Avos 4:2-3: Reward, and Enablement, for Mitzvos. Not Being Disdainful.

So Perek daled, Mishna bet, rabbosai. Ben Azzai Omer הוי רץ למצוה קלה u-vore'ach min ha-aveira she-mitzvah goreres mitzvah ve-aveira goreres aveira she-sechar mitzvah mitzvah ve-sechar aveira aveira. So the Rambam explains in Peirush HaMishnayos maamar ha-zeh kefi ha-tzorech in perek ha-asiri of Sanhedrin. What about the to in the there the Rambam they quoted here in the Machon Ha-Mor edition they quote in the footnote what the Rambam writes there in the Hakdama to Perek Chelek:

וכשתתבונן התבוננות נפלאה זו תמצא שכאילו הוא אומר עשה אחת על כולן והסירי ממך את המכשולים והמונעים ואם תזנח מהם את מקצתם דרך זלזול אביא עליך מונעים שימנעוך עד שלא תשיג לך שלמות ולא קיום וזהו עניין אומרם מלא משלם שכר מצוה מצוה שכר עבירה עבירה עד כאן.

So that comment of the Rambam k'midumeh allows us to understand pshat that there are two phrases here in the mishna, right? Ben Azzai says: A. mitzvah goreres mitzvah, B. sechar mitzvah mitzvah. Lichora, the pshat in the mishna is that בן עזאי אומר הוי רץ למצוה קלה because A. mitzvah goreres mitzvah and B. sechar mitzvah mitzvah, meaning both of these are relating back to הוי רץ למצוה קלה as opposed to sechar mitzvah mitzvah being an explanation of what mitzvah goreres mitzvah means. Right? So if you were sort of depicting it schematically, you would write הוי רץ למצוה קלה and then you'd have two different lines or arrows protruding coming out of that statement הוי רץ למצוה קלה because A. mitzvah goreres mitzvah and B. sechar mitzvah mitzvah. So it's two different ideas, two different effects, two different influences of the mitzvah. One, she-mitzvah goreres mitzvah, so yitachen what that means is that whatever a person does is doubly significant. It's significant because every moment of life, every action, every word is invested with meaning, is meaningful. So if with this moment of life a person does something good, that's meaningful. If the opposite is the opposite. But then, whatever a person does is also meaningful and is also significant in the sense that it generates a momentum. It's not only that what I did at 11:40 was significant in terms of because that moment of 11:40 was a precious moment, but it also has bearing, it also generates a momentum that affects me at 11:41, 11:42, 11:43. When a person does something good, a person does a mitzvah, it generates a positive momentum. It generates a positive momentum on multiple levels. It generates a positive momentum on a natural, psychological level. It generates a momentum on a religious, spiritual, metaphysical level. A momentum. And in that sense... that's going to carry over. It's going to carry over and it's going to give me a head start and it's going to give me more energy and position me in a better place that my next seder should also be a good seder. But הן לטוב הן למוטב. So we're talking about again mitzvah goreret mitzvah. Be it the natural, be it the metaphysical momentum that whatever a person does generates. What does schar mitzvah mean? So schar mitzvah already is something that's again schar is something that's bestowed. So we're not talking about momentum here. We're talking about something that's bestowed. And what the Rambam says there in the Hakdama lePerek Chelek is something that he later returned to in פרק ט מהלכות תשובה if you have a Rambam rabosai, so maybe if you can just grab a Rambam Hilchos Teshuva, Perek Tet, Halacha Aleph if you have one available. Okay so let's see here Perek Tet in Hilchos Teshuva, Halacha Aleph, rabosai.

מאחר שנודע שמתן שכרן של מצוות והטובה שנזכה לה אם שמרנו דרך השם הכתובה בתורה היא חיי העולם הבא שנאמר למען ייטב לך והארכת ימים.

And as the Rambam had quoted earlier, Chazal darshun leyom shekulo tov, leyom shekulo aroch.

והנקמה שנוקמין מן הרשעים שעזבו אורחות הצדק הכתובות בתורה היא הכרת שנאמר הכרת תכרת הנפש ההיא עונה בה. מהו זה שכתוב בכל התורה כולה אם תשמעו יגיע לכם,

on the other hand,

ואם לא תשמעו יקרא אתכם וכל אותן הדברים בעולם הזה כגון שובע ורעב ומלחמה ושלום ומלכות ושפלות וישיבת הארץ וגלות והצלחת מעשה והפסדו.

