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בעזרת השם,
today we'll finish the הקדמה to מסילת ישרים.
Exciting times.
So we were going the the רמח״ל was going through the five aspects of
שלמות that a person needs based on פסוק of משה רבינו.
We spoke last time about יראת השם,
and we differentiated between three different types of יראת שמים.
We have the יראת הרוממות,
that's the main one.
We're moving on,
ווייטער,
הליכה בדרכיו.
The second aspect that a person wants to be wholesome in his עבודת השם
that he needs to work on and pay attention to is going in השם's
ways.
כולל כל ענין יושר המדות ותיקונן.
And that includes aligning one's ways with השם,
and not just understanding how the מדות works,
but also fixing them.
Like we spoke about once before,
there are some people who learning the סוגיא of fixing one's מדות is really
important,
and they like hearing שיעורים about it,
it's an important thing,
they want to be in a in a וועד,
and they want to be involved in it,
and they're reading books about it,
that's not enough.
You have to actually do the work.
ותיקונן.
It's not enough just to be learning about יושר המדות,
but to be מתקן.
And what what is the right path?
How is one מתקן?
So there's a lot of pop psychology nowadays that will tell you about מימוש
עצמי,
how to say that in English,
about actualizing yourself and manifesting,
and there's lots of things that have been spoken about in the popular world,
and those all would be called תיקון המדות on some level.
But we have very,
very clear guidelines that when it speaks about תיקון המדות,
it has to be in line with the will of השם.
מה הוא חנון ורחום אף אתה היה חנון ורחום,
which means that we're talking about perfecting one's character,
it's not enough that you try and perfect your character in your self-defined way,
or in the popular,
socially accepted defined way.
You have to look at תורה,
and you have to see what are the תורה's values?
Am I in line with the תורה's values?
When you're raising kids and you want to imbue your children with good מדות,
what are the good מדות you're imbuing with?
So every person has different values which are primary values for them.
You have to pause and say,
let me look at the תורה,
let me learn the נביאים,
let me learn פרקי אבות,
let me see what are the values that השם says are תיקון המדות,
are the good values.
So when I come to work on myself,
he doesn't just say תיקון המדות.
He says you want to do תיקון המדות,
start with השם.
Look at the way that השם relates to the world,
learn נביא,
learn משנה,
see the way that השם relates,
and then you can start fixing yourself.
וכלל כל זה,
and the general way of how to do this,
שינהג אדם כל מדותיו וכל מיני פעולותיו,
both in your character traits and also in your actions,
על פי היושר והמוסר.
What's the difference between יושר and מוסר?
Maybe it means יושר means that הקדוש ברוך הוא made you inherently with a
compass of knowing what the right thing is.
I remember the time when I realized this for the first time was I
was having an argument with my brother-in-law about are you allowed to rely on
your own convictions about what's right and say that's the will of השם,
or only look at תורה and what תורה says is right,
and that's the what you know the right thing is?
You can guess which one I chose.
So my brother-in-law said,
"No,
you can look within yourself,
and whatever feels right to you,
that you know is the right thing to do." I said,
"You can't say that.
It's the will of השם.
You can't just make up your own thing.
Everyone can make up their own truths,
and everyone can say my truth is the right truth." And then my brother-in-law
asked me,
"Why did אברהם argue with הקדוש ברוך הוא at the case of סדום?
סדום said השם said He's going to destroy סדום,
and אברהם said,
'You can't do that!
How can you do that?
Aren't you a justful God?'" And you think to yourself,
like that was a little חוצפה'דיק,
honestly.
Like what was אברהם אבינו thinking?
הקדוש ברוך הוא says this is what I need to do,
and אברהם started arguing with Him,
and says,
"You can't do that.
It's not moral." Not moral?
אברהם,
where are you getting your morals from?
This is God saying what to do!
So my brother-in-law proved to me from there,
and I stepped down,
and then we tried to find the balance of where,
how you know each one.
But there is an element of also God-given morality where הקדוש ברוך הוא imbued
us with an inner compass of what's correct,
to the point where where השם was saying to אברהם,
"I'm going to go and destroy סדום," אברהם was able to look within himself
and say,
"That doesn't sound right to me.
It doesn't feel right to me.
It's not morally correct to me." And it was considered fair.
השם entered the debate with him again and again and again,
50,
45,
40,
30,
20.
