Parsha with Rabbi David Bibi

This week’s parashah VaYikra opens with a tiny detail that carries a powerful message. The small aleph in the word וַיִּקְרָא has fascinated Torah scholars for generations. Why would Moshe Rabbeinu — the greatest prophet who ever lived — intentionally make the letter smaller? In this morning’s breakfast and a class, inspired by a teaching often shared by Rabbi Abittan זצ״ל, we explore the insight of the Baal HaTurim, the humility of Moshe, and what that small aleph reveals about one of the greatest spiritual struggles we face: the expanding “I.” Through Torah sources, stories from Chazal, and a remarkable contemporary story, we discover how shrinking the ego allows us to hear the voice of Hashem more clearly. Sometimes the greatest spiritual achievement is not becoming bigger — but learning to make the aleph small.

What really happened in the camp of Israel after the sin of the Golden Calf? The Torah opens Parashat Vayaqhel with a seemingly simple line: “Moshe assembled the entire congregation of the children of Israel.” But according to the Or HaḤayim and the Zohar, this was not just a speech or a construction meeting for the Mishkan. It was something far more dramatic. Even after the sin had been forgiven and the second tablets had been given, a dangerous spiritual residue still hovered over the camp. The prosecuting force—the Satan—still had standing among the people. Moshe understood that before Israel could build a sanctuary for the Shekhinah, the nation itself had to be rebuilt. In this class we explore how Moshe reorganized the camp step by step—through gathering, discipline, boundaries, generosity, and holy order—transforming a nation that had collapsed into chaos into a people worthy of divine presence. Drawing on the Zohar, the Or HaḤayim, Midrash, and Talmud, we uncover how the Mishkan became not just a building but a repair of creation itself. The lesson is as relevant today as it was in the desert: holiness does not return through inspiration alone. It returns through structure, responsibility, and the rebuilding of a camp—and a life—where the Shekhinah can dwell.

Something extraordinary is unfolding in Jewish history — something deeper than politics, deeper than headlines, deeper even than war. In this morning's class, “The Lion Awoke Again — From Refuge to Power to Purpose,” we explore a powerful idea articulated by Nir Menussi and shared by Rabbi Yoseph Geisinsky: that the return of the Jewish people to their land is unfolding in three historicstages. First came refuge — a wounded people seeking safety after centuries ofexile, persecution, and the unspeakable trauma of the Holocaust. Then camepower — the realization that survival alone is not enough, and that Israel nowstands as a central force reshaping the Middle East. But even that is not thefinal stage.  Through the lens of Torah, Hazal, and Jewish history, this morning’s class asks thedeeper question: What is Israel ultimately meant to become? Drawing on sourcesfrom Bil‘am’s prophecy of the rising lion, the midnight harp of David HaMelekh,the silence of Ḥizkiyahu after his miraculous salvation, and the timelessvision of the prophets, we explore the possibility that the Jewish people arebeing pushed toward their true mission — not merely to survive or to wieldpower, but to become a beacon of Torah, faith, and blessing for the entireworld. The lion has awakened again — but the real question of our generation iswhat kind of lion it will become.  

When the Prosecutor Became the Builder — The Secret of Betzalel In the aftermath of the sin of the Golden Calf, the nation of Israel carried more than guilt for idolatry. According to the Midrash, they also carried the terrible burden of having murdered Ḥur — the man who stood up and tried to stop them. Yet only a short time later, when the Mishkan is finally built, Moshe introduces its master builder with a striking genealogy: “בְּצַלְאֵל בֶּן־אוּרִי בֶן־חוּר.” Why does the Torah insist on reminding us who his grandfather was? The Arizal, cited by the Shvilei Pinchas, reveals a breathtaking answer: HaShem deliberately chose the grandson of the man they killed to build His sanctuary. In doing so, He showed the nation that the very place of accusation could become the place of healing — that the prosecutor himself had become the advocate. In this morning's breakfast and a class we explore the extraordinary spiritual chain that runs from Miriam to Ḥur to Betzalel — a family whose defining trait was the courage to stand for truth even when success seemed impossible. From Miriam challenging the leader of the generation, to Ḥur confronting a violent mob, to Betzalel building the Mishkan with divine wisdom, the Torah teaches that redemption is often born from the very wounds of failure. The Mishkan was not only a structure of gold and wood — it was the transformation of guilt into repair, and the proof that when one generation stands for what is right, another generation may be chosen to rebuild the world.

 The 720-Hour War — From Purim to Pesach and the Hidden Battle With Amalek  Why does the Gemara instruct us to begin studying the laws of Pesach exactly thirty days before the festival—a date that lands precisely on Purim? Is this merely practical preparation, or is something deeper unfolding within the Jewishcalendar?    Drawing on a remarkable teaching of רבי צבי אלימלך מדינוב, the בני יששכר, this morning\'s breakfast and a class reveals that the thirty days between Purim and Pesach contain exactly 720 hours—corresponding to three spiritual battles against עמלק, whose numerical value equals 240. These days form a hidden campaign fought in the realms of thought, speech, and action, a struggle against doubt, cynicism, and spiritual cooling. Purim quietly begins the battle; Pesach reveals the victory.   From Midrashic parables about Amalek “cooling the boiling bath,” to the Zohar’sinsight into the deeper meaning of חמץ, and even to the way history itselfunfolds in hidden chains of events—much like the story of Megillat Esther—thisclass explores how the war against Amalek continues in every generation. Onlyin hindsight do we begin to see the Divine hand guiding events. The question iswhether we can recognize the pattern while we are living through it.  

After the Megillah — The Real Work of Purim Begins The Megillah has been read. The noise has faded. Now what? In this powerful Purim morning class, we step beyond the costumes and the wine and ask the uncomfortable question: why do so many of us experience Purim — and remain exactly the same? Drawing from Ḥazal, the Ramban, the Rambam, and the living fire of Rav Shalom Arush’s teaching of radical “todah,” this episode lays out a clear, demanding path for how to live one Purim day that actually shifts something inside you. From uprooting “mikreh” and training your eye to see hashgaḥah, to turning the Megillah into personal Hallel, to using Purim as a 24-hour open gate for tefillah, to drinking like a Jew and not like a Persian — this is not inspiration for children. It is a serious avodah plan for adults who want their Purim to matter. If you have ever felt that Purim comes and goes too quickly, this conversation will show you how to make one day echo for a lifetime.

