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[00:00:02] Speaker A: Okay.
[00:00:02] Speaker B: Good evening, everybody. First of all, thank you all for being here. I know, like, snow days does something to your brain and it kind of makes you want to stay inside and do nothing, I feel like. So I'm really impressed with all of you and thank you for being here.
And thank you, of course, to the wonderful Miss Over Baltimore and the wonderful Andrea Schulman who makes this happen and does all the tech stuff also behind the scenes and. And to the sponsors, may all the neshamas have an aliyah and merit of the learning that we're doing today.
So, as Andrea said, this year, Chodeshvat came out on Monday last week. So we're going to be talking about Yom Sheni of creation. And this is a collection of ideas. I hope that these concepts are going to sort of spark in you, germinate in you, bring the creativity and a way of looking at this topic. It's truly a Shabbat Shiur because the month of Shvat has the significance of the SAP that has laid dormant, rising in the trees in order to allow the trees to flower. And I hope that this year will have a similar effect where ideas will start to emerge for you and unfold over time, even after we've already signed off.
This topic was so rich with ideas that I had a hard time narrowing it down and decided to make this more like a potpourri. And I gave you a very lengthy source sheet. I'm going to call out the source numbers. If you want to, you can follow along, but you don't need to do that for the purpose of this year. And we're not even going to read all the sources, but I thought it would be something interesting for you to have.
And this is also structured a little like a treasure hunt to find all the places we see, the ideas we're talking about crop up in Tefillah, you know, when our kids or when we personally learned about Maase B'reishit, it seemed so straightforward, right? And I can still remember the amazing Mohra Robbins, who was my kids, I think, second grade teacher, and she talked about. I can remember what she said in the language that she used to teach this. But as soon as you really look at the text, there is so much nuance and there's so much to learn.
So first we're going to look at the first, the three psukim that describe Yom Shini. And after pasuk, this is in source one, after. I'm going to ask you to unmute yourselves after each pasuk and contribute any questions. That come to mind when you are reading through these psukim. There is no way that we will cover all the questions, but the questions themselves are going to stimulate our thinking and you'll come up with some ideas, hopefully even after we're offline.
So the first pasuk is Vayomer Elukim, Yahir Kiyan.
Okay, so. And Hashem says that there should be a rakia, and we're going to talk about that because the translation usually in English, is firmament, but I don't even know if anybody knows what that actually means. And we're going to unpack that throughout this whole shear inside the water.
And there was a separation between the water and the water.
So I'm going to ask anybody who wants to. To be able to unmute and.
Or you can type it in the chat, Andre, if you could just keep on top of reading it for me, what are the questions that come up for you from this?
Any questions about it that look funny in the text or things that are hard to understand?
And I can't see anybody, so I get everybody. So if there's somebody who wants to ask anybody thinking, look at me another second, then I'll start you off. If not, go ahead.
[00:03:57] Speaker C: Andrea, I don't. I don't see any hands up. And there's nothing in the chat.
[00:04:01] Speaker B: Okay, I'm shy.
We're shy. Okay, look, water exists on day one, but its creation is not mentioned.
So now Hashem suddenly says there should be something called a rakiya in the middle of the water, and it's somehow separating water from water. So Nechama asks, what are the two different waters? Great question. What is a rakiya? Why did Hashem want to separate the water and the water?
How is the water being separated?
So there's like a lot of questions when you start to really think about it. And it's a little unfair for me to spring it on you, because I've been now thinking about this for a while. But let's look at the second pasuk. Vyasa lokim and harakia. Again, the rakia, Vdel ben Hamayim asher mitachat la rakiyama.
And Hashem made the rakiya.
And he differentiated between the water that was underneath the rakiya and the water that was on the reqiya. And so it was.
Any thoughts about this one?
[00:05:11] Speaker D: Yes, I always thought that everything was created with an amira, a word, Hashem's word. And here it says vaya, and it says vayoma and vayas, and it's an additional thing besides the amira or the mama.
There's a vayas, which I don't think is too common in. In Master Gracious.
[00:05:38] Speaker B: Okay, yeah. There is actually a commentary on that that I didn't include, but I can tell you at the end if we have time.
Yeah. So if pasak6 says that hashem indicated there should be a rekiya, then all of a sudden he said and that he created the rekiya.
So why do we have to do that twice? Why did Hashem differentiate between the water below and the water above?
