The Flydubai Miracle That Reveals a Hidden Secret in Genesis - Rabbi YY Jacobson

Usually in the classes we begin with a theme in the para and then try to apply it to our lives. Today I want to reverse the order and begin with a story and then get get to the para. I feel it's extremely important to speak about it for the following reason. The garra says in trackctate Sanhedrin that Mashiach. Hashem wanted to make mech who was one of the later kings during the first peskto make him Msiah and his war against the Syrian king. The final war known as Genan MG. What happened was that Kiski experienced tremendous tremendous salvation and miracles and Ly Omar Shira he did not give thanks. He did not sing the praises to experience viscerally the tremendous extraordinary miracle that he experienced. Now it's a whole discussion why didn't what he thought of it what's the connection to Msiah. But whenever one experiences a miracle especially of a magnitude that we have seen it's uh a privilege and a gift and also a responsibility to be able to articulate it and to be able to express it. We say on the drum or if you're in the holy land the says mikdash there were 10 perpetual miracles that happened to our forefathers in the bas it says in chapter 5 well last Thursday the fifth day of sukus the 19th of tre pes 30th 2026 n god Not just a great miracle but a great miracle of extraordinary proportions that even defy the imagination happened to our brothers and sisters and to the Jewish people and really to the whole world and not just one but minimum assurm just like in the B minimum maybe much more probably much more but minimum 10 10 miracles and to just point them out I want to point out what the 10 miracles are So I want to remind you of the story. It was supposed to be a regular flight, a 3hour flight or 3 and 1 half hour flight from Dubai to Tel a Viv leaving 7:00 in the morning approximately 7 7:00 7:06 from Dubai on an airline called Fly Dubai. Flight number 1073 which would land in Tel Aiv a few hours later. people going home, 182 souls on the airplane, mostly almost every single person Jewish. Nobody when they ascended the plane that morning realized or figured out or had the slightest inkling that in a few hours they would become part of one of the most extraordinary aviation miracles that we know in the history of humanity. So the plane goes up, it embarks on its journey, and it ascends 5,000 ft, 10,000 ft, 15,000 ft, 20,000 ft, all the way up to approximately 34,000 ft. For more than 2 hours, everything was usual, calm, relaxing, the regular sights on a plane. One person is sleeping. One person is trying to sleep. One person is upset by the person near them who's not letting them sleep. One person is reading a book. One person is drinking coffee. And one person is looking at whatever they're looking at. Hopefully, it was my videos or some other beautiful things. And then when the airplane was already relatively close to Israel, something horrific happens in the cockpit, but nobody knows about it. Nobody is supposed to know about it. Nobody would know about it because cockpit as we know is sealed and sealed very well. And therefore it was something that was happening behind closed doors between two people. That's when the first miracle happens. The first miracle happens. There's a little girl who's 5 years old. It's really in her a 5-year-old girl by the name of Nina Mains who was flying home to Tel Aviv with her family in business class. Thank God they were in business class. I think on the first row, 5-year-old girl says, "I need to go to the bathroom." Now, one miracle was nobody told her, "You went already. You went already. We're going to be landing soon." That's a big miracle. Instead, mommy said, "Go and I'm coming with you." Right? That was miracle number two. She had to go to the bathroom and mommy said, "I'm coming with you." And her mother, her mother's name is Tali. Talmains came with her to the bathroom and of obviously she was waiting outside the bathroom as they call them in Hebrew Sherutim as her daughter was there and that's when Tali Mains the mother of Nina hears sounds inside the cockpit sounds that don't sound regular. They sound irregular. They're not normal. Something is going on. And uh as a cautious present woman, she turns to a man who's sitting also in business class with the pilot uniform who happens to be traveling there as a traveler because he had to get to Tel Aviv to fly back a plane. So she goes to him and says, "Could you check out what's happening in the cockpit because I'm hearing strange sounds." Now he was tired, so he was busy sleeping. He wasn't interested in checking out what's happening in the cockpit. He's not the pilot of the plane. It's not his responsibility. He wants to relax and he had a comfortable seat. But she's nudging him. She says this is important. So bles, as they say, without choice, he stands up and he goes over. To his surprise, the door is not locked. Supposed to be locked. The door is not locked. And he opens up the door. And then is when he and she, she's standing right behind him, see this horrific sight of blood all over the room of the cockpit because the co-pilot has been stabbing with an axe, [sighs] the captain, the pilot. But this third pilot who's standing there became paralyzed from fear. So he wasn't doing anything. He was just standing there completely in shock watching the co-pilot trying to murder the pilot. Now today we already know the story. Of course at the time they didn't know the story and that is Captain Smith Macher is a 38-year-old Indian pilot a hero of a man was flying his plane. his co-pilot, Tayas Mishna, as they call it in Hebrew, is a man named Hamam Al Hami, an Omani national. And he asked the captain permission to pray. He wants to pray. So this was not unusual in a flight from Dubai. So he says, "Sure, you could pray." So he stands behind the captain and he's praying. The 38-year-old Indian pilot Smith Macher says out of respect for his religion, he didn't turn around. He just steered straight not to interfere in his prayer. So he wasn't noticing what's happening behind him. But suddenly he feels a huge bang on his head. So he thought something happened in the plane, some pressure, some change of something. So he was just wanting to figure out what's going on with the actual plane. But then another one and a third one. There is uh there is an emergency axe that exists in every kak pilot in case they have to break open a window. These are serious serious instruments of harm. And with this axe he was hitting him on his neck, on his back, on his head, literally trying to murder him. When they investigated him, now they investigated the murderer. He revealed what his plan was. His plan was inside the cockpit to kill the pilot. Nobody would know about it. A few bangs on his head, he should be dead before he had a chance to scream because he would already lose consciousness. He would then take over his seat. Nobody