וזה מחיה ומחבר אותך כל כך.
How often did someone walk through the שול, some guest or one of the חברה, said one word of תורה and that connected me stronger than hours of שיעורים and hours of learning? Happens all the time. When your heart's open, it happens all the time. The guy said one word. One word, one sentence, one story.
You know how many times like for me, I I could tell you one ניגון or one story or one one, you know, one moment, one thing, וזה, he's saying, comes from בארה של מרים. This comes from Miriam's well. That thing that satiates, that ווארט that makes you feel it was worth being in this world just to hear it. Like, how many ווארט'ס can you say about that it was worth coming to this world just to hear it, that story? It was worth coming to this world just to hear one story, one ניגון.
This is coming from בארה של מרים. בארה של מרים is not the fountain of knowledge that fills you with knowing so much. That's not בארה של מרים. בארה של מרים is is טיפה של טיפה של מים.
You know what this is reminding me of? What other תורה is this reminding me of? In פרשת וירא. It's very, very connected. I'm sure the רב's show much stronger link. מעט מים.
בדיוק, when the angels come to אברהם אבינו, אברהם אבינו tells them, יוקח נא מעט מים, but when it comes to meat, he goes and שוחט a whole cow. ואל הבקר רץ אברהם. And all the צדיקים are saying, what isn't it weird? He gets stingy when it comes to water, but when it comes to פלייש, it's a whole, what was he what were the angels trying to test and see? Avraham Avinu knew the secret that all you really need in order to make it through the desert of life is one drop of water. יוקח נא מעט מים.
One תורה, one ווארט. This is what the בארה של מרים provides. So that day, י' ניסן, when she dies in our פרשה, all the יידן are thinking to themselves, it's גשמאק that I have the greatest teacher in the world to teach me everything I need to know about יידישקייט. Who's that? משה רבינו.
And it's amazing that there'll be someone that will make sure that even though we have fights and arguments, we'll still end up loving each other. אהרן. But מרים, what now don't I have? I don't have what it boils down to. And then that's one moment of connection, one טיפה של מים.
That I don't have. So I may have all that love and I may have all that knowledge, but that חיבור of מים, that I don't have. And there was such a cry and I want to say that Moshe Rabbeinu was actually, I didn't think about this until now, but tell me what you think about this. Moshe Rabbeinu when he hit the rock was an אונן.
No? Moshe Rabbeinu was the בחינה of אונן, אנינות, right? His sister just died. I want to say maybe they didn't bury her yet. I don't know. I have to look in the in the פסוקים if it says, what does it say? No, sorry, it must be the next day.
First day of שבעה, because it says, ותמת שם מרים ותקבר שם, and then the next words are ולא היה מים לעדה, ויקהלו על משה ועל אהרן. It's his first day of sitting שבעה. His mind is is is in a million different places. But what he's most concerned about is who's going to fill the שליחות that my sister was doing for עם ישראל.
And it's his first day of שבעה, and it's all he's thinking about is how am I going to he's forgetting about himself. But all he's thinking about is how am I going to take care of this? This is if they don't have this נקודה of חיבור, then all the תורה that I'm teaching them won't go anywhere. That's what's going on on י"א ניסן in our פרשה. Okay, back inside.
אתם יודעים מה פירוש הדבר? לפעמים אדם מוצא טיפה אחת של מים והיא ממש מתוך בארה של מרים. לפעמים מישהו נותן לך טיפה אחת של מים, מילה אחת. וזה מחיה ומחבר אותך כל כך. אפשר ללמוד אלפיים ספרים.
You can learn two thousand ספרים. זה מתוק וזה מחבר, אבל זה לא דומה לטיפה כזו. But it doesn't it doesn't it doesn't connect, it doesn't compare to that one one thing, that one ניגון, that one moment of knowing I'm tasting infinity. I'm connecting to infinite.
הברכה הגדולה ביותר היא לזכות למצוא את אותו דף בתורה שטבל בבארה של מרים לפני שלמדתי אותו. This is so beautiful. The greatest זכות is to find that one דף in the תורה that immersed himself in the well of Miriam before I learned it. ישנם אנשים היוצאים מן המקווה כאילו זה רק אמבטיה נחמדה וקדושה.
I've seen this. I have חברה that have all these, they go into one of these, not bad עין, not, not the בעל שם. They go into, you ever go, do you guys like the real, real hot ones? No, no one here? Oh yeah. You do? Yeah.
You know, by the בעל שם טוב, not not the the iceberg, but the the מקווה that's right next to the the ציון. You know the מקווה that's in the building that's right next to the בעל שם טוב's קבר? No, you don't know what I'm talking about? On the on the bottom floor, it's like the the first floor of that structure, on the left side, if you're looking at it, right? There's a מקווה there. Scorching hot. Like, like, and it's such a contrast to like when when you go into the, did you ever go to that one? I don't remember going into the.
Elie, you went to that one? Scorching hot. Not my, not my. Not your ענין? Scorching hot. Okay, I remember one שבת I was I was in Medzhybizh for only one time for שבת and I was, I I and I had to like mentally prepare myself to go into that into that scorching hot one because it was the only one that was there.
I couldn't get to the to the freezer in time for שבת. So I'm doing all these הכנות and I'm deep and I'm like breathing but I'm like I don't know what to expect because the deep breathing usually helps more for the for the for the cold. So I'm like, I don't even know what to do. Maybe I'll just do it slowly.
Couldn't figure it out. I don't want to pull a Jerry and turn green. I don't know, whatever. I go inside the water thinking that it's going to be scorching hot, but the electricity was was out and it was winter and it was freezing, freezing, freezing cold water.
