The greatness of empathy

WhatsApp Image 2020-01-18 at 11.40.13 PM

The first thing the Torah tells us about Moshe’s personality is “וַיֵּצֵא אֶל אֶחָיו, וַיַּרְא בְּסִבְלֹתָם”, he went out to observe his brothers and he saw their suffering. Rashi explains that he focused on their pain and kept their suffering in his heart. We clearly see Moshe’s great humility from his introduction. In Birchos Hashahar 5 Reb Nosson brings a midrash (Vayikra Rabba Ch. 37) that Hashem said, “because you cared about your brothers’ suffering, you will merit to be taught the laws of vows”.

The obvious question is, what’s the connection between the two things? I understand that it’s a great reward to be taught any law from God, but why is Moshe’s empathy for his people rewarded with being taught the laws of vows? Reb Nosson gives his own answer (ibid).

I was thinking as follows: One of the most interesting type of vows is the Nazir’s vow. A nazir is someone who voluntarily vowed to abstain from all alcohol derived from grapes. (He also can’t cut his hair or become ritually impure). When the Torah introduces this idea it says:

“אִישׁ אוֹ אִשָּׁה כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר”

“If a man or woman sets themselves apart by making a nazarite vow” 

The word יַפְלִא, to set himself apart, says the Even Ezra stems from the root פלא (wonder). Meaning that he did a wondrous thing by making a vow. Here the whole world is running after their desires and this person is a marvel, in that he sets himself apart and abstains from his desires. The same is true for many vows. If someone vows to give charity or vows to do a mitzvah, this is truly a wonder; something so rare.

I think that this is why Moshe merited to be taught the laws of vows for his compassion. The same way that it’s a phenomenon for someone to want to abstain from his desires, when the rest of the world is stuck in the mud of bodily desires, so too it’s equally a rarity for someone to care about another person. The same selfishness that entraps people to follow their lusts, hooks them to be narcissistic. The Torah says that יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו, a person’s natural tendency is to be preoccupied with himself. Children only care about themselves and, unfortunately, too many people never grow up. If the first thing the Torah tells us about Moshe was that he was compassionate for others, that means it was an essential value of his. The more selfless you are, the greater you are, because you are more like God himself, who is totally selfless. Sadly, it’s not common enough to see true altruism, just like it’s not that common to witness people abstain from the desires of this world.

May we merit to truly be selfless and dedicated to the service of Hashem and our fellow people.

Surprise surprise


I find it funny how we still get surprised when our prayers get answered, myself included. I often hear people preface a story of how Hashem took care of them (again) by saying, “You’re not going to believe this”. Why wouldn’t we believe it? Isn’t the idea of praying to Hashem what we’re taught our whole lives, again and again? What’s the big surprise that it works? On the other hand, if it’s so inconceivable that real prayer works, then why do many of us spend so much time doing it? Why climb up a tree that we’re sure has no fruit?

The truth is that Rebbe Nachman says (Torah 7) that prayer is miraculous. It supersedes the forces of nature. But Maybe, since we’re by-no-means accustomed to seeing outright miracles, we get a bit surprised when our prayers force Hashem’s hands to perform miracles on our behalf?

I heard a beautiful story the other day from Rabbi David Ashear of  There was a boy named Naftali who grew up in a very religious home and started slacking off in yeshiva. Eventually he got kicked out because he was negatively influencing the other kids in his class. His parents became very concerned. A few weeks later he missed the Friday night meal and his parents had no idea where he was. He finally showed up late at night drunk and smelling of cigarettes, with a cellphone in hand, as if it weren’t shabbos. His parents consulted with an expert in the parenting field who advised them that they cannot allow him to violate Torah and Mitzvos in the home. When they relayed those demands to him, Naftali left home and moved in with his new irreligious friends in Tel Aviv. He finally felt free, but after a few months those friends turned on him. They made fun of him and tortured him until he had no choice but to leave. He was wandering the streets depressed. He knew he couldn’t go home either and he decided that he was going to commit suicide. It was evening time and he started walking towards a large tower to jump off of it. On his way up the stairs, he saw a pamphlet on the floor with the words “Mamma Rochel” on the cover. Usually these pamphlets didn’t interest him, but this time he picked it up and started reading it. It was full of stories of salvation that people experienced at Rachel’s Tomb. He started thinking that maybe he should also go to there and pray before he took his own life. He decided to go. When he got there, it was late at night and he was surprised how busy it was there. He saw a group of men praying very fervently and he noticed a sign that nearly made him pass out. It said “Please pray that our son Naftali Yisroel ben Chana Rochel does Teshuva”. That sign was about him. The people there were praying for him to return to Hashem. Then he heard a voice from ladies’ section that he recognized to be his mothers’! She was saying, “Master of the world, please send my Naftali back. I’ll take him back however he is”. He called out to his mother and they reunited. His parents sponsored that group of rabbis to come and pray that night at Rachel’s Tomb so that he would return. Hashem made him find that pamphlet and it worked right away.

