Latest / Food for the Soul / Tanya chapter 33 part 3 - Turning darkness into light

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Tanya chapter 33 part 3 - Turning darkness into light · Food for the Soul

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Bokeh tov, good morning everyone, we are on the verge of finishing chapter 33 and we're doing
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this happily.
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Why are we doing this happily?
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Because what?
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Because we have the great merit to what?
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To host Hashem in our presence.
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Hashem is everywhere, Hashem is everything and everything is nullified compared to him.
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So how great, how joyous is our portion?
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How happy is our lot and how meritful is our heritage that we are Jewish, it's tremendous.
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Why is it so tremendous?
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Because you realize that if a physical individual of honor, a king, a wealthy man, a politician
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would come and turn to you and say, I need you, I want you, I want to stay in your
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house. How joyous would you be? How happy would you be with an opening at page 149 if you want?
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How happy would you be? How much more so when the creator of the entire world turns to you and says,
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I want you, I need you. And we describe that imagine someone who didn't work hard. And suddenly
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he received a huge heritage. Someone passed away and he received a huge amount of money.
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He's so happy but he's even more happy because he didn't come with his effort.
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We are lucky that we are born into the faith and the imuna in one Creator.
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Abraham wasn't born into it, if you read the part of these weeks.
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Abraham was the one that discovered the shaman on his own, through his own question and
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answers through his research, through his struggles. Once he did it, he paved the road for us, his
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descendants to have faith in Hashem naturally, it becomes part of our DNA. And then we quoted one
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of the twelve sukim. In general, there's going to be soon another one from the same
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chapter that mentions the purpose of creation and the creation of all the
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worlds, superior and inferior. What is the purpose of creation of all the
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worlds? Or you'll have all if you don't know. What's the purpose of
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creation of all the worlds, page 149, to create Hashem and abode here below. Aviva, what's
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the purpose of creation? Very good to create Hashem, a dwelling place, an apartment, a home
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down here. What does it mean a home? The choice of words when they say home, it's
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a hotel. What's the difference between your house and a hotel? Let's say the hotel is bigger and nicer.
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What's unique about your house? Because a house is a place where you can impress yourself like
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for true, for true. A hotel is just a building. Or whatever. I'm saying home is more than just
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a place. Home is a certain place where you could like, that's where you could be yourself
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completely. That's why you could express yourself freely. Not always is that a good thing by everyone,
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but let's say that like, this is the definition of home. You like, even as an adult, there's still
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like, a certain aspect of like, going home to your parents. So that's where you grew up. That's
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like where you, where we could express yourself fully, comfortably in every corner, every part
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of the house is part of my house, especially a childhood home, every corner, even if it's like a
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hook or like, every corner becomes part of the part of the story. When we say to create the
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dwelling place for Hashem in this world, what we're trying to do, if you remember yesterday,
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like we tried to like animate it a little, like everything is godly, our job is to basically
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reveal it and let Hashem access it. So we give an example of the table that when we reveal
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the real identity of the table it being a godly creation then we express the godliness
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out of it. And if that would happen everywhere in the world then Hashem would be able to
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express himself everywhere. You know that it says in the Talmud that Hashem cannot
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well together with people that are egoistic, Baalei, Gava, full of themselves, stuck up.
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Why? Because they're so full of themselves, there's no place for God. It's actually a
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similar story. One time the Baalashemtov came to a synagogue of people who didn't follow the
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Hasidic ways. And they invited him to come into the shul, and he said, the shul, I can go in,
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the shul is full of prayers. It's stuffed full of prayers, I can't come in. So they were all
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proud. Wow, what a special synagogue we have. It's filled all the way to the top with prayers.
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The problem is that the prayers never went up, the prayer never went up to heaven, they
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all stayed here.
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Why so?
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Whatever, I was talking to them about them being egoistic, praying for the wrong reasons,
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trying to impress each other, being full of themselves and hurting each other whilst
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they should be more focusing on avatisa, etc.
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So now, what we are going to talk about today is an added value.
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not just should you be happy, because Hashem chose you, and not just because He is present
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in your presence, or you are in His presence, and that itself is a great, sufficient grounds
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for you to rejoice, rather your transformation brings him pleasure.
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Remember we mentioned the parrot?
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We said that the parrot, the talking bird, remember we spoke about that, what was so
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special about the parrot when you say good morning, that's not interesting.
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If a parrot says good morning, it's like, oh wow, so cool, so far people pay fortune
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to have a bird that could talk.
