Our Special Connection with Hashem | An Evening of Connection with Rabbi Rosner

Everybody um uh on behalf my name is Bam Cavanipski. On behalf of SD myself, we want to welcome you all here. This is very exciting for us. This is our um fourth time that we're Zoha to host this event which has become a highlight of the summer for us. We want to welcome of course everyone here and we want to welcome the director of o of ouraed who's here. Um, also other Rabbi Glasser, I see uh Rabbi Waser here. Um, and if I'm sorry if I I'm I'm missing anyone else. And of course, our guest of honor, our rebihel. Um, we're entering the final lap of fuha mim where we're where where we're literally trapped misv between two walls between in a vice with danger on all sides and that's what the three weeks are. So why are we in this this situation? So we're all familiar with the gammoranis that lists all the five tragedies of shabbaseramos and the five tragedies of tishabove. uh we tend to focus as the keynote does and in the Gmor and Mako and in Giten that we all learn on tishabove that we all to um focus on the uh the huah year that the walls were breached uh of Yallay on Shabbas and then on the specifically in on Tishab. But interesting interestingly if you reflect for a moment these two events indeed at least six out of the 10 events detailed in the Gumarra of Tinus occurred well after both Shivas Vatamos and Tishabove were already enacted and observed. And how do we know that? Because the Navies who lived around the time 520 B.CE CE already references S Hari and Somishi i.e. Shabbaser Batamas on Tishab um well before Hughkai the walls were breached and theoreni. So for the next 60 seconds, let's put those aside and focus on the first set of tragedies that according to our Gmorent is the reason for Shvas and Tishab and the and for um Shabbas is Nishu because the first l were were broken and forishabar. So these were the OG the original tragedies that frame the three weeks and we lost and never recovered the Luos Rishonos written by the hand of Akaresh Baru. We are instead living in a world in a diminished world of Luos written by man. And we also lost and never recovered the initial conception of uh ves of the gula where in the words of kazal guulare a permanent gula permanent entrance into aritis and instead we're left with luos and a diminished form of aritis which is shorba which is unfortunately subject to and gullis and that's the reality. ity we live in uh go misad. So I don't know much but I know this when we talk about restoring the luster of the luos shonos the pure pre-agal Torah and the majesty of the prearagimitis where guula is permanent. I cannot imagine a better way than gathering this erhabove to hear from our rebi from Eritis Isisro who teach us the original Toras i.e Shami on a daily basis Rafal Razner. This learning will bring us one step closer to realizing the Niakary's dream of transforming the these days of morning into Yehuda. Thank you for coming. for coming despite the predicted bad weather. I hope everyone got here safely. Thank you, Binyamin and Estie, for once again for the fourth year opening your home to host this beautiful event. [applause] I want to recognize Josh Goldberg, a close friend of all Torah and supporter for coming. I want to recognize and thank Rabbi Glasser who quick plug. Rabbi Glasser is here tonight. Even though tomorrow, he'll tomorrow he Tishabove is coming. And one of the highlights of the OU is their Tishabove program. You can find that at ou.org/tishabove. Rabbi Glasser will be speaking a whole morning and despite having to prepare, he's here. So, thank you for coming as well. I want to highlight a couple of new features that we just released on Old Tor if you haven't seen them yet. One of them is the transcriptions. If you've downloaded the new updated all app and soon to be coming to all para as well and you click on a share and tap on transcriptions as you learn this year you'll be able to see every single word to follow along in live live typed text of the year. Not only that if you want to jump ahead you want to go back you could scroll up and down and get to wherever you need to. And this really just the beginning of we live in this generation, the AI generation. Sometimes it's a big scary word. Where is it going to go? Where is it going to be? But if we use it for Torah learning, it's incredible. And I think very very soon you'll be able to have a conversation with the platform and ask where did talk about this of and it'll bring you to that. It will show you exactly where it is. You can click on it. These are the some of the things that we are advancing as we move forward. I think I shared with some of you I shared with her by Rosner Rosner as Ben mentioned is teaching Yusani till a few years ago was a closed book once arts translated it and they completed the translation and we've repeated the conversation we had how long it took to get Rab Rosner to start saying Shamishir but between Ray Rosner and a couple of other