Lots of questions. Right, next. Pasuk vayikra elokim le rakiya shamayim, Vayhi erevayoker, Yom Sheini. And that's it. Hashem calls the rakiya shamayim. So all of a sudden it has a name change. Vayihi erev Vahi voker. And it was evening and it was morning. Yom sheini. The second day or day two.
Any thoughts about this one?
Any other brave people want to ask a question?
[00:06:43] Speaker A: Okay.
[00:06:43] Speaker C: I know with Monday is like a y of conflict because they had the separation on that day, and there's something that we don't do on Monday because of the conflict. But I can't remember from a different sh when we discussed that.
[00:06:59] Speaker B: Right. So we're going to talk about that a lot.
And it's a. It's an interesting question. And why did Hashem change the name of rekiya to Shamayim? Why doesn't it say. What doesn't it say in this pasuk that it says in almost every other pasuk in.
In creation.
[00:07:19] Speaker C: Kov.
[00:07:20] Speaker B: Right. Doesn't say Kitov. Why doesn't it say Kitov like the other days of creation? So there are so many questions and so much deep spiritual content, and we're going to cover a little bit of it.
Every time you see a derivative of. Of a rakia, I don't know if you're enabled to be able to do this. Are you allowed to do little thingies in the chat? Can you do reactions?
You know, like.
[00:07:44] Speaker C: Some people can and some can.
[00:07:48] Speaker B: So if you want, you can raise your hand. We're going to see.
We're going to see a lot of rakiya in this. In this conversation. And so you can certainly call it out for everybody. So when. In case somebody doesn't notice it in the. In the text, we are going to keep everybody on their toes. We're going to go back to the beginning, no pun intended, with Pasuk 6 and Rashi tells us in Source 2 that Hashem in the form of Mirad Hadin instructs the fluid water to become solid. So it was like this jelly like substance. And he commands yahir kia.
And with his words, the liquid solid solidified, much like a person who is terrified and becomes frozen in place.
Andre, do you see? Somebody asked if we could show the Hebrew.
That's source too. It is. I am jumping all over a little bit. So it's a little bit tricky for Andrea to show the source. Like, even though I gave you sources, they're not in order of the the source sheets. So it might be a little bit challenging, but we'll try.
So this places the rakia right smack in the middle of the waters with an equidistant amount with the upper waters that are above the rakiya to the lower waters that are on Earth. And Rashi indicates that this is suspended there because of the command, the Amira, because of the words of the king of kings.
And according to the midrash Raba, which is the Beginning of Source 11, there was one drop in the middle that congealed and formed the upper and lower heavens.
So this is a good place for a brief science lesson.
Earth's atmosphere has layers. The atmosphere becomes thinner, less dense and lower in air pressure the further it extends from the Earth's surface, and it gradually gives way to the vacuum of space. There is no precise top of the atmosphere, but the area about 62, 72, 5 miles somewhere around there above the Earth's surface, is often considered the boundary between the atmosphere and space because the air is so thin there.
However, there are measurable traces of atmospheric gases beyond this boundary, detectable for hundreds of miles from the Earth's surface. There are several unique layers in Earth's atmosphere. Each has characteristic temperatures, pressures and phenomena. We live in the troposphere, the layer closest to the Earth's surface and the troposphere contains 75 to 80% of the atmosphere's mass and almost all water vapor. It is critical for life. It contains the air we breathe and hosts nearly all weather phenomena.
As we know right now, some jet aircraft find the next layer, the stratosphere, which contains the jet streams in a region called the ozone layer. Maybe, Andrew, we can show that last picture.
The next layer, the mesosphere, is the coldest because there are almost no air molecules that absorb heat energy. There are so few molecules for light to refract off of that. The sky also changes from blue to black in this layer farthest from the Surface, we have the thermosphere, which absorbs much of the harmful radiation that reaches the Earth from the sun, causing this layer to reach extremely high temperatures.
Then there's the ecosphere exosphere, which represents the transition from Earth's atmosphere to space. As Jews, we do not live with something purely physical and scientific. Our knowledge and belief extends to the metaphysical and the spiritual realm.
Perhaps the rakia is akin to the troposphere, but you can be guaranteed that it is much deeper and more sophisticated than the scientific explanation.
So in source 7, we can conceptualize the rakia like a pool with a dome over it, creating condensation that cycles downward.
