Kabbalah for Everyone Lesson 6: When Hidden Truth Becomes Visible Life

PDF Handout for Lesson 6 https://www.dropbox.com/scl/fi/j1g9pqz4m12xww0h5i8yi/Lesson-6-When-Hidden-Truth-Becomes-Visible-Life.pdf?rlkey=7umxy3kyctvtxj8hy4gxjx0zt&dl=0

In Lesson 6 of Kabbalah for Everyone, Rabbi Yisroel Bernath continues the journey into Becheyn, the practical result of everything we learn.

This class explores how the deepest hidden truths of Torah are not meant to remain hidden. They are meant to become visible in our speech, relationships, choices, mitzvahs, and daily life.

Through the Chassidic language of Neshama and Guf, soul and body and Nigleh and Nistar, the revealed and hidden dimensions of Torah, this lesson shows that Judaism is not asking us to choose between heaven and earth. It is asking us to bring heaven into earth.

The goal is not inspiration that floats. The goal is truth that lands. A soul without a body remains unexpressed. A body without a soul becomes mechanical. But when soul and body work together, hidden wisdom becomes revealed life.

Key Takeaways

1. Becheyn means the bottom line: Every deep idea must eventually ask: What changes because of this? How does this truth become real in my life?

2. Creation is built with tension: Kabbalah teaches that Hashem created a world of opposites, hidden and revealed, soul and body, heaven and earth, not so they remain enemies, but so they can be transformed into harmony.

3. A soul without a body is not the goal: Spiritual inspiration without practical action may feel beautiful, but it has not yet fulfilled its mission.

4. A body without a soul is also incomplete: Action without meaning can become dry, automatic, and disconnected. The body needs the light of the soul.

5. Nigleh and Nistar need each other
Nigleh gives us structure, law, and practical direction. Nistar gives us depth, fire, and inner meaning. Together, they create a living Judaism.

6. The hidden must become visible: The deepest truths of Torah are meant to show up in how we speak to our family, handle frustration, give tzedakah, pray, forgive, work, and respond to life.

7. Becheyn is spiritual honesty: It asks us to stop admiring ideas from a distance and begin giving them an address in real life.

8. One small action can embody a great truth: A kind word, a restrained reaction, a moment of prayer, a mitzvah done with intention — this is how the infinite enters the ordinary.

#KabbalahForEveryone #Rabbiyisroelbernath #Becheyn #PracticalKabbalah #chassidus #ChabadChassidus #JewishWisdom #NeshamaAndGuf #SoulAndBody #NiglehAndNistar #HiddenTruthVisibleLife #TorahForLife #spiritualgrowth #InnerWork #AvodasHashem #MindHeartAction #LivingTorah #JewishSpirituality #PracticalJudaism #SoulWisdom #WednesdayMorningKabbalah #Kabbalah 