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It was actually a classic Hasidic anecdote, but there was one time, there was a Jew who
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was thrown to prison because he owed the king a lot of money, he owed the king a lot of
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money so you know the community was trying to help, he didn't have anything, so there
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was a bad sentence for him, a day later his wife sees him walking into the house.
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how did you get free? So she sees he's holding a big dog. She's asking him what happened.
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I said, look the following, they took me from the king to judge me and I realized I don't
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have any other outlet. So I told the king, I knew that the king has a dog that he loves
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very much. So I asked him, do you want me to teach your dog how to talk? He said,
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you could really do that?" He said, yes. He said, really? If you do it? He said, yes, I just need
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there, you need to, you know, I need a year exempt, you should forgive my loan and all the money,
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and I need five years. Five years is a long process, but it's going to be worth it. The
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king was so excited, gave him, forgave him for everything, gave him extra money and gave him
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the dog. So, he tells him, you must sugar, you're crazy. The king is going to find out
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that you scammed him and he's gonna shoot you. He says don't worry in five years either I'll die or
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the king will die or the dog will die. Well so in five years you know we'll see what happens for
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now we're good. Oh the novelty, the novelty of the talking bird that's gonna be the exciting
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point. What's going to be exciting about you being a parrot is when we make a dwelling
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place for Hashem down in this world, it's much more interesting than if we would create
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a house amongst the angels. We said that the purpose of the Gershna of the world
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to make Hashem a dwelling place down below here. Why down below here? Between us the angels
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will do a much better job in serving Hashem. They praise Hashem unconditionally, they wake
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up every morning on time, they don't come 15 minutes late, they're exactly every day
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praising Hashem, He says something, they go and do it, no questions asked. But it's
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It's not interesting, it's like a talking human, down below here in the concealed world
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that was what Hashem desired, for there to be a disconnected world where he will be
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able for us to express him, he will be able to derive pleasure from us expressing him
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down here, and this is where we are going to see the two terms that are foundational
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almost in chassidism that are called and I want you to take a pen and paper and I want
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you to write those down so we're not going to have to repeat them every two weeks, every
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week again.
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Okay?
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Everyone has pen and paper?
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So you're going to remember if not then please take and students show up to class with
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pen and paper.
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Another what?
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Another what?
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Everyone is cold?
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No.
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We move room.
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Yes.
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And our electricity is put on.
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Okay.
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So it's not work.
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So it's cold?
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It was such a beautiful day outside.
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Like phones.
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Phones don't work?
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It doesn't ring?
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The alarm doesn't ring. And you have no friends? No. Okay, so we need volunteers for tomorrow
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to wake up. Okay, number one, the word is sitra akhla, very good. Word number two,
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eat kath ya. Word number three, eat haf haf. Yes. That's an F and that's a P.
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Okay. Sitra achra. Let's start word by word. Who knows what sitra achra? Literally translated.
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The other side is the side which is basically the definition or the terminology for the source
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of God the energy for all the opposite of what Hashem desires.
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This is what I desire and what I don't want.
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the shem doesn't want, and that includes things that he's not against but he just doesn't
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particularly want them, are called sitra achha, anything that is not holy.
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And if you were with us last year in the tanya classes, I think we sharpened that
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very clear, right, that there is holy and not holy.
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There's no gray zone, everything that is not holy is what, unholy.
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about this bag of sugar? Is this holy or not holy? Not holy. Not holy. Is it godly? So it's
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anti-godly. Clear. But if you say... Never before the if. Let them, let them step by step. This is
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godly. Do I see godliness when I look at this? So it's concealing Hashem, right? It's hiding
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God? Or is it revealing God? Hiding God, right? So it's anti-Godly. What about this? I don't know,
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it's a shlokhah conference on it. I'm not sure if it's completely concealing Hashem, but I see
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here what? An independent entity that thinks itself for being disconnected from God, right?
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If I'm going to ask the pen, who are you? What do you mean I'm a pen? Who made you? I don't
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you know, I don't care, I'm a pen, I'm my own thing, right? So does this reveal Hashem
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or hide Hashem? So it's Altay Godly. What about the Book of Tanya? That's holy. Why?
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Because you manage to transform the paper or the ink into something holy. So when
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Can I look at this? Does this reveal Hashem? Yes. And this? Conceals Hashem. Anything that
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doesn't, the table is godly or anti-godly? Right, as of now it's anti-godly, until
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otherwise proven. By definition, anything that Hashem did not desire and create with
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the purpose or with the holy, with the holy expression, which is very minor percentage
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of the world, that is kudusha, holiness. Then there is sitra'acha, which is 99.9% of the
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universe. Things that are anti-godly because they hide Hashem from our presence. Don't worry,
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some of it will be transformable, it doesn't mean it's necessarily bad, it's just reality.