midday shir there are over 2,000 people in for who have logged into the oldaf app in 46 countries around the world who have learned I don't know if they're all completing it there certainly hundreds that are completing seda moed us I can't imagine there's another time in history where that many people are finishing sed moed and yami they've cumulatively learned almost 100,000 hours just say moed shami so that's something we're very grateful to rnner for jumping in as the and starting to say one of the clearest shirim available on tad you sham me. So thank you Raznner for that and just to introduce Raznner we read in last week's para parv which is always the para that we read before tishabenu started giving to Israel before he was about to die and they were going to go into Israel and Rashi picks up on the language el he was speaking to all of Cl and Rashi says quoting Kazal that Moshenu was concerned that if he doesn't gather everybody into the room for this blaster there might be those that say they're going to say if we wouldn't have been there we would have pushed back on the Merr that you'll give to therefore I'm going to make sure everyone is there so they hear everything I have to say and if they want to push back they'll be in the room when I speak and The question is we're not talking about just people who are ravel rousers. We're talking about the dard who went through the midbar that all the nissim that we all know about that were done to them. Were these people people that are just going to say that if we would have been there we would have said something and then when they're in the room they keep quiet. If they had something to say they would have said it when was speaking to them as well. So I saw in the name of Bam who was rasha in the mirror here in America he said that when somebody hears something from their rebi in the room with yukno he's there standing and talking to them what they hear is something different yes if they wouldn't have been there then they could have pushed back but now that they're there going to hear something totally different it's going to feel different the energy is going to be different the way it comes across to them is going to be different and that's why said I need to have them in the room so whatever I say they're going to be there to hear it from me as it comes with me sharing it live. Many of us have the opportunity to listen to Rabbi Rosner. Rabb Rosner is still on audio, not on video, but even video. When you're not in the room with the magir, it's a different experience. It's a different Torah shared. That's why it's a covenant and honor to have at least once a year where we could get together with Razner and whatever he shares is shared in the room intimately around the table. It's my honor to call upon Razner to share on the topic of school and teaching us how to appreciate in our daily doning the yearning for the bas. I want to thank both I want to thank the kamkis uh again but I don't want to say again this is every time is unique every year is uh special you know one year we made a seem I think it was on demi or p demay one year I think I spoke about my father at the it was his around then um tonight we're going to talk about what right 24 hours away less than 24 hours away uh we still have some time for it to be a yantiff. But uhva, we're going to try to focus a little bit on on there is a zohar like to say now I think more people can appreciate it now. It used to be that you quote something and they're like, "Wow, where is that?" It's a yushali. But now people actually learn the yurushi. So you can't say that it's a zohar. [laughter] You know, we don't have all Zohar yet, right? So, we'll see. I definitely going to be a stronger no on that one. But, uh, but the Zora tells us that there are 12 months in the year. Six of the months were given to the Ben Israel and six of the months were given to the Satan. Nissan was given to Israel. Pes and Thomas of El was given to the Satan. The months in the the heart the heart of summer. was given to the Israel months of Tish and Kaneka was given to the Satan. We took back El through Chuva. We took back Ad through Purim. Mashiah's going to come when we take back the other four months. Tesat Tam was off. We're in one of those months. Always tell the guys in in camp, got to take back off. We got to work on what we can to take back this month. This month that has such power. This month that is called av. It's called our father. We better get back to that at the end of this year. But we got to do what we can to take it back. Right. The garra tells us and shabas as we know this is not on your sheet yet that there'll be six questions that we're going to be asked in the future. Not really questions. The garra says rim rim rim rim rim rim rim rim rim rim rim rim rim rim rim rim rim rim rim rimllo. The video is going to be playing. We're not going to have to answer. Om rimllo. Reb says four six questions. And we know we're familiar. Were we honest in business? Did we set