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[applause] >> Klal Yisrael focuses Binyamin Eliezer right now our people are focused on Rebbe Akiva Dovid. We zone in on Rebbe Akiva. Rebbe Akiva was was one of the entire She B'al Peh was was one of the most important mesorah of Torah, one of the most important chains in the link of Torah She B'al Peh. When when Moshe Rabbeinu saw Rebbe Akiva he said to Hashem, why are you giving the Torah through me? Give it to Rebbe Akiva. So Rebbe Akiva is one of the important links in the mesorah of Torah. The Mishnayos, the Gemara that we have, one of the most important rebbeim, one of the most important teachers in the Torah is Rebbe Akiva. And Klal Yisrael focuses in these weeks leading up to Kabbalas HaTorah, to receiving of the Torah, there's a tremendous focus on Rebbe Akiva. Of course, of course Rebbe Shimon Of course Rebbe Shimon bar Yochai, the Talmud, the great great Tanna. And the Talmud of Rebbe Akiva, of course, is going to be a massive focus Lag B'Omer and these and these weeks, but I want to learn a Gemara about Rebbe Akiva. It could be It could be to speak about I have thoughts to speak about my own rebbe. My rebbe's yahrzeit was this past week. And in thinking about Rebbe Akiva, I think about my own rebbe. I'll tell I'll tell the guys an interesting thing. When I moved to Waterbury 26 years ago, so I was zocheh to learn I was zocheh to learn with three couples that are geirim, three three families that are converts. And two of the three, the husband and wife are in Olam Haba today. And I was saying at the time that I become closer with them. When I would quote names, when David, when I would quote names for Akiva Eiger, the Pnei Yeshua, the Chasam Sofer, the names I would learn with them, the names of the Rishonim of the Acharonim were not very exciting to them. They loved Torah. They loved ideas of Torah, but it didn't matter so much who said what. Now, there's something to learn from that because that's part of wisdom, is not hiding behind names, to learn chachma, to understand Torah, and not to hide behind the name, but there's also something that's lacking cuz there are big tzaddikim who said something that tells you, when I hear something from Akiva Eiger, it tells me, Daniel, think about this. This is important. This means something. Don't assume it's a mistake, and I work harder to understand it. Reb Shimon Shkop writes in his writes in in his introduction that if you don't try to be a student of mine, you won't understand me. If you're just lazy about this, ah, it doesn't make sense, and run away, you're not going to understand me. You have to be a student. So, there are times by big tzaddikim, yeah. There are times by big tzaddikim, the fact that we know they're big tzaddikim makes us like pay heed to their words and think about their words. Now, I would quote to these to these couples from big tzaddikim, there was it was they they weren't there was nothing magical. Akiva Eiger says, the Rashba says, it was shrug. Now, that's what you're learning with them, though, you No, you're quoting the very Torah of you're quoting the very Torah, so Now, >> I don't think you can say that. No, but you're quoting the very Torah. And if you're I can't even say back to what names I was quoting. We were learning Come here at the time we learned of ace, we learned things, but you're quoting names. We hear certain names and we like pay heed, we pay attention. I I ask myself why those names are magical to me and there two there two main answers why it's magical to me. When I was thinking about this couple of gayrum, I was thinking because my father's magical to me. My father means a lot to me and my father's relationship to tzadikim and gedolim, to me my father was magical. And when he would say Rav Ovadia Yosef, when my father would say Rav Chaim Greineman, he would shake. So through my father those names are magical and through my rebbe. My rebbe's magical to me. My rebbe is somebody represents courage, honesty, truth to me. So then my rebbe's rebbe and his rebbe, my rebbe's rebbe was Rav Aharon Kotler. Rav Aharon Kotler's rebbe was the Alter. The Alter's rebbe was the Alter of Kelm. The Alter of Kelm is the Alter of Kelm's rebbe is Rav Yisrael Salanter. So it's magical to me because my rebbe's rebbe's rebbe's rebbe. So the Mesillas Yesharim is something that's focused on David these weeks. I could talk about my rebbe and it could be kedai. I'm not sure to talk about my rebbe or to talk about Rabbi Akiva. Right now I have two thoughts, David, what to do. My rebbe's yahrzeit just was. I could definitely focus on