 There was no breakfast this morning, but maybe we gained a touch of clarity.   On the thirteenth of Adar — what Ḥazal call yom ha-nikhalim — the Jews of Shushan faced a strange and terrifying reality: they had royal “permission” to defend themselves, but the original decree to annihilate them still stood in everyarchive of the empire. Two edicts. One promising their destruction. One allowing them to assemble and stand for their lives. The question was simple and brutal: Would they live as a people who merely survive on paper, or as a nation willing to act?  In this class we explore the tension inside Megillat Esther that has echoed through Jewish history ever since — from Shushan to the modern State of Israel.What does the Torah really mean when it says, “If someone comes to kill you,rise early to kill him first”? Is pre-emption aggression — or halachic necessity? And when the world says, “You have a right to defend yourself,” who actually grants that permission? This is not a comfortable conversation. It is, however, a necessary one.  

 In a world where headlines shout and images flash across ourscreens without pause, the holiday we are about to celebrate feels startlinglycurrent. Purim recounts the salvation of the Jewish people in Persia — notthrough open miracles, but through hidden turns of history, politicalreversals, sleepless nights, and subtle timing. The Megillah never mentions theName of HaShem. And yet His presence saturates every line. It is a נֵס נִסְתָּר— a hidden miracle — teaching us how to detect divine guidance inside whatlooks like ordinary geopolitics.  Today, as news reports speak of strikes, strategy,collapsing threats, and shifting power in the modern Persian arena — withTehran once again in the center of world attention — the parallels aredifficult to ignore. “Hester Panim in Tehran — Purim in Real Time” is not aboutpolitics. It is about perspective. It is about learning how to read events theway Mordechai read them — listening for the pasuk beneath the noise. Even whenHaShem’s face appears hidden, His hand is steady. And our job is not merely toreact to headlines, but to recognize the deeper Script being written throughthem.  

Purim is the holiday where HaShem’s Name never appears in the Megilah— and yet His Presence is everywhere. In this Breakfast & a Class, we explore the hidden codes in Megillat Esther, the quiet orchestration behind what looks like coincidence, and the powerful truth that Divine Providence does not replace human action — it waits for it. From Esther’s courageous “כַּאֲשֶׁר אָבַדְתִּי אָבָדְתִּי” to the hidden Shem HaShem embedded in the text itself, we uncover how the Megillah trains us to see the Hand behind the curtain. But Purim is not only about seeing — it is about stepping forward. Through two unforgettable real-life stories — one of mesirut nefesh that shaped generations, and another of breathtaking precision involving a simple Shabbat muffin — we confront the deeper message of the day: the strings of history are already in place, but they move when we do. Hashgachah is real. Participation is required.

In this week's Tuesday class, we explore the mystery of Parashat Tetzaveh — the only parashah after Moshe’s birth where his name vanishes from the text. Is it a consequence of “Mecheni na”? A subtle act of humility? Or something far deeper? As we uncover the hidden structure of the parashah — the 101 verses, the language of “Ve’ata,” the crushed olive oil that becomes light — we discover that Moshe does not disappear at all. He moves inward. From personality to principle. From name to essence. And from there, we cross into Purim. Haman saw only Moshe’s death in Adar — he calculated the end but missed the beginning. The Megillah hides Hashem’s Name just as Tetzaveh hides Moshe’s. In both, absence becomes presence. In both, what vanishes on the surface becomes more powerful at the core. This is not merely a literary pattern — it is the secret of Jewish endurance. When the name disappears, the light remains.

Living Inside the Megillah – Iran, Haman, and the Hidden Hand of HaShem In a year when headlines from the Middle East carry talk of missiles, drones, intelligence operations, and existential threats, Jews from Jerusalem to Hoboken find themselves asking a startling question: Is history repeating itself? When Iran’s leadership openly talks about eliminating the State of Israel and its nuclear ambitions loom over the region, ancient texts like Megillat Esther begin to feel eerily relevant. Iran has a history of public hostility toward Israel, including repeated threats of annihilation and sustained military pressure that has, at times, erupted in direct missile barrages on Israeli cities and institutions this past year. Israeli forces have responded with retaliatory strikes on Iranian and allied targets, illustrating the broader, turbulent dynamics between the two nations—dynamics that many have likened to a modern-day Shushan under threat.   And yet, Purim is not simply ancient history, nor is it merely a metaphor; it frames how Jews have understood the survival of Am Yisrael for millennia. Megillat Esther is the paradigmatic story of a people threatened with annihilation, of kings and fanatics, of hidden heroes, and of a hidden Director orchestrating the outcome from beyond the stage. In this class we will step beyond surface comparisons and explore how Torah sources illuminate our moment—not as pundits but as Jews reading history through the lens of HaShem’s providence. We will ask not only who in the current drama resembles Achashverosh, Mordekhai, Haman, or Esther, but why the pattern matters for our faith, our strategy, and our prayers today.

 Not Glued On– Torah as a Child’s Identity, Not an Accessory  Why does theTorah spend so many words describing Achashverosh’s 187-day party — the marblefloors, the gold goblets, the purple cords — and then, in the very same weeksof the year, devote equally obsessive detail to the Mishkan? Because both areteaching us something about intensity. One palace is built for spectacle andego. The other is built for Presence. And at the very center of the Mishkan,hammered from the same piece of gold as the Aron itself, stand two Keruvim —childlike faces, wings stretched upward. Not glued on. Not decorative. Onepiece. The message is radical: Judaism is not something we attach to ourchildren later. It must be what they are made of.  In this recordingbased on our Seudah Shelishi shiur, we explore what the Keruvim are reallysaying about chinuch, identity, and raising children in an open world. Do weprotect or prepare? Insulate or expose? The Torah refuses that false choice.When Torah is organic — when it is hammered into the gold of the soul — wingsare not dangerous; they elevate. Drawing from Terumah, Tetzaveh, and MegillatEsther, we will ask how to build homes that are Mishkan, not Shushan — and howto raise children whose Judaism is not glued on, but grown from within.  

