This is the Truth Network.
So, how fun to be back with you! We apologize for the long delay, as Rabbi has been celebrating his holidays, and I had several events and things I got to do with my family in those weeks. And so, we're back, and we're very excited to share with you. As in the United States, we're we're headed into that season of Thanksgiving, and certainly, in Jerusalem, you know they're coming out of a season a few weeks ago of Sukkot, and so how fun as we get to go into a discussion of that idea. Absolutely, that is as as we were discussing historically, the pilgrims.
Innovated the celebration of Thanksgiving, explicitly in reference to the holiday of Sukkot. That is, they saw themselves as kind of the children of Israel fleeing from Pharaoh, in their case from the King of England. And while they weren't crossing the Red Sea, they were crossing the Atlantic Ocean, and they were coming into a new Land that they saw as a promised land of freedom to worship God as they desired.
So their invocation of Hebrew scriptures and of Sukkot was very much deliberate, and perhaps on that plane, by our exploring the biblical themes of Sukkot, we may also be gaining a better sense of. That, for which we should be readying ourselves, altogether in Thanksgiving, for us here, it's not. In particular, of Thanksgiving coming up. That is, Thanksgiving. After all, is an American holiday.
It's not a universal one, but the theme of Thanksgiving is certainly a universal one, as we need to explore. And in particular, with Sukkot in recent memory, because it is just a month after the beginning of the celebration of Sukkot, it's as good a time as any, maybe better than any, to discuss what this holiday tells us. I think there is some relationship, certainly to harvest. That so that's a fascinating point of observation, which is an intuitive association. I am going to be a bit pedantic now in stating.
Actually, it's not. Good. But but it's not because inevitably what you need to bear in mind is on the one hand the agricultural cycle as it is reckoned and practiced both in Europe, which is where the pilgrims had been, and in America where they had arrived. As opposed to the agricultural cycle here in the land of Israel, because the harvest festival, as I think we discussed some months back, is Shavuot. That's Pentecost.
That's when you're doing the harvest. This is not the season of the harvest at all. The harvest is already well done and over. Because, of course, what you need to bear in mind is that, as opposed to the climate. In both Europe and in the United States, we have a wet season and a dry season.
Those are the principal seasons. We can talk about four seasons of the year, but that's definitely what informs the agricultural cycle more than anything else. That is, there is the rainy season that corresponds to the period from Sukkot. Tabernacles until Pesach Passover, and this to this very day finds explicit expression in our prayers. That is, it is on the last day of Sukkot that we have a special prayer for rain, followed by the insertion of that prayer for rain in all of our daily prayers.
And how long do we keep on praying for rain until the first day of Passover? And on the first day of Passover, instead there is the prayer for dew. Dew might not seem too significant, and of course it's a completely different order of magnitude than rain. But dew is the sole provider of moisture that takes place. Over the months of the summer, because there is no rain, that is, the rain tapers off.
In point of fact, after Passover, and by the time Pentecost comes, rain is veritably unheard of. That is, there could be some freak rainstorm, but almost none. And then during the summer, there is no rain at all. And the reason that this Is not really a climatic observation, but an agricultural one. Is because after the harvest, everything is left out in the field to desiccate under the hot summer sun.
Certainly, the grain is left out in times of antiquity.
Nowadays, I understand that. The harvests that are in particular left out in the field to dry under the hot summer sun, and they still are, are such crops as the peanut crop, the cotton crop. There are indeed crops that are still to this day left out in the field to dry under the hot summer sun, until, of course, inevitably, until the feast of ingathering, in the Hebrew Chag HaAsif.
So this is. The time of Chag HaAsif, the ingathering festival, as opposed to harvest festival, which was Pentecost. That brings up about forty million questions in my mind, and and the beauty of it is is so spectacular. Also, is I've had a chance to visit Israel and see the difference of which you're talking about, and clearly, very much make that. Distinction for me that oh yeah I mean Pentecost is that harvest of that kind, and then in gathering being, you know, and and you know what happened with Boaz and Ruth exactly, that kind of thing, and when and when was that?
That is, we read explicitly it was. Over the period of time from the barley harvest to the wheat harvest, and I know at Pentecost time we talked about the distinction between those two, right? And again, that's what's taking place, not this time of year. That is, I know you folks have summer wheat, winter wheat. We just have we have wheat.