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Transcript

SPEAKER_00 0:31

Good morning, good morning. It is a beautiful, beautiful morning on so many levels. Before I start today, just want to wish a happy birthday to Lola and a speedy recovery to Binyamin Ronan Ben Tamar, and this class is dedicated to his honor. This class is going to be a deepening and a thickening of some of the ideas that we spoke about in class five, which was the class on Bachin. Bechain means the practical result. And so what I thought, and I've done this now throughout this process, is I thought I would go through and see if I could thicken the ideas. So this class will stand on its own. And if you are if if you want a deepening or something deeper, then I would recommend that you go to um class five. Second here. Okay, I think this is better. Okay. So we spoke about this word, Mbaken, the practical result. It seems almost administrative. It seems like Kabbalah is saying fine. Lovely conversation. Now, where is this going? Where are we taking this? These are just words. And the more I think about it, the more I realize that from a Hasidic philosophy perspective, Bahrain, this concept, this idea that we're going to explore today, may be one of the most important ideas that we will discuss. We've gotten used to in our society just kind of sharing information, sharing ideas, and it's beautiful. Sharing ideas are beautiful. But once the idea is shared, once we're we're in this process of sharing, what did I understand? Is one element. Another element is what did I feel? And another element is where did it land? What changed in my behavior? What changed in my speech? What changed in my reactions? What changed in my relationships? In the way that I interface with the world, what changed in my nervous system? If a truth never lands, if it doesn't affect change in me, then it remains beautiful, and there are beautiful ideas. But from a Kabbalistic perspective, it remains unfinished. And so what we call this is the Bahrain, and now what? And therefore, the bottom line, the practical result, the point where the mind and the emotion unite in something that actually impacts life. And so today I'm going to introduce a couple thickening ideas. Not necessary if you're if you're not able to, but I think it will make it a little easier. And so I want to go through the key terms in the handout in plain English. So if you have the handout in front of you, these are just the key terms that I have here. So we have Bekin, which is the key term today, which means therefore or so what the practical result of an idea in real life, how it affects us in real life. The next term, and I'm using the Hebrew because I want you to uh to become used to some of the Hebrew, yet obviously I only use it as a concept and not in any other way. There's another idea of Zellumat ze. Zellumat ze means that there are opposites, that God creates reality with corresponding tensions, hidden and revealed, uh soul and body, idea and action, that there's going to be tensions in reality, that there needs to be good and bad in order for free choice to exist, for example. Then another concept, again, this is all in your handout. Umakshev, which means a sharp mind that questions, that challenges, that deepens. Independence and critical thinking is crucial to this process, not just accepting an idea. Another concept we're going to talk about is musunumasi, which is a patient mind. So there's a sharp mind that is a critical thinker, and then there's a patient mind that reaches a conclusion and lands the idea. Then there is nishamah bli guf, which is soul without the body. The soul without the body means that we have inspiration that never becomes action. And then there's guf bli nishama, which is body without soul. There's action, there's routine, there's there's doing the mechanical mitzvot, doing mechanical things with no with no inner life. Another concept is nigla, which is the revealed dimension of Torah, the law, the clarity, the action, the structure, and then Nistar, which is Kabbalah, which is the inner meaning, which is the hidden dimension. Again, you don't have to necessarily remember all of this, just these are the concepts that I'm gonna use in Kabbalah and in Hasidic philosophy in order to deepen this conversation. So we're gonna use the pairings of Zelu Umatzeh, which you know, the opposites, the pairings. You have a critical thinker, you have a more accepting thinker, you have Nishama Blighuf, you have the soul without the body, you have the body without the soul, and then you have the revealed aspects and the hidden aspects. And you can see these are all opposites. Hopefully that was the most academic part of today's class. I want to deepen the conversation. I don't only want to know what the practical takeaway is, I want to know something that may be a little bit more difficult to explain. Why does Torah, why does Kabbalah, why do these mystical ideas keep building holiness through tension? Why are so many of our holiest truths born between opposites? That's what I want to try to figure out today. So I want to begin with the root. Ecclesiastes kohelet says gam et zel umat ze ase elokim. This is the origin of it. And it's