Parashat Terumah is not just about donations. It’s about what you refuse to build. Right after the Torah commands the Mishkan, we meet the Golden Calf — the same gold, two opposite outcomes. Chazal say the women would not give their jewelry for the Egel, but when it came time to build a home for the Shechinah, the women came first. That contrast isn’t a nice vort. It’s a diagnostic: when fear takes over, people grab for something visible and immediate — and that is exactly how idols are born. From there we go back to Har Sinai and the pasuk most people read right past: “כֹּה תֹאמַר לְבֵית יַעֲקֹב” — speak first to the women. Rashi and Chazal explain why: because if the women are in, Torah lives in the next generation; if not, it doesn’t. This is a class about the architecture of Jewish continuity — built quietly, stubbornly, and faithfully, through the emunah and middot of nashim tzidkaniyot.

**The Joy Beneath the Surface — Living the Hidden Mazal of Adar** *Rosh Ḥodesh Adar and the Hidden Joy of ה–ה–י–ו* When Chazal teach, “מִשֶּׁנִּכְנַס אֲדָר מַרְבִּין בְּשִׂמְחָה” (Taanit 29a), they are not instructing us to manufacture cheerfulness or drown reality in noise. Adar’s mazal is דַּגִּים — fish — life that moves beneath the surface, protected from the evil eye, growing quietly under the water. Purim itself unfolds this way: no open miracles, no explicit Divine Name, only the steady unfolding of a hidden script. The joy of Adar is not naïveté; it is the confidence that even when events appear chaotic, a deeper current is carrying the story exactly where it must go. This episode explores the spiritual architecture of the month — from Yosef’s blessing of “וְיִדְגּוּ לָרֹב,” to Esther’s world of “הַסְתֵּר אַסְתִּיר,” to the mysterious tziruf ה–ה–י–ו drawn from Ya‘aqov’s berakhah in Book of Genesis. We examine how Adar teaches us to rejoice before the reversal, to recognize birth hidden within apparent endings, and to plant emunah even when fruit is not yet visible. This is not the joy of denial. It is the discipline of seeing beneath the surface — and trusting the turn before it arrives.

How quickly do we judge—our children, our students, our neighbors—without ever truly standing in their place? In this morning’s class on Parashat Mishpatim, we explored the Torah’s demand that cuts against our instincts: אַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ—don’t judge another until you reach his place. But what if we can never really get there? Drawing on Pirkei Avot, the story of Ḥannah and Eli HaKohen, and the Torah’s repeated warning not to oppress the ger, this class challenges the easy assumptions we make when we look only at the outside and ignore the unseen storm within. The Torah does not deny struggle—it redefines how we respond to it. “Because you were strangers in Egypt” is not a license to toughen others up; it is a command to soften. Through powerful stories and Chazal’s piercing insights, this class confronts a dangerous trap: turning our own suffering into a measuring stick for others. If you’ve ever thought, “I had it harder—so why can’t they handle this?” this shiur asks you to pause, rethink, and transform your past pain into empathy rather than judgment. This is not a feel-good message—it’s a demanding one. And it may change how you look at the people closest to you.

Parashat Mishpatim opens with a surprise. The Torah’s first case of civil law is not murder or assault, but a thief who cannot repay what he stole — an eved Ivri, placed by Beit Din not into a cell, but into a Jewish home. In a country where nearly two million people sit behind bars and recidivism remains stubbornly high, the Torah offers a radically different model of justice. Instead of warehousing criminals, Mishpatim asks a far more demanding question: what does it take to actually repair a broken human being? In this mornings class, we contrast the modern prison system — built around deterrence and incapacitation — with the Torah’s deeply counterintuitive approach to rehabilitation. Drawing on Chazal, Ramban, and a penetrating insight from Rav Frand, we explore how dignity, responsibility, emotional attachment, and even carefully measured pain are used not to crush the sinner, but to awaken conscience and restore sensitivity. Mishpatim becomes a laboratory for moral repair, challenging us to rethink punishment, ownership, and what it truly means to take something that belongs to another person.

Parashat Mishpatim is where the Torah moves from revelation to responsibility. After the thunder of Sinai, the Torah turns to contracts, damages, accountability, and justice — not as social convenience, but as spiritual necessity. According to the Zohar, these laws are the mechanisms through which balance is restored in the world, and through which souls repair what was left unfinished. Mishpatim is not only about how people live together; it is about why souls sometimes must return again. This morning’s class weaves the Zohar’s teachings on gilgul neshamot together with a powerful true story from the world of Telz and London, as told by Rabbi Hanoch Teller. It is a story of misunderstandings carried for decades, of grievances left unresolved, and of how Heaven orchestrates encounters so that accounts can finally be closed. The message is both sobering and hopeful: what we fail to repair may follow us — but what we choose to repair now can change everything.

Judaism cannot be lived from a distance. It is not a religion of spectators, summaries, or spiritual drive-bys. In this morning’s Breakfast and a Class on Parashat Yitro, we explored why Torah only truly takes root when it is lived immersively—through consistency, community, and presence. Drawing on a powerful teaching of the Kotzker Rebbe, we reframed the warning at Har Sinai—“do not touch the edge of the mountain”—as a challenge to avoid superficial engagement and instead climb fully, wholeheartedly, into avodat HaShem. The class weaves together classical sources, a vivid Hasidic story about Rav Simcha Bunim of Peshischa, and a living contemporary example: a group of women who have been learning Torah together every morning for six straight years, culminating in a recent siyum. At its heart, this episode is about the courage to show up daily, the role of simcha in sustaining spiritual growth, and the quiet power of being “all in.” Not touching the edge—but climbing the mountain.

Kayin Returns to Sinai: Yitro and the Long Road to Techiyat HaMetim is not a historical class—it is an exploration of why revelation itself had to wait. Why does the parashah of Matan Torah bear the name of Yitro? What does reincarnation, brotherhood, gratitude, and resurrection have to do with standing at Sinai? Drawing on Chazal, the Arizal, the Zera Shimshon, and classic mefarshim, this class traces the long spiritual journey from the first murder in history to the moment Torah could finally descend. Through Yitro’s arrival, the repair of Kayin and Hevel begins, emunah finds its final home after the splitting of the sea, and techiyat ha-metim emerges not only as an end-of-days belief, but as a way a Jew is meant to live every morning. This is a class about hearing and moving, healing old fractures, and living with gratitude for life returned. Join us for a thoughtful, source-based journey that reframes Sinai—and our own lives—through the lens of repair, humility, and resurrection.

