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What type of rest do we yearn for on Shabbat? How do we frame our mindset during the week to prepare for Shabbat and how can we transform our Shabbat experience? Using the teachings of Rabbi Yaakov Meir Shechter, a leading Breslov Rabbi, in his sefer Yom Machmadim, we build tools towards enhancing our ability to connect to the day of rest.
Waves are loud. Waves are, waves do big things.
הם מנסים לעלות מעלה מעלה. Waves always try to ascend, go higher and higher, אך הם חוזרים ונופלים.
Are there any surfers in the room? Wow, a bunch of straight dudes here. You watched a surfing video? You watched a surfing video. Was there a wave in the surfing video? A person had a GoPro on like a 70 foot curl, it was amazing. Very cool.
So, as you would observe in the video that Zev had watched, waves have a teva to try go really, really up, right? And then they mitnaptzim. And then there was a famous song in Israel in the 90s, when I was growing up here.
אולי רק אתה זוכר את זה.
זוכר את שפיות זמנית?
זה הקיץ האחרון שלי, כמו הגלים אנחנו מתנפצים אל המזח, אל החיים.
Those were the words there. Like life itself, we're like waves that we're mitnapetz. At a certain point, we have this like you know we we hit the we crash. El hamizach, by the dock.
El hachayim, life. That's like the waves, that's what the waves do. So again, שהנה מדרך גלי הים שהם רועשים וגועשים ביותר.
הם מנסים לעלות מעלה מעלה, אך הם חוזרים ונופלים.
They always try again. The wave tries again to do a whole thing going up up and then coming back down and crashing. But it's davka this that Hashem gives praise for.
ושבח זה משבחם הקדוש ברוך הוא.
Davka this is what they get praised for by Hashem כי שבח גדול הוא למי שמנסה לעלות because it's a praise, a big praise to anyone that מי יעלה בהר השם. Anyone that tries. Anyone that tries.
למי שמנסה לעלות מתוך געגועים והשתוקקות ואינו מצליח from a place of ga'aguim and longing, ve'eino matzliach and he's not matzliach, he tried.
ואף על פי כן אינו פוסק מההשתוקקות. But nonetheless, that doesn't stop him for one second from being in tune with the avodah of hishtokekus which is very, very different from Western Western thinking. Obviously, the success is basically goal-oriented, we speak about this a lot. And there's a very deep avodah to understand that our success according to this is that is not if I made it, it's that I never gave up.
But it has to come from a place of כי זה כמה נכסף נכספתי. I had a where's Yehuda? Where's Yehuda Leib, is he here? We have a friend. He was meshubad to minyan, to going to minyan. But he was meshubad to going to minyan because he noticed that that is how once you committed to that, he was making the big bucks in his business.
And he wouldn't miss minyan for his life. He had no shaychus to shoresh nishmas, davening betzibur, or anything like that. There was zero כי זה כמה נכסף נכספתי. Yeah, there was נכסף נכספתי לראות ירוק בבנק.
זה לגמרי נכסף נכספתי. Kesef, bidyuk, mamash kesef.
כי זה כמה נכסף נכספתי. And he stopped going to minyan after a while, and recently I was on the phone with him and he said I felt so weird because I used to rip into him.
I said you're going to minyan like an oveid avodah zarah. Like, what are you doing? Because he had no it was no ta'am at all in the davening, it's like and the more he would boast about all the money he made when he tied it to the fact that he didn't miss a minyan. But he wasn't really keeping most of halachah. Kochi ve'otzem yadi? It's definitely better than kochi ve'otzem yadi.
Yeah, it's definitely better than that. He's such a he's a the token Breslover of today, cups to you. Anyway, I ripped into him. It was good.
It was like a whole thing. But what's the kisufim for? Like what what is the nichsof nichsafti in the Yiddishkeit? He says that's that's who Hashem gives shevach to because we're like waves. We go up, we come with big dreams, ideas, hachanahs, we're going to do this, and eventually they come back down. They they crash back back into the water, back into the rocks.
That's but you know what they do? They they come back again. The gal comes back again. The wave come back comes back again. And that's what Reb Biderman is saying to us over again.
That's a very important nekudah.
בדרך זה ביאר הרב הקדוש רבי יצחק מוורקה זכותו יגן עלינו. So this is how the Vorker Rebbe would explain. Remember the Vorker Rebbe, Reb Itzel Vorker.
