Yishar koach for coming out, I'm sure everyone is more or less exhausted, everyone's in a very funky zone, everyone's in a good zone. We should have the zchus to just wake up for a few minutes this Erev Shabbos and take in what we're about to learn today into this coming Shabbos. This coming Shabbos is a very, every Shabbos kodesh, the gates that are open for us are endless but this Shabbos of Parshas Hachodesh, Shabbos Hachodesh, there's an extra emphasis on really, really tuning into what's going on, to what's happening. I know that there's all the sidurim of numbers, of minyanim, you know I already told you last week what I think about all that. 

But very important that I really want all the chevra to show up tomorrow for farbrengen, we need to farbreng strong after davening. So that'll be b'ezras Hashem tomorrow after davening to actually everyone bring, bring your A-game b'shem kol Yisrael. We're living in such, such awesome times that it's hard for the mind to really, it's hard to really understand how much Hakadosh Baruch Hu believes in us that we are actually living through nissim v'niflaos and I can't stop talking about this because it's so real and last night I was, I'm gonna talk about it over Shabbos b'ezras Hashem, last night as much as I thought that we were really in tune with what's going on, I heard words from Rav Rimon that really shook me to my core in a, in a really strong way. So b'ezras Hashem we have a lot to cover over Shabbos. 

Yesterday was also the yahrtzeit of the Chiddushei Harim of the first Gerer Rebbe, Harav Alter Zayde, so because of many millions of reasons there's something from Rav Biederman on Parshas Hachodesh really focused on from the Chiddushei Harim that I want us to see inside. It's in I don't know if you have, this is not the sefer of zemiros that you have, but it's in the one that he has on Purim and the daled parshiyos, so towards the end over here he has a piece here on Parshas Hachodesh that is very pashut, very simple and yet very, very essential. I think that, I think that you all agree with me that one of the most difficult things to believe in is that I can change, the most I mean that I Shlomo can change, I'm sure you have a hard time believing that I could change just like I have a hard time believing I could change. But I don't want to but the word change is not the right word because the word hischadshus doesn't mean to change necessarily. 

And there's a lot to say, there's a lot lot to say about that. Sorry my voice is a little bit shot so I'm gonna speak as clear as I can but the difference, there's a world of a difference between changing and renewing and lehischadesh. Reinventing, reinventing is much more meduyak, it's much more exact than saying change, much more exact. The stories about like the Vorker Rebbe that the chasidim saw him being mischadesh all the time that sometimes they couldn't even recognize him because his hischadshus, his reinventing and renewing himself actually took on a punim, took on a face. 

And so the world is forcing us to reinvent but that's still not enough for the real avoda. I can't bank on the world pushing me to reinvent myself, being forced to certain districts, you know Carlson Owen's districts to now reinvent myself. That's not enough, it's got to come pnima, it's got to come from deep down inside. So having that in mind and seeing this vort from the Chiddushei Harim over here which is so special, it should give us the koach to make the most of Erev Shabbos Hachodesh, Parshas Hachodesh. 

Not a simple Shabbos at all, never it is, but definitely תשפ"ד, Parshas Hachodesh has to be something completely different. 

בלקוטי הרים הביא שהרב הקדוש בעל החידושי הרים מגור זכותו יגן עלינו היה אומר בהאי לישנא. This is how the Gerer Rebbe used to speak. On the parsha we read Hachodesh Hazeh Lachem, איתא במדרשים שהכוח מסור בידינו והכל נמצא ברשותנו ואילו ידענו מהו ומה שיש בידינו לעשות לא היינו מבטלים אפילו רגע. 

Alavai these words should really, really wake us up strong that the koach to do whatever we want to do is in our hands, it's all in our reshus. If we knew what it was and what we're capable of doing right now, we would never waste even a minute. We would never mevattel any moment, not even for a second. 

לא היינו מבטלים אף רגע. 

If we actually knew our merchandise, if we knew what we had. This is what the Chidushei Harim is telling us is the entry into Parshas HaChodesh. 

והנה כל ראש חודש בכלל וראש חודש ניסן בפרט שהוא ראש לכל החודשים מלמד לאדם שיתחדש תמיד. That meaning this is true on every Rosh Chodesh. 

We could say this vort every single Rosh Chodesh because it's always true. Renewal. Renewal happens every month. 