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A person needing to eat or sleep or go to the bathroom is not something bad,
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Is that something we want to do? How many people would be able to wish not needing to spend time on sleeping?
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That's something bad. Everyone wants to love sleeping?
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No. What do you mean? Who likes sleeping?
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Such a waste of time.
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It's it's so when you're tired, you want to sleep but imagine a life where you don't need to sleep all together.
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Amazing. Imagine you have 24 hours to learn Torah. So it's not bad. It's just anti. It's
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something else. It's not what we're on. So in a certain way it is bad. But like, we'll
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see that it's transformable. So sitra achra, we have clear. Now the next word. It's
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called Itkafya. Itkafya comes from the Hebrew word lekofef, to bend. To bend, when I can't
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break something, I could at least push it away, I could bend it, I could move it out
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of the way. Let's say there's a lot of tall grass and I want to go through, I can't
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break it, I can't do it. I could move it to the sides so I could pass through,
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I could bend it, I could push it off, right, push it away, eat kafia comes from the word
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like a fifth, to bend, to push off, what does this look like, imagine I really want
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to eat something not kosher or to eat something animalistic for an unholy purpose, just
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because I'm in the mood of sushi, so I really want to eat sushi, so my animal soul tells
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my godly soul, go eat sushi or go make yourself a coffee before you come to class and you're
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going to be late for class because you're making a coffee, maybe that comes from the godly
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soul, we could argue.
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So the godly soul wants to express itself, the animal soul is rejecting it and wants
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to do something else, so we have a great strategy, it's called pushing off.
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What are we doing?
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We're saying, not now, in half an hour.
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I'll go eat sushi, I'll go make a coffee,
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I'll go watch the movie, not now, in half an hour.
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So who's the boss?
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The mishallah?
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In a certain way, in that little pushing off,
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you show who the boss is.
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You're lost, because ultimately you'll go do that,
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or eat that, or whatever you're doing wrong.
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but you showed, hey, you're not the only boss here, I'm also the boss. I also say what's
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going on over here. And that creates, that is one of the things that reveals Hashem most in this
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world, because you're showing the world and nature that they're not the only one control here.
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That there's another divine power that will tell you what's right and what's wrong here.
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So it's not, you could be proud of yourself if you pushed off your coffee by half hour.
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Or your sushi by half hour or whatever movie you wanted to watch because you show that you're like
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They're in control any desire you want to say the show now and you push it off by a little
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It's helpful step one. It has a great addition. It's cool. It's helpful. It's kafia
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Question
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So eat kafia, okay
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I don't want to repeat this again like many times made tomorrow we'll do a short not tomorrow next week
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We'll like mention this again, but like it should get start getting engraved in your minds. Okay, sitra ahra. We know
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Trek it kaffia
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Trek eat habra
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Eat habra is the second strategy
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Which is almost like step two not necessarily step two. It's transformation
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You know what's the Na'afochu?
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You know what's the Na'afochu Purim?
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HaFuch?
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What's HaFuch?
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What?
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No, HaFuch is not parties.
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How do you say HaFuch?
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What's the Na'afochu?
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Change.
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It's basically upside down.
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Na'afoch.
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naafoch, to make the opposite. I call it transformation just because it's simpler.
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Itapra, what does it mean? I can explain more, it's good?
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It's basically, what does it mean? When I wake up and I have a strong desire to,
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let's say I'm bored and I will decide to, okay, let me check Instagram.
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Okay, so I have a strong desire to open my phone and check Instagram. Where is this desire
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coming from from the Goldie solar for the from the animal soul from the animal soul?
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Okay, at least we don't argue disagree on this one. So, oh, oh, we're getting we're
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getting to the point. So, if you want to check the rubber videos, go on gem.org.
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You know, it's important if you anyway watch Instagram, at least there's going to be a
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rubber video there, but you don't go on Instagram to watch rubber videos, don't fool yourself.