Reb Itzel Vorker was a talmid of Reb Simcha Bunim of Peshischa. He was the he's the grandfather of Amshinov Chassidus, Amshinov comes from Vorker. Reb Itzel Vorker, his son Reb Mendel Vorker. These were giants, pashut giants in the beis medrash of Reb Simcha Bunim.
So he says like this: bemeh sheheivi Rashi. We know the famous Rashi in Parshas Be'haaloscha.
למה נסמכה פרשת המנורה לפרשת הנשיאים? Why is the parsha that talks about Be'haaloscha haneiros samuch to the parsha of all the nesi'im coming and bringing what they brought to chanukas hamizbeach?
לפי שכשראה אהרן חנוכת הנשיאים חלשה דעתו. Aharon sees the dedication here of the nesi'im being appointed, he got very weak.
Why?
שלא היה עמהם בחנוכה. That he wouldn't be there with them, he wasn't part of his chelek.
לא הוא ולא שבטו, not him and not any of his offspring, not his shevet.
אמר לו הקדוש ברוך הוא חייך שלך גדולה משלהם, the famous Rashi and there it says that Aharon Hakohen be'emes, be'emes laamito, what you have is greater than anything.
באר שכך אמר לו הקדוש ברוך הוא חייך, your life, what was your life all about?
מאחר שכל כך כלתה נפשך לקחת חלק בחנוכת המזבח עד שחיי נפשך תלויים בזה, you wanted it so badly to take place in the dedication of the mizbeach till you felt that your life is dependent on it. Aharon Hakohen felt that if I don't have this, I don't have anything.
כיסופים וגעגועים אלו גדולה משלהם, you wanting it so badly is greater than them actually having it.
היינו יותר ממעשיהם וקרבנותיהם.
כי העיקר הוא ההשתוקקות והרצון לעשות נחת רוח לבורא יתברך שמו, gevalt. You know we have this also in the context of the Beis Hamikdash. The Beis Hamikdash, do we refer to the first Beis Hamikdash as Beis David or Beis Shlomo? Beis David. We refer to it as Beis David.
It was built by Shlomo Hamelech. But why, and he was there obviously, right? But why is it called malkus Beis David? The same exact inyan. David Hamelech hu hayozeim, hu hayozeim. Not just the yozeim, baal haratzon, baal hakisufim.
That's all he wanted to do. His whole inyan was that ah, your whole inyan is that? You are absolutely going to be the one על שמו שזה נקרא. I'm thinking a lot about this in, not in our modern times, but in previous generations of Yidden that dreamt, dreamt such kisufim to come here to Eretz Yisrael, to be here. And the metzius back then was to get here.
I told you, my father who made aliya in a boat in 1962 from Argentina took him three weeks to get here. Go back ten years before that, go back ten years before that, go back ten years before that. There are millions of ותחזינה עינינו בשובך לציון Yidden that on the level of כי זה כמה נכסוף נכספתי, they're more here in Eretz Yisrael than people that have three generations of Sabras on a certain level. Why? Because of this inyan.
כי זה כמה נכסוף נכספתי לראות מאמת ורוץ אזככה. So how by korbanos, the owner of the korban gave it to the Kohen, the Kohen brought the korban, but it's his, it's really the owner, but he didn't do anything, the Kohen brought it. Amen. Story of Moshe Rabbeinu as well, nachon.
צא ולמד כמה גדולה וחשובה, this is amazing.
צא ולמד כמה גדולה וחשובה מעלת הרצון. Bottom right column on shin-samech. Go in, go out and see how great the concept of ratzon is.
והנה אמרו חז"ל במדרש שמואל, not the yeshiva, the actual Midrash on Shmuel, right?
מדרש שמואל רבתא פרשה ג'. I don't know how many of you have ever heard this before, this blew me away.
שקודם לידת שמואל הנביא יצא בת קול ואמרה עתיד להיברא ילד בשם שמואל שיזכה לקבל חזיון נבואה מאת השם. A bas kol came out before Shmuel Hanavi was born that went out to everywhere.
A bas kol came out and said there's going to be a kid born named Shmuel and he's going to be zocha to be hanavi, Shmuel Hanavi. So what did they do?
מה עשו בני ישראל ברצונם כי אז שבנם יהיה הנביא, everybody named their kid Shmuel. Right, so that much we know.