Why does the parashah of Matan Torah begin not with thunder and lightning, but with Yitro — a non-Jew, an outsider, a man who looks at Moshe Rabbeinu and says, “You’re doing this wrong”? Drawing on the Ohr HaChaim and insights highlighted by Rabbi Frand, this class reframes a foundational assumption: the Jewish people were not chosen for brilliance, and Torah is not acquired by raw intelligence. Yitro’s advice before Sinai teaches that wisdom exists everywhere, but Torah is given as an act of Divine love — and it belongs to those willing to work for it. From Moshe’s forty days without food or water, to Rashi’s sharp critique in Parashat Devarim, to the quiet heroism of boys who stay in shul before and after tefillah pushing themselves to learn, and women waking early each morning to study together on the phone, this shiur explores what truly creates Torah greatness. Not genius, but effort. Not talent, but shvitz. In a world of comfort and convenience, Yitro comes before Sinai to remind us: Torah is not inherited by the smartest in the room — it is earned by those who show up, struggle explains, and refuse to walk away.

Why is the parashah of Matan Torah named after Yitro — a convert, a former priest of idolatry, a man who crossed a desert because he heard something? In this class, we explore what Yitro truly heard: not only the miracle of Keri‘at Yam Suf, but also the chilling appearance of Amalek immediately afterward. We confront a sharp question from the Gemara — that converts are not accepted when the Jewish people are “on top” — and discover that Yitro’s geirut was forged not in triumph alone, but in the willingness to join a people who are loved by HaShem and hated by Amalek at the same time. From Pharaoh’s palace to the Black Sea in 1942, this shiur traces the unbroken line of antisemitism through history — from Amalek in the desert to the tragedy of the Struma — and asks what it means to hear HaShem’s message in a world of both miracles and massacres. Yitro teaches us that faith is not built by wonders alone, but by choosing to listen, to move, and to live among people who refuse to be cooled by hatred. The question this class leaves us with is deeply personal: in the face of history’s cold splash, are we Amalek-Jews or Yitro-Jews?

What’s With Yitro and Elokim? In this morning’s class we looked at a small nuance in the opening pesukim of Parashat Yitro that changes the whole way we see Yitro, Amalek, and even our own lives. Why does the Torah say that Yitro heard “all that Elokim did for Moshe and for Israel,” but then in the very same pasuk switch to “for HaShem took Israel out of Egypt”? Why are Yitro’s korbanot described as “to Elokim,” when almost everywhere else in the Torah korbanot are tied to Shem Havaya? From there we traced Yitro’s journey: how he sees midah keneged midah at Yam Suf, how he understands the frightening precision of din in Moshe’s life, and how, as a gilgul of Kayin who once said “ein din ve’ein dayan,” he comes back into the world specifically to fix that mistake by declaring “atah yadati” and helping Moshe build a system of justice “lifnei haElokim.” We then asked: if Yitro is so moved by Divine justice, why is the war with Amalek the final piece that pushes him to convert? The answer takes us into the tension between a world where HaShem can drown Egypt in a moment, and a world where Amalek still walks around attacking the weak and “cooling off” emunah. We spoke about Rabbi Akiva’s mashal of wheat and bread, the unfinished world that needs human partners, and the quiet places where Shekhinah rests — at a simple table “lifnei haElokim,” where people choose justice, chesed, and responsibility. The class closes with three very practical “Yitro moves” for the week: learning to see din in our own lives, accepting that HaShem’s expectations of us change as we grow, and stepping up as partners in a world that He deliberately left unfinished.

What happens when Torah has no room? When the chairs are gone, the tables are filled, and the beit midrash is reduced to a corner, a stairwell, or a crowded room? This morning's breakfast and a class was born out of such a moment. Following yesterday morning when a Bar Mitzvah celebration displaced the usual learning space, men and boys gathered wherever they could—standing shoulder to shoulder, sitting in stairwells, Gemarot balanced on knees, learning without comfort or convenience. And in that moment, the question became unavoidable: what does it really mean to support Torah? In Parashat Beshalach, the Torah describes bitter water that could not be drunk—until Moshe is shown an eitz, a piece of wood, and casts it into the water. Chazal teach that mayim is Torah. The Chatam Sofer explains that Torah can exist, and yet feel bitter, when it is not upheld, supported, and entered into by those around it. Drawing on the teachings of the Chatam Sofer, Rabbi Asher Weiss, and lived experiences—from a crowded synagogue to clandestine Torah learning under Soviet oppression—this class explores a demanding truth: Torah cannot survive on learning alone. It needs people willing to make space for it, even when there is none.

In Parashat Beshalach, Am Yisrael receives the Ma’an—daily sustenance from Heaven that could not be stored, hoarded, or controlled. Each morning required fresh faith. The Ma’an was not only food; it was a discipline. It trained a generation to live one day at a time, to trust that the same Hashem who provided today would provide again tomorrow. In a world obsessed with planning, stockpiling, and securing the future, the Torah introduces a radically different model of parnassah—one built on trust rather than anxiety. In this morning’s breakfast and a class, we explore the Ma’an as a timeless lesson in bitachon, and how it shapes our relationship to work, worry, and Shabbat. Woven into the discussion is a personal reflection inspired by my father, whose yahrzeit falls this week, and who constantly reminded us not to live burdened by tomorrow’s fears. The Ma’an teaches us that faith is not theoretical—it is lived daily, quietly, and faithfully. Not by knowing what will be, but by trusting Who is taking care of us now. ⸻ If you’d like, I can tighten it further for Apple Podcasts length, or soften it slightly for a broader audience—without diluting the message.

As the Jewish people leave Egypt, the Torah highlights an unexpected detail: while others gather gold and silver, Moshe Rabbeinu carries the bones of Yosef. Why does the Torah emphasize this act at the very moment of redemption? And why does Yosef bind his final request to the words pakod yifkod — “G-d will surely remember you”? This class explores how memory, reassurance, and quiet faith outlast wealth, power, and even generations of exile. Interwoven with this Torah insight is a deeply personal story spanning 57 years — a blessing given quietly by a grandmother, remembered decades later by the man whose life she changed, and returned to her grandson months after her passing. Together with a reflection on the yahrzeit of Rabbi Abittan זצ״ל, whose defining gift was instilling confidence and calm, this class reveals a timeless truth: the greatest legacy we leave behind is not what we give, but what others remember carrying because of us.

