Dereach Hashem 01

We are going to be looking at Derech Hashem, which is the Ramchal's text on Hashkafa, on Jewish thought.

In other words, what it means to think like a Jew. What is our beliefs?

Very often a person, you know, he's got, I got this idea of what I believe, I got this idea of what I believe,

what does it mean Mashiach, what does it mean, you know, again, the answers to all these questions are found in the Gemara,

the answers to these questions are found, in other words, spread out, you know, throughout Midrash,

they're found within the Halacha of the Rambam and other places.

But in a systematic single place to find all of the ideas of what does it mean,

in other words, what it means to have Jewish belief, what's Jewish belief,

really the Ramchal was the first one to sort of put it together in a very systematic format like this.

Actually, Rav Sajid Goan has a text which predates this, which also deals, in other words,

with certain Inyanim in terms of Amun and faith, but this is very comprehensive and very encyclopedic.

As we saw from the teacher.

Rav Lompranti, those who had taught him to be, in other words, encyclopedic.

Amun of Adarot.

Amun of Adarot is the address of Rav Sajid Goan.

And you also have, by the way, Amun of Adarot himself also deals with Amunah, deals with faith,

deals with some of the critical beliefs.

But to lay it out, though, in a Shulchan Arach style, really, the Ramchal is pretty much the first one to lay it out so clearly.

So we're looking at the first parak of the Derech Hashem.

Right, regarding the Babori Yitbarach Shemo, we're dealing with the idea of the Creator.

I mean, if you're going to...

If you're going to be in any discussion about being a Jew and what it means to believe,

the first belief that every Jew must have is in Hashem.

So the Ramchal begins with these words.

Kol Yishmi Yisrael.

Tzrich Shiamin V'Yedah.

Every single Jew has to believe and has to know.

What's the difference between belief, Shiamin, and V'Yedah?

And know.

Whether or not it's settled into your heart.

Right?

So the idea is...

Tzrich Shiamin is actually more of a dynamic fashion of belief,

meaning you're asserting, you're saying,

God exists, I believe in Him, etc.

It's something you're doing.

V'Yedah, in other words, assumes knowledge.

You've already accepted it and it's known to you.

So that's the difference between the two.

But belief is a room for doubt.

Is that what makes you different?

Well, Daat implies that you've already removed all doubt.

Where Emunah implies that you're fighting, in other words, your faith.

No, Emunah is referring to still room for doubt.

I don't know if there's room for doubt,

but rather you are performing the active action of asserting that you believe.

Right?

You're doing something.

There's an action involved.

There is...

You don't have mitzvah to believe.

You have mitzvah to know.

To know.

Right.

Daat lukim.

Know God.

Right?

So therefore, we find, though, that there are two aspects...

I don't believe, but it can be and cannot be.

But we are Daat and now we're in Yudan.

Something is behind this.

Right.

So what exactly...

Right.

So there is the question, right?

The suffix, right?

Because I believe that there's something there.

Once you've checked, you know it's there.

So therefore, there's two aspects.

Obviously...

But the whole point is that you have that belief up to the point that you know.

Ultimately, you need to know.

Right?

So...

But there is, again, the active portion of asserting wants.

By the way, the words in...

The word...

I mean, the root.

Of Amen.

Right?

Of Yishar Amin is Amen.

Alef Mem Nud.

Right?

Amen.

In Tfilah, when you sing Amen, what do you say when you say Amen?

Kelmelet Ne'eman.

Right?

Well, Kelmelet Ne'eman is a nice way...

A nice drush of saying he's the...

He's the Uman.

Right?

He's the king.

But Ne'eman...

Right?

You're saying...

This is true.

Amen.

It's true.

That's what Amen means.

The word Emet is truth also.

So what's the difference between Amen and Emet?

Amen means you're asserting truth.

Emet means you've accepted it as truth.

Right?

What's the difference?

In Hebrew, we have Ben and Bat.

Right?

So one's the masculine, one's the feminine.

It's the same thing.

Amen and Emet.

One is the masculine form, one is the feminine form.

Amen is the masculine form.

It's the assertion of truth.

Emet is the kibbutz, the acceptance of it.

Meaning Emet, yes, you know, it's done.

So if you believe, you will know.

That's what he's saying.

So he says,

He actually says that you have to believe and you have to know.

Which...