aside time for Torah? Were we in building a Jewish family? All of those I understand where those questions come from. There's a mitzvah to learn Torah. The question is, were you there's a mitzvah? There's a to be honest Yeshua. Question four. Did you hope for the salvation? Where does it say that in the Torah? Which mitzvah, which mitzvah am I not doing if I don't hope for the Yeshua? Now, most of the time in in in Jewish history, this has not been hard. It hasn't been hard to be Mitsap Yeshua in most of the time, almost every century. You know, it's not hard to be Yeshua to recognize what we're lacking or what we yearn for. And as we speak, my wife is here. We have a son and son-in-law in Lebanon. Next week, we'll have another son in Lebanon. And in two weeks, we'll have another son-in-law in Udav Shamron. So, we know what we're doing and what we need to do right now. And we're proud and we stand strong with our but we know this. But what's the source of that in the Torah? Where does it say in the Torah? You have to hope for the salvation. explains the smok. You know what mitzvah is? It's mitzvah number one. It's mitzvah. I am Hashem who took you out of Egypt. I am Hashem who redeemed you in the past. I am Hashem that will redeem you in the future. Amuna is about Jewish history and Jewish destiny. to recognize was played a role in the past and he's going to play a role in the future. Like the Rambamo, we have to believe in it and hope for it and yearn for it and recognize that we're missing something. So tonight as we stand just a few hours away from tishab let's talk about one idea about the bas mikdash because we know the b mikdash has many different names mikdash b and we say in the b mikdash is also a muck to be inspired to pray it's not that Oh, carbon tid I'm off the hook. No, it's not that you know we bring a carbon and we don't din. Davining is an right in the mitzvah. There's a mitzvah of ding the mitzvah of carbanos two separate mitzvah. [snorts] But obviously our is not the same without the center the makamat that we yearn for. So maybe if we could work on and appreciate one or two elements of what we do all the time that could be to be able to get back our ultimate based. So let's go to talk about a little bit about and we're going to get back to the B mikdash in a little bit. There is a well-known mak again well known if you know it but we'll make it well known but this one might really be well known. Uh in source number one you have it those who are familiar those who want to look inside those who don't have the sheets or just want to listen to Shabb is also good right the Ram tells us in source number one there's a mitzvah every single day mitzvah mitzvah every single day this is the raita and you notice it's mitzvah number five we know the is the most popular of the saf mitzvah because number one it goes I'll say a para so you can always up the para and it also has akafa So that's why he's the most popular. The Rambam's order is a little tricky. There have been doctrinal thesis written about why the Rambam orders. He has clusters of mitzvah. He has a zerim and the kudim, but the first ones we recognize are are special. Mitzvah number one, amuna. Mitzvah number two hashem, the unity of God. That's a separate sheer. Number three. Number four. Number five, dvening. The first mitzvah about doing something. Does everybody have a seat back there? You're okay? Okay. Mitzvah about doing. First mitzvah about doing something is dening. That's mitzvah number five. The Rambam mitzvah dav every single day. All the details of ding when we d and what we say. But the idea of turning to God every single day is a he says and the Ram says even though this is a very inclusive P what does the P say serve God serve God that can include a lot says what the Titus says on I could quote Bavly here too it's okay right fine that's the Rambamita The Ramban says, "No." The Raan says, "No, I don't think that's a that's a language of explicit of a mitzvah." The Raan says, "No, I don't think is but is not every day." Line five call there's no obligation to turn to every day said as we'll talk about a little bit later more in depth. It's an opportunity. We have to recognize what doing is right. Right? It's an opportunity but it's not it's not a thean says there is a time there is a another another topic of a different year but this is the ra and the raban ra says every single day the rabban says not obviously we can't be a complete Jew without dinging every day the ramban would agree to that question one is there any message hashkuffically that we could get out of the fact that the according to the raman there's There's no mitzvah dav every day. Like why would that be? Why would Hashem not command us bearish explicitly the davin? What's the message of the Ramban? Many focus on the Rambam often. Why would the Ramban not hold? Why according to the Ramban is ding not every single day? Question one. Question two. We usually think of davening as like we do. We ding. 45 minutes doing