my rebbe. I think right now to learn maybe I'll do that in the next coming days, as well. Maybe I want to talk about Rabbi Akiva. Rabbi The great Rabbi Akiva who handed us Torah to talk about his origin a little. Maybe in the ensuing days, as well, I'll talk about my rebbe, as well. Rabbi Akiva Rabbi Akiva was 40 All of us know the his origins, his humble origins. He was 40 years old. He was a serious am ha'aretz. He didn't know anything. He not just was a serious am ha'aretz, he didn't like talmidei chachamim. He said that he wanted a bite talmidei chachamim. He was He was 40 years old and he didn't like talmidei chachamim. In the yeshiva, we're learning Psachim. Rebbe Akiva said on himself that he would say, "Bring me a talmid chacham. I want to bite him like a chamor." But not the bite of a of a dog. A dog bites, okay? I want the bite of a donkey that crushes. And he wanted to He wanted to He wanted to crush talmidei chachamim. That's who Rebbe Akiva was. And Kalba Savua Kalba Savua was one of the wealthy people of Yerushalayim. One of the three wealthy people in Yerushalayim. Kalba Savua, his name was a hungry dog cuz people would come hungry like a dog and they would leave satisfied. So, his name was satisfied dog. Kalba Savua. He was very, very generous, Kalba Savua, Rebbe Akiva's father-in-law. And his daughter married Rebbe Akiva. His daughter, this this girl who grew up tremendous, tremendous wealth. And she marries Rebbe Akiva. Is Gad she laid by Rebbe Akiva Kalba Savua. He did kiddushin to the daughter of Kalba Savua, Shammai. Kalba Savua. Kalba Savua, the satiated dog, this generous Yid whose very name spoke about his generosity, he heard that Rebbe Akiva married his daughter. Adra nom mikol nichsei. He ousted him every penny of his. He check Kalba Savua said she can't have one penny. We're reading a Gemara in the daf nun. Kalba Sava, the satisfied dog. Why was his name satisfied dog Ben See, this rich guy? They came hungry like a dog, they left satisfied. Why would you call him satisfied Ezra? This Yid's name this this tzaddik's name was Kalba Sava, the satisfied dog. It's funny in Yeshiva if you call somebody a dog, I think it's a compliment. What do we mean when we say he's a dog? What do we mean how we What do we mean? To the way he's tough. He's a dog is like such a compliment. It's funny that Kalba Sava was called the satisfied dog. It doesn't sound so complimentary. Today when we call somebody a dog, we mean he like goes after it hard. He's a dog on the court. It's like a David is a dog on the on the paddleball court. He's on the on the pickleball court. You're a dog, David. You go after it so hard. Mamesh to go after it is a dog. Kalba Sava was called the satisfied dog, Chaim. He was called that cuz people would come hungry like a kelev. Like crazy hungry and they would leave satisfied. Why did he get the name such a crazy name to call somebody? Here the satisfied dog is here. It's funny, it's so weird. Kalba Sava, satisfied. He wasn't the satisfied dog. He made somebody else a satisfied dog. Why was he called the satisfied dog? Kalba Sava. Almost like maybe even like the satisfier of dogs. But a sat It's funny he's called a satisfied dog. He wasn't the satisfied dog. Who was the satisfied dog? The guy who came to him. Why was he called the satisfied dog? I would call his guests the satisfied dogs. I would say anybody who hung out with Why did he get the name the satisfied dog? It can't be Kalb Sava the satisfier of Of dogs? I don't know. I don't know if that's what the English means. Kalb Sava is a satisfied dog, not the satisfier of dogs. What what kind of organization calls the name of God It's a very good question, also. It's funny, what a name. It's like really not nice. The The satisfier of dogs or the satisfied dog is here. Who looks at people like that? Who would Who would look at people like that? People are people. I'll tell you it reminds me. Reminds me I asked I asked the Zadek asked, "My wife and I Hashem Yehuda, my wife and I Hashem are making a Hashem to you for Ishmael." That's a And and and we're hiring somebody. [applause] Girls, you'll hear this. Joshua, girls, we need people we need a makeup artist. I Hashem Zaken have a daughter to have You need a makeup artist. We were meeting with somebody about the makeups. So, the person says, "How many faces are we having there?" "How many faces are we having?" I said, "We're not doing faces here. We're doing people." We're doing people, no faces. I I'm I'm like I want it I'm very stark. We're not like six faces, we're six people. Six human beings. Six human beings. They're going