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What are we saying? We're saying you could transform it. What does it mean? I have an
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desire. I want it. I want to do something. What could I do? I'm going to channel this
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energy to something holy. Instead of watching this, I'll open a short around video. Why
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that transformative because I use the energy that I desire to do something negative for
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something positive. Imagine I'm very angry at someone instead of punching him I'm giving
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him a hug. It's not just postponing the punch. I want to punch you all wait a little later
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whether I use the same energy and desire that I have to do the exact opposite and
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uses for something holy. There's two ways, there's not going to Times Square, that's
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it kafia, you're pushing yourself not to go there. And then there's itabcha, when
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Chabad makes a menorah lighting or sitting in Shabbaton and Abdullah, in Times Square
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what is that? Itabcha, the same screen that could show shtos, could show godliness,
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is transformation. The same sushi that could have been an animalistic desire could now be
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part of a Shia Torah. You need to be careful not to fool yourself. But this is a joke story.
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I know there are two Shiva students learning Torah together. And one started smoking. So
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his friend told him, hey, during study, it's not appropriate to smoke. What do you mean?
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no problem they said okay let's go ask the rabbi they went to the rabbi and the one friend said
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rabbi while we study together in the synagogue i will uh is it okay to smoke he said no not
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appropriate so he's friend told no no you asked wrong he says rabbi while i'm smoking could i study
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Torah so it's it's many times about the framing you know it's not like while i'm on instagram
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can i watch a rubber video or if i'm gonna watch a rubber video on instagram it's like
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Be careful, what are we doing?
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So, let's open the tanya inside, we are going to see that the joy is not just from the
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godly presence here, rather through the itkafya and ithabcha that we do to the sitra akha,
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the transformation and push-off that we do to the other side, this is what creates
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what brings light to the world. This is in a certain way the purpose of all creation.
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This is what brings tremendous additional light to the world. Every time a Jew postpones the
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Sitarah even by a bit. You know, it's so interesting. Many times we see the Holocaust
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stories or stories from the Roman Empire. When you see a Jewish kid saying no to
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to a Roman emperor that told him to bend down to, you know, Hanay and her sons, five-year-old
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baby.
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The king told them, bend to the idol, and he says, no.
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What happened here?
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You see, whatever the kid didn't bend, he didn't listen, the king killed him.
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In the greater picture, the little boy, by not bending down, transformed and showed
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the entire world, who's the boss? And ask all the terrorist organizations. This doesn't
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sound good. Any revolutionaries, freedom fighters, ask them, any little rebelling
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you a winner. By the way it's interesting if you learn some Islam you'll realize that by them winning
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is not who killed more or who destroyed the other one more. It's who gave the last punch
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which kind of like makes sense why this war with Arabs is endless
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because they don't care if everyone there dies as long as they threw the last bomb.
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As long as they through the last bullet, they in their mind are the winners and in a certain
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way they're right, because as long as one man is still standing and he's still able to
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fight back or even just to ping you, you know, sometimes you're throwing stones like
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we have an army, they want, because they show that who's the boss, they, not the
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full boss, not half a boss, eventually there will be the boss, chasve shalom, you can do
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the same thing, it's okay, this is me, this is who I am, this is what I do.
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Ozzot, page 151, in the bottom of the first column.
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This is the meaning of the words, shall live by his faith.
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He said that all the mitzvot are great, there is one mitzvah that is the base of all of it
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is to live with faith, with emunah.
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Of course not with emunah, isn't that like the foundation of being Jewish to believe
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in one God?
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So saying, what does it mean to live by faith?
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With the emphasis on shall live as the resurrection of the dead, by way of example.
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So will his soul revive with this great joy.
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when you understand that believing is not just, oh there is a God, rather God in the world
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are one, the joy you all have is going to be a transformative, reviving joy.
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What am I saying?
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You know, there was once a not-khabad person who came to khabadra and told the rabbi,
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I don't believe in God, I don't believe God exists.
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told him, the God that you think is God, he really doesn't exist. Whoever you think is
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God really does, is wrong. That really doesn't exist. There's no surprise that many people
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struggle with belief that there's an external power that controls and says what to happen
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in the world. You know, like when they make God in movies, you know, like an old man
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in like between the clouds that look at such strange things here on earth with a long
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white beard like Dumbledore, you know, like, it's not like it's like this is
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completely wrong. This is really, what?
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Now there is something new, God in the white, white suit.
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Oh, yeah, whatever. Sometimes he's African American, sometimes he doesn't make a difference.
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There's a lot of different versions of it. That really is nonsense, because that
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That means that there are multiple entities, this God and the world, that's the biggest
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this unity that you could create.
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Hashem אחד, Shema Yisrael, Hashem Elohim, Hashem אחד means God is one, not that it
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is one God and not two and not three.
