Thanks for asking. I've been asked that question a lot of times. And a lot of times very, very seriously, when I was applying for the job as the Rabbi of this Conservative synagogue, and even before that people who recommended me for this job saying, Yes, he really he really is a serious person who grew up in the conservative movement and is very familiar with and lives in that language. Don't be distracted by the Reconstructionist label that's, that's now attached to him. And I think that that's a really good representation of the facts on the ground I did grow up with in the conservative movement, very dedicated, very dedicated to its educational principles, very educated, very dedicated to its youth group, and to those aims, and very much a movement person. But on the level I would say of prayer, it was really, it was in a very large way, on the level of liturgy. I learned I could sing well. And I could speak or articulate Hebrew very well. And so that lead from one task to the next Oh, he would be really good to get as a leader of birkot hashachar and pseukei d'zimra. And oh, he's a good person for birkat hamazon, and all of that kind of thing. So it was, it was a matter of, of skill, and of the sound of my voice. And that kind of self appreciation, narcissistic impulse that comes from being a teenager that makes you really want to do it and do it well and have a sense of what the community means by doing it well, was very, was very good for me. And the, the personal stuff, the meaning of the fullness of being part of a member of a community where everybody was singing the same thing. And we're my singing, and leading could actually motivate other people. That spirit inspiriting of things came in sort of through the back door. But once there it was really, really there and not possible to take it apart from the liturgy. It was, they were part and parcel of the same thing of the inside and the outside. And I grew up that way in the conservative movement. And as a high school senior, and got interested in Mordechai Kaplan a little bit, because here was a different way of thinking through matters that were interesting and important than the Reconstructionist Rabbinical College was just opening matters of approaching G?d, which had had not come to me in doctrinal ways. I loved the conservative liturgy because it sounded good and it rolled off my tongue. And I had no problem with any parts of it because I loved the way they sounded and the way they felt. And whenever David Rose in junior congregation led Musaf, I loved the way he would say, in the kedusha, ki mechakim anachnu lach, ki mechakim, ki mechakim, I loved it. Ki mechakim anachu lach, and other phrases through which we would just sing and swing from one word to the next. And the sound and the affect and the spirit that came from it was not not doctrinal. It was aesthetic, it was soulful. And so Kaplan was not a radical to me. He was exploring things that were interesting to me. But I didn't have a very firm opinion, G?d is this, and G?d it is not that and so on. So Kaplan became interesting. And then I went to New York, because the movement guy needs to go to the Jewish Theological Seminary, and set foot on holy ground, but not draw too close to the bush that's burning. But isn't it burning up, you know, which is what it used to say about the library. I don't know whether it still does or not in the rebuilt library after there was a great fire there many years ago. But I went to the seminary. And I spent whatever four or six weeks, four weeks at the seminary, living in the dorm and taking courses that was were taught mainly by rabbinical students, senior rabbinical students who were hanging around for the summer and needed to gig and they were teaching courses in philosophy and they were teaching one professor, real professor was teaching a course in Hebrew literature, which I took. Anyway, I started to realize how important Kaplan was in the conservative movement, and how frightened people seem to be of him. And that just got me more and more interested. And then something extraordinary happened. Kaplan came to speak at JTS he was I think, 88 years old at the time. And it was the first time that he had been in the buildings since he had retired. And that was a big question that people were debating in the hallways and in the library and so on is this one going to come, the senior faculty going to come that they're going to listen to Kaplan when he talks in the seminary for the first time in many years. And they didn't. The junior faculty came, and rabbinical students came, and all of us came, those of us who were there studying. And here was this little old man in a three piece suit, with clear piercing eyes, and a little beard and shoulders that were angular and erect, and standing up straight and tall on the corner of 123rd and Broad Street, with traffic flowing below, on a hot summer day with the windows open. And he was speaking articulately and beautifully about these ideas about what G?d was and answering the questions, asked by rabbinical students. And all of those ideas were provocative. And they meant nothing to me, in terms of the liturgy that I love, I saw no conflict between what he was saying, and the words that I was using. Because he was saying, G?d is the force that makes for salvation. G?d is the force that makes a renewal, G?d is the force that makes for creation. G?d is the felt presence of all Israel together. And all of these things seemed exactly right. And he named G?d so many ways. That in a sense, it was like what I learned later on about, about the Zohar, that the Zohar has so many, many names for G?d, that you are encouraged, implicitly, to take them all seriously, and also not take any of them serious, at exactly the same time. And that's what I did. So that was no problem. And in fact, Kaplan really helped, because some of his ideas were soothing and strengthening for me, in terms of what G?d might mean, as a power as a force that infused the entire world, and was available to everyone who would tap in whether you were Jewish, or you weren't Jewish, the same foundational forces that made the world spin. And that made us overflow in spirit, they were very much Kaplanean. I would consider that I am a Kaplanean, more than a Reconstructionist. Because Reconstructionism, has taken on certain kinds of associations and its own scriptures and structures over the years with which I don't necessarily agree and they would take us far afield from prayer. But I'm very happy with the Reconstructionist education, and the fact that it allowed me to come to a conservative synagogue with an appreciation of the fullness of the Jewish people and come here and found a kehillah that was orthodox. So I have only good things to say about what I learned about learned of reconstructionism, and from reconstructionism and the idea of reconstructionism, as being a framework for reconstructing Jewish life, Jewish civilization in within various frame was very helpful. How do I know I can daven in in English? Well, because I feel that there is an impulse to reconstruct Jewish life in the synagogue in a lot of different ways. And one of them means davening in English. Not something that my grandpa would have ever thought reasonable or possible.