an hour d we do we don't really focus on the different parts of doining but keshman and fela or schman as we call it or the amida we usually put that together I was asked by one of the counselors a week or so ago you know rebby I uh you know by the time I get my my uh my campers into shul and and I shle them and I I like get there they're already up to and like what do I do bare bones so I was talking to him about what to do But I say right once you get up to y or you go straight right you got to so we usually say that's like a package and that's like that's that's doing right that's dvening and yet we see in that there are differences between standards in keshma and in file different standards standard one right you look at it as a package the mish says in pyavo Source number three where be careful be zy when you say right it's a package and yet the tells us in a question that comes up comes up for men right having teenage boys you know this question comes up let's say you ded my early right you ded after before it says so you go in to tell your son your grandson when they're already in bed and many teenage boys just sleep with shorts without a shirt on. Say keshma again. Right. We said it to Roli. He's like, "Oh god, I have to get dressed." You have to wear a shirt to say kisheshma. Can you say keshma without a shirt on? Menar says no need. No need. You don't need a shirt on. Say as long as you have a belt on, you're good. Right? You need a shirt. Can't d without a shirt. What's the difference? They're both dening. They're both dening. So why do we what's the difference? Either you need a shirt or you don't need a shirt. But it's a kamar source number four. He's just covering his his loins. One of those words that you only hear in a base medish loins frankincense, right? Tabernacle, right? So you have your covering. So you can say even without a shirt on. Why should there be a difference? They're both dvening. Why should there be a difference? Another difference. Some are familiar with the Mishnayas beginning the second paracus about heaps right it doesn't really apply bisman but we had maybe learned those by heart in fourth grade right all these details about about heaps about when you're allowed to be mopsik and to who toss points out this is only during keshma [snorts] during schwanz I don't care Who's walking by? Don't say a word. None of these have sakim are allowed in the middle of rights in source number six. Again, what's the difference? What's the difference between this? They're all it's all ding. Is isn't it all one package? What's the difference between those two stages? And there's a difference in terms of how far you have to go for which we're not going to do now to ask the question in a slightly different way but it's the same question. It's the same question. We know there's a concept called vasin vase vasin now it's in the news right because right in the congress daylight savings time so it's in the news vas you can have at 8:15 and so what's is something so very inspir inspiring right you start off the day talking to God you start off the day the first second of the day right that's the that's the ideal it's the Best time to to beautiful you ever at the hotel there's 14 different minimum going on and all of a sudden silence right boom question if you were making up the concept of vasikin right what would you say should be at that moment of basin like you you watch the the the uh the time and some of the clock and 42 seconds boom hashem >> you know what about Schma IS why isn't that right? You watch the clock. Why is at the moment? You know, it's like is part of the preparation. It's kind of like the right. So why why do we get the impression that that's it and is a preparatory So basically the same question why are the differences between keshma and okay so let's start with and then we'll get back to keshma start with schwanas is a conversation the whole year tonight is going to be two words you walk out of the chair whatever I talk about right two words first word conversation is a conversation between us and explains Raim Salvich and before him Rashi right's yard site is coming up in a right explains we know there are two Rambams one Rambam says you have to have kavana the whole amid all 19 you have to have the whole amida and if not it's as if you didn't den that's a pretty scary Rambam if you don't have kavana at all you didn't den's another ram the raam says Try to have Cavana the whole estray but if not at least the first braha at least the first braha aos got you got to know aos at least aos is crucial you know you ever meet somebody famous you sometimes like I have no idea what to say so the best thing to do is start playing Jewish geography with them I think you knew my GRANDPARENTS REALLY GRANDPARENTS OH [screaming] SURE ALL OF A SUDDEN THE ICE IS broken like yeah great oh they're wonderful a grandchild of sister. Oh, that is a friend of mine. Remember me? Who are you? No, you knew MY OH, YOU'RE THERE. OH, nice to meet you. Nice