Are you surprised? Don’t be!

Listen up


In preperation for Rosh Hashana, Breslovers always review a certain lesson in the month of Elul. Torah Vav, as it’s called, discusses Rebbe Nachman’s approach to Teshuva, returning to Hashem.

The Rebbe makes the following statement:

וְעִקַּר הַתְּשׁוּבָה – כְּשֶׁיִּשְׁמַע בִּזְיוֹנוֹ, יִדֹּם וְיִשְׁתֹּק

“The essence of Teshuva is to hear oneself being insulted and remain silent”

Simply understood, as has been said in this forum many times, returning to Hashem means aligning your will with His will. In order to align our will with His, we need to be the party that concedes. After all, His will is perfect and righteous. It’s only our will, controlled by our ego, that’s messing up the alignment and stuffing up the pipes of blessing that should flow down on us. This act of teshuva takes quite a measure of humility.  Typically when someone is insulted by another, his ego becomes unleashed. The Rebbe says that the blood in his heart boils from an insult. We need to turn the דם (the blood of the heart) into דום (silence), by shutting our mouths when someone lays it on us real thick. Although it’s a simple act, it’s quite difficult to do. Overcoming the ego’s blood-boil, can have majorly positive results on our character and also make big noise in Heaven.

When my wife, Yocheved, was learning this lesson, she questioned it’s relevancy to those that are oppressed. Wouldn’t such an avodah, of letting oneself be humiliated, be unhealthy for them? How can it be beneficial for someone who is abused, or even someone who feels abused, to allow himself to be ashamed?

One can easily answer that the Rebbe is only addressing someone who is emotionally stable and not a person who is suffering from legitimate abuse. Although this might be the case with another tzaddik, it’s hard for me to believe that the super tzaddik (צדיק האמת) that Rebbe Nachman was wouldn’t address even the most unfortunate of us. I mean, that was what he was/is all about!

Yocheved had a great answer and a novel interpretation of this idea. The Rebbe doesn’t say that the essence of teshuva is when you hear another insult you and remain silent. He says real teshuva is when you hear your own humiliation and remain silent. It’s not as easy as we think to be truly honest with ourselves. Although we seem more ashamed before others than when we are in our own private space, we still hide from ourselves in the most humiliating situations.


It’s hard to truly hear our own criticism. Even this generation, with all its openness and vulnerability, suffers from terribly low self-esteem. That’s because we’re afraid to be real about our most serious shortcomings. We’re ashamed to even admit these things to ourselves. But how can one align himself with something else, if he’s unaware of his true self?  And all the more difficult it must be to align with the source of all truth if we aren’t truthful to ourselves.

We need to open our minds and ears to our souls’ calling. We need to let go of our illusion of control and admit to ourselves who we really are. That’s the essence of teshuva, it’s coming back to the real you. Hashem already knows it anyways. It’s only us that’s still in the dark.

Keep going

WhatsApp Image 2019-08-29 at 1.15.24 PM

~ The following is based on a lesson from Rabbi Leibish Hundert.

The Mishna Brura writes, (O”C 125:5): “It says in the Sefer Heichalos (an early Kabbalistic work), ‘[Hashem says to the Heavenly angels], You should be blessed if you go and tell my children what I do when they sanctify My name and say קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ. Go teach them that [when saying it] they should raise their eyes up to the skies and lift up their bodies to Me. Because no pleasure I have in this world compares to the moment that their eyes look into my eyes, and my eyes in theirs. At that moment I grab the image of [their grandfather] Jacob on the Holy Throne, and I hug it and kiss it. Then I remember their merits and hasten their redemption“.

