Awakening Shoftim: Torah Mussar Mindfulness, 49th Sitting

The Institute for Holiness: Kehilat Mussar’s weekly series on practicing Mussar Mindfulness while learning from God and our ancestors through the weekly Torah portion. This week, we forces on the humility of leadership and the leadership requirement to be humble. Rabbi Chasya leads us in a guided mindfulness meditation practice after the talk. All are welcome. All levels. Hebrew translated

Transcript

Welcome.

Allow yourselves to settle and arrive.

We will begin shortly.

You are in awakening,

Tora,

Musar,

Mindfulness.

Welcome.

Okay,

So for those of you on our Zoom link or that we are live streaming,

Bazrat hasham,

God willing,

On our YouTube channel or on Facebook or LinkedIn or Twitter,

It seems that we're having a difficult time with live stream.

I don't know if you can see us right now,

But we're going to try to fix this as best that we can.

We'll make sure that everything is active and functioning,

But I apologize to those of you who are attempting to join and it's just not happening.

We will be sure to put a recording up.

So I'm Rabbi Castiel Uriel Steinbauer,

The founder and director of the Institute for Holiness,

Hamakon Le Kedusha Kehilat Musar,

The Musar community,

Where we offer three tracks in our practice of Musar mindfulness.

So essentially we offer a strict Musar practice track for those who want only Musar in the Jewish tradition,

Our beautiful creation of the synergy of both Musar from the Jewish tradition and mindfulness from the Buddhist Theravada Vipassana insight tradition,

And really learning from both ancient traditions and practice together of Torah and the Dharma.

And then we have a third path of just mindfulness.

I shouldn't say just,

But mindfulness and sitting in mindfulness meditation practice together in a Sangha.

So we offer this at the Institute for practice and growth for us to be in community together,

Taking refuge and really making this world a better place,

One sit at a time.

So today is Sunday,

September 4th,

2002.

It is a little past 7 30 PM here in Israel where I am located.

And today it was,

Well for me it was because it's sundown now,

It was the state of Elul,

The eighth of Elul,

It's now moved into the ninth of Elul.

And so let's see here.

This is our,

Is it our 49th sit?

I think it's our 49th sit.

It might actually be even our 50th,

But let's know it's our 49th.

It's our 49th sitting and talk together,

Which is quite amazing.

We're really done a whole year of,

Almost a whole year of sitting after every weekly Torah portion of the Hebrew Bible to practice and learn from our ancestors.

And it's quite a delight and honor.

So today we are in Shoftim.

Shoftim,

Shoftim,

Shoftim.

So for those of you who don't know what Shoftim means,

It means judges.

Okay.

So I'm going to give a brief summary of the Torah portion,

And then we're going to focus on what we really need to for our practice today.

So this partial focus is on leadership and also on justice.

And almost as if you can't have leadership without justice,

And maybe even to say you probably couldn't have justice without leadership.

They are very much needed.

They're twins.

They're part of a relationship that have to be together.

And so B'nai Israel,

Our ancestors,

The children of Israel,

They must appoint Shoftim,

Judges.

And they must also appoint Shotrim,

Where we get Mishtarah and Shoter and Shoter et al,

Police officers.

They must appoint officers.

And more importantly,

We're told,

Sedek,

Sedek,

Tirdof.

Justice,

Justice,

You shall pursue masculine singular,

But of course we take it as all of us shall pursue.

Now it doesn't say justice you shall have,

Justice you shall notice or any other verb.

It is actual a verb,

A very active verb and a verb that means that you're chasing after it.

So I want you to hold onto that for today's practice.

What does it mean to orient your life the way the Torah and God and the Jewish tradition wants us to,

They want us to,

Which is that we pursue justice,

That we wake up and our intention is obviously to be of benefit to others and really have as our,

I brought this in the intention,

The Kavanah for the practice,

Which we have to do.

It'll speak to what we're doing.

I'm going to share screen.

For those of you who are watching by video,

You will see our Kavanah note for today,

Our intentions,

If I can pull it up,

We're having a little difficulty here today with technology.

And for those of you listening on audio,

You will hear me read it.

So we see this practice today is doing acts of care for the self.

It's an act of justice,

Of self justice to take care of the self.

You're obligated to,

You know,

Hashem,

God has given you this life and this body as a temple for you to do these meets,

Vote these deeds to care for the other.