to have makeup Makeups wonderful. Things are wonderful. Looking nice. Things are wonderful. They're six human beings. They're human beings. They're people. They're people. It's interesting. I I able to go to Yair and I went to a Pesach program. It was what I loved about it. It was very fancy. Very. I loved it. It was perfect because the iker was friendship. It's like people are close. People are hanging together. The friendships are the iker. Then you have things I I like Sukkah with all its fanciness cuz it's never the iker. The main thing is Sukkah is the friendships. The seder the fancy nice things have as they should. The fancy nice things, that's a backdrop to the iker is the relationship. Whenever it becomes the thing itself, it's literally stupid. If you go to a wedding, I don't care the wedding's fancy. When that becomes the thing and takes over the thing, it's the worst wedding. Well, have have a nice singer as long as he's a backdrop to the thing. So you call a satisfied dog? Who just asked? It's not even nice. Who said that here? Check it said that's what you call the people who come to them, dogs? This whole thing is weird. Kalba S'vua, this man is called satisfied dogs. People come hungry like a dog and they leave satisfied. Then he's called a satisfied dog. What's happening? What is going on? Not nice. Really? This is This is a bad name of the seder. Chazal tell us something. What's happening here? It's not what I wanted to learn right now, but I want to I'm not going to write to it. Believe me, let's think about this. Yair, I need a chat. He's called Kalba S'vua, the satisfied dog. What's happening here? Let's look up for a second. I want to read the Rashi and Gittin. Page, could you get me a masechtas Gittin from the back? Second second thing down, masechtas Gittin. Perfect. You're so sweet. Thank you. Welcome, [applause] my dear. Thank you. >> Go tomorrow? You're not going to be here? Then cut Listen to a Gemara getting Joshua to Gemara getting that noon verb. Page 56 and getting Yehuda. Kalba savua, why was he called the satisfied dog? See there, it says like this. Whoever walked into his house hungry, like a dog, he left satisfied. Yotzei kshu saveya, leaves when he's satisfied. Gemara getting noon verb. Whoever walked into his house hungry like a dog, left satisfied. So what's his name? Satisfied dog. You serious? Does a dog When a dog's satisfied, does it not Does a dog see you? Well, before you said tsitsis, you're getting to a tsitsis. I want to hear that. I want to say your kashrus. Yeah, you hear the zip code of this man's name. I think that's like crazy. First of all, to talk two simple questions I want to figure out. Rechiva's father-in-law's name was satisfied dog. Why? Because when people came to his house hungry like a dog, they left satisfied. I have two questions. First of all, it's very not nice to call people hungry like dogs. It's not nice. I can think of many better names to call people. >> Let's hear. Hungry. Call him the defeated hungry people with satisfied hungry. You call them dogs? >> Why is it not nice to [clears throat] call people hungry as dogs? So it's not a nice way of talking. They're humans. Humans get hungry. But why can you Why Why can you be hungry as a dog? It's not a nice way with human beings. They're human beings. It's like a funny seems such a right Rabbi Russ was so strong that he's called Kalbus Savua. Two questions. First of all, it's not nice people are hungry like dogs. You call him a satisfied dog. What is Kalbus Savua? Hungry like a Caleb leaves full. What's happening? It's a And second, well, he wasn't the satisfied dog. I don't The name doesn't sound like Rabbi Russ that the satisfier of dogs. It calls him a sad Somebody comes hungry Caleb, he leaves and leaves Savua. He's not the satisfied dog. The Gemara in Gittin Caleb Yois Savua, he leaves when he's full. So he's called Kalbus Savua. He's not So The dogs are the people who are coming or him? Could it be a man? He got the name. So he could be a man. But it says the people came Rav Kelev, hungry like a dog. And they leave when they're satisfied. So he got the name satisfied dog. >> It can't be a man. Doesn't sound like that. What do you say? What do you mean on him? He treated them in a sir? No, he was He was such a dog to satisfy that. Oh, he was the dog like that. But it doesn't sound that way. It sounds like they were Rav Kelev. They were hungry like a dog. I would have That I like. He's like a dog the way he said it. But it's saying they were hungry like dogs. Sounds like it's just like a metaphor. It's not like they're actually like