What is קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ? Kadosh means separate, or utterly unique. The commentators say that the idea of repeating it three times symbolizes its eternal continuum. So what we’re saying is that Hashem is totally without equal. But more, is that the recognition that He is beyond our comprehension is considered looking into Hashems’ eyes.

The difference between seeing and hearing is that when you see something you see all of it, but when you hear something it’s sequential. You need to keep on hearing and hearing to capture something. There is one exception. Looking into another’s eyes. When you look into someone’s eyes, it’s forever…

When the Mishna (Shabbos 73b) counts the 39 primary prohibitions of labor on shabbos, it lists planting and then plowing. The Talmud asks, doesn’t one plow before he plants? It answers that the author of the Mishna lived in the Land of Israel. In Israel, since the earth is hard and rock-like, one had to plow, plant and then plow again to cover the seeds. In Israel one has to do a second act of covering the seeds. What this means, allegorically, is that covering up is a profound sense of letting go. You thought you plowed and seeded and you’re done, but then Israel requires you to do it again.  It’s hard in Israel. Israel makes you do things again and again (not just going to the משרד הפנים) and that builds the relationship. קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ – again and again, looking into His eternal eyes!

You know, if you look at the blessings that Isaac gave Jacob and Esau, they both got the same blessing! They both were blessed with rain and dew. The difference is that in Esau’s blessing, he gets it once and he’s set, but Jacob gets his flow and then he has to ask again to get it (Rashi says on the vav of וְיִתֶּן לְךָ, that יתן ויחזור ויתן. That’s the blessing, not the rain and dew, but the relationship. To keep and asking and getting, asking and getting, again and again.

This could be what Rebbe Nachman means in Torah 6 that we need to do Teshuva al Hateshuva, we need to constantly be in a state of longing. The tzaddik never stops searching for Hashem, אַיֵּה מְקוֹם כְּבוֹדוֹ again and again. The more he knows the more he understands that he knows nothing. Hisbodedus every day! Never giving up. Hashem isn’t as interested in one good prayer as he is a series of prayers. Again and again!

!קַוֵּה אֶל יְהוָה חֲזַק וְיַאֲמֵץ לִבֶּךָ וְקַוֵּה אֶל יְהוָה


Back to the basics

WhatsApp Image 2019-07-17 at 2.08.25 PM

There is a popular Breslov book called השתפכות הנפש. It’s a collection of teachings from the writings of Rebbe Nachman and Reb Nosson on the topic of prayer, authored by Alter Tepliker, a fourth generation Breslover chassid.

The book starts off with a rather lengthy introduction in which he demonstrates how prayer, specifically hisbodedus (the practice of setting aside time for improvisational personal prayer in our mother tongue) was a foundational practice used by all of our forefathers and ancestry throughout Jewish history.

I found it interesting that, after the introduction, the author starts off the body of the book with the following piece from Tinyana 73:

“Whoever wants to be worthy of תשובה (coming back to Hashem), should recite Psalms frequently, because reciting Psalms is מסוגל (propitious) for returning to Hashem”. 

In that piece Rebbe Nachman teaches how King David prophetically embedded Psalms  to the 49 gates of תשובה, so that all the 12 tribes, whose names total 49 letters, can enter the proper gate to return to Hashem.

But why start with this lesson? If I wanted to teach about hisbodedus, surely I would find a better lesson to begin with and inspire my readers. Namely, the second lesson he quotes, “Hisbodedus is a great virtue and higher than everything”! Why begin with a lesson about the importance of reciting Psalms?

I think there is a very profound, and layered message that the author might be hinting at by using this lesson as a starting point. Many people think that hisbodedus and personal prayer is some immensely inspiring practice. When we go out to the woods or enter another place of seclusion and talk to Hashem we want it to be esoteric and life changing. We’re always seeking inspiration to sweep us off our feet and give us wings to fly. But it doesn’t always happen. Anyone who practices personal prayer consistently will tell you that it doesn’t always flow and you don’t feel significantly different after every session.