You must care for the self.

It's an act of justice.

So we say,

This is something I'm doing to strengthen my own soul in order to be a benefit to others in the future.

And we say,

We also see this as an act to benefit others that we're doing this practice.

This is something I'm doing to strengthen my relationship to others.

So I can be a better conduit of God's good to others when they need me.

And finally,

We see this practice today is sitting together as doing acts to strengthen our relationship with the divine.

This is something I'm doing to strengthen my relationship with the Creator.

So I can be a better conduit of God's good to others when they need me.

So that those are our kavonot,

Our intention for today's practice,

And that allows us to shalom welcome Sarah.

Good to see you.

We were just finishing our kavonot,

Our intentions for today.

So this parsha is very important in the sense that we are told we must pursue justice.

It's not just something that you know you have in society.

And if you're going to have justice,

You have to have leadership that really cultivates this and pursues it.

And we're going to attempt to have that in our practice and our awareness of what it means to be somebody who pursues justice.

So this is part of the justice.

I really do see this practice of the self care of sitting and practicing together as great active self justice,

That we must care for the self in order to care for others.

So we also in this Torah portion get the mitzvah of listening to the kohanim and the shof team,

The judges and the priests.

It's not just listening.

It means following their direction.

And so you had last week's parsha and rae,

I believe maybe it was the one prior where we're told not to go either to the to not add to or take away from the laws of the Torah.

And now you're being told not to turn to the left or the right to follow and listen to these priests and to the judges,

Which,

Of course,

Our rabbis of Hazzal and our tradition have a whole many,

Many pages have something to say about this,

Because what if you have leaders like priests and like judges who are trying to take you away,

Away from the path of Torah?

They are turning towards the left and the right.

Are you supposed to follow them simply because you were told in the Torah to follow them,

Listen to them?

And so even the rabbis question this over 2000 years.

Right.

And so all of us have been given a gift by Hashem,

By God of this internal moral compass.

It was back in Bereshit and definitely in Shemot.

It was called a fear of God.

That was what religion was called back then.

And that meant you had a moral compass.

You had the knowledge and understanding of right from wrong and you live that path.

So we think back to the midwives in Egypt who had a fear of God.

That's the way it's described.

And they refused to murder the baby Hebrew boys.

And so they knew a higher justice.

Right.

And so that's part of the gift in all of us as much as we want to follow the Torah.

There's also this internal compass.

And even the rabbis will emphasize this,

That sometimes when leaders are taking us what we call off the darekh,

Not the path,

We want to keep in mind that we have to trust that quiet still and our voice inside too,

Which is a gift from Hashem.

So just in summary too of this parasha before I kind of hone in what we can learn from this from a moose,

Our mindfulness practice is really that it talks about in the future that Beni Israel,

The children of Israel will want to have a king.

And obviously this is controversial because who is the king to Beni Israel?

That's obviously God.

Right.

So why do they need a human king?

And it's very controversial over many years of discussion.

But basically,

And this is where I'm going to get into our moose,

Our mindfulness discussion.

We are told very specific things.

And all these are seven areas of leadership here.

We have judges,

We have officers,

We have konin priests,

We have the Zeek nay hair,

The elderly of the year,

We have seven different positions of leadership,

And all of them must possess balanced humility,

Known as an ava.

It is the key mida,

The soul trait in the moose,

Our practice that one starts with and really needs to practice their whole life.

Because without it,

You don't have an honest,

Unvarnished sense of really who you are and where your work is.

And this is very important during the month available preparing before Rosh Hashanah,

We need to be able to look at ourselves and say,

This is what I do well,

This will strengthen me.

This is where I need work and I still need to grow and have transformation.

So let's just take a quick look at this future king.

We are told the king must not have too much gold,

Much must not have too much silver,

Must not own too many horses,

Must not marry too many wives.

Okay,

The king needs to fear God,

Follow the Torah,

And not raise his heart above everyone else.

So all those things,

All those,

The king shouldn't do things,

Having too much money.

Well,

What happens,

We assume when someone has too much money,

They become preoccupied with the money and not with leadership and leading,

Right?

They want to either keep the money or grow more.

This is very common in kingdoms and kingship,

Right?

They start to assess taxes and may even enslave people,

Unfortunately,

And all sorts of things can happen with that.

If you are money oriented in that way.