So maybe as we make our way to the point that links up with our mishna, maybe we'll just comment along the way as well bli neder. The emes is the Rambam sort of has a two-part question. He says the promise of Olam Hazeh prosperity, so where does that fit into the system given that schar is in Olam Haba? And similarly the promise, the prospect of Olam Hazeh suffering, where does that fit into the scheme given that onesh is in Olam Haba? So the emes is if you it's not the question itself needs a little bit of pshat. I'm sorry, just one minute. Take a look in the beginning of Perek Vav of Hilchos Teshuva for a minute rabosai.

פסוקים הרבה יש בתורה ובדברי נביאים שהן נראין כסותרין עיקר זה. ונכשלו בהן ואף אדם ויעלה על דעתו מהם שהקדוש ברוך הוא גוזר על אדם לעשות טובה או רעה ושאין ליבו של אדם מסור לו להטות לכל אשר ירצה והריני מבאר עיקר גדול שממנו תדע פירוש כל אותן הפסוקים בזמן שאדם אחד חוטא או אנשי מדינה חוטאים ועושה החוטא חטא שעשה מדעתו וברצונו כמו שהודענו ראוי להיפרע ממנו והקדוש ברוך הוא יודע היאך ייפרע יש חטא שהדין נותן שייפרעו ממנו על חטאו בעולם הזה בגופו או בממונו או בבניו הקטנים שבניו של אדם הקטנים שאין להם דעת ולא הגיעו לכלל מצוות כקניינו הם כתיב איש בחטאו יומת עד שייעשה איש ויש חטא שהדין נותן שייפרעו ממנו לעולם הבא ואין עובר עליו שום נזק בעולם הזה ויש חטא שייפרעו ממנו עליו בעולם הזה ובעולם הבא.

So it's quite clear from the Rambam that there isn't a complete symmetry that when we say שכר בהאי עלמא ליכא so that's true about sechar. But onesh, that's not true necessarily, right? That's what this Rambam is presenting, that when it comes to onesh rachmana litzlan, so some averos are ne'enoshim in olam hazeh. So there isn't a complete symmetry. When you come back to our halacha here in the beginning of perek tes, so then we understood fully what the Rambam's kasha is of

מהו זה שכתוב בכל התורה כולה אם תשמעו יגיע לכם

because when it comes to sechar, is שכר מצוה בהאי עלמא ליכא. But what was his kasha about ואם לא תשמעו יקרא אתכם. I mean the Rambam himself just told us two prakim, three prakim earlier that there is onesh in olam hazeh. So lichora the pshat in the Rambam is clear that the reason it's a kasha is because in parshas bechukosai, in parshas ki savo, clearly the Torah is presenting a symmetry. אם בחקתי תלכו ואת מצותי תשמרו so then come the brachos. ve'im bechukosai timasu so then come the klalos. So the Torah is presenting a symmetry. So whatever is true of sechar of bracha is true of onesh of klala. So the answer, the explanation for ואם לא תשמעו יקרא אתכם can't be well there is onesh in olam hazeh because while that is true, that's not what's being depicted in those psukim. Because what's being depicted in those psukim is something that's parallel, is something that's symmetrical in terms of onesh to sechar. So that's why even though the Rambam has already told us that there is onesh rachmana litzlan in olam hazeh, that in no way answers the kasha or explains anything about יקרא אתכם אם לא תשמעו יקרא אתכם which is symmetrical to אם תשמעו יגיע אליכם and the אם תשמעו יגיע אליכם can't mean sechar because שכר בהאי עלמא ליכא, sechar is in olam haba. The second reason why what the Rambam taught us in perek vav doesn't preemptively remove this question of what does it mean when the Torah says ve'im bechukosai tishma so then timasu so then rachmana litzlan such and such is because basically there in these psukim that the Rambam is referencing the Torah says it's an automatic consequence for all averos. The Torah's not discriminating and saying well if you do avera aleph zayin and lamed. So then you'll know that there's going to be a, there's going to be a bill to pay already in Olam Hazeh. But if you do beis, ches, and mem, so then the accounting, no, it seems, it seems that it's an automatic consequence for all aveiros. So again, what the Rambam has told us earlier in Perek Vav, in no way anticipates or preempts this difficulty. Right? So what's pshat in Brachos and Klalos? That's the question that the Rambam has posed for us. Says the Rambam: כל אותן הדברים אמת היו ויהיו. The Torah's haftacha of Brachos and Klalos has already been m'kuyam and will continue in the future to be m'kuyam.