to see you. So, we use our connections every time we walk in the door, right? Every time we open up with that. So, the Ram says at least that. So, it's a steer. One Ram says the master. The other Ram says no only the first says in his classic style two types of kavana two types of kavana. One type of kavana is to know what the words meanos you have to know what the words mean. We live in a time period whatever language you want to din in it's there. You have a sitter whatever language. Right. Right now I'm uh I give him the head of the English speaking bish in mv. So in the bish you got 10. Sher in Hebrew you got two sh in French and now you got a shir in English right that's it's all any language so try the whole but at least the first braha what's the other I'm talking about what type of kavana is ma the whole that's not about the words that's about recognizing what you are doing recognizing that I'm talking to God we have this amazing custom we Jews Like what are we doing? What are we doing? When we took what did Kazal do with that? We take three steps forward. We have walked into God's office. All of a sudden, it's just me and him. Capital [clears throat] H. Right? That's what those steps are supposed to remind us. It's a conversation. If I don't realize I'm talking to God, it's what the call that's mass. You didn't do the act. you were there but you didn't say and that's not even that's part of the definition of prayer itself to know who you're talking to on line three I'm in source number 10 is part of the definition of ding if I'm not focused I didn't and that's that's what Rashi says back in why you [snorts] have to wear a shirt you're talking to God you're going to his office without a shirt on. You're talking to Hashem. Put a shirt on. We didn't get to yet. But that's Rashi says Rashi says back in source 5. You're standing [snorts] in front of Hashem. It's a conversation. Different parts to a conversation. There's thanking, there's beseeching, there's asking. where Salvatic writes in source 12 in the car here my wife said what are you talking about tonight so I said feel stuff so I said okay yeah guess what I'm going to talk about so she said one thought from Salvation I said no I'm not that one so then she said the second one I'm like yes that one okay this is one of my favorites writes in Ish amuna in source number 12 why is it that the tila that we know was enacted by the Asha Gadola Dava at that moment in history beginning at Bayeni. Like why Davka? Did they decide to you know legalize and mandate these are the words you say and this is how when you have to say it like why Davka then cleanser of Salvich amongst those 120 great Jews were the last Naveim the last prophets. They knew that Nvu was ending for a very long time. They knew there would be no more. Right? What does the last Na'vi tell us? The second to last Na'vi Mali. I'm signing off. The next is going to be Elvi. That's the They knew Nav was ending. Says Rabb Salvichek. They would not and could not accept the tragic reality that there would be no communication between man and God. So they said, "If he's not going to talk to us, we're going to talk to him." Nva is the compliment and the other side of the coin of because in a conversation there's always one side talking and one side listening. Who's talking to us? We're talking to him. They're synonyms about the covenant between man and God. And it was created at the moment that was ending was to be to continue the conversation. The only difference between the two of them was who's the who's the one that initiates and he says at the bottom what a beautiful line they refused to accept that tragic brazen reality that there will be no communication. So they said we're instituting tila so the lines of communication will stay open. It's a conversation. Hashem is called a shameha toil always. We recognize that. So that's number one. Tila is a conversation. But wait a minute. What type of conversation? Before we get to keshma let's go a little deeper about this conversation that we talk to hashem. Right. The greatest rashisha. We talk in third person with the Rebi want with the Russa Hashem you right he lets us very friendly but let's go a little deeper into this conversation [snorts] the tells us it's a Mishna Misha tells us where are we up to 13 it's a braus right the rebel says a person should not make their keva shouldn't make your set hosted What does that mean? Don't make your set explains the gam don't make your be a burden shouldn't be a burden. Shouldn't be a weight. Rashi quotes there 14. I have to dive in. All right. Right. I have to say sometimes after we dive in, we're like, "Okay, after a minute, let's do together. Let's get it out of the way, right? It's not it can't be like that." Like it's a weight. I just say parenthetically in a veos is just human nature. It's like cottish anxiety, >> right? When we live our lives based on after we do it, okay, when am I dving next? our life is. And when we dive in, when we dive in my