 We all face moments when life refuses to move. A personwho won’t listen. A situation that hardens instead of softening. A fear thatdoesn’t go away with logic or optimism. Parashat Bo opens with a startlingphrase that speaks directly to those moments: “Bo el Paro” — Come to Pharaoh.Not “go.” Come. The Torah is teaching us something essential about barriers,resistance, and what it really means to walk forward when the path feelsblocked.     In this class, we explore a powerful teaching drawn fromthe Zohar, the Rambam, and timeless stories from Chazal: that the veryobstacles that frighten us are often the clearest sign that HaShem is presentand active. Pharaohs in our lives — external and internal — are not random, andthey are not the source of their own power. They are part of a Divine setupmeant not to stop us, but to shape us. This is not a class about escapingdifficulty. It’s about learning how to stand inside it without losing faith,clarity, or purpose — and discovering who we are meant to become because of it.  

Parashat Bo teaches that darkness is not only something we see — it is a spiritual state that can paralyze, confuse, and isolate. And yet, in that same darkness, the Torah declares: “Or b’Moshvotam” — for Am Yisrael, there was light in their homes. This shiur explores the final plagues of Egypt as one unfolding movement of darkness and redemption, the power of midnight as a turning point in history, and what it means to live with inner light during uncertain times. Through Torah, Chazal, and lived experience, we discover how the Jewish people have always learned to carry light — even when the world around them grows dark

This is an amazing and eye opening class .... What begins with the fire of Korban Pesaḥ carries us back to Gan Eden, through the Cheit Eitz HaDa’at, the contamination introduced by the nachash, and the long furnace of Egypt that refined it. From there, the journey brings us home — to a woman’s kitchen on Erev Shabbat, to flour sifted by hand, dough kneaded slowly, challah separated, bread baked in fire, blessed, eaten, and thanked for. Along the way, we discover that bread is not merely food, baking is not merely preparation, and women’s avodah is not symbolic. Bread carries unfinished history. Fire purifies what was damaged. And the quiet acts women perform each week are among the most powerful tikunim entrusted to human hands — repairing what was broken at the very beginning of time.

Rosh Ḥodesh Shevat is not about starting something new. It is about stopping something old. In this morning's class, we explore a quiet but demanding avodah rooted directly in the Torah itself: the discipline of not switching. Through the laws of Temurah—where the Torah forbids reconsideration after a sacred designation—we uncover the inner work of Shevat: learning how to decide, and then allowing that decision to stand. Not emotionally, not impulsively, but with integrity. At the center of this class is a striking phrase from the Torah: “Vehaya Hu” — “It remains what it is.” From this pasuq emerges the seruf of Shevat, ה־י־ו־ה, not as mysticism but as mental stability. We trace this idea from Vayiqra to the story of Noaḥ, showing how belief without settlement delays redemption, and why holiness cannot rest on a mind that constantly revises itself. This is a month about leaving “draft mode” behind—and learning how to stay.

 The opening Parshiot of Sefer Shemot confront one of theoldest human assumptions: that God may have created the world, but does notinvolve Himself in the individual. Paro can accept Elokim — a force, a power —but he cannot accept Hashem: a G-d who knows names, intervenes in lives, anddirects events with precision. Through the plagues, through history, andthrough the words of the Neviim, the Torah insists otherwise. Our class exploredthat tension, drawing on the parashiot, the haftarah of VaEra from Yechezkel,and the rise and fall of empires to uncover the deeper truth of hashgachapratit.  From Egypt and Bavel to Shanghai, 1967, and a quietsynagogue in Ashdod at 2:30 a.m., our talk traces how world events — massiveand small — unfold not by coincidence, but by design. Sometimes history turnsto awaken a nation. Sometimes it turns for a single soul. This is aShabbat-born, discussion based reflection on why the Torah teaches that theentire world can move for one moment, one choice, and one person — and whatthat demands of us.  