היו כולם קוראים בשם בניהם שמואל.
They all named their kid Shmuel. It's like I one time was on a, when I was in seventh grade or eighth grade, I said in seventh grade, I don't know, it was so beautiful, they did a special trip throughout all the high schools in Israel only for Kohanim. Twelve, thirteen, fourteen year old boys, I'll never forget this. Only Kohanim could go on this trip and they took us to Machon Hamikdash that was relatively new back then and took us through the Old City and gave us a certain sefer that I still have till today about דיני הכהן וכולי.
And the funny thing, like it was a little bit of a long and boring drive, so to make fun, like to have a little shtiklach, like every once in a while one guy would say, Hey Kohen! or Katz! and You have the whole bus. It's like a Chabad camp where you scream Mendy or something like that, you know? So back then Shmiel, Shmuel, everyone's turning their face, every single person's turning their face because they all called their kids Shmuel. But listen, but look at the depth of this story. L'maaseh, לא זכה להיות הנביא אלא שמואל בנה של חנה.
We know who ended up being the Shmuel that was zocheh for this nevuah, Chanah's son. Mikol makom, but nonetheless, don't think that the other chevreh, it was for nothing. Because look at what he says here. Mikol makom, היו להם הרצון והשתוקקות שזכו שגם בניהם אמרו נבואה פעם אחת.
That is unbelievable. They wanted so badly that for the holiest reasons that their sons should be a navi and give over d'var Hashem in the world. Aye, it only happened to one person. Don't think that it was for nothing.
That each one of them a paam achas that their children were zocheh for nevuah.
המסקנה חיד"א בספרו יוסף תהלות על פסוק בתהלים u'Shmuel b'korei shmo. We have another kavana tonight in davening. U'Shmuel b'korei shmo דכיון שקראו שם בניהם שמואל על כן זכו פעם אחת לנבואה mikan nilmad kocho shel ratzon.
So now I'm thinking what's the kavana for tonight, right? U'Shmuel b'korei shmo. So what's our kavana when we're saying that tonight based on this? Ribono shel Olam... We're all longing. Nu? Fill in the name.
V'hu ya'aneim. Ribono... Wait, we're saying Ribono shel Olam, I want my children to have nevuah, I want my children to be ones that give over your... in every dor let's say there's going to be one.
I want my children to have this, right? U'Shmuel b'korei shmo. Kiv'yachol, I'm going to call my son Shmuel tonight, right? Don't really do it, I'm saying k'ilu. U'Shmuel b'korei shmo קורא מלשון דהוא יענם. With that zchus of a memory that they all called their son Shmuel.
הם לא נגאלו ריק. It wasn't for nothing. V'tzrichim l'haamin b'zeh. You gotta believe in it.
It wasn't for nothing. And therefore that means that all the times in our lives that we did a big hishtadlus on something and l'maaseh it didn't come out b'poel, right? It didn't... the way we thought it would be, it didn't come out to be. Emunah, yesod ha'emunah is to believe זה לא הלך סתם לחינם.
It didn't go nowhere. Don't look at it as a wave that didn't reach its peak. Look at it as a wave that mamash rose, did its thing, came back down and then went back up again. Achdut shebechem.
It's a new wave. Yeah, hischadshus. The hishtokekut has to be deeper. The reiyah, the hebbet, the way I look at life has to be deeper, what I'm trying to do now has to be deeper.
It's got to be stronger, wiser, smarter. It's not like the Einstein's theory of insanity, to do the same thing. No, it's the same thing but deeper, smarter, stronger. Like we are experiencing in the seventy-eighth year of Medinat Yisrael.
It's got to be much, much smarter, wiser and deeper. Ad she'b'ezrat Hashem, you know, ad she'b'ezrat Hashem this gal will go up and a hand will come back from shamayim and saying, hey, you're not going down. This time you're not going down. And maybe that's הרחמן הוא יקים לנו את סוכת דוד הנופלת.
That's maybe the Beis Hamikdash coming down. The pshat of that is two de'os, a famous machlokes, do we build the Beis Hamikdash or does it get built from... does it come down from shamayim? So you should say no, kisufin, it's on us. But the kisufin may just bring down that the Beis Hamikdash comes from shamayim too.