So it's like this מחשבה like one of these, you know? But I'm thinking about this because there are מקוות, there are plenty of these fancy many of the fancy מקוות you could do the double dipping, right, all these different ענינים. But a מקווה is like, ah, it's גשמאק, like sauna, you know? And you come out feeling, oh, that was really refreshing. That's not בארה של מרים. The מקווה of בארה של מרים is that when I come out of that water of of בארה של מרים, you just walk around saying and singing אין עוד מלבדו.
אין עוד מלבדו. That's a completely different experience. That's a completely different experience.So again, ישנם אנשים היוצאים מן המקווה כאילו זה רק אמבטיה נחמדה וקדושה. וישנם כאלה שיוצאים ממנו כאילו זו בארה של מרים.
the last time you walked out of a מקווה and you weren't like, 'Whoa, that was so cold but I did it.' Right? Walking out ממש בארה של מרים. That's another thing. גבאלד, כמה שהם מחוברים. החיבור הוא מעבר להבנה שלי.
I can't understand the חיבור. It's beyond my understanding. לא מפני שאני מבין או מפני שאני רוצה או לא רוצה. It's not because I understand or because I want what I just got or don't want what I just got.
החיבור בא מעולם אחר. Did you ever feel like you were, and I'm sorry for using this terminology, and השם bring the biggest ניסים in the world and bring our חטופים home. Did you ever feel that you were taken into captivity by something that was beyond you, whether you liked it or not? You had no choice. I'm not talking about that girl when you were 15.
I'm talking, you know what I mean? I'm talking about other things. It happens in other places too, right? Where you feel like you're just completely, what's, ממש שבוי, that you've been taken been taken by something. You can't explain it, and you can't understand it, but it happens and it's real. Now, he ends off here by tying it all together.
האש בצרי אומר שבכל הפרשות הללו, in all these פרשות, שלח, קרח, חוקת, כולם נכשלים, so many mistakes. אבל מי שעדיין מחובר, but someone that's still connected despite the mistakes, סורד את הכישלונות. He survives and he gets through all the failures if you still have בארה של מרים in your life. אפשר לטעות אלף טעויות במערכת יחסים ועדיין להיות מחובר ולהצליח.
You could have thousands of mistakes in a relationship and still be connected and succeed. אני יכול להיות היהודי הכי קדוש בעולם אבל אם טעות אחת שלי גורמת שאתנתק, but if one mistake causes me to disconnect, סימן שלא הייתי כל כך מחובר. That's a סימן that all this time I thought I was connected, but I wasn't. This last line is you could you could meditate on this last line for days.
For days. This, we'll just try to say it like this. Can you be קדוש and not connected? Can you be holy and not connected? In a real way? In a non-real way? Yeah. In a non, in a non-authentic way, yeah.
Surface level. You, holy. You could be holy. It's.
Not טהור. קדוש. You could be holy and not connected. Yeah? Yeah.
No. So there's a surface level holiness, not. רב חיים שלמה, what are you saying? Well, depending on the definition of holy. Right.
I keep thinking of this well-known pair of גוף ונשמה. Right. You know, if the נשמה isn't there, then the גוף is just the גוף. And that in itself is not holy.
Mhm. נכון. So that is what he pushed, this is what he's pushing on over here. trying to tell us, like, holy people, real holy people can't, they can't go through a כישלון that would then disconnect them.
Right? If they go through a כישלון, you know, there's, we have in the writings, it's not just a סיפור. We have in the writings of רבי לוי יצחק מברדיטשב that he writes that כמעט for a whole year, one time, he was down, out. He was down and out. You hear this? He writes this for a whole year, כמעט, רבי לוי יצחק מברדיטשב wasn't holding what we call holding, right? But רבי לוי יצחק מברדיטשב is קדוש ונורא that even though he had a whole year where he wasn't feeling the ability to be like he wanted to be or who he was or who was needed to be, it didn't disconnect him.
Can you imagine what the צדיקים in פרשת במדבר were going through? A story after a story. The ones that don't understand the חשיבות of בארה של מרים, you don't hear about them anymore. Like קרח. You don't hear about these people anymore, meaning the the the the the land swallows you up.
But the שבט is saying over here is that, I think, I think, is that those, and and I bless us to have this, that value and appreciate and long and really are looking for that one טיפה של מים and then they taste it, even if they're on their search, even if they're on their way to tasting it, then all the כישלונות in life and all the failures that and mistakes that I do, they don't disconnect me. I could still, I'm still in the game. And that's the לימוד that יידן needed to go through before they went into ארץ ישראל. Because ארץ ישראל, you're going to make millions of mistakes.
And yet, דוד המלך. Was there anyone greater than דוד המלך? Is there anyone that didn't make greater mistakes than דוד המלך? But no, why? Because he was drinking from the fountain of Miriam. So I want to give us a ברכה as we learn this. You know, it takes, it's interesting, it's just two fast פסוקים, right? ותמת שם מרים ותקבר שם ולא היה מים לעדה ויקהלו על משה ועל אהרן.
But even in these two פסוקים, what a בארה של מרים, there's even in these, even in these two פסוקים right over here. And הלוואי I give us a ברכה that we walk on the streets here. And like one of you calling me before שבת and say, Hey, listen, you know, behind your house on the bottom there, there's a מקווה. I'll be like, what are you talking about? There's no מקווה there.
Just come with me. Take me there. I know. We could have a גוואלדיגע dip, we'll be secluded.
I'll call you בסדר, won't freak anybody out. We should be זוכה to taste from this בארה של מרים and stay connected, connected more than we ever did until now. אמן.