To too many people, reciting Psalms is a chore. “I can’t connect”, “I don’t understand what I’m saying”, or “What does saying these old texts really do for me?” I very much relate to Psalms and I think the main reason why most people don’t relate to them is because there’s this bizarre pressure to recite many of them. It’s like we don’t feel that we’ve accomplished anything if we didn’t finish our quota, or a significant amount. We need to reframe and put our utmost attention into the few lines we say. Every word is stuffed with holiness, like an overpacked suitcase. If we don’t understand the words, there are available translations in every language possible. Stop trying to finish Psalms and allow yourself to relate in the most simple way to the deepest and simplest words of prayer ever written. Maybe it’s not the most glorious thing to do, maybe it’s hard to focus on but we must slow it down significantly and get real with it. Tehillim is infused with opportunities for תשובה. King David, in his unfathomable greatness, had every one of us in mind when he drew these words down from Heaven, and his ultimate purpose was to draw us back to Heaven.

Try it again…Slow down…Wake yourself up and come back to Him. He’s waiting for you to call…


Renewal, at its core


The holy Zohar characterizes Teshuva as “Throwing something back to the place where it was taken”.  Just like if a thief wants to make amends, he must return that which he took to its rightful owner, so too one who sins and desires to repent, must return that which he stole to its original place. Says Rebbe Nachman, our original place is called the emanation of “Chokhmah” (Wisdom). It’s the root of everything, as it says (Psalms 104) “כֻּלָּם בְּחָכְמָה עָשִׂיתָ”, Hashem created everything with wisdom.

The truth is that there is an even higher emanation, called Keter, but that emanation is so elevated that it’s unknowable to Humans. Another name for Keter is Ayin, because as far as we humans can comprehend, it’s nothing to us. It’s just too high for our intellect to fathom. That leaves us with Chokhmah as the root of everything, as King Solomon wrote, “הַחָכְמָה תְּחַיֶּה בְעָלֶיהָ”, Chokhmah gives life to all those who possess it.

The Rebbe warns us to be careful from extraneous wisdoms, which impede our ability to connect to our core, Divine wisdom. These unnecessary wisdoms, disturb us from that connection and renewal of Teshuva. This, he says, is the evil of פַּרְעֹה, who disturbs and interrupts the connection of holiness. Likes פַּרְעֹה said, “לָמָּה…תַּפְרִיעוּ אֶת הָעָם”, why are you disturbing the people? The words פַּרְעֹה and תַּפְרִיעוּ have the same root, because the evil in the world that tries to interrupt us from connection (think cell phones😱) is Pharaoh’s evil.

But it’s not enough to merely guard oneself from extraneous intellect. We need to renew our intellect all the time. How do we do that? Says the Rebbe, through sleep a person renews his mind and soul.


When we sleep, our souls rise and travel to Chokhmah, the core of creation. This is the place where the world is recreating all the time. In order to renew our minds, and serve Hashem with a fresh perspective, we need to renew in the place of Chokhmah too.

The way that the soul travels to Chokhmah is with faith (the emanation of Malchus). Faith only starts at the point where wisdom can no longer comprehend. So when we go to sleep, and our minds are inactive, faith is what elevates our soul to a Divine state of evolving, renewing Wisdom. Even the little ounce of faith one has by going to sleep and relying on the Creator to wake him the next day propels the soul to renew at its core.

Of course, says Reb Nosson, this is why we proclaim the Shema Yisrael before we retire at night. We want to strengthen our faith, so that Malchus can escort our souls to Chokhmah.

Rebbe Nachman brings two other examples of sleep, that rejuvenates our minds/souls, so they can feel renewed again. The first type of sleep is learning the simple, plain meaning of the Torah. The Zohar (III. 244b) calls the study of Mishna and Talmud an aspect of sleep, in comparison to the mysteries of Kabbalah.  This is because Kabbalah explores the deepest insights of the Torah and reveals how Hashem can be found in every aspect of creation. On the surface of the Mishna and Talmud one only see laws, anecdotes and lessons for daily living. So Mishna is an aspect of Malchus (or faith) in comparison to Kabbalah, which corresponds to Chokhmah. One exhibits faith when delving into the intricacies of the law, because it’s not readily apparent how he is understanding the Creator in a deeper way.