השם entered the debate with him.
Yes,
אברהם,
your moral values are true,
and therefore let's have the discussion.
Just to contrast that obviously with עקידת יצחק,
where there אברהם didn't argue at all,
even though that may have felt morally wrong,
even more wrong,
it's killing your own child.
Why not?
Why didn't אברהם there argue?
Why didn't he argue there?
Because there השם gave him a ציווי.
השם commanded him.
If השם tells you what to do,
then that's correct,
moral,
will of השם.
No arguments,
no discussions,
I accept,
קבלת עול מלכות שמים.
By סדום,
השם wasn't asking אברהם anything.
He wasn't commanding him anything,
He was informing him.
So you're informing him,
so אברהם אבינו wanted to check,
does this make sense to me?
And he entered the...
So there's יושר,
which is an innate moral compass that הקדוש ברוך הוא has given us.
אלוקים עשה את האדם ישר,
it says in קהלת.
השם made us straight.
He made us in a straight way.
We're able...
We have to check,
right?
There's a great ventriloquist of the יצר הרע,
who says lots of things in God's name.
But once you're clarifying that there aren't ulterior motives,
and you're checking in,
what actually resounds with me and makes sense to me and have a moral
compass,
it's not external values that have been placed on me from שיעבוד גליות,
but rather I identify this is the correct view,
then that's considered true and moral,
and it's ישר,
and you're supposed to follow that and it has to resound with you.
Unless,
of course,
it disagrees with a clear ציווי.
There's a clear direction from השם that says,
this is what you need to do,
then there's no room for you to start saying,
it doesn't feel right to me.
God knows more than you.
He created morality.
He said this is right.
But once it's not a ציווי,
it's an area of רשות,
then you are supposed to follow that inner יושר.
וכללו חכמים:
כל שהיא תפארת לעושה ותפארת לו מן האדם.
חז״ל in פרקי אבות told us,
how do you know what's right if it's not directly informed in the תורה?
How are you supposed to tell?
How do you know what morally feels correct is correct?
Well,
you have to check that it's in line with the will of השם and
also in line with other people.
תפארת לו תפארת לעושה ותפארת לו מן האדם.
Explain that a little more:
דהיינו כל ההולך אל תכלית ההטבה האמיתית.
You have to make sure that it's bringing true good to the world.
Everything that you're doing,
or every מדה that you have,
you have to identify,
is it bringing benefit to the world?
If it's not bringing benefit to the world,
it's wrong.
If it's only self-serving,
it's wrong.
If it's bringing benefit to the world,
it's good.
And what do we mean by benefit?
דהיינו,
one last one:
שתולדותיה,
the outcome,
חיזוק התורה ותיקון אחוות המדינות.
Very,
very important here what he's saying.
Listen to those words.
How do you judge if something is correct or not correct?
By the outcome.
We judge things by the outcome.
If a person is not sure,
"This path in עבודת השם,
that path in עבודת השם,
I'm not sure which is the right way," well,
look what the outcome is!
If you're thinking thoughts of מוסר,
and the outcome is that you're a better Jew,
you're more careful about keeping מצוות,
you're more refined in the way you relate to other people,
it was a good path in עבודת השם.
Why?
Because we judge it by the outcome!
You were trying to work on yourself,
and what was the outcome?
What was the תולדה?
What was the outcome?
The outcome was חיזוק of תורה and better connections with other people.
That was the correct path to take.
Well done!
Well done!
Let's say you try another path in עבודת השם,
this other שיטה,
this other method,
this other way,
and you try that,
and what happens?
You get depressed.
You lose your energy.
You don't feel as motivated.
But you're doing it for the sake of השם!
But you're feeling less connected,
you're feeling less into it,
you're not enjoying your learning as much,
and you're feeling down,
and you're feeling depressed,
and because of that,
maybe not because of that,
you're starting to get irritable with other people,
and you're not as friendly with other people,
and you're getting upset,
and on nerves,
and your nerves are...
So you're trying to do it for the sake of עבודת השם.
Is it correct?
No!
Why?
תולדה.
What's the outcome?
The outcome is less connection to תורה and less connection with other people.
So always check in any path that you take in עבודת השם,
any approach that you have of trying to work on yourself,
what's the outcome?