We call the winter wheat. In other words, the the the barley harvest is what takes place. At Passover time, which is why the special meal offering, the Omer offering, that is brought on the day after Passover, is from the barley, because barley ripens before the wheat, and it is only seven weeks afterward that the first fruit of the wheat harvest is taken. To bring the special meal offering, the two loaves of Shavuot of Pentecost, and and yes, and that and that. You know, we talked about at length, and I hope you go back and listen to previous podcasts on that subject because the idea of going from animal food to human food, and that.
Progression that, of course, the whole reason we do this podcast is for all of us to progress closer to that time of Messiah that He's coming, and you know what can we do to be ready? What can we do to take part in what God's doing with His kingdom as brothers? Is is hopefully what we're talking about? But I, I am just so intrigued because you just kind of hit me between the eyes with this idea of. You pray for rain up until the first day of Passover, and I'd never heard that.
This is totally new information. Then you pray for dew, and there are so many psalms immediately come to mind where they are talking about dew, and and clearly in Israel, I can I totally understand that. And due to the, I I spend a great deal of time, and in Mexico, I I graduated from high school there, which is a similar climate. From a standpoint, it gets really really hot, and dry, and the dew is a precious commodity. But the reason, the the big question I have in there, is that the word of God, is.
Often connected to metaphorically to water, right? Just consider the first words of Moses's song in Deuteronomy chapter thirty-two. The second verse specifically speaks of let my let my message come like dew, and like the sprinkling of the rain upon the grass. Wow! Yeah, because you know, do is received differently than rain because it comes as a mist more like, and and definitely to a thirstier kind of situation.
And rain doesn't make everyone happy. If you are a wayfarer and You're walking down a dirt road. In particular, when they didn't have plastic raincoats, and they didn't have asphalt roads, then rain was a drag. Oh man! Makes everyone happy, and it's important to stress that with respect to the rain, it's not just a matter of the inconvenience for the wayfarer.
Based upon what. We just noted regarding the agricultural practices of leaving the produce in the field to desiccate under the hot summer sun. What happens if it rains during the summer? Oh boy, bad news! That's going to cause everything that's lying out in the field to rot.
And just notice a case in point: we fairly explicitly. Read about the dangers of rain during the summer. When we consider Samuel's rebuke of the people, the subject of the request for a king, and that in itself, of course, is a Whole complex issue: Is a king a good thing? Is a king not a good thing? And the answer, of course, on some plane, is inevitably going to be, yes, and it depends.
But what's what's germane for our purposes is what Samuel says to the people in First Book of Samuel, chapter twelve, verses sixteen and seventeen.
Now, therefore, stand and see this great thing which the Lord will do before your eyes. It is not, is it not, the wheat harvest today? I will call to the Lord, and He will send thunder and rain, that you may know and see that your wickedness is great, which you have done in the sight of the Lord, in asking for a king for yourselves. And what happens next is. I'm continuing with verse eighteen and on.
So Samuel called to the Lord, and the Lord sent thunder, thunder and rain that day. And all the people greatly feared the Lord, and Samuel. And now consider how they respond. And all the people said to Samuel, "Pray for your servants to the Lord your God that we not die, for we have added to all our sins this evil to ask for a king for ourselves." That is the prospect of the rain coming during the wheat harvest. We're going to die of starvation.
We won't have anything to eat.
So you see, you see that this is a major issue. It is a major issue, and you know, I was noting yesterday as I was driving home from church how many. Cornfields, you know, the United States is huge in cornfields, and one of the ways that we feed the world is corn, and especially for animal, you know, that's really animal food to a great extent here in the United States. As far as you know, North Carolina farmers, all the cattle farmers have cornfields because they're going to harvest that and feed their cattle. But all that is still standing in the field in the hot sun, decimating, as you say, but.
You know, and they take advantage of the dry fall weather to let that very thing happen. It's just a completely different cycle, right? Exactly, and that that that. But it's important thing to see the beauty of Scripture and how they're tuned into that agricultural cycle. And again, I just have to process for a long time how cool it is, and I just never made the connection until you pointed it out today.
That clearly one of the big things that's happening at Passover is it's a complete change in how you're praying and what the season is, and the same thing, you know, as you guys. Are coming into this right now, or just finished it? As it's almost like a. I guess I shouldn't be surprised. God is so seasonal, right?