והתחדשות צריכה להיות אצל כל אחד כפי המצב שהוא עומד בו עכשיו. 

This is the key to this teaching. I want you to pay close attention. This last sentence you might think well I know what he says in Hebrew. Read it again. 

The renewal, the hischadshus must be by every person in accordance to where they are now. As opposed to what? Progress, not perfection. Something unrealistic. B'diyuk. 

Zos omeres, when I think of reinventing, I first kind of say to myself: So when I get there I'll be able to reinvent myself, I'll be able to mechadesh. When that stops happening in my life then I'll be able to mechadesh. When this person stops irking me, when that guy pays me back, when my wife finally acknowledges me or anything good that I do. All the things, okay, all the things. 

Or when Yishmael will finally be nimchak from the roa that's within them, then a Yid could have sholom v'shalva. But the Rebbe Bunim is medayek on something over here: כפי המצב שעומד בו עכשיו. In accordance to where you are right now. And we're going to develop this concept. 

ואף אם נדמה בעיניו שכלו כל הקיצין והוא כבר הירבה לחטוא אל יתייאש. He brings a shtickel Rebbe Nachman in here. He says even if all the times that you set for yourself, everything's passed already, and you know you've become such a gvaldig ba'al aveira, al yisyayeish. Please Rebbe Bunim says trust the tzaddikim. 

Don't despair. 

אלא יתחדש כנשר נעוריו להתחזק בתורה ובעבודה. 

כי הימים מסוגלים להעלות נפש האדם מבירא עמיקתא ומעומקא דתהומא רבא ועד לאיגרא רמא ונעלה מאוד. These days that we're in, specifically the days between Purim and Pesach as Chazal refer to it: bein geulah l'geulah. 

These auspicious days, and b'prat this Shabbos of Parshas HaChodesh. All the things that are available to us, these days themselves that we're in right now have some kind of an extra matanah that comes with it. Not just another day to be alive but another potency, each day over here right now has some kind of an offering saying to us: if you really utilize these days, you could actually believe that you don't have to first become someone else to start doing the avodah of hischadshus but you could actually believe the most simple and important emes. That where you're at right now is the perfect launching spot. 

Where you're at now. Not first what you have to do in order to l'hischadesh but that where you're at right now at this moment, the koach that these days give us between Purim and Pesach has something in the air, between geulah v'geulah that I actually can begin to believe that where I am now is exactly where I need to be to begin to reinvent myself. You think these are dvarim peshutim that we all know this, no no no, the Amalek, that Amalek that we got rid of on Purim but whatever that is that inyan in us that blocks us from this place usually says to us once I finally am shomer my bris for maybe more than 20 minutes or something like that, like once I knock that out, once. Those are not these are not inyanim that are true. 

They're just not true. It's exactly where you and I find ourselves right now is the perfect spot for avodas hayischadshus right over here, right now in this moment. Yeah Yosef. Talk about it every Elul, ba'asher hu sham, right? Ba'asher hu sham. 

I'm saying the vayesyatzeiv. Oh, vayesyatzeiv im sham. Vayesyatzeiv im sham. Sham. 

It's you're always sham. You're always have the ability that for Him to be mitzyatzeiv with you. So that's the... Yifeh me'od. 

Nachon. Halachas Parsha. 

כמו שהוא בבית אברהם. Like it's brought down. 

Who was the Beis Avraham, chevre? And what chasidus is Beis Avraham? Slonim. On Shabbos HaChodesh, על כן נצטוו במצוות החודש הזה לכן בארץ מצרים דוקא. Ah, makes perfect sense. Where was the mitzvah of hischadshus given to us? What location was it? They could say, "Only when I come to Eretz Yisrael these things are valid for me. 

Only when I'm in the place of kedusha, then come on, here in Mitzrayim you're going to give me this and expect me—" davka yes. That's the diyuk of the Beis Avraham of Slonim, that it's davka this first mitzvah of kiddush hachodesh, which is all about renewal, was given to us where? In a place that we could always legitimately say, "Here it's too complicated. Here it's too confused. When I get out of this, then I'll be able to do it." No, farkert. 

It's not how it works. The Beis Avraham wants us to know: No, no, no, that this mitzvah was davka given while you're in your place that kiviyachol, that so to speak represents impossibility. It's davka there that this mitzvah of kiddush hachodesh was given to us. It could be that even Moshe couldn't understand this because it was hachodesh as one of the—one of the mitzvos he couldn't understand. 