And it's very clear here in מסילת ישרים:
if the outcome is a benefit in the world,
meaning both חיזוק התורה and תיקון אחוות המדינות,
which means in a broad sense that countries are getting on well together,
but on a limited sense,
it's that you're connecting well with other people,
then you know that you're on the right path.
So question was,
how do you follow your inner moral compass and do what's ישר?
How do you know that it's actually ישר,
maybe you're kidding yourself,
you're fooling yourself,
it's not correct?
Answer:
well,
if you try a path in עבודת השם which seems right to you,
and it leads to strengthening תורה and better connections with other people,
that was correct.
You did the right path.
That was number two:
הליכה בדרכיו,
following in השם's ways.
Number three:
אהבה,
loving השם.
שיהא נקבע בלב האדם אהבה אליו יתברך,
love of השם has to be so deeply set in your heart,
עד שתתעורר נפשו לעשות נחת רוח לפניו,
until your natural feeling is that you're awakened and you feel desire to give
השם נחת רוח,
to make Him happy.
I had an interesting discussion with my daughter over שבת.
We were having a debate.
We were saying...
I was quoting one rabbi on one thing and she was quoting her rebbetzin
on something else,
and it seemed like it contradicted,
and we resolved it,
but it was an interesting discussion and it connects to this.
I was saying in the name of הרב יוסף צבי רימון that if you
have an opportunity to relate to someone and teach them,
what's better to teach?
Is it better to teach them הלכה,
or is it better to teach them his...
התעוררות,
חיזוק,
those types of things.
So,
I was saying הלכה is more important,
because if a person is inspired,
and they're in those clouds,
there's inspiration,
but they're not doing things,
they're not It's not grounded.
It's not leading them,
taking to the next step,
then it just floats away.
It dissipates.
And nothing really comes of it.
It's a momentary emotional excitement of a great שיעור,
a great outing,
and,
"Wow,
amazing!
He spoke so well." But there's no commitment,
there's no direction towards taking on something,
הלכה?
Nothing happened.
Came and it went.
And my daughter was saying that the רבנית of שילת,
Tzfat,
said the exact opposite.
She said,
"You can't start teaching people הלכה,
because it scares them away.
It's too intense,
it's too heavy.
You have to connect people first and they feel inspired,
and they feel they're interested,
and they have a רצון,
and then only afterwards when they're connected,
then they can..." So,
I said,
"A סתירה,
no?
רב רימון and רבנית יסכה,
who's going to win the debate?" You say a rabbi,
because you're chauvinist,
but not everyone agreed.
So,
how do you how do you how do you resolve the מחלוקת?
So,
I said,
"It depends." I said,
"What you're saying is correct that someone is a total בעל תשובה,
not connected,
not interested,
no connection.
So,
if you're going to come and say,
'You're not you're not interested in תורה,
keep הלכה.'
Then they're going to say,
'Get off my back.
Like,
I don't care.
I'm not interested.
Why would I keep הלכה?'
You're going to just shove הלכה down their throats first thing,
but they don't even know why הלכה is important.
They have their own value system.
So,
for them,
you have to show them why יידישקייט is something which is valuable to connect
to,
why it's going to be beneficial for them and and morally the correct thing
to do.
Then you can start talking about הלכה.
But what רב רימון was speaking about,
he was talking about people who are It was in his he has a
new ספר that he put out two weeks ago on ראש השנה.
So,
he was talking about people who already want religious,
they want to approach הקדוש ברוך הוא in the correct way.
They're already connected.
They're already looking to come close to השם.
And they're looking,
what's the correct way to do that?
So,
should they start learning מוסר now,
or should they look where they need to improve,
and what they need to do,
what they should take on?
הלכה.
The first thing has to be הלכה." So,
that was the debate between It's not a debate,
two different approaches,
רב רימון,
רבנית יסכה.
When we're talking here about אהבה,
you notice the first thing he says is,
אהבה is not just a feeling in the heart which is an end goal
in and of itself.
It doesn't say here,
שנקבע בלב אדם אהבה אליו יתברך period.
It doesn't say that.
There's not an inherent value in love without leading to something productive.
There's a comma,
not a period.
What's that love supposed to do?
עד שיתעורר נפשו לעשות נחת רוח לפניו.