would know anything. Everything would be peaceful and tranquil. He would arrive to Bengurian airport in Tel a Viv. He would get the clearance for landing. But instead of landing on the runway, he would crash in to the airport itself. Now you have to understand what this means. This is the fifth day of sukus you test October 30th peak peak travel season for the holy land peak. And this is morning hours. It's not the middle of the night. You're talking about approximately 11 o'clock in the morning. They may be in the airport then, not hundreds, but thousands of people. So you're talking about a massacre far worse perhaps than October 7th, which happened just 3 years ago. This was his plan all worked out. The guy is dead. Nobody imagines. Nobody has to prepare. The Israeli Air Force can't prepare for it. He's just landing. He just takes a little turn and lands somewhere else. This was the plan because Nina Mains, the 5-year-old, had to go to the bathroom. The plan got ruined. Her mommy heard the screaming. Her mommy heard the fight. Now, here is where the pilot's extraordinary heroism comes in because as he realizes that this man is trying to kill him, he opens the door of the cockpit. He knows that without that, there's no chance that anybody could come in and nobody could save him. But the terrorist realized that. So he locks the door of the cockpit. There's no way you can open it from the other side. And he continues to try to kill him. As this pilot is losing blood, is about to collapse and lose consciousness. He knows the only chance is if he opens the door again. And literally with his last iota of energy, he opens the door again. So that when the pilot came, the third pilot came, the door was open, but he was paralyzed. And that's when she was screaming. Mrs. Mains was screaming, "He's trying to kill him. He's trying to kill him." And that's when four Jews, three, that's when four four Jews, four Israelis heard this and they came rushing into the cockpit. The first one is a man named Yaniv Kun, a plumber by profession. He was sitting in the 11th row. Now, he's a plumber. He's not a pilot. He's not a general. He's not a commander. He's not a soldier. But he's another miracle. What did he do as a hobby? You know, people have hobbies. What did this guy do as a hobby? He liked watching programs about airplane accidents. What's the sh to plumbing? I don't know. And I wouldn't be surprised if he heard more than once from his wife, you have nothing better to do with your life. Go figure out how to be a better plumber and make another couple of dollars. You're becoming a pilot. But this is what he liked doing. He liked watching programs about plane accidents. He's the one who ran into the cockpit first after hearing Mrs. Main screaming that the co-pilot is trying to kill the pilot. And of course, there was a pilot standing there paralyzed. He had to push through him and go in. And then you had Assaf Rajuan, another Jewish Israeli who was sitting in the seventh row and happened to be saved last year from an Iranian missile that literally hit his building in the Holy Land. the mother of the five-year-old who had to go to the bathroom who was sitting in the first row and finally a dentist a Jewish Israeli dentist suta Masay who was in the 13th row as Yaniv Khun the first one ran into the cockpit he already saw that the shift happened as the co-pilot realized the door is open and people are charging So he decided to push down the lever so that the plane should go straight down. What's called a nose dive where the plane is literally going straight down. And in less than 35 seconds it fell approximately 17,000 ft. So people are on a plane, 27 children, 182 people screaming. Everybody can imagine 17,000 ft in less than 35 seconds. and he's trying to destroy all the instruments on the airplane so that there's no way to recover this plane and whatever happens it's going to crash. He admitted that he had a second plan. And if Benorian airport in Tel Aviv wouldn't work, he would crash into an American army base in Jordan, one of the big army bases with a lot of F-16s, which may have also killed thousands of people and ignited another war at least minimum just to crash it to kill all the Jews on the plane. When Yaniv Kun runs into the cockpit, this is what he's doing when the plane is going down. So, he's going down 17,000 feet and he has to hold himself up and he runs in and he puts the terrorist into a uh >> a choke. Yeah. A choke. He chokes him and pushes him out. Pulls him out. Literally pulls him out. Tells the other three guys to tie him down. And they use earbuds literally to tie him down. Now he because he watches all these programs, he knows what to do. This This is it. This is it. Right. And he literally sits down and he pushes up the lever to balance out the plane and it gets it gets balanced. Now there's another two pilots that are traveling on the airplane. One has been paralyzed by fear. The other one is sitting there and they are the ones who now take over the plane and they land it a few minutes later. Emergency landing in Saudi Arabia because that's where they were. They were they were flying over Saudi Arabia. The dentist Sat Musay is the only doctor on the plane. He in the meantime saves the pilot's life because he is about to go unconscious. He's lost tremendous amounts of blood. He said if they wouldn't land right away, they would not be able to save him. And he literally saves his life. He's now recovering in Dubai and I think making a nice recovery. I heard an interview that he did. If you think about the story, they landed in Saudi Arabia. A few hours later, they took a flight to Israel, another flight, and they all landed late that day, last Wednesday, 19th of Tish, the fifth day of Sukus in the Holy Land in Bengurian airport in Tel Aviv. At least Assar is 10 gigantic miracles happen. First one is when a plane dives to such in such a radical descent. Nobody was wounded. You had people standing in the aisles, people waiting for bathrooms, people talking to each other. They didn't have anything to hold on. With such a drop, nobody was seriously wounded. That's number one. Number two, a plane that falls around 17,000 ft in less than 35 seconds. Usually I was right seeing experts what they wrote can just literally split into pieces. It can't survive yet it remained whole to the point that they could continue flying it and landing it even though it was damaged. Miracle number three. The Indian pilot Smith who was stabbed again and again and again bleeding to death the last moment succeeds in opening the door of the cockpit and the terrorist doesn't lock it. The first time he does lock it the second time he doesn't lock it. A moment of such courage and such clarity because he literally his life was hanging literally on a here and he had that clarity and vision to understand he must open the cockpit and he had to lift up his hand. He was already collapsing on the floor. Lift up his hand