like, okay, I go to sleep, right? That's that's that's just the human nature. That's what the cottage does to us. But it forces us to to focus on our on our parent for a year. But but fela generally shouldn't be that. Fela is not a shouldn't be this fela is not a burden on us. Ready for this? We have a question. We have a principle that comes up in a few places called mitzvos leenos. Mitzvah aren't defined by their pleasure. If I'm mud hana are from tene, I could still use a lul that grows in tene that's not called hana. Is there any lulas that grow in tene? No, probably not. Okay. But anyway, [clears throat] but uh anyway, so I could because the l it's not defined as hana. I could I could I could shake it. What's the principle of mitzvah? Look at Rashi Rashes says Rashi in 14. What does it mean? I mean 15 mitzvah were not given to the Jews as a benefit as a pleasure that they're a pleasure mitzvah were given as a burden as an Oh, really? What did we just say? Keva, don't make an mitzvah. It's the same rashi, right? Rashi's yard site was two weeks ago. Right. So what is I don't understand mitzvah no mitzvah or but we just said the garam says obviously what's the answer feel is different feel is different and it's go back to the Mishna for a second back in source number three be careful about what's the next line what happened And when you dive in, don't make your keva that's the only one is not like any other mitzvah. All mitzvah are an is not an explains because a conversation not that we should feel that we have to have but that we want to have that we are privileged to have. It's not a right source 16 he quotes okay not he says we didn't get to yet that could be ava recognizes an opportunity maybe that's why the raan doesn't count it as a mitzvah to reflect the idea that we shouldn't be talking and doing to hashem because it's a of every single day But according to the Ramban, why the Torah didn't formulate it as an explicit command because the message of should be something that you want to do that we realize we need to do not because we have to do and maybe the Ramba might hold to this too. He just happens to quote it also. So point number one amida is a conversation a conversation that we should want to have to recognize the opportunity. Let's go back to keshma. So what's kishma? Kesha is also a conversation, right? It's all one big conversation from Barak Omar all the way till Alenu. One big conversation. Not true. Let's talk about Keshma. We're talking to Hashem. Let's start thinking about the words we say. Israel. Hashem's name is Israel. Israel. Hashem is our God. He doesn't need to know that keshma is not a conversation. Keshma is a declaration. Keshma is a declaration to ourselves and to each other to remember and embibe values and remember what life is about and we're not talking to Hashem when we say look at the content Hashem is one love right that's us Before we have the conversation, we have to make the declaration. We declare the values that we believe in and that then maybe allows us to have the conversation. Let's put the following two points together and we'll see something amazing. If Mayor Gold would be here, he would say, what would he say? P. Here we go. The next two sources, let's put together. Number one, the Rambam. The Rambam tells us source number on the back. Source number 19. The Ram tells us that there are three categories of we know on pleasure before we eat, drink or smell. on when we hear thunder, see lightning, go to the bathroom, see a rainbow and a mitzvah. So you one would think that the Rambam should just list off the three mitzvah, three brahas. But the Rambam uses a magical word. As Moab of Rosenw always points out, if the Rambam ever uses this word, our ears have to open up wide. Why is the Rambam doing this? The connects two of those which seem to have nothing to do with each other. There's the word. Just like you make a braha before you eat an apple, so do you make a braha before you shake a lulah as we say. What does an apple and a lul love have to do with each other? Okay, you want to make it closer. What does an apple and an esrogue have to do with each other? apples it pesar right I don't understand the connection is what we call in here the food belongs to god I make a he allows me that's why the be before I eat he allows me to partake of it that's what mat it's mater me to eat the food that's what is what does that have to do with mitzvah mitzvah It's praising God before I do. It's a mater. Yes. Is mater I'm doing the I'm doing. Who says that me little old me could shake this palm branch and somehow use that to span and connect the infinite with the finite? Who says that I could eat some crackers on Pesak night and all of a sudden that could do unbelievable things in Shamayim? Who? Who? It would be presumptuous of me to think that my actions could have such cosmic effects. You make a bra. You recognize the mits told you to do this mitzvah. That's the mat to allow me to then do the mitzvah. That's why it's also