Which implies that you have to believe

until the point you have reached,

meaning you have reached a certain level

that now you know.

Right?

In other words, again, how do you know God?

Through what?

Through his mitot, through his traits,

through his Torah,

which teaches you about his traits,

through, in other words, learning Torah.

That's how we understand who a Kaddish Bahu is.

That's how we can relate to him

until, in other words, that we know God.

That's the point that we have to get to.

Obviously, it doesn't mean to imply, right,

that we truly are masik,

that we truly,

have completely, in other words,

fully, in other words,

grasped who and what God is.

But rather that we have fixed into our hearts,

as I said before,

in other words, to the fact,

in other words, to the greatest point

where there's no doubt whatsoever.

So you have those two aspects.

We have something daily, right,

where we find the concept of emunah.

Twice a day.

What do we say?

Shema Yisrael, Hashem Elokeinu, Hashem Echad.

Right?

Shoshiro is, right, you know,

Hashem Elokeinu, God is our, you know,

Hashem is our God, Hashem Echad who is one.

We are making an assertion, right,

that Hashem, in other words, that He's one.

In what aspects?

In that He's one in the dynamic aspect

of everything that occurs, in other words,

that occurs because He wills it

and desires it to be, and He is one

in the sense that all things that exist,

in other words, that, in a way,

even though they seem cyclic, and they seem

that they are, in sort of a,

hashkechach lalit, they sort of have a general,

principle of existence, that that also

is, again, directly under God.

That both of them, in other words, in the end, are the same.

That the two come together.

When you're saying here,

in one hand,

in other words, that you have a munah, that at any moment,

Hashem can go ahead and do anything He wants,

you know that what is here is also from God.

So it's also, again, active and passive.

So now, what is it you have to,

what is it you have to believe and you have to know?

Right?

You have to know that there is,

what, a first

mutsui, a first thing that exists,

what we call a prime mover.

In other words, something which is the beginning of all things.

Right? In other words, when you

go ahead and you look from, let's say, even from

you know, just look at things in life, right?

Everything has a parent. Everything goes back.

Even you take science, right? Even you want to believe in

various theories of evolution

or things like that.

Again, there is big problems with this

theory in general, but let's say, again, we're saying

that one thing would come from another. Everything has to go

back to some root. Everything eventually

has to have some place that it starts from.

I mean, any prospective that you

wish to take, everything has a beginning.

Where's the beginning?

The beginning ultimately begins

with the Kadosh Baruch Hu, with G-d.

That He's the one that sets everything into mode.

He's the first mutsui. He's the one that exists first.

Kadmon v'nitzki,

so He is, again, He's primordial,

He's first, v'nitzki, and He's

also forever, meaning that there's no question

that, in other words, that He is in the beginning

of time and He's also the end of time.

V'hu shim si'u man si'i

ko ma'a shinim s'vim mitziyut. And not only that,

that He, meaning that the Kadosh Baruch Hu,

that this first, in other words, this first

being, that brings it all, that not only

does He exist, and will exist,

but He is the one that makes everything

else exist.

Right? V'ko ma'a shinim s'vim mitziyut.

Every single thing that is there,

it starts out, because He is the

one that went ahead and made it happen.

He brought it into existence.

V'hu hailu

ka baruch hu, this is G-d

blessed be He. This is the one that made it all

happen. There is

more to belief in, in other words, from a Jewish

perspective. In other words, we have to believe

that, again, that there is this

one that brought it all into existence.

Right? This all, by the way,

the sections that we're dealing with here

in the beginning, really have to do more with this

passive sense of G-d's existence.

When we do the Shema Yisrael

later on, in other words, when the Rimchal deals

with, in other words, the idea of Yichud Shemo,

of unifying His name, is when we are

dealing more with the active relationship

of the G-d with the world.

We are certain.

Right now, it's really patented. G-d exists.

But also, we still, as Jews, have to have

Emunah, in other words, on His active, in other words,

that He makes and changes and can do whatever He wants

at any moment.

So it continues.

We further have to

know,

that this thing which, in other words, that was

created,

this actually was brought down

by the Rambam, when he says

that only a Kaddish B'avu can know himself.

Meaning that, here's the thing,

if you are somebody,

and you live inside of a bubble,

your whole life,

you live inside of a bubble,

whatever it is,

you have no idea what's outside

that bubble, and you know what, you don't even know

that you're in a bubble.