Yaffe me'od. Yaffe me'od. Tikun for all Persians right now what you just did. A Persian chiddush, bidyuk. 

This could be maybe why that even Moshe Rabbeinu, correct me if I'm misunderstanding you, it's one of the things that Chazal say: נתקשה משה רבינו להבין. He had a hard time understanding. So we think that it means he didn't really understand what it meant, so Hashem showed him kaze ra'eh v'kadesh, like Rashi brings the Midrash. But what you're saying is even for Moshe Rabbeinu it was a big thing to understand, to chap, how could a person mechadesh themselves when they're still stuck in a pit of zuhama and tuma? And the Ribbono Shel Olam says: kaze, yeah, yeah, exactly what I'm saying to you, ra'eh v'kadesh. 

Mem-tes sha'arei tumah, right here, in here, in here. It's beautiful. Mamash beautiful. 

על כן נצטוו במצוות החודש הזה לכן בארץ מצרים דוקא. 

זאת היא המצווה הראשונה שהשם ציווה אותם. 

ואמר להם עוד בהיותם בארץ מצרים להורות בזה—what is He teaching us? That davka in Mitzrayim this mitzvah was given to us. 

שיש יהודי הרוצה להתקרב להשם יתברך, that a Yid who wants to come close to Hashem Yisbarach, לא יחכה עד שיצא מהבוץ הטבע והטומאה שהוא משוקע בה. You're not waiting until you're out of your mud for renewal. 

אלא בעוד היותו בארץ מצרים, while you're there, Steve, like you just said, משוקע במ"ט שערי טומאה ובגילולי עבודה זרה, יתחיל כבר בעבודת היתברך. Already here in this place, in the mud, this is where this avoda begins. 

ושם עליו להתחדש ולהתרומם על ידי פרט קטן ונקודה קטנה שהוא מקריב משלו במסירות נפש לקדוש ברוך הוא. And here is where we have to put Reb Nosson. 

Reb Nosson spoke so much about the concept of lachtof. Lachtof means to grab a moment. Not lachtof which means in modern Hebrew, lachtof stirah, which means you'll get a smack. No, lachtof over here means grab. 

Reb Nosson says the yeitzer hara is very, very, very smart. And the yeitzer hara comes and tells us: Grabbing moments is meaningless. You have to become a different person. But what—the reason why I'm saying Reb Nosson over here because he kept on saying: פשוט תחטוף שנייה של תפילה, tachtof od—and we always give the famous example of like a person would never walk into a Daf Yomi shiur in the middle of Masechet Shevuot, let's say, daf, I don't know, Yud-Zayin, because he wants to learn Torah. 

Because he says to himself, "I haven't been here from the beginning. This is not a program where you just can come in and get some divrei Elokim chayim. I have to be part of the whole thing." Reb Nosson says, "Call it out. Go to that shiur. 

Go, learn a few minutes. Grab. Grab one kapitel Tehillim. Grab one moment. 

Just grab it. Tachtof." Because he says over here: ושם עליו להתחדש ולהתרומם על ידי פרט קטן ונקודה קטנה. Hischadshus doesn't mean complete transformation. And it doesn't mean complete, mechila then, correct me if I've misunderstood you, it doesn't mean complete reinvention. 

But it's the beginning of walking, of going towards the place of hopefully finding some kind of renewal. But it starts from a prat katan, nekuda ktana, שהוא מקריב משלו במסירות נפש. Now let's face it, for us, what in our generation, what could be considered one prat katan that you give to Hashem out of mesiras nefesh? If you throw your phone out of your bedroom on Shabbos night? Mamash, great. And that could be harder for a person today than what it once was for a person back in the day to fill in the blank, like mashve, whatever it is. 

Can you imagine if ten men from this chevra decided, well it's easy on Shabbos, but I'm saying on Motzei Shabbos, that you're not bringing your phone into the bedroom? So the first thing that you think of is, but I have to hear the alert. Trust me, that thing is so loud, you can hear it from the neighbors, right? That thing is so loud, that emergency, that alert. What mesiras nefesh it would be. I would guarantee, I'm willing to guarantee one thing right now. 