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It means that one God, Him and the world are one.
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That's the real unity, that there is nothing but Him, there is no Him and me and He
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tells me what to do.
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It's one of the six to be elaborated on but when we get this part that should bring us such a joy
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Like like complete like completely new
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Now the part that we want to continue from today is on the third row or the second column. This is a doubled and redoubled joy
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Okay
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This is a double and redoubled joy
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for apart from the joy of the soul apprehending the nearness of God and his dwelling with
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him.
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That's number one that we spoke yesterday and a little bit today.
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There's number two, the next joy where it's additional, he will doubly rejoice with the
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joy of the Lord and his tremendous gratification rendered to him by virtue of his faith,
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by the sitra akha is verily subdued, and darkness is changed into light, or in other words,
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itkafya and itapha of the sitra akha, you see it inside, that the sitra akha is subdued,
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what's subdued when it's verily subdued?
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Itkafya, subdued, to push up, to push down. To push down, that's Itkafya. And darkness
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changing to light, what is that? Ithabcha la fochna, exactly to transform. So the joy
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that comes to this, i.e. that is the darkness of the kilipot of this corporeal world which
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of scroll and conceal has a blessed light until the end, as is written, He sent us an end
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to darkness, when will there be an end to darkness, when will Hashem be revealed in this world,
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when is that going to happen? When Mashiach comes, Hashem didn't let the world be endlessly
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dark and disconnected, rather temporarily. Let's see in parentheses here, which refers
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to the end of the days when the spurt of impurity will be banished from earth and the glory of
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the Lord will be revealed and all flesh shall see together as will be explained later.
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Us seeing Godliness and our body living with God is not such a crazy concept because it's
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already like this right now.
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Right now there's just an obstruction from seeing it.
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If our eyes could see or be a little less materialistic we will be able to see Godliness
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in everything. Right now we could a little bit, how? If we use our brains, right? If you meditate a
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little bit and you close your eyes and you think about God reviving this table. If you'll do this
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long and strong enough, eventually you'll start seeing Godliness in everything. I'm not saying
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it's like not like close your eyes and do a 30-second. I'm talking about Hasidim. For years
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they joked that the tables in 770 are nonexistent. Why? Because for years,
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as a Shiva student, sit there and think about how the tables are nullified in God's presence and how
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they're really... because that's the item always rabbis use as a simple example. It's like this table.
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So the meditation is about this table being nullified in the Godly presence. If God really
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creates the space and the materia and creates this at this moment, the table is just saying,
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saying, hey, my job is to hide God from you. So we are going to tell them, hey, we know
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the secret, we know the truth. And if we keep doing that, we will start seeing this
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and everything. Talking about Avraham, one of the Midrashim tells us that when Avraham
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wanted to go sacrifice its chak, there was a big river on the way, huge river,
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Right, and there was no way to go around it in order to get to the mountain
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What do Abraham do?
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You know this Midrash?
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What do we do in the Bible when we see a river that we can't cross?
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Yeah, yeah, we just walk in but there it's a little bit of a different story
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Abraham starts walking in walking in against the water higher when the water gets to the max the river disappeared
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Why so? That kind of explains that the Satan equals Sidraachah equals Yetzirah, Satan saw that Abraham is on the way to account with such a great mission.
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He put the river there. Now Abraham knew that if Hashem told me to get from point A to point B, and the only way to go from point A to point B is what?
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through the river, so they cannot be a real obstacle in the way from me to get them.
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Hashem didn't say, go there unless there is a river. Right? What did Hashem say?
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Get from here to there. By the way, that was Naqshon Ben Aminadaz's theory also when he
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jumped into the water. Who gave Naqshon the right to commit suicide? He says,
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no suicide. God never told us to stop. God told us to go. You know the story about the
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Japanese soldier? I don't know exactly the details.
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He stayed in the world for 30 years. I think like now, after the world war, there was still
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Japanese soldiers. It was a Japanese troop that were like in charge of an island. And
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he lost all his other soldiers. He was left alone. And his responsibility was to guard,
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attacked a certain area. So, they found, I think the war was over 1948? When was the
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world officially over? No, even later. No, 1945 was in Germany. Japan continued, Japan,
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America continued fighting for 20 years. What? For one more year? Long story short, long
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story short you continued fighting and he was like in the woods for 20 or 30 years until they
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found him and told him you know like the war is over so I don't know my my official my my my
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commander never told me to stop till he got that the chief to tell him it's over you could stop
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but until you got that command you have no right to stop.