There's a season for this and a season for that, and. We really need to be more attuned to that, and clearly, as you celebrate those seasons, these these ways, that's something to note that the that wow, seasons changes for how sometimes it makes things grow and sometimes it makes things rot.
Well, I'm just going to quibble that, of course, that doesn't make God seasonal. That makes us seasonal.
So inevitably, the way we're connecting with God is going to be a reflection of how us seasonal creatures are conducting our affairs. And at every point, as the seasons change, the way we interface with God, who is of course beyond it all, is going to change as we change.
So it's not that God is changing, but we are changing, and therefore, our relationship with God bends and shifts as circumstances change us, and that's really what we're reflecting upon in considering this process.
Now, you noted. Completely correctly that that means that there is this critical shift in our prayers when Passover comes. Of course, we stop praying for rain because we don't want rain during the summer. We we want the dew, but we don't want the rain. But you know, this the even more striking transformative moment when on the last day of Tabernacles there is that prayer for rain, and again, this is.
The summons for a crucial modification in what I suppose one could call the mantra of our daily prayers, because the whole summer we're not asking for rain, and from the last day of Tabernacles that line gets introduced into our daily prayers, and the special prayer for rain on the last day of Tabernacles. Is emotionally extremely fraught. I have the privilege of leading the prayers for that prayer for rain, and what I need to share is, of course, the last day of Tabernacles is the culmination of over three weeks. Of really, really intense celebration, and I say intense celebration. I know it might sound like an oxymoronic expression.
It is celebration, but it's also intense. That is when one considers the one instance in the Bible after the Torah. After the Five Books of Moses, when we read explicitly about the observance of the first day of the seventh month, the day that we call Rosh Hashanah, the head or beginning of the year, which of course is not the way it explicitly appears anywhere in the Hebrew Bible, but where do we read about the Observance of this day explicitly in Nehemiah. That is, in Nehemiah, in chapter eight, we read explicitly as for the timing of it all. Start from the beginning of the chapter.
All the people gathered themselves together as one man into the open place that was before the water gate, and they spoke to Ezra the scribe to bring the book of the Torah. We always emphasize teaching, not law, teaching of Moses, which the Lord had commanded to Israel, and Ezra the priest. Brought the Torah before the congregation, both of men and women, and all those that could hear with understanding, upon the first day of the seventh month. That's the day, first day of the seventh month. And he read therein, facing the open place, which was before the water gate, from morning until midday, before the men and women and those who could understand.
And the ears of all the people were attentive to the book of the Torah. And. There is a detailing of the layout and the participants. Ezra, the scribe, stood upon a platform of wood which they had made for the purpose, and beside him stood Mattityah and Shema and Anania and Uriah and Chilkiyah and Maaseiah on his right hand, and on his left hand, Pedaiah, Mishael, and Malkiyah, Hachun and Chashbana Badana, and. Zechariah and Meshulam, and Ezra opened the book in the sight of all the people, for he was above all people.
And when he opened it, all the people stood up.
Now, parenthetically, whether that means that they stood up, as opposed to being seated, or they maintained their silence, which maybe is harder than standing. Remember, they're doing this. From the early morning until midday. This is quite an intense experience of hearing the Torah being read. And Ezra blessed the Lord, the great God, and all the people answered, "Amen, Amen!" Lifting up their hands, and they bowed their heads and worshipped the Lord with their faces to the ground.
And there is. An additional listing of those people, including the Levites, who caused the people to understand the Torah, and the people stood in places. And what happens next?
So again, reading in verse eight, they read in the book the Torah of God distinctly and gave the sense and caused them to understand the reading, and. Nehemiah, who is the Tirshtah and Ezra, the priest, describing the Levites who taught the people, said to all the people, "This day is holy to the Lord your God. Don't mourn. Don't mourn or weep." For all the people wept when they heard the words of the Torah. Then he said to them, "Go your way, eat sumptuously." Drink sweet beverages.
Send portions to those for whom nothing is prepared, for this day is holy to our God. For the joy of the Lord is your strength.
So the Levites stilled all the people, saying, "Hold your peace, for the day is holy. Do not be grieved." And all the people went their way to eat and drink and to send portions and to make great mirth, because they had understood the words that were declared to them. That's what I mean by intense celebration. They're celebrating. They're celebrating.
They spend the first half of the day weeping because they heard the teaching that Ezra was sharing with them from the Torah, the word of God.