Thanking Water and Dust – The Hidden Torah of Hakarat HaTov . Today’s shiur is לְעִילּוּי נִשְׁמַת שַׁעְיָא אַבִּיטָן ע״ה, four years since his פְטִירָה. Last night we stood together with the family as they brought a new Sefer Torah into the world. Not just any Torah — a tiny, magnificent scroll, about six and three-quarter inches high. Exquisite כתיבה, a jewel of a Torah. You almost feel you should pick it up with two fingers and whisper. It reminded me of that שַׁס piece: the king has a special Sefer Torah that “goes in and out with him,” on his arm, wherever he goes — not in the Aron, but on the body. “וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כׇּּל יְמֵי חַיָּיו” (דברים י״ז:י״ט), and ḥazal say: “כְּשֶׁיּוֹצֵא – מַכְנִיסָה עִמּוֹ, כְּשֶׁנִּכְנָס – מוֹצִיאָה עִמּוֹ.”  You look at Ariel’s little Sefer Torah and you think: maybe this is what that royal Sefer Torah looked like — something small enough to bind to the arm, close enough the hat a king never forgets Who is really in charge. And then, standing there, I saw an old friend I haven’t seen in decades — Michael Safdie, who now has a podcast on בִּטָּחוֹן בַּה׳. And he spoke about how your father, Rabbi Abittan זצ״ל, changed his life, about learning with your brother Victor, about how the Rav always carried a sefer, always spoke about bitachon and hoda’ah — appreciation, הַכָּרַת הַטּוֹב. The Rav used to say: “מוֹדֶה doesn’t only mean ‘I thank you.’ It also means, ‘I admit I needed you.’” That’s our topic this morning. In Parashat וָאֵרָא, HaShem brings the first plagues on Egypt, but hidden inside the makkot is a quiet, royal-sized Sefer Torah on the arm: the Torah of הַכָּרַת הַטּוֹב — gratitude — and how it builds real בִּטָּחוֹן. ⸻ Act I – When Even Water Gets a “Thank You” We’ll start simple. The Chumash tells us: “וַיֹּאמֶר ה׳ אֶל־מֹשֶׁה, אֱמֹר אֶל־אַהֲרֹן: קַח מַטְּךָ וּנְטֵה יָדְךָ עַל־מֵימֵי מִצְרַיִם… וְהָיוּ דָם” (שְׁמוֹת ז׳:י״ט). HaShem tells Moshe what to do — but the one who actually hits the water is Aharon. Rashi says why: “אֱמֹר אֶל אַהֲרֹן… לְפִי שֶׁהֵגֵן הַיְאוֹר עַל מֹשֶׁה כְּשֶׁנִּשְׁלַךְ לְתוֹכוֹ, לְפִיכָךְ לֹא לָקָה עַל יָדוֹ לֹא בַּדָּם וְלֹא בַצְפַרְדְּעִים…”  The Nile saved Moshe as a baby — therefore Moshe can’t be the one to strike it. Same with the third plague: “נְטֵה אֶת מַטְּךָ וְהַךְ אֶת עֲפַר הָאָרֶץ… וַיְהִי הַכֵּן” (שְׁמוֹת ח׳:י״ב–י״ג). Again, Rashi: Aharon, not Moshe, hits the dust — because the earth once hid the Egyptian whom Moshe was forced to kill to save a Jew.  And the Gemara crystallizes the rule with a sharp folk saying: “בְּאֵרָא דְּשָׁתִית מִינֵּיהּ מַיָּא – לָא תִשְׁדֵּי בֵּיהּ כֵּיפָא.” “A well from which you drank water — don’t throw a stone into it.” (בָּבָא קַמָּא 92b)  Now, the simple Musa r is one we’ve all heard: if Moshe Rabbeinu owes gratitude to water and dirt, how much more so to a human being who has helped us. But Rabbi Mordechai Kamenetzky asks a tougher question. He quotes this same Rashi and then says: one second — isn’t it a great honor for the water and the dust to be the vehicle of HaShem’s open miracles? Wouldn’t it be a spiritual elevation for the Nile to scream out “there is no god but HaShem” in bright red blood? So why is hitting the Nile called a lack of gratitude? Wouldn’t that be the best “thank you” you could give to water and dust?  He brings, in the name of Rabbi Nosson Shapira of Krakow (1585–1633), a story – preserved in later collections – about a pious widow in the Krakow market who sold bagels while reciting Tehillim. A wealthy man offered to support her so she could sit and learn and pray all day. Beautiful. She accepts. But after a month she returns all the money. Why? Because when she left the bagel stand, she lost her constant hakarat ha-tov. She says: when it rained, I thanked HaShem for the farmers. When the sun shone, I thanked Him again. When I sifted flour, when the dough rose, when the bagels baked golden, when each customer came… my whole day was “todah, todah, todah.” Now I sit at home with no bagels — and I barely remember to say thank You. This “kollel” is killing my gratitude. I want my bagels back.  Rabbi Kamenetzky explains: Moshe lived with that kind of awareness. Every time he saw the Nile, every time his foot stepped on Egyptian soil, he reminded himself: HaShem used you to save my life. Those inanimate things became his daily triggers for gratitude. If Moshe would turn the Nile to blood, or the dust to lice, yes, it would be a national miracle — but he would lose his personal reminder, his private “thank You” points. And Moshe Rabbeinu is not willing to pay that price. So Aharon does the public miracle, and Moshe keeps the quiet daily Sefer Torah of gratitude on his arm. And that already speaks to today. On a yahrzeit, there are “big miracles” — the speeches, the Torah, the dedication. But there are also the tiny, daily memories of Shaya — a word he said, a smile, a Friday night at the table — that are supposed to become our “bagels,

THE NECK THAT WON’T TURN — AND THE TORAH THAT WON’T LEAVE - Am K’shei Oref - Ani HaShem and the War Over Timing   This morning’s Va’era class asks a deceptively simple question: if Bnei Yisrael believed in HaShem, cried out to Him, and were promised redemption—why does the Torah describe them as Am K’shei Oref, a stiff-necked people? We follow a powerful framework that emerged from a Friday-night conversation and a small booklet written by my friend Robbie Rothenberg, and then widen the lens through the insights of Rabbi Eliezer Ashkenazi (Ma‘asei HaShem) and Rabbi Chaim Jachter. The result is a new way to read Va’era: not as a battle over miracles, but as a battle over timing, control, and what happens when faith cannot “breathe.” Along the way we discover that “stiff-necked” is not only a criticism—it can be destiny. The same rigidity that can make a person refuse rebuke can also make a people unbreakable, capable of carrying Torah through exile and history. We explore kotzer ru’aḥ, the psychology of a crushed spirit, the difference between HaShem “hearing” our pain and our readiness to move, and why the Golden Calf was not simple atheism but panic when structure disappears. The episode closes with a direct, personal takeaway: if we are stiff-necked, we must choose the direction—stubborn against HaShem, or steadfast for HaShem—until we merit the full Ge’ulah במהרה בימינו אמן.

 What does it mean to trust HaShem when things are gettingworse, not better? In Parashat Va’era, Moshe is sent back to Pharaoh again andagain—only to see the burden on the Jewish people increase. This morning’sbreakfast class explores a deeper, more demanding definition of bitachon:not blind optimism, but the courage to believe that even hidden, delayed, orpainful processes are purposeful and guided. Drawing on the Torah’s language ofsivlot (burdens), the letter tet of tov, and the teachingsof Chazal, we confront the tension between effort and trust, responsibility andsurrender.  This morning’s class takes a hard look at how Jews are meantto carry difficulty without losing HaShem. From the Ramban and Ohr HaChaim toHillel HaZaqen, Rabbi Akiva, and the weekly gift of Shabbat itself, the episodereframes bitachon as a lived posture rather than a slogan. It is a conversationabout endurance, meaning, and how to work hard while resting the heart in thehands of the One who truly runs the world.  

short story for Friday night Table 

This morning’s episode of Breakfast & a Class opens Sefer Shemot with an unsettling question:  How does slavery return without chains? The Torah’s answer is not violence first, but language, reframing, and selective forgetting. Drawing from Chazal, Midrash, Zohar, and the Maharal, this shiur explores how exile begins when names turn into categories, when gratitude becomes historical footnotes, and when “being clever” replaces moral clarity. From Pharaoh’s calculated amnesia of Yosef to the Torah’s definition of Golut HaDa‘at—exile of the mind—we uncover how oppression takes root long before suffering is visible. Without panic, politics, or prophecy, this class asks listeners to think clearly about patterns—ancient and modern. What does it mean when protections erode quietly, when definitions shift, and when Jewish legitimacy is reframed rather than attacked outright? Why does redemption in Shemot come quickly once clarity returns? And what does Torah demand of us now—not to run, but to remember? This episode is a sober, source-driven call to strengthen Jewish identity, normalize connection to Eretz Yisrael, and live with one eye open—because Mitsrayim ends when Jews remember who they are. 