Why? Because you're inside of it.

If you try and see the bubble, you can't, because you're inside.

So the thing is, is that everything

that's created,

is something which is inside the bubble,

not outside the bubble.

So therefore, in other words, only a Kaddish B'avu

himself is able to fully understand

who he is.

And therefore what?

We do know this one aspect,

that he is complete

and total in all of his traits and who he is.

There's nothing lacking in God.

And there's nothing, in other words,

there's nothing within him which has any possible

any possible lack.

Unless from beginning to end, all is there.

Now,

given that a Kaddish B'avu

doesn't lack anything whatsoever,

right, so he is completely and totally

Shalem, he's whole. There's nothing

missing. So the question

is, is then, where do we come into play,

right? Where does a human

being fit into the picture?

What does that mean, like, full?

Well, if you say that he has every single,

in other words, God is perfection

upon perfection. There's nothing

that he's lacking in his perfection.

Right? So then the

question will come up, in other words,

where then do we fit into that picture?

Right? In other words,

if we exist then,

where do we exist in that picture of God's Shalemut,

of his completion, of his total,

in other words, an aspect of

no aspect of anything missing.

So the answer is

that within the perspective,

in other words, of a Kaddish B'avu Shalemut,

of his completeness,

every single middah, every single trait of God

also then has to be complete.

Every single trait has to be, in other words,

perfect.

What's the perfection that we see, for example,

when it comes to a Kaddish B'avu?

When it comes to, let's say, giving.

In other words, you have a trait of giving,

right? So if you have a trait of giving,

you have to have something that what?

That receives. So if there's,

what that means to say now, if we say that a Kaddish B'avu is

with Shalemut, right? Especially at this point

in this text, in other words,

so where does that exist? Where does that exist

now? In other words,

we understand once God creates creation,

fine. But what we're talking

about now, at this moment, in other words, in the text,

when we're just dealing with God exists,

and we say God is perfect,

where is the aspect of God's giving now?

So the answer

is, the answer to that question is

like this.

Since a Kaddish B'avu with Shalem

is whole in everything,

right? And he's the one, though, that brings everything

into existence, he's the one

that actually, in other words, creates the concept

of giving to start with.

Until God creates a concept

of chesed, of kindness,

of giving, of whatever the case,

of din, of any other aspect,

until God brings about, in other words,

some sort of revelation of a trait,

so it's left by

him, in other words, in his state,

in other words, within himself,

but not in

something that has a question,

because it didn't exist yet.

So for example, what happens,

the famous question, what happens,

what's before God, what's after God,

right? What's the question of

where was God before

God?

So you can't ask, it's the bubble situation

again. So you don't ask,

it's better if a person's never created,

but the thing is,

is that until God creates

time, there is no time.

So the first has

to be that God creates the aspect

of time and moving of time

before you can even have a question

on what's before and after God. So in

God, in terms of who he is,

in his essence, there's no questions,

in other words, that we can ask

on him, because until he reveals

some aspect,

there's no perception of it, until it comes to

being.

Now these things are known

as a tradition from the

Avod, from the Fathers

and from the Prophets.

Now the entire Jewish people,

when they stood at Har Sinai,

they, every one of them became an

avi, every one at that moment became a prophet,

every one of them could grasp

these aspects of what's being

talked about, in other words, these spiritual

aspects, these very high,

you know, it was difficult in Yonan.

And he understood

very clearly the idea,

in other words, of HaKadosh Baruch Hu and his

shleimut, in other words, and who he was,

who Hashem is from that perspective.

And what did they do? They passed down the knowledge

they had, generation after generation,

up to this day.

.

And then we see that Hashem

commands the Jewish people, in other words,

from G-d,

.

Lest you should forget the things

you saw this day.

.

And you shall make known to your children

your children's children.

So what happens here is what we see

is that

Moshe Rabbeinu's commandment to them

is that they have an obligation

to teach their children, not only

things like Halakha, not only things

in other words, in terms of Jewish law,

but also to teach them

about who it is that they're serving,

who is G-d, what is G-d.