The world in our thinking is literally suspended by the word of Hashem that somebody mentioned the. The amira, the spoken, and that source 2. In the first Rashi, I wouldn't scroll there because we're jumping around from the Midrash Rabba. We have a visual demonstration of how this happens. Rav Aha says this is like a flame in a lamp. So, you know, if you ever light your Shabbos candles with oil, or you can think of it from Hanukkah, you can imagine the oil floats on top of the water, and the wick is suspended above the oil. It's not like in the oil. And that's how the word of hashem is in our imagery.
Another image is that of a tube. This is source 23, and I'm going to demonstrate the way Rabbi Meir did.
Someone asked Rabbi Meir if it was possible that the upper waters are suspended by the word of Hashem.
He took a tube of water. Oh, you might not have source 23. That's what we said.
Sorry about that. He said he took a tube of water and he put a gold plate over it, and it didn't hold the waters. And then he put a silver plate on it, and it didn't hold the water. And finally he put his finger. How many times have you done this with your kids or something like that, you know? And miraculously, the water holds.
So Rabbi Meir explained. Amarlo ma ani sha' ani basar vadam ETZ ba' ima meret maim ETZ ba o shalakadosh baruch hu Allah kama v' chama heveh mayim helionim tluyim be'. Ma'. Am. He said to him, remi Meir said, if I am flesh and blood and my finger can suspend the water, the finger of Hashem all the more so. Thus the upper waters are suspended by the word of Hashem. This is an example of Hashem's chesed for us in Tehila 136, one of the most beautiful that I think that we say on davening on Shabbos morning, it's source 8.
We thank Hashem for stretching out the waters for us in keeping with our rakiya treasure hunt.
So in it says Alhamdulillah to him who stretched out the earth above the waters, for his steadfast love endures forever. The Al sh in source 9 explains that this is not derechateva, a natural phenomenon, that the earth is heavier and it should be waterlogged and sunken. And Hashem could have held the water off to one side, but instead he created it as if for us to be able to thrive.
The Radak in source 10 explains that Hashem was mevatel. He nullified the very nature of water on our behalf. The surface of the earth hung over the water, and although the water was high above the earth, he caused the earth to be as if it were high above the water, so that it would not pass over the earth. This is the ultimate chesed for humanity and a promise that we will not have another Mabel.
On Pasek 7, which is source 2, the Rasi Rashi, it's the second Rashi Rasi comments that it does not say it is good because the actual waters combined did not take place until the third day. So it says it is good twice then. But the idea drives us towards completion. We do not just get to rest on something being good enough. Shlemut completeness is something we should strive for. We want to double down and work towards completion and. And then perhaps we can even give like an extra, like an oomph to how good it is. In Midrash Raba Source three, we learn that not only was the rakiya created, but something else was created. Gehinom Hell. On the first day, everything was already aligned to have been created for good and evil. So, for example, the light was created for tzadikim and the darkness was created for Reshaim. And a portion of the light, the organuz, was hidden away for the Tzadikim of the future.
With this in mind, why would gehennim have been associated with the second day of creation?
This is to your point of someone who asked a question earlier, Rabbi Chanina, said that it was because division, or mahloket, was created. The rakia was a division, and as such it brought in a sense of discord rather than harmony.
Rabbi Taviomi, who's a 5th century Amora Ramar bar ravashi. He recognizes that even though this machloket had an ultimate good objective, the tikkun, or fixing of the world, it established something destabilizing. Im machloket shahila tikkuno shal olam uli yeshuvo ein bakitov. If on account of the division that it is for the improvement of the world and its settlement, that it was good, it was not machloket shahila IR bovosha achat kama v' chama. A division that causes turmoil in the world all the more so.
But not everything that was thought to be created in the world spoke of a divide the way that that sort of sounds. Some of it could have been more of a duality rather than a division. So an example of source 4, the Molochim were also possibly created on day 2, although ironically, it's actually a mahlokit. Whether it was created on day two or day five. I can't see you, but I think that's funny.
Even though we emphasize Hashem's oneness, this was a day that produced duality. There was a first day, and then this is the first of the subsequent days. So meaning it's the first day two, it's the first division.
On the first day it was Hashem creating everything alone. And then he introduced me potentially as his messengers with individual tafkidim.
What a beautiful and poetic concept. In barhi nafshi, source 12 and 13.
First that Hashem is enrobed in light from the Tehila 104, which is said in the morning when men are wrapping tevillin in pirkeder Baby Eliezer, which is source 19, he explains that this is how Shamayim was created. Shamayim me eza makom nivru. From where were the heavens created?