I don't know, lo yode'a mah. But it's got to be better and deeper every single time around. And the waves come out from further out each time. Come out from deeper water each time, the new wave.
Do they? Well, I mean, think about it, isn't it coming, the next wave and the next wave. No, it's got to come from further out each time. Doesn't it? I mean... I don't know, I have no...
I've been on a beach, I mean, you see waves further out each time. See that one's coming, that one's going to come next, and that one's going to come next, and that one's going to come next. Emet... meaning your kisufim have wider reach every time you have it? Or at least it's coming out from deeper water each time.
Deeper water, right. Yeah, beautiful. That's beautiful. Meaning it's what you're saying.
That's beautiful. Okay, u'mefaresh ken ba'midrash כל מי שישן על מיטתו בלילה וחושב בלבו ואומר למחר אני משכים ואעשה פלוני טובה עתיד לשמוח עם הצדיקים בגן עדן לעתיד לבוא. What a pretty... seems like a pretty simple entry into Gan Eden, right? How high? Mashma cause you didn't do it yet.
But mashma even from this של עצם הרצון יהיה לו שכר גדול כזה that just for the ratzon you'll get such a reward. But footnote mem chet and we're only going to do a little bit of it. Doesn't let us off the hook that easy. Because it seems like okay, all I have to do is want that there should be something good happening with me even though I know I have no chance, right? I could say I have the s'char of finishing Shas.
Why? You only got to daf zayin in Berachos. I know, but do you know how badly I wanted to? You could live your life like that too and that's where we're trying to not be cop outs. We want it to be p'nimi. We want this ratzon, this kissufim to be coming from really deep down inside.
So the footnote mem chet on the bottom has a way for us to approach this.
מיהו פשיטא ואין צריך לומר שלא די לו לאדם להשתוקק מבלי עשות מאומה. It's not enough to just want something without actually actively doing something.
ואי אפשר שיאמר האדם שלום עלי נפשי שהרי רוצה אני והרי הרצון הוא העיקר.
It's enough that I just have ratzon. Next page, כי אם אינו מנסה לעשות בפועל, cause if you don't actually l'ma'aseh try doing something, ולכל הפחות להזיז עצמו, and at the least to move yourself a little bit, הרי זה מורה באצבע שאף שתפסו והשתוקקותו אינם אמיתים ואינם שווים מאומה. If you haven't lifted a finger as a result of your ratzon for something, it means your kissufim aren't, this is his words, they're not worth anything. Right? That's the buzzkill of everything we learned until now, right? But it's emes.
This is like the emes. Like you could have all the shitos, you could have all the kivyachol nichsof nichsafti. But if you've never, like a lot of Yidden, you know, still, I wish I can go to Eretz Yisrael, I wish I could move to Eretz Yisrael. So some b'emes, like we said in the past, it was impossible, it was mamash, there was no way.
And we know that that's being put to the test right now, this inyan of Eretz Yisrael's an easy one, but like shalom bayis, parnassah, that's a כי זה כמה נכסוף נכספתי. I want so badly to be able to make sure I could provide. But what do you do? So it's a trick here cause lifting your... you could say I lift my finger, I went like this and I scrolled on...
I pressed a button on a computer... No, I'm talking like b'emes the toiling of the avodah b'emes la'amitah of like saying I am doing whatever it takes right now to make sure that I have a job. It's called work for a reason. Nachon, listen, it goes vaiter, it goes even further.
What's davening called in the lashon of Chazal? Regesh halev? Avodah shebalev. Same exact thing. Davening without you feeling like you're exerting yourself is nothing. Altz this, like the way this works over here.
That's why I'm always so thankful that's why thank G-d it's called avodah shebalev and not regesh halev. It would make more sense for it to be called regesh halev. It's davening, it's deep, it's spiritual, it's ruchni. No, it's avodah.
Reb Shlomo used to say there was a mashpia, his mashpia in seven seventy, the two mashpias when he was in seven seventy. One was a big, these two gedolim, the holiest Beinoni you ever met. And that's saying a lot in Lubavitch, okay? One of them was Reb Shmuel Levitin and one of them was Reb Yisrael Jacobson. The way they, the way he, and Reb Zalman also, the way they described the hisbonenus that took place before davening, the avodah, because you're going into work in davening.