The goal of the אהבה isn't just a state that you're in,
that you feel love of השם,
"Oh,
we've arrived." You know,
you're in a קומזיץ and you're enjoying yourself,
and everyone's singing and it's געשמאק,
and then the What happens next?
What happens after that קומזיץ?
If the goal of the קומזיץ is just for having a good time,
then it's a missed opportunity.
It's arousing hopefully a love towards השם,
that's very good,
but there It's a It's a comma,
not a period!
What do you do with it?
Now that you've sung,
now that you felt close to השם,
what are you going to do now with that emotion of love that you
feel towards השם?
Are you going to say,
"I had a great experience!
יפה,
ברוך השם it was there,
and not in a טריפה area.
Thank God I'm using my כוחות of singing and enjoying myself for השם,
it's good." It's not enough!
It's not enough.
You can't put a period at the end of that experience.
If you have an appreciation of השם,
הכרת הטוב,
and you feel love towards השם,
if you have a קומזיץ and you sing and you There's a comma there,
and now you have to then,
what am I doing with this emotion?
How am I going to bring הקדוש ברוך הוא more נחת רוח?
The love has to be that it's leading to action towards השם.
כמו שלבו מסור לעשות נחת רוח לאביו ולאמו.
The level of love that you need to have is a level of love
that because of that love,
you want to bring goodness to the world.
You want to give נחת רוח to השם.
Love until that point is not a love that you're taking action on,
it's not a full love.
The level of love that we're expected to reach is where you you just
love השם,
you want to do for Him,
you want to do good things,
bring Him נחת רוח,
like you would in a good relationship with your parents.
וייטער אם חסר זה מצדו,
and so,
too,
it would cause you pain if you aren't doing enough to make your parents
happy,
or if your siblings are not causing are causing your parents צרות.
If you loved your parents and your siblings were causing your parents צרות,
then it would cause you pain,
because you love your parents,
you want them to be proud of you,
you want them to be proud of your siblings,
and if your sibling wasn't acting appropriately,
you would be upset by that.
Upset,
you're upsetting אבא and אמא,
you're upsetting טאטי and מאמי,
you're upsetting Mom and Dad.
They're upset,
they're not feeling good.
I want them to be happy.
Some kids,
you know,
some kids they try and do more to make their parents happy,
to to make up for what their siblings are not doing well.
They try and be that perfect child all the time just so that their
parents will be happy,
and it's coming from a good place.
In theory,
they want their parents to happy,
give them נחת רוח,
but they feel the pain,
and they feel the pain.
That's what it's like with us and הקדוש ברוך הוא.
It's not enough that we are serving הקדוש ברוך הוא.
But if you see other יידן who are not doing the will of השם
properly,
and you see there's a disconnect between them and הקדוש ברוך הוא,
you should do outreach.
Not outreach because you want to justify that you're doing the right thing,
but outreach just because you say,
like,
הקדוש ברוך הוא,
these are the children.
If my siblings were causing pain to my parents,
I would want to make peace between them.
I would want to give my parents נחת רוח and try and resolve it,
try and make it work.
If I see הקדוש ברוך הוא,
כביכול,
is in pain because His children aren't following in His ways,
it would cause me pain,
because I love השם so much that it can't be that not everyone's giving
Him that pleasure that He made us for.
So the level of love of השם that we're aiming towards is one where
you naturally want to do good for הקדוש ברוך הוא because you love Him,
and if you're not doing that,
or if other people aren't doing that,
it causes you pain.
ויקנא על זה,
and it causes you to want to take action.
You're going to try and make a difference in the world.
You're going to go into קירוב,
you're going to go and give rebuke in hopefully ways that will only be
productive,
not in ways that will be detrimental,
and go and like show people the right way,
the right thing to do.
וישמח שמחה רבה בעשותו דבר מזה,
and you have a great sense of joy when you do the right thing,
and you know you're bringing הקדוש ברוך הוא נחת רוח.
That's all I ask for,
all I ask,
that I gave נחת רוח to הקדוש ברוך הוא.
That's that's that's my purpose in the world.
If I know I'm doing the right thing,
and I'm doing השם's מצוות,
and I'm learning הקדוש ברוך הוא's תורה,
and I'm trying to make Him happy,
and I'm not perfect,
no one's perfect,
but at the end of my life,
I go up to הקדוש ברוך הוא,
and I say,
"השם,
I spent my whole life trying to give You נחת רוח," I rejoice over
that fact.