The other type of sleep the Rebbe teaches about is doing business honestly, מַשָּׂא וּמַתָּן בֶּאֱמוּנָה.  When we act fairly in business, our minds enter faith and find renewal there. We cannot understand, with our intellect, how we are ultimately benefitting when we give up on profit that could have easily been ours had we not acted honestly. But with faith, we believe that we will get whatever is due us. That act of faith allows the renewal of our minds and souls.

Faith is what drives us to renew, at our core and it’s not only available for the greatest Tzaddikim. By reciting the Shema before we retire, learning the Torah in its plain meaning or acting honestly in our business dealings, we will renew, connecting to the ever-changing world in a deeper, truer way.




Uman recovery 101

WhatsApp Image 2018-09-11 at 9.35.18 PM

This is how I feel today. Totally strung out! Uman Rosh Hashana was so uplifting and memorable, I hope to write about it more over the next month. But today, after a week of singing and dancing with almost no sleep, my body is on strike, my mind is foggy and my heart is closed.

But you know what? I’m not worried.

Rebbe Nachman says (Torah 6) “Whoever wants to come back to Hashem, has to be a בקי בהלכה (an expert navigator), where nothing in the world can make him fall or distance him, whether he’s feeling high or low. Because even in those low places, Hashem can still be found”.

In the Maariv prayer, we ask Hashem והסר שטן מלפנינו ומאחרינו (remove the Satan from before us and from behind us). The Satan, of course, stands in the way of us performing mitzvos, so we ask Hashem to “remove him from before us”, so that we can pass thru and perform the mitzvah. But what’s the meaning of the Satan behind us? It’s equally important to know that after you come close to Hashem, you will experience a fall. This time the Satan strikes from behind, after the mitzvah, making you regret it, or question if you really benefitted at all from the experience.

The solution is to just sit with it. Today’s “Recovery Day”. Yes, it’s the ten days of Teshuva and we want to take advantage of this opportune time to connect, but don’t crack under the pressure and feel bad about yourself. This low is also part of the equation. Don’t be phased by the numbness. Be a בקי בהלכה and wait happily until the next good wave.

<> on May 15, 2015 in Rio de Janeiro, Brazil.

Sharing the remedy

image (2)

Here’s a sneak peak at the cover of my new publication. It’s an original English translation of the Tikkun Haklali, according to the commentaries of Tehillim. This work took me 16 months to complete. I called it a narration because it’s not a literal translation. It’s geared to help the modern English reader understand King David’s words in the vernacular we use today. With the help of a very special sponsor, I printed 10,000 copies to give out for free. Below you can see a few of the holy places where we delivered them already.

Arizal - Yaakov Goldmanberditchev 2

WhatsApp Image 2018-08-02 at 11.51.27 PM

WhatsApp Image 2018-07-31 at 1.38.54 PM

But, of course, the essential destination is Uman .

What is the Tikkun Haklali ?

With tremendous personal sacrifice, the great Tzaddik, Rebbe Nachman revealed a precious remedy to his followers and encouraged them to spread it throughout the world. Known as the Tikkun Haklali, these ten specific chapters of Psalms are a complete and comprehensive antidote for every type of sin, although every sin also has its individual remedy.

The Rebbe also made the following promise, with two of his disciples as witnesses:

“When my days are up and I leave this world, I will intercede for anyone who comes to my grave, recites these ten chapters of Psalms, and gives charity on my behalf. No matter how grave his sins are, I will do everything in my power to save him and cleanse him. I will span the length and breadth of creation for him. I’ll grab him by his peyot (side curls) and pull him out of gehinnom.” The Rebbe continued, “I am very positive in everything I say. But about this, I’m more positive than anything else. These ten chapters help very, very much.”

So, off to Uman I go, tomorrow night, for Rosh Hashana to deliver these holy pamphlets to our English speaking friends, so that we can all share in this precious remedy together!

Wishing you all a Happy and Healthy New Year!