really built, the idea is built around this. That the world was created with opposites that reality is not flat. Reality or the reality in this world of falsehood, right? We live in the world of falsehood. This reality is structured through tension. It's structured through contrast, through polarity, through counterweight. And I used to think that tension meant failure. I don't know when this happened that somebody said that life was supposed to be easy. That's not life. And when there's tension, it doesn't mean that it's bad. If I feel two pulls, I would assume that something is wrong. If life is mixed, I would assume that I missed the message. If I'm both inspired and resistant, then I would say, Well, I'm spiritually broken. How can somebody who's inspired also be a critical thinker? How could someone who's inspired also be questioning? And so here I want to relieve that from a Kabbalistic perspective and say that this is the way that God made the world. The world was made with opposites. Reality in our lives is often built through paired truths. You need a root, you need a branch, you need a soul and a body, an idea and a deed, revealed, concealed, heaven, earth. There's going to be polarity. And this is the human story. God did not want this world to be a world of angels. There was a world of angels. This is not the world of angels. Angels don't have a grocery list, they don't have laundry, they don't have difficult family members, they don't have WhatsApp groups. That's not the world of angels. But within this world, we're also not animals. So we're not angels, and we're not animals. So what are we? I like to say, I've never heard it said this way. I like to say that we're dust with divine breath. We are earth with infinity inside it. And the challenge of the of the human is not to try to erase or destroy the tension. It's to uplift and elevate the tension. That's our job. We're here to take the tension, face it, and make meaning and make it holy. And that's the Bahin. That's the practical result. We're here for the practical result. We would call the our work in this world the holy work of bringing opposite worlds into one life. You look in the Torah at the way the human Adam was created, the primordial human. God formed Adam from earth and breathed into him a breath of life. Adam is animated. Is Earth animated by divine breath? And that earth being animated by divine breath becomes a living being the Targum translates it, I think it almost sharpens it and says that it's a speaking spirit. In rabbinic tradition, Adam is being described as being made from the upper and lower realms together. Why I'm telling you this is because I think, like anything, if you look at the Genesis story, if you look at the origin story, you can understand a lot more about a person. Today there are podcasts where I was recently on a podcast where they said, well, we want to understand you, and in order to understand you, we want to know, you know, your past, your history, your childhood. And I think there's more of this conversation of like, where did you come from? What created the person that I am? And so from a Kabbalistic perspective, we're going to ask the same question. To understand our purpose, to understand who we are, to understand this world, we need to understand where do we come from? So to see that we are made of upper and lower worlds, that we are made of opposites, it means, at least to me, that the human being is not a problem to be solved. The human being is a meeting place. Your body is not a mistake. My soul is not an afterthought. My life is a place where upper and lower are supposed to shake hands. So what does that mean? Let's say in this class, it means that okay, I listened or experienced this class, and I didn't just take notes from the class. I asked myself, did the breath of heaven actually enter the dust of my day? Did I take one divine truth and let it pass through my body? Did I uplift my eating? Did I uplift my speaking, my walking, my giving? Did I wait before reacting? Did I put down my phone and listen like a human being? Totally focused. No distractions. This is the goal of us spiritual beings in a physical world. We're not physical beings in a physical world, and we're not spiritual beings in a spiritual world. We're spiritual beings in a physical world. The Talmud gives examples of different sages and their opposites. So it said the great Reb Zera, he was a sharp and challenging mind. And then it says the great Revmasna was a patient and conclusive mind. And it talks about different ways of thinking. Today, this has become more popular and more common for people to talk about different learning styles and different ways of thinking. We're talking about Tamudic Times 1,800, 1900 years ago. And they're talking about examples. They're giving a particular person that this person is a sharp and challenging mind, and this person is a patient and conclusive mind. One keeps sharpening, one keeps questioning, refuting, turning it over and over and over. You may know somebody like that. The person who has to have the critical mind that is constantly saying, well, why, why what? Trying to challenge it. And then there's another one that has a patient and conclusive