That person who loves הקדוש ברוך הוא rejoices over his זכות that he has
to be serving הקדוש ברוך הוא and giving Him נחת רוח.
I heard a story recently,
there was someone who had never checked his תפילין,
or maybe for many,
many,
many,
many years hadn't checked his תפילין.
And he was already an older man,
and and he was a תלמיד חכם,
and and he had his תפילין checked,
and it turned out they were פסול from the beginning.
Not just that a פסול had came,
but they were written wrong.
I don't know what the issue was,
a missing letter,
an extra letter,
they were written wrong the whole way through.
That meant he'd never worn תפילין!
And he'd made a ברכה every day,
a ברכה לבטלה on his תפילין!
And and he had them fixed,
and he put on תפילין,
and someone came to him and said,
"רבי,
like,
what do you feel?" So he says,
"I'm so happy!
I'm so grateful!" He said,
"What do you mean?
For years you were wearing תפילין that weren't כשר!" He says,
"And could you imagine if I would have died without noting,
knowing that?
I'm so grateful to הקדוש ברוך הוא that I had the chance to know
it,
and fix it,
and put on תפילין,
and make a ברכה properly!
I'm so grateful!" Now,
someone who is trying to give נחת רוח to הקדוש ברוך הוא,
all he's focused on is how he's giving נחת רוח to השם.
That's his big his big focus.
If he did something wrong,
then he feels bad about it,
מצטער,
he feels bad.
If he was אנוס,
he did everything he knew how to do,
then he doesn't feel bad about that.
And now he has the chance to do something right,
he rejoices over that fact.
Our עבודת השם בשמחה,
our love of הקדוש ברוך הוא,
is going to be expressed by taking action forward.
It's not going to be expressed by getting stuck,
and then being depressed,
and "I didn't do it right,
oh,
this is the worst,
end,
stop,
I'm not going to function." Someone who loves השם is happy for every opportunity
that they have to give נחת רוח to הקדוש ברוך הוא.
If what I was doing until now was a mistake,
it was a mistake,
but now I can give הקדוש ברוך הוא נחת רוח,
ah,
I'm rejoicing over that.
שלימות הלב.
That's always a scary one because there's that line between healthy שלימות,
which I'll keep in Hebrew,
and unhealthy perfectionism,
which I'll say in English.
It might mean the same word,
but if you convolute them,
then we can get in big trouble.
Unhealthy perfectionism is where a person,
if it's not perfect,
it's worthless.
And that's detrimental in עבודת השם.
שלימות הלב is something very good.
It's a person striving to be the best they could be,
and we call it שלימות,
which means perfection,
but I just didn't want to confuse those terms because it could lead to
not advancing in עבודת השם.
What is שלימות הלב?
שתהא עבודה לפניו יתברך בטוהר הכוונה,
that you have a pure intent.
דהיינו לתכלית עבודתו בלבד ולא לשום פנייה אחרת.
Now,
I'm going to be very honest about this one,
right?
That's that's not something you can start from page one in the book,
and there's going to be a chapter much,
much later on,
much later on,
called טהרה,
where he's going to train us about how to do that.
But at least already now,
we're stating it as a goal that everyone who serves השם,
I'm safe in this I think,
has both the desire to serve השם and has some other side benefits that
he gets as well.
And our life's mission is to move more and more towards that we're doing
it בטהרה,
for the sake of serving השם.
And not for any side benefits that we get along the way.
Side benefits could be financial,
less likely in the תורה world,
side benefits could be honor,
much more likely in the תורה world.
That's a big topic,
honor.
Getting honor,
getting respect,
people looking up to you,
thinking of you highly,
that's a big topic.
Many people who are doing מצות or learning תורה,
a a major factor in why they're doing it,
and what's pushing them,
what's motivating them,
is the honor that they get.
And when a person moves away from the honor factor,
and they move towards that this is going to bring הקדוש ברוך הוא נחת
רוח,
they're purifying their thoughts.
Now,
it's not something you can just make a switch in one day,
'I'm doing everything לשם שמים from the beginning.'
But it's something just start paying attention to.
When you do a מצוה,
is it important to you that other people notice,
or do you not care that other people notice?
Is it important to you that you're the one who did it,
or is it equally satisfying for you if someone else did it,
as long as the job was done well?