Mamash, I could guarantee. I'm willing to guarantee that if you're looking for hischadshus, if you're looking for hachodesh hazeh lachem, I guarantee, I don't know what the hiddush would look like, but I'm willing to guarantee everything that if you don't bring your phone into your bedroom on Motzei Shabbos, start with Motzei Shabbos, I guarantee you a march towards Pesach like you never had before in your life. Guaranteeing, guarantee. Who's in? It's gonna be hard. 

Ah! Don't bother. I'm in. Don't bother right now. Let me finish the question. 

I'm in. You're in, one. Who else is in? What about your wife's phone? Two. Easy for you. 

You're the... It's amazing how the... It's amazing. What a... 

It's not an excuse. It's amazing, what about the what-abouts? I asked the most simple question. I asked the most simple question. You'll hear the alert from across the hall. 

I'm not saying turn your phone off. Put it in the bathroom, put it somewhere else. Who's in right now? We have a minyan. I need another minyan. 

Who's in right now? Cantor, raise your hand this second. Cantor? Cantor? Reb Daf Yomi, lift up your hand right now. I'll try. I want to hold us accountable. 

Yeah? I'm picking on you. That's what I was thinking, how are you going to take a picture of your phone not in your bedroom? You're not taking a picture of your phone not in your bedroom. We're just, it's, we're adults, we're giving each other kochos. There you go. 

Now, but, and by the way, it's all Roller's fault because he started this right now. And he didn't even raise his hand. It's amazing. It's totally good. 

It's amazing. But that's one example, okay? One example. The pratim ktanim... Ellie Goldmetz, did you raise your hand? Huh? No, no, no, no, the... 

for you to do it would be Ma'amad Har Sinai. Mamash, it would be... Which one? Exactly! He says one of them. Right, right. 

You probably have like backup earbuds and speakers in every corner of the room. In case of emergency... it's a walking radio. Chevre, it's one act of mesiras nefesh, prat katan that opens up the gates of hischadshus. 

And we're all chashing to really lis-chadesh. And it's so easy to blame on well that person's not, this is me'akev me, this is me'akev me. It boils down to one, one moment. Obviously, doctors that are in this room shouldn't have raised their hand because their whole is'askus is saving lives, but most of us are not getting, as far as I know, life-saving calls, you know? Like it's okay to like not have it next to our brains for a few minutes. 

It's, it's okay. The phone rings outside the room just like it does the just like the alarms go off. I'm just saying, you can have your phone outside. I'm not telling doctors what to do. 

I'm not. But, okay, you do what you need, it's fine. The point here is grab a moment of an opportunity that can then lead... See what really leads us to real big growths in life are not life-changing moments. 

Those are very hard to hold onto. It's usually small hachlatos, small decisions of mesiras nefesh l'Hashem. That's what he's saying over here. Veiter. 

Like folding the tallis on Motzei Shabbos. 100%. 

באמת זו היא המצווה הראשונה שנצטוו בני ישראל. This was the and how do we know that we're talking about small things? Because when Hashem said, showed Moshe Rabbeinu what he was referring to, kaze ra'eh v'kadesh, do you know what Chazal say he showed him? One ray of light. 

It wasn't... it wasn't... what did... what did Beis Din, eidim, what did they need to see in order to be mekavei'a that there is a levana? Not a full... 

you can't see a full moon then. It's farkert. It's a small movement. It's a small movement, a small sliver. 

It's whatever is now enough for the eidim to come and say mekudash mekudash. Those small things are really what kovei'a this hischadshus. And that's an important yesod to remember. That like he says here: כי היא יסוד לכל היסודות והעבודות לבל יתייאש אף אם מצבו קשה ושפל כי לעולם יש בידו להתחדש כבריאה חדשה. 

The opportunity to renew yourself and recreate yourself as a new bria is always always there. Right there. Uchemo shene'emar. I love this vort. 

ולא תקים לך מצבה אשר שנא ה' אלקיך. What lashon. We've learned this before. What does Hashem hate? So everyone says he hates perud, he hates machlokes. 

But the Torah doesn't say that he hates machlokes or perud. The Torah says that Hashem Yisbarach hates when you... it's already a drush... when you makim lecha matzeva. 

So the way we usually understand this is that what's a matzeva? A monument of avodah zara. 

ולא תקים לך מצבה means what? 