mind. The goal is to reach the bottom line. And that neither of them are more genius than the other. Because even the sharp and critical mind that may be considered, at least in our world, the brilliant mind, according to Kabbalah, will remain incomplete if it never reaches embodiment, if it never can become conclusive. If we're just constantly going in circles and circles, it just it's wonderful, it's great, and we're chewing it over and chewing it over, like the cow chewing its cud. We're chewing it over, chewing it over, and then what? And I think that a lot of us live there. And it's not totally our fault, it's society that kind of created this. Some of us are brilliant in the way that prevents obedience that prevents the deepening. We can explain every side of an issue. We can nuance every demand. We can offer seven reasons why this moment is complicated. And of course, sometimes there's more than seven. Sometimes it really is complicated. I'm not belittling that. But sometimes it's complicated is a very elegant way of saying I don't want to surrender. I want control. And I'm having trouble giving up control in a situation where I should not have control. And so here's a question I'm thinking. Am I using my intelligence to deepen my life or to postpone my life? Now Kabbalah in Judaism is not afraid of questions. We know that the most popular Jewish holiday is Passover. The most attended Jewish program is the Passover Seder. And the most known part of the Passover Seder is the four questions. The whole Seder is for the kids, so that we can teach the kids. It's supposed to be a typical night in a Jewish home. So if you think about it that way, we're not belittling the question. We love the question. The question is the most important. Again, because people look at the lens of religion, so to speak. I don't know what, you know, but but there's this kind of overarching idea of religion. People think, and I don't want you to get this idea that you can't question. It is what it is. No, we love questions. We're not afraid of sharpness. But we're adding another dimension here. Yes, question, question, question, question. And then what? The sharpness, the questioning is only holy if it eventually serves a purpose. If every insight ends with, well, it depends. If every class ends with, there are many levels. If every moral demand dissolves into abstraction, then the soul becomes entertained but not transformed. For those of you who attend my class live, you know the first question I'm going to ask you after the class, after any class that I give, is what's your nugget? What are you taking home? What are you taking with you? That's the Bahrain. That's the whole point. That if I'm gonna learn something, if I'm gonna spend time dedicated right now, here we are, spending an hour of our precious time dedicated to something new, what is different in me on the other side? How does this change me? So the Bahrain, the therefore, the practical result of learning is not whether I came up with one more angle. It's whether it affected me. It's whether I came to one more honest conclusion. So after I learn something, after a class, after an experience, after a difficult conversation that I have with somebody I love, what's the most important part of it? The conversation, the questioning, the challenging, some people call it the fight. These are all part of life. And then at some point I have to stop debating and start living. Again, I don't want to belittle the the questioning and the debate. But at some point this has to lead somewhere. Now I want to go into another idea. The idea of a soul without a body and a body without a soul. The soul without a body and the body without a soul and Kabbalah are called broken forms of life. A soul without a body cannot function in this world. A body without a soul becomes empty mechanism. There are people who are all soul, beautiful ideas, deep feelings, amazing intentions. They're late to everything. They're inspired. They live in the clouds and they call it holiness. They're beautiful people, but completely aloof. And there are people who are all body, productive, scheduled, very practical. Everything gets done. There are lists, there are programs. But inside, no wonder, no, no softness, no inner music. Just everything is mechanical. It's a well-oiled machine. This is an assembly line of life. From a Kabbalistic perspective, neither of these people is our goal. We don't want to be either of them. We are not sent here to escape the body. Which is why going for, let's say, a silent retreat on the mountains for some may be ideal. From a Kabbalistic perspective, it's not. It's beautiful, it's great. Sometimes you need a retreat, but it's not the ideal place that we want to be in. We're not sent here to escape the body. And we're also not sent here to bury the soul. What is our job in this world? It's to make the body a home for the soul. There's a beautiful idea, an analogy of a Tomwood, that a garden owner judges the lame and the blind together. It's a whole story. I don't know if I'll go into it. That if you have two people that come before a person and each alone claims they're innocent. But together they committed the act. One was lame and one