and get it right and open it and that literally saved the day. Number four, in the middle of such a drastic dive as the pilot fell down on the ground, he was blocking the door cuz he fell there. And they managed to push open the door, get in and overwhelm a strong, powerful murderous terrorist with an axe, violent, suicide, suicidal, completely with one agenda to murder and murder and murder and literally choke him and get him out of there. Number five, they stopped this guy few seconds before he managed to destroy all the instruments on the plane which will allow it to land. They say if it would have been another 5 seconds, 10 seconds, 20 seconds, 30 seconds, it would be impossible to recover this airplane. Even after such a dive, it would be impossible to do anything. It's just too much, especially after destroying all the instruments. So, you're dealing literally with seconds that he came in and caught him. It would have been another 10, 20 seconds. Unfortunately, it all would have been over. Number six, Yaniv Killun, a plumber by profession, knew what to do because of a program he saw and he internalized it and he literally knew what to do. Number seven, the plane survives this dive. Usually when a plane dives so deeply, such power is released and generated, it will again destroy the plane. It held on. Number eight, there were two capable pilots that happened to be traveling on the airplane and they were in uniform so that they can easily be recognizable. If he didn't have those pilots there, he may have balanced back the plane, but there was nobody to land it, especially that the airplane was seriously damaged. It was intact but it it could fly but it was damaged. These were two capable pilots who landed it in Saudi Arabia. Number nine, the plane landed. The bottom line is the levers were damaged. There were leaks. There was one of the wings was broken. The tail was broken but it landed. And number 10, there was a dentist, a Jewish dentist on the plane who saved the life of the pilot, who saved the day, saved the situation. Each one of these miracles was critical. It's not just each one is nice. If you take away one of them, if the door remains locked, if the plane, God forbid, disintegrates, if Yaniv is paralyzed from fear and frozen, if he doesn't know what to do, if there's no other pilots, nothing would have worked. Literally, nothing would have worked. Each one of these 10 miracles an indispensable essential vital part of saving the day. On this we could say literally 182 Jewish souls each one a complete world. But the truth is it's not just 182 that's enough. you're talking about perhaps hundreds or thousands [snorts] of more people as he was planning to crash into the Bengorian airport and he said if that wouldn't work he wanted to crash into a tower in Tiv I think there's Israeli tower one of the huge towers there also with hundreds of thousands of people and when on one of the busiest days of the year this would have been the Jewish September 11th ramanitlan 25 years after the first September 11th which many of us remember very vividly September 11th 2001 25 years later a few days before October 7th the 3rd anniversary and happens to be the flight number is 1073 which is October 7th 3rd anniversary this year and I saw a speech that the prime minister Netanyahu gave in a suka the next day and he said this story is say dishaya and sayata Bishma sayata means the help from heaven. So he said this was the help from heaven in heaven. Sayata dishaya bishmaya because 34,000 ft above the ground everybody is helpless and vulnerable. So this was not only say it was bishmaya and I was thinking every day of sukus for eight days including and here we did it a nth day including last Wednesday the fifth day of sukus we said hal in halal there's a verse and I put it into the source I wanted you should see it exactly in the four first source psalms 117 it's the shortest halleluim Hallelujah. What does that mean literally? So you see you see it in the English translation. Praise Hashem who all the nations extol him who all the peoples all the nationalities. Why? Listen to the words. because he overwhelmed us with love, with kindness. You see something strange here? You're saying the nations should praise him because he was kind to us. So we should praise him [laughter] or it should have said why should they praise him for what happened to us? There's something very strange about this. And on this there's a fantastic story of known as of he was the rabbi of the city of in Lithuania Bellarus. He was also the rashiva of his father was the great student of the veneot. They know they call him. So they say that there was once a Russian uh official a Russian officer who asked him this question. He was an educated fellow and he said this doesn't make sense. Why should the nations praise God? Because he was so kind to the Jewish people. So said to him as follows. He said because you guys know something that we don't know. Says what are you talking about? Says we don't know what you talk about [snorts] in your closed rooms. We don't know what you plan behind the scenes. We don't even know what you guys have up your sleeve. All we could see is the tip of the iceberg. You know the iceberg. We see what you actually execute and sometimes tragically it works. And sometimes, thank God, it doesn't work. What we don't see is all the things that you plan and you scheme and you imagine and it never even gets to execution. So we didn't even know about it. But you guys do know. So therefore, you know much better than the Jewish people what God does for us. WE DON'T EVEN KNOW. WE DON'T EVEN BEGIN TO KNOW WHAT'S HAPPENING. We hear the few stories that make it to the next level. How many stories don't we hear because they remain in somebody's brain or dream or mind? Here's an example. HERE IS SOMETHING THAT ALMOST HAPPENED. It almost happened. We got a glimpse into what almost looks like. We saw what almost looks like. But this is what almost happened. It didn't happen. SO THEY KNOW MUCH BETTER THAN ANYBODY ELSE. Now all of this happened onus the time of our joy. What a sim it generated among Jews in the holy land and Jews all over the world. What a tremendous tremendous sim and sense of gratitude of au of there's also something very very powerful that should be emphasized here. I heard this in a class from Rabbi Zamir and he said you know throughout the seven throughout the days of sukus every morning Jews all over the world shake the lulv. We take the lulv and the errich, the hadas and the rava, the palm branch and the citrus, the willow and the myrtle branch and we wave it. And if somebody's not familiar with what's happening, it seems very strange. Let's face it. You take these four species and you wave it to Durham and Suffen and Mis and Mila and Mata and Miff to the south and to the north and to the east and up down and west and you know you're looking at it and you're going like this like this like this like this and