ובזמן שאנו עושים כל מצוות התורה יגיעו אלינו טובות העולם הזה כולן. ובזמן שאנו עוברים עליהן תקרא אותנו הרעות הכתובות. ואף על פי כן אין אותן הטובות הן סוף מתן שכרן של מצוות ולא אותן הרעות הן סוף הנקמה שנוקמים מעובר על כל המצוות אלא כך הוא,

depending on which Rambam you're looking in you have, you have a different text here, the next word, ela kach hu, hetza hadvarim, hachra hadvarim. All the different nuschaos basically, basically mean the same. So this is a little confusing, we'll just note it and bli neder circle back to it. In the beginning of Halacha Aleph, the Rambam said that מתן שכרן של מצוות is Olam Haba. Meaning entirely, right? The entire schar is in Olam Haba. Now the Rambam seems to be conceding that the tovos we receive is not the סוף מתן שכר של מצוות. It's not the ultimate schar. So which is it? It's not schar at all in Olam Hazeh or it's not ultimate schar? Which of the two is the Rambam telling us? Okay, let's leave that question open for the moment. Hakadosh Baruch Hu נתן לנו תורה זו, Etz Chaim.

וכל העושה כל הכתוב בו ויודע דעה גמורה נכונה זוכה בה לחיי העולם הבא.

When you have a tree that, that produces fruit, so there are different types of trees. You can have an apple tree, you can have a pear tree. The Torah is a tree that produces life. Chaim nitzchiyim, Etz Chaim. That's what the Rambam is saying: נתן לנו תורה זו, Etz Chaim, and therefore as such, because the peiros of Torah are chaim, so that's the pshat:

וכל העושה כל הכתוב בו ויודע דעה גמורה נכונה זוכה בה לחיי העולם הבא.

The Rambam always has, we'll see this reiterated right here minei ubei, the Rambam always reminds us and reinforces this combination that a person has to do what's right, a person has to be m'kayem mitzvos, כל העושה כל הכתוב בו, but a person also has to have a yedias Hashem, a person has to have proper emuna, proper belief, proper knowledge, ויודע דעה גמורה נכונה. Neither one can stand alone. ולפי... again the Rambam right away reinforces this, this symbiotic combination:

ולפי גודל מעשיו וגודל חכמתו הוא זוכה. והבטיחנו בתורה שאם נעשה אותה בשמחה ובטובת נפש ונהגה בחכמתה תמיד,

again the third time already the combination is being presented:

נעשה אותה בשמחה ונהגה בחכמתה תמיד, שיסיר ממנו כל הדברים המונעים.

Hakadosh Baruch Hu will remove all impediments כגון חולי ומלחמה ורעב וכיוצא בהן Vayashpia lanu all the טובות המחזיקים את ידינו לעשות התורה and what's more he'll provide us with the support system, with conditions that are optimally conducive

כגון שובע ושלום וריבוי כסף וזהב כדי שלא נעסוק כל ימינו בדברים שהגוף צריך להם

Ela neshev pnuyim again a fourth time ללמוד בחכמה ולעשות המצוה. Mitzvah here is a collective collective noun, right? Even though it's a collective noun, even though it's in the, in the singular, but it means, it refers to a collective, so mitzvah.

אלא נשב פנויים ללמוד בחכמה ולעשות המצוה כדי שנזכה לחיי העולם הבא. וכן הוא אומר בתורה אחר שהבטיח בטובות העולם הזה

Vetzdaka tihyeh lanu.