was blind. I think there was a movie like this years ago, a comedy. I just want to be comfortable. And the soul says, Don't blame me. I just want to be pure. And God says, I didn't create you to make excuses from opposite corners. I created you to become one. And that thinking of the body and the soul, that is the great opposites of our lives. There is always going to be a tension in our lives because we, by very nature of who we are, are made up of opposites. Now I want to go through another set of opposites. This is more philosophical set of opposites. Nigla and Nistar. There are what are called revealed aspects of the Torah and esoteric hidden aspects of the Torah. There are some people, I'll speak for myself, I like the esoteric. The problem with just liking the esoteric is we can fly away. Takes us to beautiful worlds, but not here. And there are some people who really like the more revealed, the more mechanical elements of Torah. And that could leave somebody spiritually stuck. Like feet in quicksand. And so I can tell you from my life, I've had to work much harder. The esoteric, the more Kabbalistic ideas come natural to me. They're more natural. When I first under even learned them as a young adult, it just clicked. Where the more the Tomwood and more kind of mechanical elements didn't click as fast. It was much harder for me. But I knew that was my challenge because our purpose in life is the intersection of our great challenges and our great talents. Each one of us is going to have unique challenges and unique talents. And that's God gave us those challenges and God gave us those talents to be able to find the beauty in the opposites. And so, for example, for me, that I love the esoteric, I knew that that was a gift and a talent, and I continue to teach that. I enjoy teaching that more than other things, as you know. And then also I've had to spend many, many years challenging myself and fighting my nature to understand more of these, you know, the Talmudic Mishnahic law, these more elemental teachings. Because our job in this world is to keep our feet firmly planted while our mind rises upward. This is a way of being. So for example, the revealed, the nigla, is gonna ask, What do I do? And the esoteric, the nistar, is gonna ask, Why does it matter? What's happening inwardly? Where is the soul here? The revealed is giving edges, it's giving form, it's giving obligation, it's giving clarity, and the esoteric is giving fire and taste and inwardness and wonder. The revealed is gonna save me from vagueness, and the esoteric is gonna save me from dryness. One of the examples that Tom would give is from Rabbi Mayer, who explained this with an analogy. And he said that if he had a pomegranate, somebody gave him a pomegranate and they didn't know what to do with it. And so he took the he he you can very easily throw away the seeds and take the peel, or throw away the peel and take the seeds. A lot of us get stuck on peels. We get stuck on style, we get stuck on personalities, on aesthetics, on the outer garments of things, how people are dressed. And some of us get stuck on on the on the inner elements. Rebeyer said, take the fruit. That's the main thing. Don't get stuck on the peel. There's the peel and there's the fruit. Take the fruit. What that analogy means is don't confuse intensity with depth. Don't confuse vocabulary with transformation. And don't confuse the shell with the core. In every teaching, in every learning, we take the fruit and throw away the peel. I wanna see if I can add another dimension to this teaching. Maimonides in his laws of Teshuva, chapter 10, he talks about a process of serving God. I'm gonna call it a mature process, an adult process of serving God. And he says it needs to be mitoch ahava, which means out of love. That we have to serve God out of love and not just from fear or punishment or hope for reward. What he's saying is that a God-centered life, that religious life grows from external pressure towards inner truth. It's just some people do, I don't. Or to be what I would call very elementary of talking to a relationship with God about, you know, hope for reward. I'm gonna get a, I don't know, a better seat in heaven, for example. I don't know what that means. But imagine a connection to a higher power just out of love. I'll tell you why I think it's so important in our society. I think that we have a father problem in our society. Somehow, I don't know what where the men went, but the men went. And as a result, we have absent fathers. And so when you have an absent father, we go looking for fathers, and we can go looking for fathers in a lot of different ways. We can go looking for fathers in a spouse, in a in a teacher, in a mentor. We can go looking for fathers all over because we need that. We need that father. And I think that a lot of the more not even realizing it, but people end up looking for the father, the father in heaven. And that's why maybe there's more of a religious renaissance going on. I think about this a lot because there's a religious renaissance going on, and I wonder why today, why more? And I understand there's different factors in the world. But I think there's something here. I haven't developed it fully, but