it's very hard. It's very strange and the gar asks and why are we doing this? Like what are you doing? And the garra says that we're waving it to all of the directions because really what we're doing is we're waving it to the presence of Hashem who is equally present in all directions right left front center all directions. And as the garra says to neutralize or to prevent harmful winds, harmful do in other words, harmful forces that come from all directions. At the surface, it seems very enigmatic and strange. And I just want to give a metaphor that he gave. Imagine somebody's going into a jungle and they tell him, "This is not a good idea. There are lions and tigers and leopards and hyenas and beers. It's really not a good idea. I want to go." Okay, at least take what's called a laser beam. And you'll take a laser beam and you see a line coming point the laser to him and he'll run away because of the radiation. Now, somebody who lived 200 years ago, even 150 years ago, even less, is going to look at what you're doing and saying, "You're you're going into literally you're going into a lion's den. You're not going to come out alive. You're going to be mold." Lions are not afraid of sticks. They're not going to run away. The person doesn't have any idea or inkling what radiation is. So you can't expect them to understand it. He doesn't know that there are forces in the world that are real even though they're not visible to the physical naked eye, but they're still very very real. He simply doesn't have an understanding of it. He doesn't have an appreciation of it. He comes from a different millu. We shake aul and estriad and we see only somebody waving it in all directions. But imagine what could one can see the spiritual radiation so to speak that it generates. Who knows what somebody would be able to see. Now, here is a fact that this year more Jews shook Lulan than probably in the last 80 years because there's such a there's such an arousal in Israel that even very very secular Jews today in hundreds of thousands maybe millions shook this year and Estri around the whole world but especially in the Holy Land I would assume and I think it's not I think it's accurate than in the last 70 or 80 years. Now, of course, these are things that I I don't know if anybody could speculate about this, but the fact is, who knows that for a week as Jews were waving the Lullivan Esser in the hundreds of thousands and millions, as that plane was going down, taking its nose dive straight into the ground, who knows if a whole week of the Jewish people shaking the Lulivan Estri in all directions, we did not become partners with Hashem in helping that plane come back up and in saving so many so many souls. You know, every day we finish the shinness every day that everybody should know that Hashem is God and there's nothing else. There's nobody else. We say in every day sometimes we don't realize the depth of these words not only on the earth but also 34,000 ft above is and every day at the end of shaking we sayim in fact I saw somebody sent me that one of the survivors of the airplane. He's a secular Jew. But he said he had to go to shul ones in Israel. It's the same day the shabas in order to give gratitude. And they came to the vo this is the para that we read on. That's when we read we finished the whole by us we did it on Sunday and I just saw they do it on Shabas together and it came to this p he literally started to dance and everybody understood why. If you take a look at the PK, you know, we read the PK every year, but for him, he wasn't reading a verse. He was experiencing a visceral reality. I put it into the second source on the top of your page. The second paragraph, this is words at the end of his life. Mosha says, "Oh, yes." Is a term for the Jewish people. There is nobody like Hashem riding through the heavens to help you. Riding through the heavens to help you. Riding through the skies in heavenly majesty. SO IT'S LIKE AN EXPRESSION. IT'S A beautiful expression is basically saying I can ride a car. Maybe some of you can ride a horse. Maybe a donkey. I don't know how to ride the heavens. But he said when he heard this, this is literally what he experienced up there in the heavens, vulnerable, helpless, there's nowhere to run. When people are in an airplane, it's a whole different reality. You've realized the vulnerability and right there literally riding the heavens to help you almost like an invisible plane riding near this plane. Gavasa means royal majesty like greatness from the word ga. Soim again heim is also a term for heavensim are the heavens riding through the heavens with majesty literally saving the people. I should mention an 11th miracle and that is Israel already planned to shoot down the plane because when they got an emergency there's the emergency code that was pressed and they got the emergency and the cockpit wasn't responding in the beginning till the pilots took over. So they already prepared the air force because knowing this plane is coming to Israel and there's nobody responding they already suspected a hijacking and on September 11th they were preparing to shoot down the airplane. At the end, of course, it landed in Saudi Arabia. Saudi Arabia wanted to shoot down the airplane. But of course, at the end, Barakashem, everything worked out. And there's something else. This just popped into my head and I'm going to share it. For those who dash, there's different versions of Davening. You know, there's there's Ashkanaz, there's ton, there's whatever it is. In the shinness, most of them are the same. But an Ashkanaz is a special text that they say on sukus the second day or sometimes another day depends on the calendar and always and that is you have it your third source which means please help us for 3 hours please help us. This was written a very long time ago and I want to tell you you could look it up for hundreds of years nobody knows what is this supposed to mean usually the hish are referring to some incident to some experience you could figure out what it is if you look through the whole you read through the whole there's no story about three hours if there was some story that happened three hours you could say okay help us for those three hours so over hundreds of years this has been a speculation that this has been something that was debated by commentators of your by commentators in pre previous generations. The vilon writes something about this says that at the end of history there's going to be something with three hours. There's a lot of different interpretations because it's very very enigmatic. So uh something popped into my head and that is the flight from Dubai to Tel Aiv is three hours literally. So who knows if is also a prophetic intimation of help us for these three hours. And you know what it happened. He helped the hishina was fulfilled hundreds of thousands or millions of Jews ashkazuk said and it actually happened. But now I want to get to what may have been