So if you have someone,
let's say,
doing קירוב or being a חזן,
and they want to do it,
but the other person is going to do a bit of a better job
than them.
They can ליין a bit better,
they're going to do קירוב a bit better,
but they say,
'No,
but I want to be the one who's doing it.
I want to be the one,
me.'
So then why are they doing it?
Is it to give הקדוש ברוך הוא נחת רוח?
Then let the other person do it,
they'll do a better job.
But if it's,
'No,
it has to be me doing it,' then it's for your honor that you're
doing it.
Now,
does that mean you shouldn't do anything ever if it's about honor?
That's also not true.
רבי ישראל סלנטר teaches that you're supposed to,
or the גמרא teaches,
that you should do things even לא לשמה,
because by doing them לא לשמה initially,
you'll eventually come to do them לשמה.
So you should use those non-לשמה fact- motivating factors to push yourself,
so long as you're aware that that's why you're doing it.
Don't fool yourself.
Don't say,
'I'm doing it לשמה,' but you know you're not,
but you pretend that you are.
Don't do that,
because then you'll kid yourself all the way through it,
and it won't fix,
it won't become לשמה.
But if you know you're doing it לא לשמה,
you're saying,
'That's where I'm at right now.
I'm honest.
I'm 20% 80%.
20% השם,
80% me.'
Okay,
you can't know exactly,
but you try and figure it out.
Majority me.
You say,
'Okay,
that's where I'm at now,
but the 20% for השם I'm doing and the 80%,
that's what pushes me,
that's why I'm doing it.'
But you're honest about it,
with time you'll get 50-50,
with time you'll get 20-80,
maybe you'll get to a hundred,
maybe you won't.
That's not the,
הלוואי you should get there,
שלימות ה- שלימות הלב,
but just the acknowledgment that it doesn't have to be perfect,
I can use לא לשמה,
but being honest with yourself about how much you're doing it for yourself and
how much for השם,
and find that balance,
then you can start working and you can start moving towards doing it more
לשמה.
נכלל בזה שיהא לבו שלם בעבודה ולא כפוסח על שתי הסעיפים.
What it means to be wholesome in your עבודת השם is not to be
sitting on the fence,
that I'm both doing it for השם and I'm doing it for myself.
There has to be movement towards doing it לשם שמים.
That's one issue that we have of not being שלימות,
you're doing it for yourself and for השם.
Another one is,
a separate one,
או כעושה מצות אנשים מלומדה.
There's another issue that people have,
that they're not doing it לשמה or לא לשמה,
they're just not even thinking!
They got into a habit of serving השם,
that's just what they do.
They wake up on time for שחרית,
not because they care about השם,
just because when they wake up.
They go,
they דאווען and they learn,
not because they care about coming close to השם,
that's just what they do.
And then the issue is not that it's לא לשמה,
is that there's no thought,
and they're just doing it out of rote.
That's a separate issue,
that's not טהרת הלב either.
Our goal is to be actively thinking about הקדוש ברוך הוא.
That was number four.
אלא שיהא לבו נשוא לזה.
And the fifth one,
I'm just going to say it,
בעזרת השם we'll speak about it more tomorrow,
שמירת כל המצות,
the final,
and this is what we're going back to Rav Rimon that we spoke about
beforehand,
it's not enough that you're doing all the עבודה שבלב,
you have to do עבודה שבגוף.
It has to be in action.
It has to be actualized by שמירת כל המצות כולן בכל דקדוקיהן ותנאיהן.
I think it's safe to say here that everyone here keeps the מצות.
I think it's also safe to say here that not everyone knows all הלכות
שבת,
and not everyone knows all הלכות ברכות,
and not everyone here knows all the הלכות of how to use our time
properly and and and not מבטל זמן from לימוד התורה.
So there's what to do.
Are we failing?
No!
We're growing,
we're learning!
But part of the goal of being an עבד השם is to learn all
those תנאים,
to learn all those details and to be taking our next steps in growing.
אשרינו מה טוב חלקנו.
It's מעריב now,
meaning in four minutes,
but it's now,
so we're going to make a quick move and remember all these ideas.
As you start ברכו,
just say,
'I want to give you נחת רוח,' and go with that mindset to
דאווען to הקדוש ברוך הוא.
יישר כח.