This becomes the entire impetus,

the entire reason why Ramchal

would even write a Sefer like this,

or why a person would spend time,

in other words, in learning,

in other words, Jewish philosophy,

learning Kabbalah, learning any of these other types

of

wisdom,

in order that a person should come to know G-d,

he should come to understand

who is it that he's serving,

and specifically

he is fulfilling, in other words, this mitzvah,

in other words, of going ahead,

what, and making, in other words, and accepting

what is being given to him by his teachers,

and by those writing these Seferim,

in other words, of letting them know,

in other words, what they experienced at Har Sinai.

So we as the Jewish people

are able to benefit

from that, and to have that Hana, in other words,

of the things passed to us,

Om Nam, however.

Despite the fact that we have this Masorah,

in other words, it's passed down,

that we can know from that,

there is another way that a person could come to an

understanding of our G-d.

If a person was to go ahead,

and he was to

look into deeply

and philosophize on the various

aspects of, in other words,

of these types of studies,

and come to the conclusions from them,

he'll see that the truth of all of these things,

that it means through a person's,

in other words, going ahead and looking,

in other words, at the wisdom of nature,

in other words, biology and so forth,

meaning looking,

it's literally saying, by looking at science

and mathematics, by looking at

astronomy, by looking at what G-d

created, that a person could

come to a conclusion,

where he would understand who is the Creator.

That from there, you will take out

certain principles,

in other words, from the sciences and mathematics,

and you'll be able to get to these things.

However,

I'm not going to go into detail with this,

What he's going to do though, is rather

give us everything, basically directly

as it's passed in the Masorah,

not, in other words, from the perspective

of trying to be Choker,

of looking into all these things.

We saw historically...

Didn't the Rebbe, wasn't like that

a part of the Rebbe's

promotion, that

like through

whatever it is that you specialize in,

through whatever it is that you do,

whether you're a doctor or an attorney

or whatever, use that to try to

use those tools, right, in the service of God.

So this is...

Maybe it's on the same as meeting your Borei.

So, you see, you see that

Rebbe Ibn Bakude brings down the same point.

And he says

that the person, in other words, if he spent enough

time, he would be able to come to these conclusions.

So now, if you look at

history, when did we have people that had enough time?

When you look back and you see

from the door, in other words, of the

Mabul, right, meaning before

the flood, they lived a thousand years.

They had plenty of time

to sit and to do Hakira,

and think about who is God.

So therefore, you understand,

you can argue, why should they be Chayab?

Why should they have, in other words,

be obligated to receive punishment,

right, for everything they were doing?

Did God tell them, don't do this,

don't do that? I mean, they didn't have a Torah,

they didn't have mitzvot. So here,

we say that they came to the conclusions,

the understandings,

of who God was,

by virtue of the fact that they had a thousand years

to philosophize and come to those solutions.

So now we're going to say, ah, they're Chayab.

They're obligated.

There's no reason why they shouldn't have

been able to, in other words, to have found

the proper path. And again, Rabboni Puta says

it would be possible to do so. You can understand

the Creator through His creations.

Now again, you're still outside the bubble.

There's certain things that

if you're living in the bubble, you'll never understand

what's outside the bubble.

To understand, in other words, what's outside

the bubble, you need, you need something more.

That something more,

obviously, again, is what we say,

in other words,

which means, in other words,

we talk about the two sections of Kabbalah, right?

So what is

in other words,

how God creates the world, and the whole

world is composed, and

what it is, and inside, the passive

aspects, right, that we talked about

before, that a person has to know, is

. That's how we understand,

that's how we understand, by the way,

the Rambam seems to connect

, he seems to connect it with science.

So everybody has to go,

how could the Rambam do that, right?

It seems so far-fetched, when you look at the

Gemaras and other places, that Maasei Bereshi

would be talking about science.

No, what happens is, the Rambam is telling us

this exact Indian, that the Maasei Bereshi,

this aspect, in other words,

of understanding God from the world,

this is the Maasei Bereshi,

that if a person would go ahead, and he would

philosophize, he would get to this, or he could get to it

through Masorah. He could get to it through

going ahead, in other words, and being fed

by his Rebbe, right? In other words,

exactly with the details, that was

given down from the Ravim, from the Prophets,

from the Avot. He'd be able to understand

these in Yoni, or from

this perspective, from the sciences, and so forth,

or maybe from all these Haqqamot, that he could

get from the world, or he could get it through Masorah.

Which is what the Rambam is telling us, there's two

ways. I'm going to give you now the way, that's Masorah,

and it was passed down from the Ravim, but

this other path would be possible.