overan it's got to be before we pin because it's mi to use this physical act to then connect with why does not have to show him talk about it but the given is that it should have a bra point number one is also a m here point number two we put it together and we have our point our punch line point number is a mitzvah every day saying where's the foresh where's the mitzvah it's a mitzvah before we cross doesn't say that anywhere okay it's there are many answers it's surrounded by other braas says the abu drum one of the great rishonim Abu drum source 21 you know why there's a no there's no basitzvah before keshma Because the whole point of a mitzvah is to be before you do the mitzvah. Guess what is you don't need to be before your so it functions kind of as its own. So itself is like the mitzvah. It's like let's put together the two points that we just made. Ahas mitzvah is a mat to allow me to do the mitzvah. [snorts] Number two functions like its own mitzvah. Maybe that means keshma is the beritzvah is the matier to allow me to say right. The declaration is the matering. It's not all dvening. First we talk to ourselves and then we talk to God. It's the mat that allows us. But again as we said so far the whole she whatever conversation declaration right but but recognize as we emphasized it's the declaration to the conversation but it shouldn't be something that's mandated or we feel this to give a mushel I probably mentioned in every year's right towards the end of mag we say Hal and the reishonim ask why there is no braha on halal at the seder we start saying hal haloo kalaloo where's the braha we always make a brah on hal question one question two how are we sitting down our quotes hollow has to be standing said standing we're sitting down and what else are we doing you can't be mopstick in the middle of hollow we have a meal in the middle of hollow was s it's like a rulebreaker what's going on with this hal explains the quoting rafigon rafigon says this halal is a different type of halal he's answering the question about the braha this halal is not a halal that we ka but it's a halal bora shira it's not a recitation of halal it's a singing of halal what does that After two hours of talking about and at the end and all two hours we're building up and okay everyone take your hugs we will now recite the what what now we have to stand up and recite by the end of mid we should be overflowing a spontaneous outpouring of emotion that we have to scream out how making a would be minimizing formalizing it. You'll lose the whole thing, right? You're saying hal because you have to because God commanded you to say hal. You're saying hal because whoa, how could he not say hal? That's a martial as we build up with and we build up with talking about and we talk about and by that time it should be a conversation that we want not that we are obligated to. That's the flow three times a day. And that's why the Ramban doesn't count it as a mitzvah possibly because we recognize we can't live without it. There's Garra in in Shabas tells us that at some point in history goes to the office and says I'm upset your children have sinned. What do you say? Says I have no defense. Okay. Your children have sinned. What does Jacob say? Let him be destroyed. I have no defense. Only one left. You're my last hope. What does say? They're your kids just as much as my kids. Right. Sometimes when a when a a child does something, you know what your daughter just did? This is not from my side of the family. I don't know what's going on here, but like but they're gone. They're your and number two says, but let's let's talk for a minute. Let's talk. How much did they sin anyway? What are you so upset for? How much did they sin at most? 70 years. That's the most. Okay, take out the first 20 because you're not punish 20 years. Okay, down to 50. Says they're probably sleeping half the time. You gonna fault them for sleeping? It's a lot of sleep. But get it down to 25. 25 years. That's the most they sinned. You know what? Let's half it again, says. Because you know what? They're they're involved in their basic human needs. So you can't fault them for being invol being involved in their basic human needs. What are basic human needs? The says eating, bathroom, davin. The gar calls that a basic human need. And by the way, Slu is first on the list. is something that we can't live without. It's something that we have to recognize. And it's not just the David that we say. Some of us came to Nobak and said, "Rebi, I need a Yeshua. I need a tell me what schula. How many fasts at the Koto? Just tell me a scholar." And Zama says, "I don't know schoolers. I'll just tell you what I when I need Yeshua, I try to say my brahas with Kavana." Try to say my braas with Cavana. Imagine the types of people we would be if we would say 10% of our brahas with kavana. We see somebody saying a bra with kavana, we think they're strange. Whoa. [laughter] Who is this? God, [snorts] right? We're the strange ones. But we have to recognize