פירשו צדיקים דקאי על האדם שעושה את עצמו כמצבה. Not that you make yourself into avodah zara, that you make yourself into a monument, meaning something that doesn't move. She'hi davar mutzak. 

This is something solid. 

ואי אפשר להזיזה ממקומה and it can't be moved from its space. Chevre, I don't know at what age this happens to us but at what age do we start thinking to ourselves inside, I guess this is what it is about ourselves. I guess... 

the day you get here? You're being cynical. No. At what age, chevre, do we look at who we've become and we're like, okay, I guess more or less, I mean there may be some trims around the edges but this is more or less it is what it is? I'll let you know when I get there. Yeah, for some people it doesn't happen. 

That's the deepest answer. I'm going to say something which I hope doesn't sound arrogant but I think for Bnei Aliya it's a different thing. Why would that be arrogant? Because we had to have the ability to imagine our lives so differently to get out of chutz la'aretz and come here that we had to be open to saying we can really change our lives. Why is why are you referring to that as arrogance? Because I don't want to put myself on such a big pedestal but that's how I feel. 

I feel like I had to really reimagine things two years ago. Every person in this room made aliya more or less in their lives. Right. I'm saying so like we shouldn't puff ourselves up so high but I do feel like there's an ability to imagine a new reality for ourselves that every like you said almost every person exhibited. 

What you're saying is something completely completely true. The only chap is the only like the only like real trick about it is that the illusion is that you renewed yourself because you made aliya and then you stop renewing yourself. So arrogance... the bediyuk zeh. 

That's exactly the... that's exactly one of the greatest downfalls of our dor and the societies that we've attached ourselves to is a tzibur that felt like they made it because they left Bergenfield mechila. No. It only starts once you get here. 

But you could look back at what you did and be like, well if I did that, if I left there, I could really do anything. I could do anything. Yossi, is your hand up? Yeah. It's actually probably even greater on us than back on our old selves or or on everyone else there. 

Everyone else there is in their little zone and somehow it's like all kind of works staying in that cloud. But when you're here, you're right, I did check the box and that is a big deal and I'm going to take that with me to shamayim. Amen. I have that conversation all the time like hey at the end of the day I got this one. 

But it's that that expectation that makes it a lot more challenging and I don't know that I mean everyone I guess ideally has that but you da'fka have that because of this big leap you made. 100%. It's almost like saying what he's saying over here is that you could you could make your aliya into a matzeva. 

אשר שנא ה' אלקיך. 

Yeah, Yeshua. My... I just caught it because my zeide used to always say it was also Avraham Mordechai by the way. And we never knew where it came from and he says uchemo shene'emar. 

Is this Rav Biederman saying it? Cause he would also add that the next posuk is lo tita ashera which like goes in the wind and does... it's the opposite right? So you have to be kind of in the middle. Do you know? It's I've seen this in so many different seforim, in Izhbitzer it's very big. It must have been from the, yeah, which is also Beis Medrash of Pshischa. 

So it must have been from the Beis Medrash of Pshischa. I thought Kli Yakar but we never found it in the Kli Yakar. So I don't know. I mean, I've seen it in a lot of the Tzaddikim in Pshischa with this lashon which is also that and definitely in Izhbitzer, yeah. 

We struck by what we're talking about matzeva and earlier we said kefi hamatzav. So the word is exactly the same, it's where you put Hashem, where the hey goes. So from whatever matzeva you're in, it's kefi hamatzav. Put Hashem first and you recognize this is where I'm at now and I can do something kadosh with this. 

And if you make it matzeva and you put Hashem last, you've messed the whole thing up. Listen, if you don't write this up now, you're a ganav. You're gozel miYisrael. I'll take out my phone and write it down. 

Take a pen and paper. I didn't raise my hand. That's the pen and paper stuff. That's beautiful. 

Havantem ma amar? That's an amazing thing. Seeing the word matzeva and hamatzav, which is what he said before, is that where's the hey? Where's the hey in matzeva? At the end. And hamatzav, kefi hamatzav, is whatever's in front of you right now. You put the Eibershter first, you'll take advantage of it. 

When it's the Eibershter's there, but he's last, then I did this and I'm and it's okay and then I'm not moving forward. It’s a very, very, very good Torah. Okay, veiter, very, very good. So again the left column on the top. 

דקאי על האדם שעושה עצמו כמצבה שדבר מוצק ואי אפשר להזיזו ממקומו. 