Now if you have too many horses,

The concern here is that the king will,

One is that you will send B'nai Israel down back to Egypt to procure more horses,

Because if you're going to get horses back in the ancient Near East,

You get them from Egypt.

And that's the last place that God wants the people returning to go get more horses,

Right?

So again,

This is about humility.

How much space is this king taking up with his desire for objects or animals?

All right,

It's not,

It's not balanced.

It's not in humility if we have a king that wants so many horses and then will send people away to get more,

Correct?

So that's great.

Okay.

So the other thing is not to have too many wives.

Okay.

That's probably good advice for anyone,

Let alone a king.

But the reason being that he will become preoccupied with these wives and even more so what is the Torah concerned with?

The Torah is concerned that he led astray to idolatry,

Because there's a likelihood when you're marrying wives and particularly foreign wives from different lands that they will be practicing a different religion or a different way of being.

And that may lead the king astray.

So all of these have to do with the king holding an awareness of who he is,

Who he's supposed to serve,

And maintaining that balance,

Humility,

That balance on the phone.

And we find this with all leadership positions in this Torah,

Like the judges cannot take bribes,

They must always be fair and balanced.

It's about taking up the proper amount of space,

Which is what how moose are,

Understands humility.

It's about the rightful space that you take up depending on who you are.

The same thing with the ziknei hair,

The elders,

What happens in this Torah portion is they find a body,

A corpse,

Unfortunately,

That had been murdered a human being,

And they are very want to be responsible to this and to honor it.

And they have a whole ritual and process in which they,

You know,

Verbally acknowledge to God that they are not responsible for this murder,

And want to purify their hands of it and involves a ritual that we many of us don't understand or agree with today.

But they actually take a calf and break the neck of the calf over the wadi over the river and clean their hands of it.

It's this concept very ancient and ancient Near East,

That when blood is spilled and innocent blood is spilled,

You take the most innocent animal one that's never worked.

And you take that animals blood essentially blood meaning life.

Now obviously today in our practice,

At least from my perspective,

And most of our mindfulness,

Particularly of the practice not to cause harm and suffering,

It's not something I would want to do in order to purify that this corpse has been found is to take a life of the animal.

But I just want to honor that what's happening is that these elders are trying to take up their rightful space.

They're trying to be responsible to this dead human body.

They're trying to honor that a life has been taken and that affects all the communities around them.

And so all of this,

All these leadership positions and everything that's discussed in this partial if I'm going to name show team,

It's all about an ava all about humility and taking up our rightful space.

So with that,

There's much more obviously to say of this partial that we could get into.

I think the last one I will point out applies to us a lot the average human being,

But here it's actually the young men who will be sent away for war to fight.

And for reasons are given why they don't have to serve.

And one of them is that they just built a new house.

The second is that they have planted a new vineyard.

The third is they've just got engaged to be married.

And the fourth is they're afraid too afraid.

And if you think about all those,

Those are people kind of at the beginning,

Except for the fear one kind of at the beginning of their life towards holiness,

Towards this practice,

They've just engaged in settling themselves and community,

Building this house,

Planting this vineyard haven't benefit from partaking of the vineyard or haven't dedicated the home,

Haven't moved into it with their new spouse and really share that year together.

All of that is honoring that there needs to be a space where people aren't forced to serve or do something when it's not right for them in that moment,

Depending on where they are in their lives.

And that's the beauty of this Parsha.

And also I think of our tradition to honor that there will be times in people's lives that they shouldn't serve,

Not just that they can't,

But that they shouldn't.

And to honor that they're in a different space with their humility and what they space they take up that these people in their hearts and head and body and mind are so located in their home and in their vineyard and in their new marriage and even their fear that we need to honor that and not force them to do something that is not right for them and make them take up space that they shouldn't.

And it's even the rabbis are so smart in this,

In our tradition,

They know that if you force somebody to do something like this,

Particularly the person who's afraid,

You will cause them to have negative consequences,

Almost karma towards the other soldiers,

Towards the other young men there,

They will pick up that fear and that energy.

And then that will take up way too much space,

Right?

It's not appropriate.

So we want to honor that in our own lives,

Where are we right now where we need to honor that we maybe shouldn't be doing something and we need to be withdrawing that we extended ourselves too far.

It's not healthy for us right now,

And we're actually having negative consequences towards others.

And maybe we need to stretch more.

Maybe we are ready.