calling him like a dog. [snorts] Rabbi, if I was in his place, I wouldn't have actually satisfied dog Yeah, So something's Something's up here. What do you hold Yair? Something's up with this. Yihud what do you hold? Interesting name, right? Clearly there is people hungry like a dog and they left satisfied. It's funny it's funny. That's dumb it's funny in the compliment. Is that a fact that dogs like hard to satisfy? Like they always want more? Is that true? Says they were hungry like a dog. What? That what? What's shot? They're hard to satisfy? Rov Kikalov. How do we Dogs do Dogs do express It's funny when it says hungry like a dog. That alone the expression hungry like a dog hungry. They're hungry like a dog. Human beings get like did you anything Josh when people came hungry like a dog hungry? Human being hungry What's what's my safe hungry like a dog? Now dogs are very vocal. They're like they're like they're like a certain type of begging a certain type Is that What's this hungry when people come All of us The Gemara is adding when people came hungry they left satisfied. They came hungry like a dog What's my safe? Can't handle it. They can't like >> [laughter] >> Yeah. In general like the alpha dog in like a pack of wolves, the alpha will eat first and once he's satisfied then he allows the others to eat. Maybe if he's a satisfied dog that's showing that he's giving to others. He's happy to stay like and and then they So calls him that? >> Yeah, cuz he the alpha it's not an insult to say he's altruistic. Mhm. He's once the alpha's satisfied he can share. So he's always satisfied. Mhm. >> [snorts] >> One of the things here that I don't know if this shot it doesn't even sound to me like a shot. The Gemara says about a dog, the Gemara in the Nedarim says dogs take and don't give. A kelev represents that which takes and doesn't give. Lav kalba now I'm not a dog. I'm not a hunt. A hunt is the spitz is the epitome of that which takes and doesn't give. Now why a dog is that? I've had pet you know, turtles that take and don't give anything back. A dog though even what they give back is very manipulative. They're only giving to get. They're the spitz taker dog. A dog is known in chazal as the taker. Dog is the spitz. Lav kalba now I'm not a dog means I don't just take and I got to give also. The way to say I'm not just a taker and I give ich bin nicht kein Hund. I'm not a dog. A dog in Gemara represents that which takes and doesn't give. It's constantly just wants to take, just wants to take. Lav kalba but I'm not a dog I want to give. I want to provide. I'm not a dog. A kelev represents that which takes not to give. People came hungry like a dog. I wonder if there's an expression people who weren't in a position to give back to them and they left satisfied dogs that he wasn't looking to get back. That the way he gave satisfied dogs that it would expresses he gave people not looking to get back. Now, I don't know if you're allowed to give money to get back. Melech says, "Shlach lachmecha al pnei hamayim." Give and you'll get back. You get back from giving. Is that a maila that he satiated dogs? He didn't look to get back. I don't know. I want to be honest because you're allowed to give to get back. So, that's the maila satisfier kid. He didn't try to get back. >> Yeah, you're allowed. It's my draga. Is there a my draga he gave not to get back? I'm not such a my draga. You're allowed to give and want to get back. What? Yeah. But, yeah, I don't have a teretz that but it calls him the satisfier of dogs. I'm not answering that. I'm just saying people it could be he was able to give people not looking to get back. I don't know. Somebody has a shot I want to think about it further. I don't know pshat that he's called the satisfied dogs. The bottom line is is back to the Gemara in Nedarim is Kalba Sava, the satisfied dog. Now, I do know that his name, his very essence was generous. His name, that's the Gemara in Gittin. His name was generosity. He satisfied people. He, when his daughter married Naama Arut, said, "I'm not giving you a penny." Now, understand this wasn't like a fit of rage. Kalba Sava's name was a generous person, but his daughter married a guy who didn't know one word of Torah and he said, "You're not getting a penny from me. If you marry such a person who doesn't know a word of Torah." He was Adriyani Kol Nisa. He had a basic love of Torah. Torah mattered to Kalba Sava. He didn't want He wasn't looking for reputation for a big Talmud Chacham. He says later, "I would have known he knew one perek. I wouldn't have done this." The guy didn't know one word of