From the light of the garment with which Hashem was robed.
He took of this light, he stretched it like a garment, and the heavens began to extend continually until he caused them to hear die. It is sufficient.
And as a result he is called Shakai shamar le shamayim dai vaamdu.
It is sufficient, he said to the Shemayim. And they stood still, they stood firm.
And from where do we know that the heavens were created? From the light of this garment, as it says in Tehillim ota, or Kisalma notashamayim kiyiriya, because it says, he who covers himself with light is as if with a garment, stretches out the heavens like a curtain.
We have a particularly relevant pasuk Here for the events of the day today and last night referenced in the source. So this is like a bonus in the Pirkeda, Rabbi Eliezer. It says, haaretz me eze makom ni reta. And where is the earth created from? Mishaleg shatachat kisei hakavod from the snow or ice, which was beneath the kisei ha kavod, the throne of gloryim vanikpu' u hamayim.
And he threw it upon the waters, and the waters became congealed so that the dust of the earth was formed.
It says, kila shelig yomar hevei aret. And it says in Iov, he says to the snow be the earth.
So I just thought that was kind of relevant for today.
In the next pasuk of the Tehila, Hamikraba mayim el yotav hasam avim rehovo hamalech al panpheruach. He lays the beams of his chambers in the waters and makes the clouds his chariot, the wings becoming his angels or his messengers. The malbim in source 14 picks up on this idea, saying that these sukim actually gave us insight into the creation of the rakiya, that the waters rose like a ceiling, and it was the roof of the building, and above it is the upper part of the building, because from there and upwards it belongs to the edge of the sky.
[00:20:22] Speaker C: And then.
[00:20:30] Speaker B: Avim. And so there are thick clouds, because the vapors that rise and gather in this cold place where the heat spreads from them, will form thick clouds from them.
Based on our earlier science lesson, this sounds like something akin to the thermosphere or the mesosphere, although clearly the malbim has for sure a leg up on me and scientific explanations.
But the depth of the poetry is reminiscent of Yechezkel here in the first chapter, which is source 18, first chapter, Yechezkel, which describes the Merkavah wherein rests the the Shechina. The Yechezkel is prophesizing about the destruction of the base of Magdash and Gullus.
And it says, udmut al roshi hachaya rakia. There's your little emojis, if you have one. Ke' en hakaracha no ra natuya al roshe hamila mala. And over the heads of the living creatures there was a likeness of a raqiya looking like terrible ice stretched out over their heads above. So in the mal Bim source 20 it says, this will illustrate that the divine abundance descending from the world of the throne, there is Very spiritual.
And it continues, kihayira vahapachad shia gielem min talot hasofeha milimala tizuyar kekerach from the Yira and the fear that will come to them from the dew of light that overflows from above, shefa will be drawn like ice. And it continues another reference to Rekiya yikablu Hashefa derecha rakiyahu via shpiu otah al asher lemata mehem will receive the abundance through the rakiya and will spread to what is below them. Okay, the rakiya, then, is perhaps not only a scientific, atmospheric description or a spiritual divider. It is also like a filter for bracha, for all of us. So Pirke de Rebbie, Eliezer source 5 indicates that there were actually eight things created on the second day and ten more as a thought.
The eight things were Rivka's, well, the man Moshe's staff, the rainbow from the story of the Mabul, the art of writing and written characters, the garments of the Kohen and the destroying spirits.
And 10 things arose in the thought of Hashem Yerushalayim, the spirits of the Avot, the paths of the Tzadikim Gehennim. As we already read about the waters of the Flood, the second Luchot Shabbos, the Beis Hamigdash, and the light of the world to come.
This is such a beautiful idea that a thought also takes up space in this world.
The idea that the idea of Yerushalayim was established on a Monday, and we already heard that there's some reference that maybe it's not such a great day, but it gives us reason to connect and to celebrate every Monday. I don't know about. When I was in high school, I used to wake up. There was a song on Monday mornings that they always used to play on the radio. It was a song that said, tell me why I don't like Mondays.
I want to shoot the whole day down. That's what it said. So it kind of reminded me of this. But we have a reason to celebrate. And of course, even Yerushalayim has this duality. There's the Yerushalayim Shalmala and the Jerusalem Shalmata. So some of the items on the list are kind of easy to see the connection. So, for example, the waters of the flood created a division between Noah and the generation, and the world was recreated then. But on a positive note, Hashem thought to create the idea of Shabbos, which is an elevated division for our week.