Maybe we planted our vineyard and we've actually drank from it or eaten from it.

Maybe we've had our year with our new spouse or dedicated the home,

Or maybe we've really worked on our fear and we're ready to really move into that position and extend ourselves.

We want to think that for our own practice during this month of Elul before Rosh Hashanah and Yom Kippur,

Where can we stretch into leadership that's also balanced of how much space we take up.

So either way,

Whether you've overextended yourself and you really shouldn't have the ability to take responsibility into that and withdraw,

Withdraw into your proper amount of space and either way to dishonor both.

So with that,

We're going to move into our guided mindfulness meditation.

If you are seated in a seat or in a meditation cushion,

Go ahead and come to your upright posture,

Whatever that might mean for you.

If you need to stand,

Please do so.

If you want to do a walking meditation or lie down,

All four postures are supported and are here.

So I'm going to be seated with you essentially,

And I'm going to ground my feet.

It's very important to ground the feet so that you feel held and supported to know that you're really here.

And if you feel safe and comfortable,

You can close your eyes if you have vision or just lower your gaze and allow your hands to settle where it's comfortable or maybe even on your heart.

And we will begin with three deep cleansing breaths.

Inhalation,

Exhalation,

Allowing yourself to arrive.

Inhalation,

Taking this gift of oxygen from the divine,

From Hashem,

From God and exhalation,

Coming to stillness,

Coming to a form of inner silence.

And inhalation,

Honoring and giving yourself the gift to be here in today's practice.

Allowing yourself to gently scan what is here for you right here and right now.

No need to judge it.

No need to push it away or change it,

Make it different.

What is real for you?

Are there any strong sensations in the body calling for your loving attention?

Maybe there are thoughts that are pulling you away from the present moment,

Which is completely healthy and normal.

It is part of the practice.

When we wake up to it and notice it,

We simply bring ourselves back here to our anchor,

To our breath and body,

To my voice.

Simply begin again.

Maybe you have some thoughts really ruminating about the future,

Storytelling,

Planning for something or ruminating about the past.

Maybe something happened before you came to this session.

Seeing if there are any hindrances here for you right here and right now.

Maybe some restlessness,

Some doubt.

Maybe you're having worry.

Maybe there's a desire,

An attachment or an aversion.

Accepting whatever is here.

Noticing any strong emotions,

Whether they be pleasant or unpleasant.

Simply honoring them.

Sometimes it even helps to do a little mental noting and label what it is.

Even quietly saying to yourself,

I will visit you later.

It is okay.

I can be here right here and right now with my practice.

Kindly ask yourself,

What do you need to be here right here and right now?

Just seeing if there's any obvious tension in the body that you can release easily and please do so if you are able.

Let the eyes and the face be soft.

Relax the shoulders,

The arms and the hands rest easily.

Let the belly be soft and the breath natural.

Let the heart be soft as well to receive whatever arises with kindness and compassion.

And now with this embodied presence,

Bring a kind and gentle awareness to the breath.

Notice if there's a coolness in your nostrils,

Swirling,

Tingling in the throat,

Or the rise and fall of the chest or belly,

Feel each breath and as you allow it,

Invite a sense of calm and ease to grow.

Turn gently to the next breath.

Whenever you notice the attention has wandered.

Wandering is a natural process.

No need for judgment.

Let all other experiences,

Sounds,

Sensations,

Thoughts,

And images rise and fall like the waves of the ocean around the breath.

After a time,

Become mindful of any emotions that call for your loving attention.

You can bring that same mindful loving awareness to any emotions as you have to your breath.

Allow whatever is here to arise when you think of taking up your proper amount of space,

Whether that means withdrawing or taking up more.

Notice what emotions arise.

Let go of the attention to the breath and receive the emotion kindly.

It can be helpful to name it softly.

Sad,

Sad,

Or joy,

Joy,

Or bored,

Bored,

Or anxious,

Anxious,

Or excited,

Excited.

As you attend to the emotion,

Notice carefully where you feel it in the body.

Notice how it feels as a constellation of sensations in the body.

How does it respond to kind awareness?

Does it dissolve or get stronger?

Does it change into another emotion?

Through practice,

You become the space of loving awareness that can kindly notice emotions as they arise and fall away.

If you feel resistance to contacting the emotion or it feels very strong or unpleasant,

Notice the story that your mind tells along with the feelings in the body.