You want to prepare to make sure that you're ready for work. So if a chassid realizes that, that it's work, what is my hachana going to be in order to start the job? These are very, very important things. So I can have all the kissufim to show up and have a gavaldege Shacharis. But if it's כי זה כמה נכסוף נכספתי then there has...
and you're realizing you're going into the work job, then the way you approach it is completely different. You're lifting much more than a finger. You're really exerting yourself. It's taking out of you something in order to build you up much deeper.
We see this in every area in our real avodas Hashem, in every single area it's like this. So he continues here and he says, the second to last line on the second line, second to last word on the second line, veyisbonen b'atzmo.
כשתאוות נפשו אכול או שתו או שאר צרכיו הגשמיים when you want other things that have to do with like drinking or eating or other physical needs, hishtapeik beratzon, are you satisfied with just saying, I have such a ratzon to eat right now? I have such a ratzon to drink. Ah, I'm satiated by this ratzon.
No.
או שיהפוך את כל העולם עד שיגיע למבוקשו בשלימות. You are going to turn over heaven and earth to get to put something into your system and you have to learn from that. You'll turn over heaven and earth to find something to put into your body.
If a person's really hungry or really thirsty, you'll put anything.
וכבר אמר הרב הקדוש ממשולם פייש מטאהש, the first Tosher Rebbe. You know where Tash was? You know where Tash is today? Nyírtass. You been? Same place, Kiryas Tash.
Same place. Miderrech haolam, this is really special, the way that it is in the world, שחייל הנלחם עבור מלכו וצבאו אם נפצע במלחמה תבוא קופת המדינה תרפאהו ותחלימהו אף יפרנסו אותו ויעשו כל צאצאיו על חשבון המדינה לעולם ועד. When a soldier that's battling out in the battlefield for the sake of the king, for the sake of his governor, of the sovereign, and he gets injured, the kupat hamedina, the treasury, will take care of everything that this person needs and take care of their children, whatever they need and they'll take care of all medical bills, whatever the person needs to get better.
וכל זה אינו אלא כשחייל זה היה נלחם בכל כוחו למען כבוד שמו המלך.
But this only happens when they do a bedika and they see, well, in what state was he injured? Was it while he was mamash working hard with all of his koach for fighting for the king?
לעומתו אם עמד החייל במלחמה כאותו גולם ולא פעל אף פעולה קטנה מצדו ולבסוף נפצע הרי זה האיש נענש בעונש גדול. But if you're just standing around, you happen to be a soldier because that's what you enlist into, but you're just standing around and somehow you got injured and you get punished big time, he says.
ואין צריך לומר שלא תשתתף המדינה ברפואתו ושאר צרכיו. You don't even have to say that of course the country, of course the state won't get involved in all in trying to help the person with any of their needs.
Af ledidan yeamer, so for us we'll say the same thing.
העומד בקשרי מלחמה כנגד יצרו, someone that's engaged in an active battle against his yetzer hara.
אף אם נפל לא עלינו אם נפצע ונחבל בראשו ובגופו. You fell while you were fighting the yetzer hara, equivalent to a soldier that falls, gets hit in the head, איבד כל מידה טובה, let's say you lost all your middos, הרי הקדוש ברוך הוא ישלם לו כל מחסורו ברוח ובגשם.
Why? It's true. Because you fell in battle. That's why. Because you fell in battle.
This, you were in the ring, you were in the boxing ring. You were in the ring, you were wrestling. That's how you fell.
אבל כל זה בתנאי שאכן עמד עליה בקשרי מלחמה אבל אם מעיקרא עמד לנוכח הנסיונות ולא פעל מאומה לזה האיש אין מחויבים מאומה בשמים.
But if the person isn't, isn't nothing, doesn't get anything if he really was not standing al hamishmar. Then it would never happen. So this reminds, as I'm reading this, just reminds me, we'll end with this. You know this, there's a famous, as many of you have been to Chanan's, one of his shows in the last few years and he's said a story a few times there about how they spent so much time going to hospitals, basically bikur cholim during the war and going and playing for chayalim, injured people.
And they'd walk into each room and ask the person what do they want to sing and they would sing whatever song that the person, you know, it didn't matter if it was his, not his, lo meshaneh. But he said that there was one room they didn't reach, they didn't get to at the end of the hall and it was like a suite. And they realized like it was already very late, him and Yaakov was with them and they said we have to go, we have to go to see that room too. And he's thinking, Chanan says, it's late, no, we'll go, we'll go see the room.