והיינו שנשפע מהרהורי יאוש והוא חושב וטועה שכבר אבדה תקותו ומה שהיה הוא שמה שיהיה. Shlomo HaMelech says, אין חדש תחת השמש. I'm going to be new over here? Yeah, because you're me'al hashemesh, like because a hundred percent you're going to be new because you don't, you're a nefesh Elokis inside of you. 

Of course, you're going to be new. Tachat hashemesh you're right. Me'al hashemesh new things are happening every single second. Hainu but we are nishpa mehirhurei yeush, right? And you say whatever was ולא יוכל עוד להשתנות. 

Chevre, hanhaga zo, Rebbe Biderman says, soneh Hashem Elokecha. You want to know what Hashem hates? This thought process. This thing of like I guess I just accept this is who I am. I should just accept it. 

It'd be healthier if I just accepted that this is who I am. 

והיינו נמי דכתיב אלהי מסכה לא תעשה לך. We just had this, right? What does this mean? A god of a mask you shouldn't make for yourself? What what is a mask what's this mask made out of? 

שהיא חתיכת מתכת שעושים בדפוס. Do you know what that means? What's mateches? Metal. 

And defus, what does that mean? Stamped out. Stamped out steel, right? 

ונדמה בעיניו שמצבו דומה לתבנית זו שאי אפשר לשנותה. This is really Izhbitzer over here. 

אלהי מסכה לא תעשה לך. 

Don't make for yourself a god of a masecha. What does that mean le'inyaneinu? Don't make for don't invite the Ribono Shel Olam into this warped vision of it is what it is. Being stuck. 

וזה בחינת עבודה זרה כי בעבודת ה' יתברך יש ביד כל אחד ואחד להתחדש ולהתחזק ואין לך דבר העומד בפני התשובה. 

Umishum hachi nami I love he said this next thing many times. 

ומשום הכי נמי משמשים הסנפיר והקשקשת כסימני טהרה במיני דגים. How do you say snapir vekaskeses? Fins and scales. Fins and scales are the simanim of purity by fish. 

כי הם מסייעים לדגים לשוט נגד זרימת המים. What do fins and scales enable a fish to do? Against the current. And that's a siman tahara. What's the current? The current is it is what it is. 

The current is it is what it is. With all the challenges, all the... That's the min hative. Fish like... 

nachon, nachon. Neged hamayim. What I brother I don't know I can't hear a word you're saying. So sorry. 

Fish scales repel toxins that fish that don't have scales just absorb right into them. So what's the greatest toxin that we're speaking of? The current, the voices inside, the present. The, the, what the... well the, it's up to me to say bediyuk, meaning the toxin is, like Reb Shlomo said in the name of the Ba'al Shem Tov, that my greatest slave driver is my yesterday. 

The greatest slave driver are our, our greatest slave driver are our yesterdays. Hachodesh hazeh lachem comes and says whacking that right in there, right in there, you know, right in there. So the snapir, the scales and the fins, what you're adding on is gevalt. Take it one more, a fish is actually I think one of the only creatures that the older it gets, the stronger it gets. 

Every other animal that's under the sun on Earth, the older it gets, the weaker it gets. But a fish, the older it gets, the more powerful and strong it just gets stronger and stronger and stronger and stronger. Sharp chiddushim in the Beis Medrash today is unbelievable. I mean but that, that fits in. 

Why are you so far? He's quarantined, he has corona. I'm taking notes on the shiur. Because it's so beautiful what you, what you added over here is this like took everything to the next element, this is so special because that's who we want to be. Like the world says to us, the way the world works is that your best years are in your shana aleph. 

Where? Shana aleph. I hate that. I mean one time, you should know, no on that, I know, there was a guy on one of the Ukraine trips that we did, the early years, one of the, one of the first trips we did. And he came up to me during the trip and he said, and he was, this was a grown man with, great guy and family ba'al mishpacha, children, vezeh. 

And he came up to me and he said to me, "Man, I haven't felt like this since shana aleph," which was like twenty-five years before. And I looked at him and I said, "I'm so sorry for your wife and kids." He said, "Why?" He's like, "Because, because this isn't shana... First of all, like hopefully this is not like the shana aleph feel, like you know, we just left Babi Yar and they're going to the Kedushas Levi right now. But second of all, it's not supposed to be like that. It's not supposed to be like that. 