So we have these three weeks of intense celebration, and it's a crescendo. And in many ways, this is something that is subject to a much longer discussion. But the high note of the crescendo is not as many many people might think. On Yom Kippur, on the Day of Atonement, the crescendo continues. Sukkot is the next stage; the last day of Sukkot.
Which we also observe as the day of rejoicing of the Torah, Simchat Torah. That's the high note of the crescendo.
Now there is, I must note here, a bit of a bifurcation that exists in exile. In the lands of exile, where an extra day is observed. The last day of so-called Tabernacles is kind of like spread onto two days. Here in the land of Israel, where we don't have this extra day of exile, it's all intense on that one day, including again the rejoicing of the Torah when we complete the cycle of reading the Torah and begin from Genesis chapter one again, and the Special Thanksgiving prayers that characterize all the days of Sukkot, the Hallel prayer, and the special prayer for rain, and by custom, the melodies used in that service that includes the special prayer for rain are the melodies of the High Holidays. Of Rosh Hashanah and Yom Kippur, because on some level this is the culmination of judgment.
After all, we have a tradition that the judgment of the year for rain is in this season, and this is the culmination of it. We're praying for rain, and obviously that has all sorts. Of spiritual overtones, but that they don't in any way negate the most simple, basic meaning. God, please send us your bounty. We have no way of predicting, much less receiving, the rain.
If it isn't a gift that comes from you, and It's it's really intense celebration. And you may be familiar with this, and I have noted it for years, and it's beautiful. And I'm wondering, in your spiritual understanding of that, that Jesus stood up on that day of the festival and talked about living more. And is there, from your standpoint, a connection from rain to living water to the Messiah in some way? Not the Messiah, you know, getting out of the discussion of whether Jesus was or wasn't.
You have your view; I have mine. But the future Messiah, the one that we are all looking for, is. Do you see any connection to that?
So, of course, what I'll note first and foremost is that we find in myriad passages in Scripture that the Word of God is likened to water. That is, as a case in point, just to note. To consider the theme as it is enunciated in Isaiah. Pardon me. The.
The theme of "Let all who thirst to go to the water," and the the the context makes it clear that the prophet is referring to hearing God's word. Right.
So, of course, to that extent, then the the theme of water as that which provides life, that which sustains. And to that extent, that which serves as the most apt metaphor for the word of God is something that is very much on the table, very explicit with respect to the implications of. What water signifies, and what the word of God means. We'll note in particular this is in Isaiah chapter fifty-five, at the beginning of the chapter. Let all who thirst go to water, and those who have nothing to pay should go and eat, and be sustained.
Without any payment, both wine and milk, and the promise. We see this playing out in verse three. Incline your ear and come to me. Harken and. Your souls will be sustained, kept alive, and I will make unto you an everlasting covenant, the faithful kindness of David.
So that certainly is, if you will, the starting point in terms of this progression that is recognizing that the word of God is as that which sustains, like the life giving waters. And the additional dimension that brings us, of course, directly into the arena of the Messiah, is what we read in Isaiah chapter eleven. I think we've we've noted that Isaiah chapter eleven has a more proximate, immediate meaning in Isaiah as well. But certainly, we see this as a prophecy that pertains to the coming of the Messiah, and what is so. Explicit with respect to water is what we read in verse nine.
After the description that even animals that inflict injury will no longer hurt nor destroy it in all of my holy mountain, the earth will be full of knowledge of the Lord as the waters cover the seabed.
So, the connection is indeed explicit, and maybe on a broader plane, I should note here something that I am often fond of sharing, in particular with groups of Christian pilgrims who come here. And come from parts of the Earth in which there is far far more precipitation, right, and no dry season, as they exist here in the land of Israel. And inevitably, the question: so, which is better? But of course, the summons. Don't give me your answer.
Give me God's answer. And whether they come up with this on their own or more often, I need to prompt it from them. We turn to Deuteronomy chapter eleven. In particular, the contrast that we read in verses ten and eleven, for the land into which you go to possess it. Is not like the land of Egypt, whence you came out, where you sow your seed and water it by foot like a verdant garden.
But the land into which you go to possess it is a land of mountains and valleys; it drinks of the rain of heaven. What's the implication in the contrast? In Egypt, you don't have to worry about not having any water. You've got the Nile, and the Nile, except for the most extraordinary of circumstances, is not going to run dry.