וכן הודיענו בתורה שאם נעזוב התורה מדעתנו ונעסוק בהבלי הזמן כעניין שנאמר וישמן ישורון ויבעט שדיין האמת יסיר מן העוזבים כל טובות העולם הזה שהן חיזקו ידיהם לבעוט ומביא עליהם כל הרעות המונעות אותן מלקנות עולם הבא כדי שיאבדו ברשען הוא שכתוב בתורה ועבדת את אויביך אשר ישלחנו השם בך תחת אשר לא עבדת את השם אלוקיך בשמחה ובטוב לבב מרוב כל נמצא פירוש כל אותן הברכות והקללות על דרך זו כלומר אם עבדתם את השם בשמחה ושמרתם דרכו משפיע לכם הברכות האלו ומרחיק הקללות עד שתהיו פנויים להתחכם בתורה ולעסוק בה כדי שתזכו לחיי העולם הבא וייטב לך לעולם שכולו טוב והארכת ימים לעולם שכולו ארוך ונמצאתם זוכים לשני עולמות לחיים טובים בעולם הזה המביאים לחיי העולם הבא שאם לא יקנה הנה חכמה ומעשים טובים אין לו במה יזכה שנאמר כי אין מעשה וחשבון ודעת וחכמה בשאול. ואם עזבתם את השם ושגיתם,

you wallow, you immerse yourselves

במאכל ומשתה וזנות ודומה להן, מביא עליכם כל הקללות ומסיר כל הברכות עד שיכלו ימיכם בבהלה ופחד ולא יהיה לכם לב פנוי ולא גוף שלם לעשות המצוות כדי שתאבדו מחיי העולם הבא ונמצאתם שאיבדתם שני עולמות.

So kitzur hamaiseh, the Rambam says that basically בדרך שאדם רוצה לילך מוליכין אותו. If a person indicates, demonstrates that he wants to be mekayem mitzvos, he wants to lilmod torah, so then mimaila Hakadosh Baruch Hu provides the circumstances and the support system to facilitate that. But if rachmana litzlan the person demonstrates the opposite, so then Hakadosh Baruch Hu removes that support system and on the contrary, Hakadosh Baruch Hu will, instead of the support, there will be obstacles. So now if we come back to that kasha that we had about, is the olam hazeh prosperity, is it not schar at all, or is it not the ultimate schar, and how those two different formulations in the Rambam are totally consistent, משל למה הדבר דומה, let's say you have a cleaning lady comes in to clean for the day. So I think it is, it certainly used to be, I think it's the minhag hamedina that in addition to whatever hourly wage you'll pay, you also give lunch. Maybe you also give the subway, the cost of the subway, the carfare, but... you give lunch. Okay, so let's say you're paying $20 an hour and it's going to be 8 hours of cleaning, $160. And at 12:30 she stops for lunch and you and you serve her lunch. So that's part of her wages or not part of her wages? That's extra or or no, it's it's part of the wages. Well, it's sort of both in the following sense. On the one hand, it's not part of the wages in that if if you pay $20 an hour and she works 8 hours, at the end of the day you're going to give her $160 and you're not going to deduct from that the cost of the lunch. But me'idach gisa, let's say again she arrives at 9:00 and 1:00 is going to be lunch, but from 9:00 to 1:00 instead of cleaning she's playing on her phone, she's doing things on her phone. So at 1:00 you're not going to give lunch. The point of giving lunch at 1:00 was to she expended all this energy cleaning in the morning and she needs to she needs kochos to continue. So you give her lunch because she's spending the day working. So on the one hand it is wages in the sense that it's a function of and it's a reaction to in response to her working. But on the other hand it's not wages in the sense that the $5 that the lunch costs is not going to be deducted from the $160 that she earned. Lema'aseh what we get in Olam Hazeh is not schar. That's what he says at the beginning of the halacha and and that's true unqualifiedly. It's not being deducted, הקרן קיימת לו לעולם הבא, it's not being deducted from what Hakadosh Baruch Hu betuvo u'vechasdo the pras that he gives us in Olam Hazeh. The cost of lunch, the cost of the fact that Hakadosh Baruch Hu gave us

לחם לאכול בגד ללבוש ובית לדור בו ובריאת הגוף ומנוחת הנפש,

so none of that's going to be subtracted from the schar Olam Haba. It's going to be the full $160 or whatever it is that we earned. But me'idach gisa, it is schar in the sense that it's linked to, it is wages in the sense, it is schar in the sense that it's linked to what we do and it's a function of what we do and it's only because we're doing. And and crucial to this understanding is the recognition we generally let's say whenever we encounter the phrase sachar v'onesh, so we translate it as reward and punishment. But it's important to remember that what the word schar in the Torah means in terms of its semantics,

לא תלין פעלת שכיר אתך עד בקר. ביומו תתן שכרו ולא תבא עליו השמש.