the greatest miracle in addition to the 11 miracles we spoke about. Miracle number 12 may be the greatest and that is the fact is that in a moment of crisis and a moment of crazy fear people freeze. That's how it is. The pilot himself the third pilot himself who was trained as a pilot and happened to be a very good pilot as obvious what he did with that plane. But when he saw the blood and he saw something unbelievable, the last thing you'd think you open the cockpit and one guy is about to murder the other one when they're supposed to be friends and working together. He himself was frozen. He didn't know what to do. And it was the woman, Mrs. Mains, who had to scream. And it was the Israelis who who stormed the cockpit because in a moment of such uh overwhelming anxiety and fear where according to natural circumstances you may die within 5 seconds, 10 seconds, a half a minute, maybe a minute. The system simply shuts down. One can't think. The danger is so powerful. It's so overwhelming. Especially as that was happening. It's not just the plane is about to fall down. It was going down and less than 35 seconds it has fallen around 17,000 ft. You can't breathe. The body literally freezes. And yet this plumber Yaniv Kun held himself and together with his three friends stormed the cockpit and under these conditions choked the terrorist, slept him out, knew what to do and saved the day. So I saw an interview that the prime minister BB Netanyao had with him and he asked him where how did how did you do it? Where did you get this? How did you do it? So he looked at him and he said in Hebrew, which means we are a nation of lions, aren't we? Because Bum said about the Jewish people and it says in every day you should wake up like a lion. Yeah, he's right. A nation of lions. And he got that and he embodied it. But I want to take his words and develop them a little further and apply them to each of us. Because here we really come into contact with one of the most incredible themes of paras and the whole safer batius which can easily be looked over because this is one of its subplots. If somebody would ask you is there one theme that penetrates or pervades the entire book that we now begin berious all the way from the beginning till the end and you'll say well it's the story of the beginning berious means the beginning. So we have Adam and we have Kava. We have the generations all the way to Noyak and then all the way to Arau and then Ara's family all the way down to Yakov and his family. And that's basically the chronology of Bes. So that's in terms of chronology. What about in terms of theme? In terms of theme, it doesn't look like the theme is connected. Every para has so many different stories. You have the story of the tree and the story of Cayenne. story of the flood and the story of Nayak getting drunk and the story of Abraov's travels and so many different stories. Each story is a separate story. But as Rabbi Jonathan Saxs All of Aalam, the former British chief rabbi pointed out in an essay, if you look a little closely, you see that there is one theme that pervades all of the portions almost I say almost all of the portions and that is sibling rivalry. Sibling rivalry starts in the beginning and it doesn't stop. It's just different brothers. It's different brothers, but there's always a very very painful and contentious experience in every family. It starts off in birious with the first family which is Adam and Kava. They have two children, Cayenne and He. And you would think with enough real estate to go around with enough territory to go around, they should be in peace. One of them could live in New Zealand, the other one can live in Lakewood if they want, even in Tom's River. There's nobody else there. They can even go to Antarctica or the Riviera, southern France, and there's enough space for everybody. And yet somehow they managed to get into a fight [laughter] because fights don't have to do with that very often. And in medish the doesn't say exactly what they were fighting about but the medish rabb says three different experiences three different reasons. One reason is they were fighting over literally who owns the world and kav are going to die. Who takes over? So you would think there's enough split 50/50. What happened was they split it in terms of metalin and karka. One would get the real estate and one would get everything movable. So, He is standing on the ground. Cayenne says, "The earth is mine." He says, "You're wearing clothes. The clothes is mine." So, they get into this fight and Cayenne kills He. Another opinion is they were fighting where the basika should be. Cen said in my territory, He said in mine. So, he killed him. And the third interpretation which is also brought in Rashi is that Cayenne and He were both born with a twin sister. But He had two twin sisters. Cayenne married his twin. He married his and there was another girl and Cayenne said, "I'm the oldest. I get her." He said, "No, she's my twin. I get her." So he killed her. Three explanations in the medish why Cayenne killed He. Why it's so fascinating is because if you look at every war in history since it's going to be one of these three things. It's going to be a question of territory, a question of religion, or a question of love. That's going to be the war. Either it's going to be where's the bik? In other words, who owns God? Does God live in my place or does he live in your place? Time to kill each other. That's fighting over God. All religious wars, all spiritual wars, or at least they call themselves spiritual wars. That's about the B mikdash. Then there is territory. And then there is of course everything connected to relationships and love and all the intricacies over there. So the bottom line is that Cayenne ends up murdering his own brother. The first two brothers in history. Not only they can't get along, but one of them dies. That's the first set of brothers. If you go to the next para, there's another story with brothers. Noyak has three sons, Shame, and Yafus. And at the end of his life, Noyak curses and he blesses Shame and Yafas. You think, okay, we had enough. You go to the next one and you have and don't get along either. And at the end, Sarah tells Abrain, "Send away." Hashem says listen to her and your is expelled. Okay, maybe we're done. No, you go to to we have Jacob and Asov. Here we go again. [laughter] And you suddenly see that this is not a coincidence. If in every single portion or almost every portion, it's coming up again and again and again. This must be a tremendous theme in Berius. And Yakov and Asov ultimately Yakov buys his birthright. He takes his blessings. Asov wants to kill him. Yakov runs away. You think we're done? No. Now have Ysef and his brothers, they want to kill him and ultimately throw him into a pit. They sell him into slavery. And the para ends with Ysef's death at the 110 in Mitzim in Safer. We also have two brothers, Mosha and Aaron. But here's the fascinating