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I mean I've said the same, God told us to get the Mount Sinai. He didn't tell us to like stop,
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tell us to walk. So look and then what what comes out comes out that the river was just an obstacle
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created to create an illusion that there's something stopping you. Remember the prostitute
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story? How come we don't remember the story? This is like we are repeating like
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Remember the story? With the harlot? The one that the king hired her to seduce his son?
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Remember the story? Now you remember the story? What did she want for the king's son to fail
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or to not? To be with her, not to be with her. Not to be with her. So really if the son of the
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king will know that everyone in this country is just almost attached like I'm in charge and my
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father is in charge so she's trying to seduce me she has no right to do that unless the king kind
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of gives her permission to do that and if you would know this the obstacle will be much easier
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if you would know that really remember that was my Rabin linking back to the great waters
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or you forgot about that completely. The Great Waters, remember that? It was a week
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ago already, but like I know it's been a lot happened since. So, who gives the
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world the right to fight against the Jew? It's the same Hashem that gives it
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the power and the tremendous power to fight against you. But if you know that
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Hashem is the one who gives the power to tiktok, to distract you, and you know that you're
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a superior to that, so you look straight through it and you're able to transform.
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So now let's see why that could create you even double joy, particularly in the diaspora.
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Let's see here particularly in the diaspora, page 151 towards the end of the second
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calling, particularly in the diaspora, where the atmosphere is unclean and filled with
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khalipot and sitracha, especially outside of Israel. That's where the transformation
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is extra extra special. That's not like a talking bird, that's like a talking horse.
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That's like, not the bird talking kind of makes sense, a horse talking, that's
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extra accent like it's always like doing doing doing it coffee and it up and Israel it's one
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doing it in the in the diaspora or it calls us to refer just to the time of exile not necessarily
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the land of Israel or not for there's no joy before him blessed be he like the light and joy
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of the particular excellence of the light that comes out of darkness this is the meaning
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of the verse let Israel rejoice in his maker ismach israel be osav do you know this
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Pasuk, Perush, Shekol, Mi Shehu. Does this sound familiar? Mi Zehra. You don't know this?
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You never participated in the 12 Psukim Rally? When the kids say the 12 Psukim, right?
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Yes.
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Yes.
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Yish.
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Yish.
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Yish.
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Yish.
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Yish.
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Yish.
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Yish.
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Yish.
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Yish.
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Yish.
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Listen to this, if you're ever depressed, I'll tell you you have no right to be depressed,
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why?
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Because everyone who is of the seed of Israel should rejoice and be happy in the joy of the
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Lord who is pleased and glad to dwell in the lowest fears.
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I could be so happy because of the happiness that I and we cause.
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I should rejoice in my maker, A, that he made me be what I do to him.
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When you prepare your wife a surprise, not your wife, your husband or whatever, the joy
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that you have is from what?
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From their happiness.
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From their happiness, right?
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So the joy a Jew could derive, what?
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I'm sorry, I'm scared.
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I'm saying it's about like what do you mean I don't enjoy the party it's not my friends
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but I enjoy that he enjoys and by the way you don't you under undervalue the accomplishment
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of subduing and pushing down and doing it kafia and itabra to the negative forces of the world
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if a Jew in 2026 is able to withstand a struggle even for an additional minute
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How much more so if he could channel his desire instead of staying in bed and
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Coming to class instead of going on a trip to study Torah instead of watching nonsense to watch shi'u
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That is
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drawing the master of the world the creator of the world into this realm and saying
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Is screw you appropriate to say you're not really
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What's what's like a good curse that you could say that's appropriate to say like
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Like tell him like you could go to
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Not shut up. It's almost like saying we are
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So much stronger and better than all the negative forces in the world
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It's like by us pushing off an desire even by a minute
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But even a thought of a speech something we wanted to say and we managed to
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either push it off or push it down or not say it altogether or how much more so
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transform it into a positive action that we should do that draws down that
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created out of this world and brings a tremendous tremendous light to the world
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and like that's why I wanted to see and finish here so we know we finished this
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chapter that is why the psalmist psalmist basically King David uses the
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the plural ossav, them that made him, referring to the corporeal world which is full of kripot
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and sitra'ah and it's called public domain and mountains of separation and these are
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transmuted to light and become private domain for the blessed unity by means of this faith.
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Basically we paraphrase faith as an action when we transform the separated world and
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all the disconnected areas of the world and created into light and to Hashem's property
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That is ultimately what brings Hashem so much joy and we should rejoice within that as well.