I think there's something here where there's this need for father, and that is father in heaven. Now, father in heaven, there can be a healthy attachment and an unhealthy attachment. The same way there's a healthy and unhealthy attachment to father. And Kabbalah really wants to emphasize that healthy attachment is one that is out of love. And what does that mean? I'll tell you what it doesn't mean. It doesn't mean that as long as I did the thing, who cares what happened inside? That's not a deep relationship, that's not a deep connection. That would be body without soul. Behavior matters tremendously. But Kabbalah wants behavior that carries an inward current. So the movement and the attachment is not inner life instead of practical life. It's inner life becoming practical life. It's something I'm really thinking about a lot lately. What does healthy attachment look like? And I don't think I can answer it today. I don't uh it'll take much longer than today to answer it. But I think we can start looking at the seeds here. Of attachment is me allowing myself to be attached beyond myself. Let me just go to kind of the framework of our class. We start with love. We start with awe, I mean reverence or truth or contemplation. And then we ask, did this become speech? Did this become restraint? Did this become generosity? Did this become a differently lived Wednesday? If I don't trust anyone, if I don't trust anything, if I don't trust any process, then I can't allow something to become part of me. I can't have a relationship with these ideas. I can't have an attachment with these ideas. So if I wonder why I am not able to internalize, why am I not, because why am I the critical thinker? Which I am. I'm a critical thinker. There's no question. I'm questioning and questioning, but I also want to deepen those ideas. But I'm pushing it away, I'm getting in my own way, not able to deepen those ideas because I'm having trouble attaching to anyone or anything. So of course I'm gonna have trouble attaching to this. And I think this is why Kabawa is so insistent that the mind must guide the heart. We need to figure out a way to learn healthy attachment. And that begins first by noticing. Noticing is the hardest one. And then to start taking ideas that click and internalizing them. And not just leaving them as just a passing concept. If we remember that the process is chabad, is is chachma being the birth of an idea and binah being its development. And then dot is the stage where it attaches. It's the attachment stage. And it attaches and begins to shape us. And so many of my in my life, I do a lot of chachma and bina. I'm debating, critical, I'm challenging, I'm questioning. But am I attaching? Am I connecting? Does it become part of me? I have a lot of beautifully inspiring sentences in my life. But what I need in my life is one sentence that has moved into my life. Today's class. At the far end of this path, in Kabbalistic tradition stands Moses at Sinai. The Midrash describes Moses as learning the written Torah by day and the oral Torah by night, and as being sustained by the radiance of the Shahinah, just not by ordinary food and drink. Why I think this midrash is interesting in our process is because it shows the horizon of what union looks like. What is this union between the body and soul? When the divine penetrates the human being deeply enough that even the ordinary laws of physical dependence appear suspended. We're not rejecting the body. But we're dreaming of a body so refined that it becomes transparent to light. No, we're not Moses. And if somebody here didn't eat something for 40 days, I would not call it Sinai, I would call it a medical emergency. But I think in the metaphor, Moses gives us direction. And the direction that is given in this is that it's not less embodiment, it's refined embodiment. And I know I want to unpack this more. There's definitely more here to unpack. We're not trying to find holiness that escapes the world. We're trying to find holiness that shines through the world. And we do that through the practical result, through the Bachin. I went off on a few tangents here. I never know where the class is going to go. This one kind of went to a couple different places. I'm thinking that maybe I need to have to have a deepening of a deepening. Maybe. We'll see. We'll have to if we can unpack this as time goes on. If I had to say today's class in one line, I would say this. We don't want admired truth or discuss truth or I don't feel anything, truth. We want visible life. When I can use my critical thinking, when I can use my sharp mind to make a decision, when my soul becomes my body's action, when the esoteric becomes the revealed, when a holy idea gets an address in my calendar, in my tone, in my choices, in my habits. And it's hard when we're discussing these ideas because a class should never end in abstraction. Though there's many, much of what we're discussing does live in a world of abstraction. The question that we have to ask, especially when we're dealing with deep and profound ideas, is where is the place in my life that is still very inspired and not yet very embodied? I think it could be a dangerous question, but dangerous is the best way. So