thing which is important to realize. The story begins identically in every situation, but in every situation it ends differently. And this is where you see progress. The first fight between brothers ends in murder, fratricside. Cayenne kills he. The second one ends in being cursed. The third one Yeshal is expelled from the home. But there's an interesting caveat and that is the Tyra says in that when passed away, They were both at the funeral. So somehow comes back. Not only that, Rash says he puts before him in the funeral even though was 13 years older. That means respected at the time and he realized was the and he let him be in front of him at the funeral because that's what the Torah says. So you see I Yesh was expelled but he still comes back for Ara's funeral and he meets over there and even respects Yakov and Asov. Asov wants to kill him, but Yakov runs away. But after 22 years, Yakov and Asov will meet. They will hug. They will embrace each other. They will cry on each other's necks and parishes, but then they will part ways. They will part ways. They will live in different locations even though they would also meet at Yuk's funeral, but they would live separately. Ysef and his brothers also starts off. They might kill him. They sell them into slavery. But after 22 years, they come together. Ysef feeds them. He protects them. He gives them a place to live. And at the end of Berius, the brothers are living together with their father Yak in coexistence and in peace and respect. What the is really intimating is that humanity begins with one brother killing another brother. But it doesn't have to end that way. it can have a different ending even if it has that beginning and only that can be the introduction for the formation of the Jewish people in the next book. In other words, as long as we cannot learn this art, we cannot really become a people. Because if one brother could sell another brother, this people will never survive. So it was only after Ysef's unique contribution to how this story ends can begin with a nation being formed with difficult difficult circumstances in exile and yet coming out to liberation. That's why it says when Mosher Rabenu went out the second day and he saw two Jews fighting with each other and then they informed on him to par about what he did. He killed the Egyptian says that now I know why they're in exile and I'm afraid they won't be able to be redeemed. Why is this so serious? And the answer is because if you want to be a nation, you have to be able to be here for each other. And if one is informing on the other, it's not just a sin. It destroys a nation. It destroys a nation. You know, when a family has no trust, there's no trust. I can't trust you. It destroys the very fabric of family. And it's a very devastating reality. So Ysef is the one who creates the paradigm for a shift. And what happens with Mosa and Aaron? They worked together already. Ysef never worked with his brothers. He remained the prime minister of Egypt. He took care of them, but he didn't work with them. He remained in the palace. Mosa and Aaron already are working together. They're both sent by Hashem to liberate the Jewish people. And for 40 years, they work in unison. Not only that, when Hashem tells Mosha, I want you to be the leader. Mosha doesn't want to because he has an older brother and Hashem says, "Don't worry. When Aaron sees you, he's going to be happy in his heart." And he uses the word because very often an older brother can pay lip service and say, "Sure, I'm very proud of my, you know, baby sister, my baby." But deep down fire that low life. [laughter] Oh, you won $300 million in the lottery. That's so nice. But why you why you right? But these are things that you don't tell anybody because you want to be a gentleman or a GENTLE WOMAN. ACTUALLY, Aaron is going to be happy in his heart. Oh, that's already a whole other experience. So, we see that it begins, it goes through these relationships because relationships in family are the hardest relationships. Let's face it, with strangers, it's easy. I see a person once a day, once a week, once a month. It's in the pro maybe a framework of work. But with family, they they get into your uh kishkas, as they say in Yiddish. I don't know if it works in English, intestines, but whatever. They get somewhere. They get somewhere. Yeah. It's why Hashem created the institution of marriage. There's nothing that challenges people to grow like marriage, right? That's why a culture that disassociates from marriage because it's much easier doesn't understand that it's an essential to the plan of humanity. Because if people work on themselves, the levels of humility and vulnerability and ego challenge and growth that happens through living with another person constantly 24/7. This is what propels the deepest emotional and spiritual growth. Although it comes with a lot of challenges and sometimes with very very difficult challenges. So the family relationship is the relationship where everything gets tested. That's becomes a symbol of humanity. Can humanity ultimately get along? And it's not easy. It's not simple. Siblings are different. Parents have their ways of doing things. Children, it's a complicated reality. And the Tory is saying, "We know about this complicated reality to the POINT THAT IT IT STARTS WITH MURDER. So don't think you're so bad. [laughter] STARTS WITH MURDER, CURSING, EXPULSION, RUNNING AWAY, SEPARATION. But it doesn't have to end that way. Of course, it takes deep deep work of Ysef and his brothers who have to be very very introspective. It's not simple. It's not a simple process until you can reach Mosha and Aaron where it's a completely different level. But now as we look at this, let's see something specific in what happens, what makes that difference. So you could say it's inner work, it's faith, it's spiritual work. It's all true. But there's one particular thing that the Torah mentions and that's what I want to focus on here and I'm going to ask you to please take a look and that is there are two major stories in paras and they all have a very common theme. One is Adam and Kava are created and soon afterwards they're placed in the garden and they eat from the tree that they weren't supposed to eat from. Major story number two is their children Cayenne and Hevil get into a fight and Cayenne murders Hevil. Hashem confronts them both and their responses are fascinating. So if you'll take a look, this is the second box of the sources. You have it in the Hebrew, you have it in the English. That's Genesis 38. Ate from the tree. They hear the voice of Hashem. He's strolling in the garden and they hide from Hashem and Hashem calls out to Adam and he says, "Where are you?" Hashem says Adam says to Hashem, "I heard your voice in the garden and I was afraid cuz I'm not dressed. I was naked, so I hid." So, Hashem says to him, "Who told you that you weren't wearing clothes?" Ah, did you eat from the tree that I told you not