Launch it kindly.

Allow this to be in the background and again,

Bring a gentle presence to the emotion.

When the emotion has changed or dissolved,

Which it will,

Everything is impermanent.

There's a certain arising happening and a certain shelf life and then a falling away.

When the emotion has changed or dissolved,

Return to the awareness of the breath for a time.

As you include emotions in your loving awareness and attending to the breath in the body,

They come and go and you are becoming a calm,

Steady witness,

Acknowledging them without getting caught by each one.

Notice the gift from the divine,

From what I call God or Hashem,

The gift of the breath that you notice that there's only so much breath that can enter and take up its space in our lungs,

Flowing through our body.

God and God's beautiful design teaches us humility.

With every breath,

It takes up its proper amount of space and then it leaves.

It dissolves with the exhalation.

One renewed experience here now in the present moment is a gift in our practice of anava,

Of humility,

That we can always tap into the breath knowing how much space to take up,

Whether we need to lean in,

Attend and befriend or withdraw and practice self-care.

Finding and mindful loving awareness,

We move gradually,

Being more open,

Balanced and free.

Allow yourself to sit in silence for this next minute before I pull us out of this meditation.

We now move to silence.

We now move to silence.

When you are ready gently and slowly open your eyes if they were closed.

Bring us back in this sacred circle taking refuge and community and God and Torah and the Dharma and the practice being here together.

Thank you for your practice.

Thank you for being here.

May we all merit to bring less suffering and more wise discernment and compassion and kindness to the world.

We now have as much time as we need,

But we usually have about 10 minutes for anyone who wants to make any comments how that experience or practice or the talk was for them any questions any concerns.

Everything is welcome.

So if you want to unmute,

You're welcome to share who you are,

Where you're from and what you want to share with us.

Shalom Sarah,

How are you?

I'm in Santa Monica.

I have a little question and I also want to apologize that in about five minutes I have to leave early.

In this parashov shov team,

There was one area that I was curious of your how you would interpreter understand when it talks about the hand of the witness shall be the first upon him to put him to death and the hand of all the people afterwards you are to clear away the evil from your midst.

And in Samson Raphael Hirsch commentary and says that carose 18 be says this biblical text is cited as the basis for the dictum that the wicked are called dead,

Even while they are still alive,

Whereas the righteous are called living even after they have died.

The wicked must be referred to as dead,

Even while they are still alive,

A sinful way of life does not accord with the concept of living.

I understand what is trying to be imparted here.

The concern is how it's interpreted and implemented in our,

In our very diverse communities.

Because in one interpretation,

You know if someone does something that is not acceptable in one community.

I've heard where you consider that person could be even a family member as dead,

And therefore cut off.

And so how do we keep our humanity to not judge one another too harshly.

And at the same time we're told to try to judge everybody favorably.

Right.

It's,

It's a paradox and I was curious if you could bring some clarity to that.

It's an excellent,

Excellent question and very complicated.

One that I would say there isn't one answer obviously you've already read some commentary around it and how it gets viewed and interpreted.

I just want to honor that our ancestors came from a very ancient tradition and other cultures around them that influenced to that really believed that when blood was spilled in murder that there had to be a rebalancing right of the whole universe that there had to be an accounting.

And that was done by laying hands on the murderer if there was witnesses and they were found and then murdering that murder.

Today many of us would find,

Especially in this practice of moose or mindfulness,

We don't want to cause harm and suffering,

Right?

We don't want to murder as a,

As a T Koon as a repair and as a balance for murder.

And the way you're interpreting it and even seeing today is that murder can happen.

I'm going to put it in my own language.

Murder can happen in a different way.

Meaning when we cut off people,

When we judge them so harshly,

We kill their soul,

We cut them off.

And and this is for people who haven't even murdered.

These was for people who just aren't following the Jewish law,

Halacha the way we interpret it or live by it or see it.

So we now are seeing,

As you said,

This really high level of judgment and then acting on the judgment.

And so there's not wise discernment being practiced because even if you look at Shoaf team,

It's the Shoaf team,

It's the judges who are making that decision,

Who've been given that,

That power and trust handed down from the divine through the people to make those decisions that someone with witnesses has murdered and therefore act upon it.

And we're not judges.

You know,

We're not Shoaf team.

We haven't been entrusted into this by our community.

And yet we feel today that we can judge others and and to behave this way.