So on Pasuk 8, source 3 in the Rashi notes that we rename the Rakiya Shamayim because it is a combination of eish and Ma' am Vayikra al Yam, the Rakhiya Shamayim Rav Amar Eish Umayim Rabi Aba bar Mishum, Rav Natal.
Hashem called the firmament Shama the Rakia shamayim. And Rav said that the word indicates A and M. Rabbi Aba Barana said, in the name of Rav, the Holy One, blessed be he, took fire and water and integrated them with one another, and from there the heavens were made shamayim.
So we know that fire ignites and water extinguishes. This shows us that even in disunity, Hashem has created harmony for us by harnessing two opposing forces. And of course, these are two of the four elements.
So we know that Torah is likened to both fire and water.
The idea that Hashem has harnessed both to give us shamayim out of the Rakiya is a powerful message of our opportunity to bring shalom into the world.
Hashem is Osesh shalom bimromav. So the Creator of Peace. As the Creator of peace, he harmonizes things that might not go together. So naturally, the midrash in source 6 says the fire came to burnish the rakiya.
Ultimately, Matan Torah came to learn something from Creation, but Creation actually learned something from Matan Torah. It's kind of an interesting idea that the physical learned from the spiritual rather than the other way around. Amarabi Yudin Barabbi Shimon Yatsat haysh milimala vilahata pne rakhiya. There's another rakiya. Rabbi Yudem Ben Shimon said the fire emerged from on high and burnished the surface of the rakiya. Rabbi Barchia b' shem Rabbi Abba Barkahana amar ba ma' asevreshi l' lamedo matantora v nimsalamad mimena. What we just said, the creation came to teach something about the giving of the Torah, but ultimately learned something from it.
And so like in Yeshayahu kekodach eish hamasim.
Latakhtonim loba matantora et maha kah bivriatoshal olam, like the day of splitting fire. When did fire split between what was above and what was below? Was it not the giving of the Torah? And that's a rhetorical question. So it was at the creation of the world.
So this feels to me like a daily reminder to look up at the sky, to imagine with the showy firmament, the rakiya that we have. The morning sun rises, the evening sunsets with fire and water, with snow like today and rain, all serving to remind us that the rakiya is ultimately our relationship with Hashem we, that we are all privileged. We are standing at Harsinai together.
And even the idea of tekhelet, which is source 21, shows us that the sky blue dye is similar in its color to the sea and to the sea, to the sky, and the sky to the kisei hakavod.
So in Yeshayahu, IN source 15, we have another reminder of this. Hashem, our creator says that he is the one who created all things Anochi Hashem asa kol noteshamayim levadi that I stretch the heavens. I, Hashem, stretch the heavens alone that spreads the earth abroad, abroad the earth by myself.
So the midrash picks up on this ending phrase, MIIT in source 16.
And in Midrash Rabba and b'reishith, it says the last word is written as two. Who is with me? Mi e t mi hayashatef imi b' riatosha' olam, who was a partner with me in the creation of the world? Amar rabi Shmuel Bar Ami, Mitchilat be' atoshal olam nita' kadish baruch hu' asot sh'tshut hafut b'tachtonim. Rabbi Shmuel bar Ami said, from the beginning of the creation of the world, Hashem desired to enter into a partnership with the creations below.
And here is a prime example of Hashem's partnership with us in source 17. From Shemote we learn that the word rakiya also means hammered out thin.
And they did beat the gold into thin plates, That it was cut into wires like thin strips, to work it into the blue and in the purple and in the scarlet and in the fine linen.
So this is an interesting pasuk because it's the only artistic direction in the description of the building of the Mishkan. In other places, it talks about the material that's used, but not really how to do it.
So the person who did this, who completed it, was a Ma' asem Khoshev somebody. It's translated typically as like a skilled artisan. But I would suggest that this also shows another way in which we can partner with Hashem.
Hashem modeled for us the making of the rakiya through it he taught us about partnerships, about divisions, about holiness, about imagination, about symmetry, about science. And now in the creation of the Mishkan, we are acting like Hashem in hammering out this gold strip and making it thin like the division of the rakiya between the upper and lower waters.
And this gives us the opportunity to daily use our inspiration from our relationship with Hashem to model the many ideas of Reikiyya, creating unity out of division, to bring Mashiach to become a ma' asach Koshev to someone who is an intentional person in their artistry.