So they walk into the room, they're thinking like this is probably like a gibbor Yisrael they put him in here, right? They put a big hero in this one because he's at the end of the hall and So they walk into the room and they say to, well shalom acheinu mah מה מה אתה רוצה מה אתה רוצה לשמוע איזה שיר אתה רוצה לשמוע and the guy says לא רוצה לשמוע כלום. I don't want to hear anything. And he says again, "No, no, we're not leaving until we sing you a song." And the chayal says, "I want you both to get out of here right now. Leave me.
Leave this room." But if you know anything about him, he's the most stubborn Afghani I've ever met in my life and he stayed in that room and kept on asking him and pushing him and saying to him, "What is the song that we're going to sing for you right now?" Lo zazim mipoh. He's like chabibi אתה תעוף מהחדר עכשיו לא אכפת לי אם אתה חנן בן ארי או או בנימין תתעוף מפה. And they could, they saw that he was in a lot of pain. He must have gone through some deep trauma.
And Yaakov the guitarist says, "אחי אנחנו לא עוזבים עד ששרים לך שיר. We're just not leaving until we sing you a song. It doesn't matter." So then finally the chayal says, "אחי אני פה כי לא היה אף מקום אחר בבית חולים לשים אותי כי הכל תפוס אני פשוט נפצעתי כששיחקתי כדורגל בבסיס. I was playing soccer on the base and I think I broke my toe or my foot or something.
They had no other room to put me in. All day long people are coming in here praising me like a gibbor Yisrael, giving me these gifts, making me feel like garbage without even noticing it, making me feel so small and so little, while other thing I wasn't on the mishmar. I was playing soccer and I got hurt in my foot. So every single person that comes in here and wants to give me something makes me sick, and you're driving me crazy by trying to sing me a song." So Chanan looks at him and says, "אחי איזה שיר אנחנו הולכים לשיר לך, right?" So the famous song chutz mikaduregel, right? That one.
So it's a little bit of a teimah because in that situation, even the guy that got injured doing nothing gets a treat as well. But when it comes to the big leagues in life, you know, that כי זה כמה נכסף נכספתי. That's already, that's already something else. That's already a very, very deep thing.
This time we're all going through such, such a beautiful deep, deep time in life right now and there's so many different things that are coming out and there's still a lot of work that always has to be done. But we have to remember when we look at each other and maybe we see each other falling sometimes, you have to remember: maybe this person just came down from his gal. Those eyes. Maybe this person just came down from his gal.
And maybe that's why we also daven gal einai and then go back and lift up my eyes, right? I just remember, well I'll just stay, I'll end with one cute story because it happened in the middle of the night last night. Just because all these, all these songs and everything are coming because he has a lot of these amazing songs that are talking to most of the dor today. So he has a song called אני לא המשוגע היחידי, right? I'm not the only crazy one. Last night at midnight, I was with him at Rav Shlomo's kever.
It's pitch black, it's freezing, and he was wearing a kapuchon. You know what that is? A hoodie. They were wearing a hoodie. And it's very dark and you can't see anything.
And if you know where Rav Shlomo's buried, I mean obviously we're on the road because I can't be on the, I can't, you know, I'm a kohen, I can't go in there. So we're staying, we're standing on the road and this car pulls up next to us. Yeah, it's a very thin passing there. This car pulls up, drives away.
That's pretty weird. Close to midnight, the car's pulling up, driving here. That's pretty bizarre. And but it went pretty, as fast as it could.
And then it starts to make its way back down. We were still davening there. So the car pulls up, it stops right in front of us, mamash, and just opens the window, and it's four Charedi Yeshiva bachurim sitting in the car and they look and they say, "Chanan?" And he's like, "Yeah." יש לנו רק משהו אחד להגיד לך אני לא המשוגע היחידי. It was awesome.
It was, and then they drove off. The chances of that, it was insane. It was nuts. It was insane.
My bracha to all of us is to look at each other when you remember that each person here is either riding a wave or the wave hit and you look at them with those eyes, you know what they're giving? It's like a zimra. You know what you're giving them koach to do? To go on another round and this time to do it deeper, to do it better. It should be a pyramid of ishtokekus in this room, in this shul, in this kehilla, the whole Beis Yisrael. Amen.
Shabbos HaKodesh.