And so I just say in your own practice,

Which I know you practice is just be aware of that voice.

We all have a judgmental voice.

Okay,

Just be aware of that voice and the storytelling and to know if I act out on this,

I want to act out on this with wise discernment.

I don't want to hurt cause harm and suffering.

And I want to be someone who actually moves towards greater compassion and love and acceptance.

And so it's really a practice.

If you're really practicing that for yourself and you're balanced in it and you're having issue with other people,

Treating other people this way in the community,

Then it's just kindly using your voice,

Taking up the right amount of space when you feel it's appropriate to say that this is not how we want to be.

This is not also how God wants us to be.

And that we really want to open and be on this path together.

And that we know this and a little also right,

And heading towards Rosh Hashanah and Yom Kippur that all of us have something to bring where we either off the mark or have sinned or have to take responsibility for some behavior.

That's not an alignment of our values.

And so we want to have that compassion towards others also,

Because we want that compassion from the divine and others when we have treated others poorly,

Either by accident or on purpose.

So I don't have a simple answer other than just to keep practicing around it with wise discernment and noticing what other voice might be there.

And you know,

The Jewish tradition is really clear about this.

If you're surrounded around community or people who are really being that judgmental and it's not healthy,

You are to distance yourself,

Because it's not where you are to be.

And so that's what I have for you right now.

Any comments on that?

Thank you.

That that really rounded out the rough edges.

And thank you very much.

Your comment.

Thank you for being here today.

I have another commitment.

I'm sorry,

I need to say goodbye to that.

Thank you very much.

Thank you.

Thank you.

Thank you very much.

Bye bye.

Right.

Jeannie,

I noticed that you wrote something.

Do you want me to share that or just to address it later?

You can share.

Okay.

So she shares that it was very emotionally,

I was very emotional,

Emotional,

Upset and anxious that I can join in today.

I had to struggle between two browsers,

Safari and Firefox to get in.

I finally found the link that you just sent me was stuck in my trash folder.

Oh,

You were being really challenged today.

And the Musa tradition,

They would see those as this I own as like experiences to make you practice.

It's really it's really unpleasant.

I just want to honor that.

Then she goes on to say,

I'm relaxed now and I have no doubt to get into your sacred refuge to learn.

Thanks,

Rabbi.

Thank you.

Thank you for just practicing and having such persistence and just moving through it,

Moving,

Trying to move through it,

Which we call menochata nefesh with equanimity,

Knowing that you're being really taken on a lot of waves,

But you're going to stay on that surfboard and just go through it.

Right.

And I'm sorry,

It was so unpleasant.

I understand it.

You were being really tried and what we call the mida of Savlanut,

Of patience.

You is hard to bear the burden of going through that,

But you did it.

And I'm grateful that you were here.

Any comments or questions today?

I don't want to ask now.

I could not understand a lot because there are so many terms that I have to figure out first.

OK.

So be in touch with me and you're going to help me learn how to present better,

To be able to define terms and slow down.

So this is very helpful.

And I see we have someone new sitting with us today.

I want to pronounce your name correctly.

Lee San.

If you want to say hello and tell us where you're from,

You're welcome to or you're welcome just to stay where you are.

Hi.

Yes,

It's Lee San.

OK.

I am in Nashville,

Tennessee.

And yeah,

I joined last week on YouTube and then I saw the zoom link on the website and joined via zoom today.

Wonderful.

I'm so grateful to have you.

And thank you for correcting me.

I often mispronounce names because of the Hebrew accent.

It will always be like San instead of San.

And so,

Yeah,

Now that's these love that,

Though,

Please feel free to correct me any time.

So we're grateful to have you.

And do you have any questions or comments for today's practice and teaching?

No,

Not really,

Just that the humility is one that I work on a lot and I really just appreciated the teaching and is always helpful to me and just something that always hits home.

And no,

No questions or anything.

Great.

Well,

I'm grateful that the practice is useful and effective for you and very much.

Yeah.

May you continue to join us and be in touch.

If you're not already subscribed to our newsletter or list,

Please do so.

And there's also a forum on the website called Offerings where you can fill out what you're interested in learning or doing with the institute.

And I would love to hear from you.

And just grateful to have all of you today.

Thank you so much.

Absolutely.

I wish you a great week and I look forward to connecting in a week from now.

Thank you.

Bye bye.