But the world... but let's say forget the shana aleph. When are our best years? When do... what does the world say our greatest years? 20s, 30s, college. 

Whatever, right? And then at what, at what age does it start to become like, 'Okay, remember the good times?' Like my friends that I really, I have some certain friends that I connect to so much, they have nothing to do with that way of viewing life. And even like chevra, I mean almost no one here, actually maybe just you and you, if I'm looking around, and of course us, some chevra and Steve and some chevra would say, 'Oh man, you know, when we were down there in the basement, like those were the years of the shul.' Yeshua, you were there a little bit. Those were the years of the shul? The years of the shul haven't happened yet. These things didn't even start yet. 

We're not stuck in that. We're not stuck in what was. Ma shehaya haya. Ma shehaya haya. 

מה שהיה היה ראשי תיבות משה. What's going on today? What is going on? Hachodesh hazeh lachem is hischadshus. Hasn't happened yet. Eretz Yisrael. 

What were the... let me ask you something. What were the good years of Eretz Yisrael the first 78 years? Can anyone like... Up to '67, based on what we learned on Wednesday. 

Od lo haya. They haven't happened yet. And what was, was. And it was good for a few seconds in its time, zeh hakol. 

Again, our year is now. But what brother Dave, what brother Dave has now like infused us with is this inyan of if it's true about the... by the way brother Dave, you gotta check the facts on that one about the fish. No, I'll use it everywhere. 

I'm telling you, as a fisherman since I'm two years old in Miami, I've been fishing my whole life. Fish get 100 percent just stronger and stronger because... so I want to say it becomes less edible and tasty the stronger, the older it gets because of how strong and how... Wow. 

This is amazing. So back, back into the... he's right. It's amazing. 

It's absolutely amazing. It's amazing how much it shtims with the flow of Rabbeinu. Amazing. Again, ומשום הכי נמי משמשין הסנפיר והקשקשת. 

כסימני טהרה במיני דגים כי הם מסייעים לדגים לשוט נגד זרימת המים ואכן אין לך סימן טהרה גדולה מזו כי זה מורה על ההשתנות והתגברות נגד המים הזדונים. This is the greatest siman of purity that you have bekoach to go against the current. 

ועל ידי זה בא לידי התחדשות. And this is how you come to a place of renewal. 

והכי נמי קיימא לן שהדג שאינו יכול לשוט נגד המים טמא הוא. Which is crazy. That the fish that cannot swim against the current, it's considered tamei. Meaning, the snapir and kaskeset are not functioning. 

So they might, it must be that it's not really intact, and it's considered to be tamei. Well, I have to stop here, chevre. The bottom line is for all of us right now is that these days that we're in right now are giving us the opportunity to plug into hitchadshus which really means grabbing a moment. Grabbing the next moment that you can make into mesirus nefesh to Hashem. 

Not the big plans of everything and it's just the moment of what you could makriv as mesirus nefesh to Hashem. Davka the thing that you say I'm already at this age it is what it is. Like davka look into the heart of those things and remember how Rebbe Nachman warned she'asur, you know, you're not supposed to get old. Everyone misinterprets that. 

Some cynical menubal once said to me, yeah, he really lived that. Because he died at 38. I heard a person say that to me once. Yeah, he really lived that. 

That it's assur lehizaken. He took it to the extreme. He died at 38. Asur lehizaken, it's la'et zikna, tashlicheni la'et zikna, it's not the same thing. 

You could be zaken at the age of 20. Rebbe Nachman didn't mean age. Rebbe Nachman didn't refer to age at all. 

הרי אני כבן שבעים שנה. 

Yeah, it wasn't a reference of age is what we're speaking about. It has to do with the tehuna of the nefesh and to look at great milestones in life like aliyah and realize I was capable one time of hitchadshus. What's happened since then? That's the avodah and it's on all of us and we're in this together and we'll vayter or march, we'll march towards the geulah hashleima ve'amitit be'ezrat Hashem. Whenever it is. 

We're in this for the long run. And if Hashem wants it to be a short run, it's on Hashem. It doesn't matter. We're in it and we should continue to bask in the light of living in absolute nissim gluyim. 

Revealed miracles. Revealed, revealed miracles. Ken yihi ratzon, shmira on Klal Yisrael be'ezrat Hashem. Yasher koach.