Maasei Merkava, which

is the aspect of, again,

this active, dynamic aspect

of how Hashem, in other words,

interferes into the world, into creation,

everything that's there. How even though

everything was created, G-d can do whatever

He wants at any moment.

That, on that hand,

that requires a certain, a different

level of limud. That's why, for example,

Maasei Bereshit can only be taught like one-on-one.

Maasei Merkava is

what? Is one-on-one, but with

Remezim, right? He just makes hints.

And he has to get it on his own. He's got to come to those

conclusions, because you can't really talk

about something, in other words,

when you are inside the bubble.

You're in the bubble. I can only give you hints that you could

try and think outside the box.

But to actually, but in the end, if you're in the

bubble, how do you think? How can you think about no time?

Right? You can

sit back and...

Right, right, okay. So you

sit back, you can philosophize, you can try and come up

with something, so you can hint certain things.

But you can't really, to understand

that, right, I can't even,

you can't even give it over. I can only, you can only

give somebody the tool, the

the keys

to be able to open the doors.

But then it requires what

he should have sent to the pardes, like they say

in the Gemaraot, and so forth. Then he needs

him to be able to enter into the deep sense of

of, again, of experience

of being in Harsin, experience

of prophecy, things like that. But that's

already another story.

I thought it was wrong to

to look at nature as opposed to

looking at God.

Okay. So the question

of, is it, can a person look at the

nifno taboreh, the wonders of creation,

right, and then try and come to

a conclusion of God, right? Saying that's wrong.

Well, it's wrong if a person would look at it

and just accept it as being, in other words,

something which happens with no creator

or no existence, with nothing,

you know, there's no greater being behind it all.

So there you end up with a problem.

But the greater problem is

is that you could never spend

enough time in our short lives

to come to the right conclusions

by doing just that.

That's the point Grimkhal's making. If you live a thousand years,

maybe you'd be able to come to some kind of

conclusion. But the point is

we don't have a thousand years anymore.

We don't have that ability.

Right? We have a short lifespan.

So you're never going to get to the full truth of things

just by sitting on it and philosophizing.

So there you might call it, in this case,

bitl z'man or bitl torah.

In other words, you're losing now.

In other words, because you're just trying to spend time in it.

It doesn't mean a person can't benefit or can't look

at the wonders, ah, how great is the

wonders of God. But a purely

philosophical thing where I start with a blank slate

and I want to construct,

well, I have this blade of grass. Now from this

blade of grass, how did it grow?

How did it this? How did it that? And you try to come

to some conclusion that there must be a

creator of this blade of grass. You sit down

and how long is that going to take? You know, a person

really can prove every single aspect

out, you know, with logical proofs.

You know, mathematical proofs. Well, it could be forever.

So, that's why it's a problem.

So he says

like this. He says,

one thing or more that we have

to know.

That this, in other words, that this

existence,

it is an absolute must.

In other words,

at no moment we can think of it

being held back in any form.

It has to be there. It has to exist.

So I gave

very often, it's an interesting story,

Watson and Crick,

they're the ones that came up with the

helix model, right, of the DNA, but they're also

the ones that came up with the Big Bang theory.

So they had a, they go ahead

and they announce that they're going to have a press conference

on the Big Bang.

And all the scientists come

there, they're all sitting, you know, they're

the media people, they're all there.

And they start to deliver this whole theory,

how they explain, how everything

basically starts out from this one ball of

matter, and it's all exploding,

and they show the mathematical proofs, how you

only see redshifts, right, when you're

looking through the, you know, through the

telescopes, and therefore everything is moving away

from everything else, and that's proof

that everything is basically just exploding outwards.

And therefore everything comes with a Big Bang.

So, in the midst of all

this, they get through the whole theory, one of the

media people puts up their hands and says,

excuse me, I have a question,

where did the original matter come from?

So, as a joke,

they answer, it says

green aliens and a cigar-shaped

UFO dropped it off. And everybody

starts laughing, right?

But of course, the big joke is, what they just said

is that, well, there has to eventually

be a source for this too.

I mean, they're proving the necessity that there

has to be a prime worker, there has to be

some existence that brings everything

else into existence. There must be

a beginning. I mean, even from here

we see that. But the concept also,

by the way, of Big Bang, runs into

other problems, and that's why there's a whole scramble.