!שנה טובה ומתוקה

WhatsApp Image 2018-09-05 at 7.15.06 AM













Heaven and earth

not knowing

My soul wants to go higher and higher. It loves when I sit alone in the fields and whisper prayers to Hashem. It feels good when I close my eyes, strum on my guitar and chant a sweet tune. It enjoys exploring deeply the secrets of the Torah. But sometimes the day to day grind of mitzvah observance almost feels like an obstacle in the way of my soul’s ascent to the heavens.

In Tinyana 7Rebbe Nachman teaches that a true tzaddik must have two types of students. Some of his pupils are great servants of God themselves, while his others are sinners. Only the greatest tzaddikim can live in both worlds, spiriting the great ones to move even higher and encouraging the lower ones not to give up. In this way, the tzaddik unites heaven and earth (the great students and the lower students). In Nedarim 4Reb Nosson describes how throughout our history there were many great people who didn’t understand this skill of the true tzaddik. Even on their elevated levels, they couldn’t grasp how a sublime and exalted God can have pleasure from the service of a feeble corrupt human. In fact, this was the mistake of those that entered the pardes and left somehow tainted, and this was the error of the spies as well.

The tzaddik, on the other hand, knows that “the highest form of knowledge is not knowing”. His firm emuna is belief in a God that knows more than he does. And somehow, in the merit of this great man and God’s infinitely great mercy, there is good to be found in those that stray. This is the secret of teshuva, something we mortals cannot understand.

This need to unite heaven and earth must be a personal goal too, so those who enjoy singing haunting melodies in the candle light (heaven), can also attend the stale afternoon prayer services in synagogue (earth). And those who find comfort in studying the dry intricacies of the Jewish code (heaven) will also sing songs of praise at their Shabbos meals (earth).

“The highest form of knowledge is not knowing” means it’s ok to admit that you don’t know something. And that you can be open to more than what you’re presently comfortable with. These are the rungs of the ladder that takes us from down on earth to high in the heavens.

Out of this world


The Arizal taught that before creation, there was only the light of einsof. Hashem wanted to unveil his glory and needed to create humans with which to reveal His greatness. So He constricted His light, so to speak, and created an empty space in which He created all the worlds, synonymous with His attributes. Of course, without the constant connection and life force of the Creator, these worlds cannot exist. Therefore, even though, Hashem created an empty space, there must still be a trace connecting the worlds to Him. That trace is called a קו, a line, or רשימו, the imprint.

In Birkas Hashachar 5, Reb Nosson reveals that the verse Shema Yisraelשְׁמַע יִשְׂרָאֵל, יְהֹוָה אֱלהֵינוּ, יְהֹוָה אֶחָד, has 25 letters in it, whereas the verse Baruch Shem בָּרוּךְ, שֵׁם כְּבוד מַלְכוּתו, לְעולָם וָעֶד, has 24 letters in it. I’d like to say that this is symbolic of the above teaching from the Arizal. What is Shema Yisrael? It’s affirming the oneness of God. It’s admission of nothing other than the Creator. That’s an aspect of einsof before the creation; total unity. Baruch Shem is more relevant to us. It talks about Hashem’s glory in the worlds, which is our avoda to reveal. The difference between the 24 letters in Baruch Shem and the 25 letters in Shema Yisrael is, of course, only one. This one represents the trace of einsof in this world that gives it vitality. I think that we express these two phenomenons in prayer often. First in Kaddish. The Kaddish starts off with יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא (His great name should be glorified and sanctified). This is an exclamation of His greatness and oneness, even before creation. Then we praise Him by saying יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא, (His great name should be blessed in all the worlds). Here we’re talking about His greatness after creation, in relation to the worlds. The same is true in the Kedusha prayer. The first proclamation we make is קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה’ צְבָאוֹת מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, this is saying that Hashem is greater than any world can fathom. Then we say בָּרוּךְ כְּבוֹד ה’ מִמְּקוֹמוֹ, this means that Hashem is great from His place, meaning He, so to speak, has a place in the worlds.

What does this mean to us? The fact that we have a connection to einsof is why there can never be reason to despair. This is the source of all Teshuva. We humans, even when we’re dirtied from sin in the lowest of all worlds, are always connected to something out of this world. We might have to hush the Baruch Shem in silence most of the time, but we still must say it. We recognize that the Creator is beyond any comprehension, but we must also admit that we have a direct line to the highest places unimaginable.