it's an opportunity. It's something that we can't live without. So as we davin for bast fela yikare we need to refresh and appreciate our own bast fela whether we're doning in a room in tene wherever we're dvening anywhere in the world we need to appreciate fela in order to be z to the ultimate based file and know that we're doing it together about a week and a half ago two weeks ago now I remember so here he's my aid so I flew back to uh Israel for 28 hours for uh one of my sons was having his tekas kuma he was getting his his beret so he was uh I wanted to be there so at the end they have a been training for uh many months he has a he has a I don't know 45 kilometer hike with uh all night and with 40% body weight I don't know something the last kilometer or two the last 10 kilometers they do with stretchers with sandbags on it and they invite the parents to come at the and to uh to run the last kilometer or so with them. So I got up 5 in the morning have to be at the park and all the 500 sets of parents are there. It's very it's very emotional and all of a sudden you see them from a distance coming first group the next group. So my son was very it was a it was a moment. So uh at the teas afterwards at the ceremony. So the Mad the Maf, the head of the the commander of all the hundreds of soldiers gets up and he gives them a message and I don't think he's dati yet, but he uh but he says he says you know we're at a time of the year of of destruction. Says how do we do binyan how do we build? How do we build? He says I'll tell you how we build. Because for the past 10 hours when you guys were aching and and and sweating and crying and just running, when you looked to the sides and you saw the other guys, what were you thinking? Were you thinking, "Oh, he's data and he's you thinking he's Ashkanazi, he's a Bener. He's a Benfar." Nobody was thinking that. You were just thinking, "We just got to finish this together." You were just thinking, "We're on the same team. That's how we're going to do By when we could all gather together and appreciate our declarations and conversations as an that's when will be makilar and just to close with a thought I mentioned in the parish here two weeks ago those who listen I didn't appreciate it at first but then I thought about it more there was a story of a bad so it's not a true story. Abadan said over this story in the early 20th century in America, maybe the 1920s, there was someone that came over and we know it was very hard to be shar in those days. You don't come to work on Saturday, don't come to work on Monday. But there was one Jew that was strong. It was Moser Nephes. And he did it. And not only was he a strong Jew, but he was able to build up a successful business. And his his children went into the business wonderful. real as he's getting old. All of a sudden, one day the doctor gives them a diagnosis and gives him six months, the father, he meets his children. They have a discussion. After the father goes out of the room, the kids are talking to each other. Yeah, it's very difficult. It's sad. And then one of the brothers say, "Oh my gosh, that's even worse. Why? Six months from now, that's busy season, [laughter] right? If we're gonna have to shut the stores and the factories in six months, forget it. We're gonna get So one of the other brothers says, I have a great idea. Great idea. What idea? He's like, let's sit Shiva now. Let's sit Shiva now so that in 6 months when the father will already have been done it. We did it. So, okay, great idea. They sit sha for the father. The father goes to his rabbi and says, "Rabbi, I have a question. My children are sitting shiva for me. Can I go pay a shiva call? [laughter] Can I go pay a shiva call? So, so we think it's ludicrous. We say in we don't have a father. We feel a sester upon him. What do we call this month? The father is coming to comfort. The father is coming and saying, "Why are you sitting shiva for me? I'm right here. I'm close to you. Recognize me. Talk to me. Connect with me." It's not a it's a he wants to hear from us. He wants to give us back. We feel that we're so close. We feel that we're almost there. We're almost there. The Satan is trying so hard to pull us apart. He's trying so hard. But so many Jews want to be together and so many Jews want to connect you that we have the and the ability to be able to connect to recognize the that is amongst us in this month and we should be to be able to share many words of Torah together in the future. >> [applause] >> Thank you, Rabbi Rosner. Rabbi Rosner has quite a few that he has already published which are available for purchase. >> Coming out hopefully in >> a new coming out in English one. >> Okay. But right now they can already purchase the one that's there. >> Start preparing now. >> Um once again thank you to everybody for coming out. Um, there's going to be dessert now available in the kitchen and whoever wants to speak to Raja now buy safer and [snorts] Mar will be Ezra Hashem be in 15 minutes 9:30.