So if you have a day worker who finishes he gets paid per diem. You didn't make a different arrangement with him and he finishes working before shkia, so then there's a mitzvas asei of bayomo siten secharo. You're giving him his reward? You're not giving him his reward, you're not rewarding him, you're giving him his wages. He put in an honest day's work. So that's what schar means. Schar merely means the wages. And that's why the Rambam says that the lunch that the cleaning lady gets, it is schar but it isn't schar. It is schar in the sense that it is wages, it's linked to the work, but it's not schar in the sense that it's not being deducted from the wages that you're going to pay her, it's not being deducted from the $160 that she'll be entitled to for having put in a full day's work. Al kol panim, this is what our mishna says schar mitzva mitzva. And we saw what the Rambam says in Hakdama le'perek Chelek. What it means is that the schar mitzva, the wages or the call it the the benefits of the wages that Hakadosh Baruch Hu pays for a mitzva is that he positions us, he provides us with with with conditions that are conducive for the next mitzvah. And that's what Ben Azai is telling us, one mitzvah leads to another mitzvah on on in two different but but complementary ways. Number one, schar mitzvah mitzvah there's a momentum. There's a natural momentum, there's a metaphysical momentum that one mitzvah again, if if if I got up in time for davening this morning, there's a momentum. I'm more likely to get up in time for davening tomorrow morning. הן לטוב הן למוטב. But additionally, schar mitzvah mitzvah. Additionally, not only just mitzidanu is that true, but Hakadosh Baruch Hu is is is contributing, as it were, to that as well. Because schar mitzvah mitzvah, the the if you work in the morning, so then Hakadosh Baruch Hu gives you a lunch to be able to work in the afternoon. And and you have the and you have the kochos, you have the conditions that are conducive. If you don't work in the morning, rachmana litzlan, so then there's no lunch and then a person feels shvach. He still can work in the afternoon, he still has that bechira, but it's going to be more of an uphill battle. It's going to be more of a challenge. Let's take a look a little bit at Mishna Gimmel. Hu haya omer, he, Ben Azai,

אל תהי בז לכל אדם ואל תהי מפליג לכל דבר.

Don't be scornful, don't be contemptuous of any person, ואל תהי מפליג לכל דבר, and and don't be dismissive of anything,

שאין לך אדם שאין לו שעה ואין לך דבר שאין לו מקום.

Rambam, what does this mean?

אמר אי אפשר שלא יהיה לכל אדם איזה זמן שהוא יכול בו להזיק ולהועיל ואפילו בדברים קלים ביותר ופחותים שבהם ואם כבר זלזלת בו יצרך צער כלשהו.