to eat? What does he answer? So Adam answers the woman you put here with me. She is the one who gave me some fruit from the tree and I ate it. Shem goes to the woman says, "What did you do?" Says, "The serpent deceived me." What do we see right here? passes the blame to his wife. What else is new, right? Well, you think I make dinner? What do you think? But you ordered this from a restaurant. No, she ordered it. So, the bottom line is he passes the responsibility to his wife and then she passes it to the serpent. They each failed to take responsibility. He blames her and she blames the snake. Then you have the next story, the next chapter of Berius. They're in the field. Cen attacks his brother He and he kills him. Hashem tells Cen, "Where's your brother? I don't know. Am I my brother's keeper? I'm the bodyguard of my brother. I'm his sh I'm his protector. I don't know where he is." Hashem says, "So, what did you do? What have you done? Your brother's blood cries out to me from the earth. [snorts] And failed to take personal responsibility. Cayenne fails to take moral responsibility. I'm responsible for my brother Hashem. I'm not responsible for him. He doesn't even deny what he did. But he says it's fine. If I have the power, I can do it. And Hashem says his blood is crying out from the earth. So here you have two stories of besas, two huge stories and they both have a very very common theme and that is everybody says don't look at me look at somebody else. Adam says it's Kava's fault. Kava says it's a snake. Cen says it's not my job to protect my brother. That's the first set of brothers. Now I want to go to the last set of brothers in Berius which is Ysef and his brothers. You have almost the same exchange. It's fascinating but the words now change. If you take a look at the next one tells Ysef go see how your brothers are doing, how the flocks are fearing. Bring me back word goes to Ysef now goes from the valley of his brother, his father sent him to seek the welfare of his brothers. But you know what? He gets lost. So a person asks him, a person finds him and says two words, what are you looking for? And responds, I'm looking for my brothers. Could you tell me where they are pasturing? [snorts] Look at the difference of the words said, "Am I responsible for my brother? Am I the guardian of my brother? Am I my brother's keeper? I got my own sorus. I got a mortgage to pay, too. I got to WORRY ABOUT TOO. I GOT my mental health crisis, too. I got to cover the month, too. It happens to be you KILLED YOUR BROTHER, BUT OKAY. WHAT DO YOU want from me? I got to take care of my life. Changes the wording. He says, "I'm searching for my brothers. I'm looking for my brothers." Now, Ysef knew that they didn't get along. The Tyra clearly says they despised him. They mocked him. They hated him. This is all before. But Ysef says there's a voice in me that says I'm still looking for my brothers. Not just geographically, emotionally, I'm looking for my brothers. He doesn't say I decided to make a life for myself. So when my father sent me to go check OUT MY BROTHERS, I took the mission. I didn't say Tata, you know, we really drifted ways. They got their world. I got my world. Let me go my way. Let them go their way. It's fine. and live and let live. WHY? WHY ARE YOU GOING? AND THE answer is I'm searching for my brothers. The first brother Cayenne says, I'm not my brother's keeper. The last set of brothers says I'm searching for my brothers. Now go the at the bottom their last source. Mosha grew up in a palace among Egyptians. Bati the daughter of Pharaoh has adopted him. He is her son for all practical purposes. Par is his stepgrandfather. In Yiddish she would call it his stiff zeta. Although I don't know if par defined himself that way as the zeta of Mosha. Mosha grows up. He goes out to his brothers. He sees their suffering. And he sees an Egyptian beating a Hebrew man, one of his brothers. Now, before you go further, whenever you read such a verse, you should notice that the word brother here says twice. Says, and then again, you say, "What's the big deal?" Well, it's a very big deal because he didn't have to do that. It could have said he grew up and he went out to the ifraim or he went out to his brothers and then say he saw an Egyptian beating a Hebrew. We know already that it's his brother. We know who Mosha was. But in the same verse, the says twice his brother. What happens next? He turns here. He turns there. He sees there's no man there. He strikes down the Egyptian and he hides him in the sand. So as he sees the Egyptian man beating a Jew, one of his brothers, he turns here and there. There's nobody there. So he kills the Egyptian and he saves the Jew. As all the Mafarim ask a question, there was somebody there. How do we know? Because first of all, it was an open area. There must have been people there. Number two, the next day somebody tells him what he did and they even informed on him. So there was obviously people there and probably not one person, probably many people. So what does it mean by there was somebody there this is the big question that all the ask it was the who says something fascinating and says it does not mean physically doesn't mean there was no person there it means as we say in English there was no man there there was no man there was nobody with a spine there there was no figure to take leadership to take responsibility because the definition what is leadership leadership means one thing and that is I take respons responsibility for a situation. I don't say somebody else is responsible. I'm going to lament. I'm going to cry. I'm going to go home. I'm going to talk about it. I'm going to make a meeting. I'm going to blame somebody else. I'm going to fetch. Those are all human responses. But that's not leadership. Leadership always means one thing. Am I going to be like everybody else who are not ready to stand up or will I do it differently? Mosha saw there was nobody with a spine. There was nobody to stand up and say this is not tolerable. This does not make sense. This is ludicrous. This is unjust. This is immoral. This is a catastrophe. And therefore now he could do one of two things. He could say, "Nobody cares enough or nobody has the courage or everybody is afraid. Why should I be any different? In fact, I have much more to lose. I'm Py's grandson. I'm his ear in the palace. I have a great future. I have a lot to lose. And he has he loses everything. He has to run away. He doesn't know what the end of the story is going to be. As far as Mosha was concerned, what he did at that moment jeopardized his entire future. Pirate tried to kill him. His own grandfather. He had to run away. He went to Midyan. He became a fugitive. Of course, he doesn't know that this story is the one that brings him back and ultimately makes him the leader who sets the Jewish people free. But as far as he is concerned, he has everything to lose. But his instinct tells him nobody is here to do