Torah. Rebbi Akiva knew nothing. He said to his daughter, "You marry somebody like this who doesn't know a stitch of Torah. You're not getting a penny from me." And his essence is generosity. His very name is Kalba Savua. See, Asnat his daughter, Asnat love him in secret. She went and married Rebbe Akiva. She defied her father. Such was her belief in this Rebbe Akiva. She ends up marrying him. The Gemara says two things. Not here Gemara Sofrim, this is Gemara Nedarim Daf Nun. It says, "What did she see in Rebbe Akiva, guys?" She married him. She saw two things. Mali, Mali many Rishonim say good middos, and Josh he said snua. He was a snua stickler person. He wasn't a seeker of the attention. He was a snua. He had snuas. See, he was Mali, he had nice middos, and he was snua, and she went for him. She married him. Her father was beside herself, beside himself. She marries him. Bistoy in the winter, the Gemara describes in the winter having a gunny beit tivna. She's lying on straw. This girl who grew up in the lap of luxury with fancy therapeutic mattresses, she's lying on straw having a kaminka le tivna in mazia. Rebbe Akiva is picking straw out of her hair. First of all, I love this picture of the husband who doesn't have, but he's providing for his wife Yair. I love that he's picking straw out of her hair. I love the picture of a husband providing for his wife. I want the guys to be husbands. Provide for your wife. Show up and provide. That's what a man means. You provide for. You take care of her. She's saved by you. I love the picture of Rebbe Akiva, the great teacher of Torah, is picking out straw out of her hair. They're sleeping on straw. And literally, she wakes up in the morning, she has straw in her hair. This girl was a fancy girl, used to luxuries, and in the morning, have a mink tip numb in mazia. He's pulling straw out of her hair. "Oh my love," he says to her, "If I If I had I don't have anything. If I had the mink shalim didava, I would buy you the richest ornament in the world." She's living in abject poverty, like nothing, and he says, "Oh, do I wish I could give you the world. I would buy you didava." It's a very fancy crown ornament. It's like the fanciest pashit. And he says, "If I had the money, I would buy you a shalim didava." I like that line a lot. What would the cynic say? David, get cynical with me. If you would be her, get cynical. She grows up Let's Let's make our own like visual of this. She grows up in like the fanciest palace, like gorgeous house. Give me a neighbor that has houses like wall, like Give me David, give me a neighbor that has like the nicest houses you've ever seen in your life. In the world. In the world. Not in Woodmere. What? Like a gorgeous house. She grows up in the lap of luxury. He has her living like homeless. They're in a shelter. Now, he says to her, "Oh, if I could afford it, I'd build you a mansion." If I was her, the inner cynic, I would say, "Could I at least just have a house?" Like Like forget your dreams. Like just give me a house. Like It's funny. She's She doesn't have a mattress. She's on straw, and Rebbi Akiva says, "Oh, do I wish I could give you I could give you shall I am the dove if I was her I'd be cynical I would I would say to him can I at least have a mattress like forget your big dreams You who did this tomorrow is one to me is beautiful that what he gives in in Watson is valuable to her I think this the every word says saying something tomorrow is a not just like talking every word is relevant and that's that the tomorrow records the story I think this is what she sees in him he has big returns he has big returns and she doesn't she's not without all his Watson I have spoken to younger guys in the Shiva to parents a younger kid is struggling will usually say to his mom one day mom you'll see one day you'll see a kid who's struggling tells his mother mom tell me one day the mother who doesn't understand the parent who doesn't understand acts cynically if the parent doesn't understand like >> [groaning] >> yeah yeah you always say this or just be normal just be normal because like my you'll see one day I'm going to be like the biggest side of the cynical mother rejects what he's saying the sophisticated mother makes a kid dish say that again say it again say that again it's a big thing it's interesting I've gone through stages in my life with purim I could tell you today I like when guys cry rebbe I want to learn we've made we've all made so much fun in the different times in my life I like when the kid cries rebbe rebbe I want to learn beautiful it's worth to let's get drunk again to say