 Who really owns the Land of Israel — and why does thatquestion never seem to go away?  In today’s class, we step back from slogans andsoundbites and return to the Torah itself. From Avraham Avinu walking the landwithout owning it, to Moshe Rabbeinu being told at the burning bush that thetime for inheritance has finally arrived, we trace how the Torah understandsland not as something seized, but as something entrusted. Along the way, weexplore three timeless ways land is acquired — presence, recognition, anddefense — and why Am Yisra’el uniquely stands on all three, while still insistingthe land is ultimately a gift from HaShem.     Drawing on Chumash, Midrash, and Gemara — including aremarkable courtroom exchange in Sanhedrin where the Jewish claim to the landis tested before the nations of the world — this class reframes one of the mostcontested issues of our time with clarity and dignity. We look at history,archaeology, international recognition, and even modern parallels, but alwaysthrough the lens of Torah. This is not a political argument. It is a Torahconversation — about responsibility, restraint, and why the Jewish connectionto Eretz Yisra’el is deeper than power, louder than accusation, and older thanhistory itself.  

What qualifies someone to lead the Jewish people?  Not brilliance. Not charisma. Not even miracles. In this episode, we return to theopening parashiyot of Sefer Shemot and read Moshe Rabbenu’s “résumé” the way the Torah actually presents it — not as a list of achievements, but as apattern of burden-bearing. From Moshe walking out of the palace to see thesuffering of his brothers, to carrying a runaway lamb on his shoulders, tositting on a stone while Israel fights Amalek, Chazal reveal a single definingtrait: נֹשֵׂא בְּעוֹל עִם חֲבֵרוֹ — carrying the weight of others as your own.     This class is not about leadership as a title, but leadership as a responsibility ofthe heart. Drawing on Midrash, Gemara, and the lived texture of the Torah’snarrative, it challenges us to rethink influence, compassion, and Jewishresponsibility in difficult times. The takeaway is simple and demanding: theworld doesn’t need more voices — it needs more shoulders.  

Koh va’Koh is a short phrase in Shemot 2:12, but it opens a whole way of seeing. In this Breakfast & a Class, we follow Moshe Rabbeinu’s moment of decision — “Vayifen koh va’koh… vayar ki ein ish” — and build, step by step, from the simplest peshat into a deeper understanding of why “koh” keeps showing up at moments of transmission in the Torah. We explore the hidden structure behind the number 25, the “Ohr HaGanuz,” and the kind of clarity that isn’t sunlight, but perception — the ability to see beyond the immediate moment into what will be born from our choices. Along the way we connect Moshe’s koh va’koh to Birkat Kohanim as a channel of blessing, and to Pirkei Avot’s definition of wisdom: “Eizehu chacham? Ha’ro’eh et ha’nolad” — the one who can see what will come of his actions. The takeaway is simple and sharp: before you speak, before you react, before you act, pause and ask one question — what will be born from this? If you’re looking for a Torah lens that turns impulse into leadership and emotion into clarity, this episode is for you.

 In this week’s EJSNY 11AM class, we open Parashat Vayechi with one of the strangest questions Ya‘aqob Avinu ever asks: “מִי אֵלֶּה?” — “Who are these?” He’s looking at Ephraim and Menasheh — and yet Chazal insist this isn’t a grandfather forgetting faces. It’s a question of absence. Because Yosef was meant to father twelve shevatim, and only two stand before him. From there we enter the hidden world beneath the words: Yosef’s test with the wife of Potiphar, the meaning of that startling Baraita, the Zohar’s language of “lost potential,” and the Ohr HaḤayim’s breathtaking hint inside the word בָּזֶה — ב׳–ז״ה: two instead of twelve.  But the class doesn’t stay in theory. We trace how time itself becomes a battlefield: twelve hours of day aligned with the Shevatim, twelve hours of night aligned with Eisav and his alufim — and why ḥatzot is the turning point when din breaks and a Jew can reclaim the darkness. From David HaMelekh’s midnight harp to Hillel buried in snow, from “ בֵּית יַעֲקֹב אֵשׁ… וּבֵית יוֹסֵף לֶהָבָה” to the shattering path of the Ten Martyrs and the Arizal’s teaching of ibur, this episode builds to one simple takeaway: don’t surrender the night. Choose one fixed night. Open a sefer after dark. Twenty minutes. One hour. Because when a Jew learns Torah at night, he becomes the missing shevet for that hour — and the night starts to lose.     

When does exile really begin?  Not when a people are enslaved—but when they become comfortable. In this mornings class on Parashat Vayechi, we explore the quiet danger of a beautiful Egypt: success without direction, stability without identity, life that functions but no longer aims. Drawing on Chazal, the final words of Ya‘aqob Avinu, and the penetrating teachings of Rav Hillel in Emunah u’Bitachon, this class reframes galut not as geography, but as an inner condition that slowly erodes clarity.    From Yosef’s defining moment of temptation, to the mystery of why Ephraim and Menashe became the eternal model of Jewish blessing, this episode asks one unsettling question: How does a Jew live fully in exile without becoming exiledinside? It is a class about memory, identity, and the small, quiet choices that protect a soul. Not inspirational fluff—clear Torah, carefully sourced, and painfullyrelevant.     

From Babylon to Broadway: The Siege Then, the Siege Now Most people think destruction begins with fire. With shattered walls. With exile. This class argues otherwise. Asarah B’Tevet marks the moment before everything collapses — the day the siege began, when nothing was burning yet and everything was still reversible. Drawing from Tanakh, Chazal, and the haunting words of the prophets, this episode traces how quiet decisions, ignored warnings, and comfortable illusions brought Jerusalem to ruin — and why this fast is treated with a gravity unlike any other. It is the only fast that can fall on a Friday, and according to early authorities, one that might have demanded fasting even on Shabbat. Why? Because beginnings matter more than endings. From the armies of Babylon to the streets of modern New York, this episode confronts the uncomfortable parallels between then and now: rising antisemitism, false confidence, dangerous leadership, and the temptation to believe “it can’t happen here.” This is not a history lesson. It is a wake-up call. A class about recognizing the siege while it is still forming — and about what Jews must do now if we want to reverse the story before the walls close in again.