I want to give you some uh some some practical steps. I gave you some practical steps in the last class, I want to give you some in this class. We did the nightly three was one of my practical steps. I want to reintroduce that. Before we go to sleep, we asked three questions. What did I do today? What could I have done today? And what ultimate truth do I want tomorrow to reflect? And then I want to add a brain to spend one minute on honesty, what actually happened today? One minute on possibility, what capacity did I leave unused? And then one minute on alignment. What truth, what one truth did I want to embody tomorrow? Honesty, possibility, alignment. That's the formula. Then I started doing this this week in preparation of this class. I created for myself what I'm calling a Bahane card. It's a card. You can write it on your phone as well, it doesn't matter how you do it. But the card um is what did I learn? What did I feel? What will I do? So after if I have an idea that really resonates with me, let's say there's an idea from today's class that resonates with you. So I simply, in one line, I write, what did I learn? Now it it clicked, so then I write, what did I feel? And then I write one line, what will I do? As a result of what I learned, as a result of what I felt, what will I do? And then I look at them. I have uh probably five or six of them now. Just if something happens, if you are listening to a podcast, if you're uh listening to a class, if you're having a conversation and something clicks and something inspires, you can leave it in chachma, you can just leave it and it's kind of it becomes a passing thing. But if it inspires, take a moment. I even did it while I was in the middle of a conversation this week. I say, okay, I want to just distill this. Give me one second. I just went on my phone quickly and I said, okay, this is what I learned. I'm feeling this is the feeling that I'm having right now. And then a practical result. What am I gonna do? And I think it's great. You can use it after learning after conflict, right? Conflict is a beautiful thing. We it's another conflict's another thing that we say, oh, uh uh you know, conflict is bad. No, it's wonderful. It's that tension, right? We are made up of tension. So conflict helps us get inspired, it helps us grow. If I have an aspiring conversation, you can do it. There's so many moments in our in our day that we could actually stop and pause, and the whole thing could take you a minute. But a minute that takes those beautiful inspirational moments, those beautiful inspirational ideas and makes them practical. And I think I would use it especially after a moment when my emotions were louder than my values. That's at least in my life, the greatest learnings happen there. The next thing I started doing was choosing what I'm calling a one mitzvah landing. So if my truth was gratitude, then I land it on a the prayer, let's say, of Motaani, of a gratitude prayer. Or if my truth is is compassion, then I wanted to I want to land it on a on a deliberate act of kindness. If my truth is restraint, then I want to land it in not saying a sharp line or or you know something, a reaction that I always give that may not be the best reaction. If my truth is faith, then I want to land it on one less panicked reaction and one more act of trust. Trust for me is very hard. I want to go back, and I spoke about this last class also, but the another thing that I'm working on is the anger triangle. The anger triangle for me works like this. I'm still developing it, but it's what am I feeling? What is the story I'm telling? And what would a godly next move look like? And sometimes it's the next move that becomes the one I've always done, or it becomes something weak or something fake. I'm looking for a godly move. I just like one thing that I wrote down in a I had a little conflict. And just I just want to give you a practical, like, what am I feeling? I'm feeling frustrated. And then I kind of you know, I told the story that I'm telling myself, and then what was my godly move? This is a soul in front of me. This person in front of me was created by God just as I was created by God. This person in front of me has a soul just as I have a soul. This is a soul in front of me. That was my godly move. I'm just giving you an example. I don't think it's gonna solve every problem, but what we're trying to do here is change the texture of the response. We're not gonna figure it all out in one moment, but at least just to kind of change the texture. Slowly make these slow movements. Okay. I'll end uh with a prayer, with a blessing. As what has become tradition. My blessing to you today is not to rush this. Pick one line. Pick one bit of inspiration and don't rush it. I bless you to to think one true thought before saying one true line. I bless you for this convergence of the body and the soul, and to find this beauty the beauty and the wonder of attention. And may this ability to take the conflict, to take the critical thinking, to find the practical. May it bring us to a place of peace and a place of comfort and a place of nourishment and a place of rest. And with that, I wish you a beautiful day, a beautiful week, until we meet again.