that whenever we touch like that Watson that Watson the type is a very big space that Watson the type they even they teach you they teach in parenting courses this true they teach in parenting courses what you can't give an actuality given they were they were I've seen this in parenting courses a kid says I wish we could go my whole class is going to Disney I wish we can go the father could say to his kid I wish I wish I had like this private jet I would drive you once a week to Disneyland There's something very real to that as long as you really mean it dream with the kid I wish I had a private jet I wish once a week I can manage drive you to Disneyland to real thing give your kid and dream what you can't necessarily give but as long as you mean it as long as you mean it kid says I heard somebody's going there to throw crazy vacation if you don't mean it don't say anything if you mean it and I wish we had a private jet I wish once every two weeks I can fly you there to go to the wish Mac okay There's such a thing Rebbe Akiva's wife Rebbe Akiva says to his wife if I could afford it I'd give you the world and she accepted that she took that from him she took that from that's a real thing I love that she wasn't cynical she took that from I suspect that's how she married such a year cuz it there's dreams and dreams count too So she says she says to her if I could give it to you the diamond advice she she doesn't respond back advice does she accept it by the way later on Rebbe Akiva becomes rich and buys it for his wife Later on he becomes rich and buys it Rebbe Miller Rebbe Miller used to tell people you get a Yeshiva's collecting stocker you get an ad for a Yeshiva Rebbe Fischer's is raising money he said sit down and dream I wish I could build them a building. If Miller is used to say this, say I wish I could manage building a new building. That was a beautiful dream that and and like hope for that. He said there's a big value in that. There's a tremendous value. He said then when you become rich, talk about it for them and build it for them. Rebbe Akiva says, "If I could afford it, I'd give you shalom to Dvir also Eliyahu." The bottom line is they're living in abject poverty. Ari, welcome home. Thank you. Do you know Yair Konari? Yes, I do. Oh, sure. Glad to know you. As do you know Yair also? I didn't know him until now, but yes, now. Obviously. So, also Eliyahu Eliyahu Hanavi comes to Rebbe Akiva and his wife. It me lachain kasha, he appears as a man. The kokari above, he calls on the doorway. Amar lo and he says, "Have we poured to the tivna? Can I have a little straw? The yaldus it see, my wife gave birth. The list they made them laguna. I don't even have straw to lie her on. Well, mamesh on the floor, I don't even have straw. Amar lo Rebbe Akiva lein, say Rebbe Akiva says to his wife, "Chazi gavra, do you see a man dafilu tivna la yesh lei? I see a man who doesn't even have straw. I thank Hashem what we have." Rebbe Akiva through this story, Hashem sends Eliyahu Hanavi and he comes to appreciate what he has. He says, "The man b'chelko, he says, "You see there's a man who doesn't even have straw and thank God I have straw." And he's sameach b'chelko. Amar lei, she says to him, "Zil chadi b'Rav, go learn Torah." Now, I wanted say full disclosure. This is a separate story. The Gemara quotes that first story, then the very next words the Gemara quotes, she says to him, "Go learn Torah." Now, you could learn these two stories nothing to do with each other. This man doesn't believe I don't believe it. If the Gamara wrote these two stories back-to-back, then they're connected. I don't believe the Gamara just randomly put two stories back-to-back. Now, it doesn't say because he was sameach b'chelko, she said go learn. Says a separate Amralai, she says to him, but it immediately follows that first story. They're sitting in a jack poverty Yehuda. The mom is sitting in poverty with nothingness. She is picking straw out of her hair. Eliyahu Hanavi comes and comes as a person doesn't even have straw. He said, "My wife gave birth and I don't even have straw." And Rebbe Akiva says to his wife, "Baruch Hashem, we have straw." He's sameach b'chelko. When he's sameach b'chelko, Rebbe Akiva's wife says go learn Torah. She says to him, Amralai, "Zil havei b'rav, go learn Torah." It's interesting when she saw sameach b'chelko, she saw that he's happy with what he has. Look, somebody doesn't even have straw and we have straw. She said, "Go learn Torah, Rebbe Akiva." Now, there has to be I don't know p'shat why is that connection Why are these two stories connected? This previous