Didn't they just say that the matter always existed?

Yeah, again...

I thought they said the universe is

like, it's ever-expanding

and it's infinitely old and infinitely

They actually did some further scientific

studies, and they actually found that there's a problem

with the Big Bang theory because, according

to that theory, eventually,

it expands and then recontracts.

So the problem

with the theory is that eventually, like a rubber band,

it gets out of shape. So they've

actually come to the conclusion

that the Big Bang theory is a problem.

And they're now

trying to find other solutions to the problem.

Because if it's ever-expanding, where's it

going to? Well,

eventually, though, it gets far enough that things have to

contract too.

This is our money, and God we trust.

So was it that...

This is the money, and God we trust. What was the...

So how could it be a Big Bang theory?

The American money, says God we trust.

The money talks and everything else walks, right?

I think there goes the Big Bang theory.

That's good.

Good.

Okay. It says, furthermore...

Oh, one other thing we have to know.

So, right, meaning that

when it comes to this, again,

this creator,

this existence, right? This one who brings

things into existence, that nothing,

in other words, is

separate from him. Meaning to say

that he is the only one that has

to be there. There doesn't have to be somebody there to help him,

or to make it all possible.

Meaning he, in and of himself, is the,

in other words, the cause and the reason.

Because, by the way, even if you take something in the Big Bang theory,

eventually, again, you have to have somebody...

So you have to eventually have something,

which is the final say of everything.

Which brings it all into existence.

So this is the case. Okay.

So we have to know that regarding,

in other words, again, this one that brings things into

creation, blessed be He, that what?

That it's a simple existence.

It's not an existence which contains

within it many parts.

God is one, meaning,

one in a complete sense of unity,

but not in number. So this is something

that other religions say, it's one, but there's three,

but there's this, but there's that.

Khalilah, this is not us at all. It's one, meaning

undivisible, in other words, with no components.

Right, that's it.

There's no, in other words,

number at all.

And again, as we said before, everything

is in him, in this simple fashion, meaning

until he makes it exist, there's nothing to talk about.

Now you find by a person's nefesh,

by a person's soul, by a person's, in other words,

their life force, so to speak,

you find that there are various different

potential things that

the nefesh can do.

And all of them have their limits.

Derach Moshal is an example.

Azikaron koh hachad. Memory is one

form of thing that, again,

a person's soul can accomplish.

Vah ratzon koh hacher. One's desire is another.

Vah dimyon koh hacher.

An appearance is another.

Ve'ein echad me'ele nikhnas b'gedr chaver oklau.

Meaning, each thing is its own thing.

Ine gedr azikaron, gedr echad.

Meaning, the limits for memory is one.

V'gedr ratzon,

gader achher.

The limit for

wanting things is one, another limit.

Ve'ein ratzon me'ikhnas b'gedr azikaron.

Now this one does not come into memory.

V'lo azikaron b'gedr ratzon, v'khen kulam.

Ach ha'adon baruch hu, when it comes to G-d,

e'neinu ba'al kohot shonim. He doesn't possess

many different aspects.

Af api she be'met yesh po inyanim

she banu hem shonim. Even though there are things

which are different, in other words, within him,

ki ru tseivu u chachamu,

yachov u shalem u ko shalimut.

Meaning, he can want, he can be wise,

and he can do, in other words,

all in a potential form,

in other words, within himself.

But there's no limits, in other words,

for how often, or when, or in what fashion,

he should go ahead now and

reveal that aspect.

On amitah v'tziyotohu inyan echad shekol

v'amit tanu gdero.

In other words, there's one aspect,

in other words, in terms of the whole picture.

In other words,

the inyan of geder, of limits,

no inyan of separation from any of his middot,

everything is one. Kol ma shum shalimut.

Menin she yesh po kol shalimut lo ke davar nosaf

amahut v'mitu inyano, alam tsanit

inyano ma tsmosh kol v'mitu kol shalimut.

Meaning, he is one thing in itself.

She'ir shal inyana hu b'bilti kol shalimut

v'tzal tsmoh. Meaning, that what?

That nothing else is separate from him,

in other words, from his completeness,

from in and of himself.

So, whatever, God willing, we'll pick up

Zad Hashem for the next week.

But this is the basic crux of our

belief in the gospel.