So one time we can enact this is in our daily recitation of Birkodashachar at source 22.
Baruch Hat Hashem El keitum el cholam Rokaha Aretz al Hamayim. Another place where we see Rekiya.
So I'd like to ask everyone to. I'll let you look at the source for a second. I know I go through these quickly. I'd love to ask anybody who'd like to unmute to take away something. You know, I find that when even in beer kodashachar, when I'm davening, it helps me if I like focus on a word or an idea. And this one just struck me because it's also kind of funny. All the ones that are before it are talking about actions that we do. You know, we're getting dressed, we're getting. Or we're tape is stepping out, we're doing things. And in this case it's really Hashem doing it on our behalf. It's us thinking Hashem for Rokaha Aretz Alhamaim. What is an idea? Anybody who'd like to share that you can take away from what we've talked about today about rakiya. That's something to focus on when you are davening in the morning.
Anybody want to contribute to make peace.
[00:32:19] Speaker A: Between mime and water to create the rakia so we can do that copy what Hashem did.
[00:32:28] Speaker B: Beautiful. How would you make peace between? Like, what would your intention be, what you're thinking about?
[00:32:34] Speaker A: I was thinking of peace in general, like between, you know, each other, between. Between whoever.
[00:32:45] Speaker B: And so even in the morning, and I find this, like, I try to come up with something that centers me as I'm domining on something that's meaningful, that if there was something that there was some mahlok at, here's an opportunity, like one particular one, something in your household, something in your workplace, something in your among friends.
So that's an opportunity to really to think about Shalom. Great. That's a great one. Other thoughts about how you could bring what we talked about with raqiya into your practice. Let's say.
[00:33:30] Speaker A: I don't know if we talked about this, but Rakia, it's kind of listened, you know, like the water divided.
They.
They did as Hashem told them to. So, like they did Hashem's will.
Is that something that we should do? His will and.
[00:33:52] Speaker B: Beautiful.
Beautiful. So it's an. It's a. A reminder to be thinking about what Hashem wants from us personally.
[00:34:02] Speaker A: Yeah. And try to do his will, to make his will, our will.
[00:34:06] Speaker B: Beautiful.
Other thoughts.
[00:34:13] Speaker A: Now.
[00:34:14] Speaker B: I'm making you work hard. Sorry.
[00:34:19] Speaker C: I don't. I don't see any other. I don't see any other hands or comments.
[00:34:23] Speaker B: Okay.
So I hope that it'll spark as you're thinking about these things, that you'll continue to think about this. Look through the sources, take a little bit more depth in them because there are quite, quite a few that have a lot to share. And I wanted to just circle back around to Shvat for a minute because it is the Shvat Shira. And funny story is that I didn't remember exactly. I thought that there must have been a connection between day two and Shvat. And there actually isn't really necessarily one. But the idea that Shvat has as its symbol the dli, the bucket. That's the. The.
What do you call those, like an astrological sign for Shabbat.
And the delis, of course, is, you know, in the other elements, if you're thinking about fire, it's not necessarily something you can easily contain like that.
And water just would spread out if it didn't have it have a delete earth. It can sit by itself, you know, so. So the idea, the symbol of a bucket, that DLI is filled with Mayim.
And I hope that we will have as our ability to be like a dli, to be like a container for the shefa and the bracha that Hashem gives us, to be able to see it be tangible in our lives and that we can take both from Shvat and from the messages of the rakiya to be able to do that.
[00:35:57] Speaker C: Thank you so much. Amen.
I. I think we'll look at Yom Cheney Monday tomorrow a little differently than we do on other. Other we have on other weeks.
And if there's any questions, you can go ahead and you can either put them in the chat or ask them, or otherwise we will go ahead and say that we will see everybody tomorrow, God willing, on Zoom, because for those that missed the announcement, Rafa Goldberger was not supposed to teach. Anyway, tomorrow, and Rabbi Slayer will be moved to Zoom, but we will be sending you all that information.
So thank you so much, everybody. Please stay safe. I'm glad everybody has kept their power and Wi Fi and all those things so that we can have tonight's share. And thank you, Amy, and again, so, so much.
Thank you.
[00:36:44] Speaker D: And thank you, everybody.
[00:36:47] Speaker A: Thank you so much.
Thank you, thank you, thank you, thank you.
[00:36:55] Speaker B: Good night.