story where he says to he says to her, "Baruch Hashem, sameach b'chelko, thank God we have we have straw." And then she says go learn Torah. I do want to express that Rav Volbe says, the great Rav that the biggest danger in the Beis Medrash is jealousy. The biggest danger in a room like this is jealousy. People look what other people have is the biggest danger in the Beis Medrash. There's a safer Pri Eitz and he says people don't become great is cuz they're not satisfied with their breath kind of lotion somebody thinks in roughness is only like a thing but kind of lotion and after shower in says the Kenyan of tires and the roughness first to be happy with what you have in roughness. I learned I got something I did something interesting when she was when he was the she said go learn there. If you have if you're happy with what you have the world of roughness is a world that's always shy of tomorrow. If you're not so mad but in roughness it's deep trouble cuz you could always have more and if a person's in insatiable so interesting because in the we taught a lot about a true topic we're taught about aspirations always to be shy of to want more and there's such a thing and that's we have that in us that we want more and that's valuable but equal to that is a it's a me that's considered in the cave of me that of so mad but happy with what I have I'm very very satisfied it's good what I have it's good what I have I really have I really have I would I've been speaking about this prayer of David with David says we could always get more in this but that's also a I'm happy with what I have so nice we learned for an hour oh I wish I could do more I wish but say that but it's interesting every single time a person learns upon exiting the base madras you're supposed to say my darling thank you I shall for what I have what I mean you could want more yes a guy how was the same day battle it wasn't perfect I didn't mean It's the end of the said. It's Baruch Hashem we learn Torah. We learn Torah. Sameach b'chelko. I learn Torah. That's what's supposed to be the process of learning Torah. Baruch Hashem I learned. The energy that I have something that I have When she saw he was sameach b'chelko, she told him to go learn Torah. When she saw he had that midah, that chuna, that possibility being happy with what he had, she told him go learn Torah. That's the order of things. She said Zilhavei b'Rav. Ah, you have sameach b'chelko. Yeshayahu, learn Torah. Learn Torah. You're sameach with what you have. Zilhavei b'Rav, go learn Torah. I want to continue the story of Rabbi Akiva and we'll we'll need to continue the story. We'll we'll we'll stop for now this story of Rabbi Akiva. I want to ex- I want to express to the guys I want to express to the guys and I'll be brief that there are things going on today that after reading more about Rabbanim of Shesh and how we viewed limud haTorah. Is your Torah coming from you? Rabbanim didn't like when people came to learn Torah imitating others. Your Torah, Hashem's talking to you. This gemara becomes even deeper to me that that Rabbi Akiva was sameach b'chelko. He saw his station, Zilhavei b'Rav, go learn Torah. When you can accept you and come as you, go learn Torah now. I would I want to express that the Yeshiva big Torah of the Yeshiva is the person comes as themselves. Don't imitate another. Don't play for another. In such a space you're shaya to Torah. Now go learn and ask what is what what resonates by you. What's Hashem saying to you? When you have the self and the sameach bechelk, an acceptance of self, zil havei be Rav, go learn Torah. Rebbonim used to ask somebody learning, "What's Hashem saying to you?" I would start saying Torah. "No, no, no, not what Hashem says. What do you say to you? What are you hearing in Torah? What message did you hear? What truth did you hear? What was said to you?" The way Rebbonim asked the person to learn and to show up to Torah is showing up in your situation and then the Torah talks to you. Show up in your situation and the Torah will have what to say to you. When he was sameach bechelk and he accepted and was present to his situation, he said, "Go learn Torah." That's how you're supposed to learn. That's when Torah is magical, when you show up with you, with what resonates by you, with your situation. When he was sameach bechelk, I precisely then she said, "Zil havei be Rav, go learn Torah." As a person who accepts and is present to their situation, zil havei be Rav, go learn Torah. We'll continue. Thank you, heaven. Thank you for having Thank you. Let's have a moment Thank you, Malcolm. Yes. Yes.