So you'll always be able to irrigate the fields. You have to do it by foot. But it's a trivial process because, since all of ancient Egypt is the floodplain of the Nile, it's all roughly at the level of the Nile flowing, and you'll always be able to get the water that way. And you come into the land of Israel, and the land of Israel is first and foremost a land of mountains and valleys. That means irrigation will work, right?
Because the water flows through the valleys; it doesn't get the mountains. And furthermore, talk about rivers. My typical deadpan with the groups of pilgrims is, "Have you seen the Jordan?" And when they nod their heads enthusiastically, I say, "It's no Nile, right?" It's no Nile. It's no Mississippi. It's no Amazon.
It's not even the league, and that's the principal river that we have, at least in this part of the land of Israel. And so the land drinks of the rain of heaven. And if we ask, how do we assess that state of affairs? Verse twelve drives the point home. It is a land that God, your Lord, inquires after.
He takes care of it. Always, the eyes of God, your Lord, are upon it from years beginning to years end. That is. Obviously, in context, the point here is, and this is true in home so much more resoundingly in the verses that follow in Deuteronomy chapter eleven. This land forces you to be spiritually conscious.
It's not like you can lapse into some. Spiritual stupor and think, okay, well, God will take care of giving me the rain, whether I deserve it, whether I don't deserve it, whether, no, no, you always have to live on the edge, with the consciousness that the rain comes from God, and if you don't earn the rain, it's not going to come. And indeed, it's in that vein that the verses that follow describe the two scenarios: the the first scenario of hearkening diligently. To the commandments of God, and the consequence of that, in verse fourteen. I will give you the rain of your land in its due season: the early rain, the late rain, that you may gather in your grain, your wine, your oil.
And the alternative, if we fail to be faithful, the consequence of that. That the heavens are shut up. There is no rain. The the the land yields not its fruit, and you are lost speedily from the land that God your Lord is giving you. And of course, this is by no means any abstraction.
We we've noted this that when you consider the travelogue. Of Mark Twain, and not just Mark Twain, but Mark Twain is certainly an apt example. The description of what the land was like for all the centuries when it was emptied of its children—a desolate wasteland—and ironically, a desolate wasteland, not because. The land had lost its fertility. This is something that, of course, Mark Twain expresses it in his own inimitable manner in talking about how even the cactus and the olive tree, those fast friends of a worthless soil, had almost deserted the country, and then he has his own.
Deadpan humor here. The only difference between the roads and the surrounding country, perhaps he's talking about the roads leading up to Jerusalem, is that there are rather more rocks in the road than in the surrounding country. But simultaneously, you know, with respect to the intrinsic fertility of the land, I can share with you a whole slew of. Quotations, but maybe just to not go overboard here, we'll restrict ourselves to one. This is Alexander William Crawford Lindsay, Lord Lindsay.
In his letters on Egypt, Edom, and the Holy Land, which he wrote in 1847, and he writes on page 251. If anyone wants to check. Many, I believe, entertain the idea that an actual curse rests on the soil of Palestine, and may be startled, therefore, at the testimony I have borne to its actual richness. No other curse I conceive rests upon it. Than that induced by the removal of the ancient inhabitants, and the will of the Almighty that the modern occupants should never be so numerous as to invalidate the prophecy, that the land should enjoy her sabbaths, so long as the rightful heirs remain in the land of their enemies.
Except immediately round the villages, the hills once terraced and crowned with olive trees and vines are uniformly bare or overgrown with wild shrubs and flowers. Proofs far more than sufficient that the land still enjoys her sabbaths and only waits for the return of her banished children, and the application of industry commensurate with her agricultural capabilities to burst once more into universal luxuriance and be all that she ever was in the days of Solomon. Exciting, right? Very, and the. The connection to you know so many things we've talked about today, and of course this is this is heralding the coming of the Messiah.
That is this restoration of the fertility. The water returns. The rains return. Of course, inevitably on the subject of the return of the waters. There's another prophecy, which of course we also will link with the coming of the Messiah, that we find in Ezekiel.
At the end of Ezekiel, I have to admit this is something that is particularly on my mind right now, because, well. Pastor Robbie, you you remember very clearly as as I do the circumstances and indeed the exact location where we first met, right? Which was the Dead Sea, right?
Okay.