This Sunday’s breakfast class wasn’t prepared in an office or a study hall. It was spoken after to a berit milah in Yerushalayim — a Jewish child entering the fold, blessed like Ephraim and Menashe, carrying the name of a man whose quiet integrity shaped lives long after he was gone. Parshat VaYechi stops being history when blessing meets loss, when memory becomes continuity, and when responsibility replaces resentment. In this class, we explore how Yehudah’s single step forward shattered a pattern that had haunted Sefer Bereshit for generations — jealousy, rivalry, brothers who could not survive one another. We ask why Ephraim and Menashe became the eternal Jewish blessing, what it means to raise Jewish children in “Egypt,” and why the Rambam insists that Jews raised far from Torah must be drawn close with words of peace, not contempt. This is a class about breaking cycles, healing families, and choosing responsibility when the old instinct would be to step back. VaYechi is not about how things end — it’s about how they finally begin to heal.

 A great story anchors today’s special edition of“Breakfast & a Class” on Parashat Vayigash, dedicated le‘iluynishmat Adele bat Victoria—a woman of clear vision and honestrealism. At the center is Yosef’s thunderclap moment: “אֲנִי יוֹסֵף”—nota reunion scene, but a preview of the day when our own narratives collapse andtruth stands in the room. Why were the brothers struck silent even after regretand teshuvah? Because the most dangerous lie isn’t what others tell us—it’swhat we tell ourselves.  Through the “$300 wine” illusion, the “above-average driver”myth, the berakhah of הַנּוֹתֵן לַשֶּׂכְוִי בִּינָה, Ya‘akov’s22-year awakening, and a powerful modern story of a young Jew guided back toTorah by an unexpected teacher, this episode becomes a practical guide tospiritual clarity. If you’ve ever been certain—and later realized you werewrong—this is for you. Listen for the one question that changeseverything: What if I’m fooling myself?  

This morning’s class was recorded in Jeruslem, at 7:00 in the morning, in a synagogue where “Breakfast and a Class” meant something very different. The coffee was finished. Instead there was arak. It was a yahrzeit morning, and the setting was Zecher le-Avraham — a domed synagogue built in memory of Avraham Picciotto, just off the old railway line where tracks once carried people away and life has since grown back around them. From that quiet, early-morning space, surrounded by children, grandchildren, and the layered emotions of being in Israel during a week of Kaddish, this class unfolds. The episode weaves together personal memory and classical Torah sources to explore one powerful, uncomfortable truth: the love of a parent for a child is deeper, more instinctive, and more absolute than the love in the other direction. Drawing from Parashat Vayigash, the Ḥidushei HaRim, Sanhedrin, Midrash, Zohar, and lived experience — from Ya‘aqov and Yosef to grandparents and grandchildren today — this is a reflection on what parents give, what children owe, and how Torah, tefillah, and Kaddish allow that love to continue flowing even after a parent is gone. A little arak, a lot of Torah, and a conversation that lingers long after the class ends.

Vayigash opens like a courtroom hanging over a cliff: Binyamin is “caught,” the goblet is the evidence, and the verdict is already on the table. But then Yehudah steps forward — not with clever legal arguments, and not with polite diplomacy — but with a different kind of power: responsibility. In this episode, we follow Yehudah’s fierce approach to Yosef, the moment he abandons “policy” and pleads the case of a broken father, and the breathtaking line that should never exist in any normal justice system: “Take me instead.” And then Yosef breaks — not from weakness, but from holiness. Chazal reveal that he cannot bear to reveal himself while his brothers stand humiliated in front of Egyptians. He clears the room, weeps so loudly the palace hears, and speaks a sentence that sounds like concern but carries a subtle rebuke that shatters every excuse: “Ani Yosef. Ha’od avi chai?” How did Father survive losing me, if you were certain he would die from losing Binyamin? Our class builds toward a final unity — Yosef and Yehudah, din and rachamim — sealed by Ya‘aqov’s Shema: what looks like two forces is, in truth, One. And some tremendous lessons for each of us

 In this morning’sclass, Sweetening the Channels — How Hidden Light Rewrites the Script, weexplore a deceptively simple question that opens a profound door: if Divineflow comes through channels shaped by our soul’s past, does that mean somelives are destined to be harder than others? Drawing from the Arizal, thetwelve tribes, Yosef’s descent into Egypt, and the inner mechanics of gilgul,this class reframes struggle not as punishment — but as a soul’s chosen terrainfor repair.     Setagainst the convergence of Chanukah, Shabbat, and Rosh Ḥodesh Tevet, thisepisode reveals why the darkest month of the year is not a verdict — but aninvitation. Through hidden light, candlelight placed at the threshold, andTorah that reaches beneath nature itself, we learn how channels can besweetened, redirected, and illuminated. This is not about escaping your path.It is about carrying light into it — and discovering that what felt likeblockage was always waiting to be transformed.  

 Why do we embrace truth when it benefits us — and resistit when it costs us? In this powerful Breakfast & a Class, we explore oneof the most unsettling patterns in human nature: how the same facts can lead tocompletely opposite moral judgments depending on comfort, self-interest, andperspective. From Pharaoh’s embrace of Yosef to his rejection of Moshe, theTorah exposes a hypocrisy that isn’t ancient history — it’s alive in every oneof us.     Drawing on Midrash, Talmud, Zohar, sifrei mussar, and amemorable story shared by Rabbi Mordechai Kamenetzky, this class challenges usto look inward with honesty and courage. It’s not about judging Pharaoh — it’sabout judging ourselves. If Torah inspires you when it’s easy but unsettles youwhen it demands, this class is for you.     

 From the stones of the Kotel at sunrise to the darkness of Yosef’s prison cell, this episode is about the kind of power we forget words carry. Parashat Miketz opens with “Vayehi miketz shenatayim yamim” — two years that Chazal trace back to two phrases Yosef says: “zekhartani… ve-hizkartani.”How can Yosef—Mr. Bitachon—be “punished” for a simple request? We unpackMidrash Tanchuma’s sharp language and discover something unsettling: speechdoesn’t only describe reality — it can set the terms of reality.     And in a week when Jewish hearts are alreadyraw—especially after the deadly antisemitic attack at a Ḥanukkah gathering inSydney, Australia (December 14, 2025) —the message lands even harder: our words must keep HaShem as theSource, while people remain only vessels. Through Yosef’s two words, Ya‘aqov’s“few and bad,” Yosef’s silence for kavod av, and Moshe’s “rav” that comes backto him, we learn one clear takeaway for Ḥanukkah: speak like a Jew who knowsspeech is real. Listen now — and share it with someone who needs chizuk thisweek.