Life is such that a person never knows and and the person rachmana litzlan that we're dismissive of, contemptuous of, act belligerently in relation to today is someone who tomorrow is in a position to either help or hinder and depending upon how we treated him, that's going to determine, very likely, how he treats us. So this is obviously very wise and very, very sound advice, but is is it Torah? I mean, it's just again, it's very wise and and very sound, and very true, that goes without saying, but meaning very true even empirically. We we see this borne out in in life all the time. So the Rav, the Bartenura, famously says at the beginning of Pirkei Avos, משה קיבל תורה מסיני ומסרה ליהושע ויהושע לזקנים etcetera, why did Rabbeinu Hakadosh present that shalsheles hamesorah at the beginning of Avos? Wouldn't it have made more sense that it should be the first mishna in Shas? So the Rav famously answers, if Rabbeinu Hakadosh had presented it there, when we came to Avos, we would have said, you know, Avos is is philosophy. So philosophy you find by goyim as well. And lav davka that what you're learning in Pirkei Avos is all Torah, is all rooted in Torah. is all derived from Torah, is all a cheftza shel Torah. No. משה קיבל תורה מסיני is true for מאימתי קורין שמע בערבית, and it's true for Yetzias HaShabbos, but you wouldn't have known that it's entirely true for Pirkei Avos. Therefore, says the Rav, Rabbeinu HaKadosh was koveia the mishna bedavka here. So veizt ois that this very sound, excuse me, that this very sound and wise hadracha that Ben Azzai is providing is Torah. So in what sense is it Torah? There are different ways to explain. One is any mida with which HaKadosh Baruch Hu is manhig the world is certainly a cheftza shel Torah. The Gemara, I think it's a Gemara towards the end of Shabbos, no? About how oni and osher is galgal hachozer ba’olam. And then there's the famous vort from the Gaon that the word Venisnu is a palindrome, right? It reads forwards and backwards the same word, reflecting that maimar Chazal. So there's a certain... HaKadosh Baruch Hu created that one of the midos that he implanted in the world is that things sometimes function cyclically. You know, if you imagine a Ferris wheel. So if I'm in the... this is not an endorsement of going in a Ferris wheel. If I'm on the top of the... my personal preference is the merry-go-round, that's much more my speed. If I'm in the top carriage in the Ferris wheel, so it's a mida of HaKadosh Baruch Hu in the world that tells me: don't look down, don't feel better, don't feel superior, because the wheel goes around. גלגל הוא החוזר בעולם, as the Gaon points out, then reflected in the word Venisnu. So here too this mishna is also, not exactly the same, but a similar type of cyclical effect, that this person for whom I think I have no need at the moment, and maybe I even think that I have reason to be contemptuous of, but that's now, but you should know things are cyclical. And that's a mida, it's a mida in the world that things happen cyclically. To understand a mida ממדותיו של הקדוש ברוך הוא is avada cheftza shel Torah. If you sue the governor over summer camps. It doesn't matter whether you think you're right or wrong. If you sue the governor over summer camps and you me'orer eiva, how can you be surprised if you think that you're then experiencing eiva a couple of months later? It's a meforesh Mishnah. It's a קל וחומר בן בנו של קל וחומר. The Mishnah tells us a chiddush of אל תהי בז לכל אדם. I don't even see how this person can ever be in a position to help me or hinder me. And the Mishnah says אף על פי כן, things are shifting. Right now I'm on top of the Ferris wheel, or I think I am, and I don't realize that there's a motor that makes things go around. The Mishnah says there is. Things move. People move. Circumstances change. Positions change. So the Mishnah says it, it's sort of a matter of faith. I can't even foresee how this adam could ever be in a position to either help or hinder me. So it's to be baz l'chol adam is a toes b'dvar Mishnah even if I can't foresee how that can happen. So avada it's avada it's wrong and ill-advised if it doesn't take any imagination to understand that the person is in a position. There's a t'shuvah in the Igros Moshe in

חושן משפט חלק ב: הנידון הוא אם יש להשתדל שלא אצל שרי המדינה אלא לתבוע למשפט ולבוא בקובלנא לפני השופטים על השרים אשר עושים עולה נגד היהודים.

That's even if it is an avlah, not if it's an imaginary avlah such as a public health measure not to open camps that there were outbreaks in camps as was easily foreseeable. Says Rav Moshe:

ודאי יש לחוש להטלת איבה מהממשלה להיהודים שאפשר שחס ושלום יביא לתוצאות לא טובות בהרבה עניינים.

His case is obviously in the details not exactly parallel to ours, but the yesod is quite relevant. And that's our Mishnah. It's our Mishnah. A person has to in terms of whenever we're called upon to decide what the right thing is now, a person has to think about what the consequences are tomorrow. It's not just, well, right now I think I have a strong case, so I'm going to go to court. Right now I think this person is never ever going to be in a position to in any way affect me and I'm mevazeh, I'm dismissive, I'm contemptuous. No. Says the Mishnah, it's very wise hadracha, but it's not only that, the very wise hadracha is Torah.

אל תהי בז לכל אדם ואל תהי מפליג לכל דבר שאין לך אדם שאין לו שעה ואין לך דבר שאין לו מקום.

Someone does something you don't like, so instead of responding directly, so besides the obscenity shebo, besides that being ke'shele'atzmo obscene, you really think that tomorrow he's going to be inclined... To turn around and do you a favor after today you called him a Nazi? Again, one doesn't need this additional perspective. It's obscene even if there wouldn't be fallout. But even if one doesn't see the obscenity shebo, אל תבז לכל אדם. A person in general in life, what I do today has consequences, has ramifications tomorrow and beyond. And therefore, when I decide what to do today, what to say today, what decisions to make today, I have to calculate. When you play chess, the fact that your opponent is offering you a pawn, it doesn't mean you should take the pawn. It could be you take the pawn and the next move he's going to take your knight or your rook. Maybe it won't be the next move, maybe it will be eight moves later. But a person has to cheshbon, a person has to cheshbon. Okay, maybe we'll start here. Everyone should have a good, good, productive day. Be well, be safe, and א גוטן שבת רבותי. Kol tuv.