Well, well, Pastor Mark brought another group to the Dead Sea this past Shabbat, and we were with them and with him at the Dead Sea once again. And you know, inevitably, what comes to mind with respect to the Dead Sea is Bible over here when we read of the Dead Sea being healed. In Ezekiel chapter forty-seven, this is actual part of the extraordinary guided tour that Ezekiel is being given when he comes here as a tourist.
Well, as a banished son, because he's in exile in Babylon, he comes here in the spirit of the Lord. And his tour guide in our tradition is the prophet Gabriel. Clearly, he's a prophet. Excuse me, the angel, the angel Gabriel. Clearly, is an angel in context here, and we read in chapter forty-seven, in verse two.
Then he brought me out by the way of the gate northward, and led me round the way outside to the outer gate by the way that looks eastward. And behold, there ran out water on the right side. And when the man that had the line in his hand, the angel, went out eastward, he measured a thousand cubits, and he made me pass through the water, and the water was up to the ankles. And he measured a thousand and made me pass through the water; the water was up to the knees. Again, he measured a thousand and made me pass through water up to the loins.
And he measured further a thousand, and it was a stream that I could not pass over, for the waters were risen, waters to swim in, a stream that could not be passed over. And he said to me, "Son of man, have you seen this?" Then he brought me and caused me to return to the edge of the stream.
Now, when I had returned, behold, at the bank of the stream were very many trees on one side and on the other. Then he said to me, "These waters issue out toward the eastern region. What's the eastern region relative to the temple? The Dead Sea, right? And go down into the Arava, the parched desert, and on their entering the sea." The sea of issuing waters, referring, of course, to what sea is there in the Arava?
Obviously, the Dead Sea. The waters shall be healed, and it shall come to pass that every living thing with which it swarms, wherever the streams shall come, shall live, and there shall be a very great multitude of fish. Because these waters shall come there, so that everything that shall be healed and shall live where the stream comes. Talk about waters that give life in the coming of the Messiah. Explicitly, chapter forty-seven.
Now, I've heard. I haven't seen this myself, but I've heard that. There are places round about the Dead Sea where, through some process which I don't understand, there is fresh water breaking through, and these areas are full of fish. This is adjacent to the Dead Sea, where there isn't a living thing at all. Yeah, you can trace the line that I've begun here in whatever direction you see fit.
That's fun and that's spectacular.
So, Pastor Mark was there last Saturday. Just, just, just this, this. Past Shabbat, we were there at the Dead Sea again. Oh, I'm jealous! How spectacular!
I got to go there twice in 2025, and so well, I'm going to bless you that you'll be coming with a huge, huge group of pilgrims together with you, and we'll get together here in the Holy Land. Maybe a year from now, yeah, twenty twenty-seven. Blessings. Yes.
Well, hey, we're out of time again. But oh my, what a beautiful ending!
So we started out talking about the full feasts, and we ended up talking about prophecies more current than today's newspapers again. That's because it's it's it is kind of where it all leads, right? We absolutely all all roads we lead here, and of course, I propose of the feast of Sukkot. You know, we know this is inevitably if we're going to continue on this thread, something we're going to have to explore further, and that is, you know, all of the biblical feasts are right there in the Bible. You know, I think we've discussed this.
I prefer to refer to them as biblical holy days rather than as Jewish holidays because, while they're certainly Jewish holidays, they are relevant to anyone who believes that the Bible is God's word. That is, they apply to Israel, but they have a message for anyone who seeks God's message through His word. That pertains to all the other feasts. Sukkot is a different story. Because in Zechariah chapter fourteen we read that in the future, and this is certainly a description of the messianic era.
All the nations will be celebrating Sukkot here in Jerusalem. It's not an option. It's not prerogative. It's an imperative. All the nations that is who are left after that final battle fought against God.
Here in Jerusalem, so obviously this further amplifies the need for us to understand what his message is, and maybe what really needs to be the inner meaning of Thanksgiving, as a kind of resonator with Sukkot.
So I suppose we'll be able to continue with this theme, God willing. It's God willing that the rain will continue to come. God's word to reveal Himself to us in such amazing ways, as as it has through today for me, Lord. I just thank you, Pastor. I mean, Rabbi, and I'm blessed out of my socks.
I I'll be thinking about this stuff all week. Thank you, thank you. Thank you, Shalom, my friend. Shalom, Shalom. God bless.