anything and therefore he's going to be that person or as we say in which according to this means when you see there is no men men in the sense of people who are ready to take responsibility so then don't say okay I just follow the her and that's exactly what Rabenu does and of course this changes es all of history. So he decides he's going to be the ish. But now bring it back when he was lost. And the man says, "What are you searching for?" He says, "I'm searching for my brothers." He goes out to his brothers and a second time he sees an Egyptian beating his brother. Now he has to make one decision. Do I belong to the tradition of Cayenne or do I belong to the tradition of Ysef? If I belong to the tradition of Cayenne, I say am I my brother's keeper? If I belong to the tradition of I say I search for my brothers and we know what he does he follows not he says I belong to's family. So he stands up he kills the Egyptian and he saves the Jew. And of course he has to run away. Where does he run away to? Midyan. And by the way where is Midian? Saudi Arabia. That's where he has to make his emergency landing because he can't go to Egypt. He has to go to Midya. No Midyan is in Saudi Arabia. And he changes all of history. You see this connection because when the Jews leave Egypt in paral the Torah mentions a detail that seems a little strange that it focuses on it and that is as everybody is leaving Egypt you know hundreds of years in the waiting finally men, women and children are set free. Pyro was brought to his knees at last. FREE AT LAST. FREE AT LAST. The first pes of history. The Tory mentions that Moshe did one last thing before he left. Ysef Emo. He went and he says, "We can't go until I get the bones of Y." And the Gmor says it wasn't simple. Ysef didn't pass away a day ago. You're talking about Ysef passed away before Mosha was born. The Jewish people were in Egypt for 210 years. The Isa passed away so many years ago, dozens or hundreds of years ago and he had to go find where's Mosa? So they got Mosha's bones and the says he took this with himself. He didn't give it to anybody else. Now it's hard to carry this. And the garra says in for 40 years Moshe carried the bones of I know Ysef to made an oath. I want you to take me out. So give it to somebody. You have a lot of capable men. When Mosha wasn't 20 years old, he was 80 years old at THE TIME AND HE'S raenu and he literally had to shle this for 40 years. What's the meaning of it? But now we get a little perspective. At the moment of redemption, Mosha did not forget what was the source of inspiration and empowerment that generated the entire redemption. That was a that's what gave Mosha the fortitude when he went out to his brothers to say, "I'm searching for my brothers." That's why he runs away. That's why he's CHOSEN BY HASHEM. GO BACK and set this people free. The word it's brought in and others the word comes from the word is a bone also means essence core the atsm of somebody's decor he took the essence of with him you know the marrow the you know the marrow of the suck the marrow out of life the essence took he adopted the atmos the bones the core of Ysef's soul. What was the core of Ysef? He never gave up. And it wasn't easy for Ysef because for 22 years there was so much estrangement and pain. For 22 years there was so much agony. There was so much alienation. His father mourned him. His brother sold him. He himself didn't know if this can ever be recovered. But he still held on to that feeling. As How do we know? Because 22 years later, he says, "Don't go into depression. You wanted to sell me, but Hashem sent me." And when Ysef meets them after 22 years, the words he tells them is I am your brother whom you sold to Egypt. And says, "You think they didn't know who Ysef their brother was? He really, if you want to if you want to add insult to injury, I get it. But Ysef was trying to to calm them down. So why does he have to say I'm Ysef your brother? By the way, you low life sold me to Egypt. We know he could have me. Everybody knows who Ysef is. They certainly did not forget guy named Ysef. They saw what it did to the family. You know what says? He says something unbelievable. I remained your brother even while you sold me to Egypt. I remained your brother even when you sold me to Egypt. Ysef was not denying his pain. Ysef was not being naive. Ysef was not repressing. Ysef was not like, "Oh, everything is beautiful and dandy and I hate your guts." That's not what he was doing. But Ysef, there's a big difference between identifying the true source of the pain and going to a secondary layer which covers up the true source of pain. When somebody can identify the true source of the pain, they're already in a much more powerful position. The challenge is when I'm not ready to acknowledge the true source of my pain and I camouflage with other things because I'm not ready to feel the real pain. Y never stopped feeling the real pain. That's I want connection. I want attachment. I don't want to be estranged. He felt it. He knew it. He knew it's going to take a long time. That's why he never sent his father a letter because even if his father would have gotten the letter and they would have met prematurely as we once did a class, it wouldn't have healed the infections. Family would come together for a party. Everybody would smile. They would do pictures, put it on WhatsApp, but the wounds would not heal. Ysef needed Yehuda to go through a transformation. Ruven to go through a trans everybody had to go through a transformation after they were all transformed. Now he found his brothers, but they had to first find themselves before he could find them. and he knew that. But he didn't camouflage his pain. Very often when there's a difficulty in a relationship because it's so painful, we tell ourselves, "Oh, I don't need this relationship. This relationship I don't need. I don't need you. I don't care about you." But then we find ourselves angry, resentful, because we're not honest about our pain. And when a person is not honest about their pain, they could never heal their pain. They could never deal with their pain. Y is always honest about his pain. He doesn't cover it up. Because he's honest about it, he can identify and then come to a conclusion. Is it salvageable or is it not salvageable? Some relationships are not salvageable. Sometimes there's nothing to do. Sometimes I could try and try and try. I could show up to the best of my ability, but there's nobody home and I have to be very very honest and authentic about it and it's very very painful. It's very painful because sometimes a person can't see certain things. Sometimes people are just shut down. Sometimes people are just not ready to confront anything and they have to be able to know that. But Ysef's heart remained open. He didn't close his heart in the process. He didn't become a he said even while you were doing what you were doing I remained your brother. It was I think of one of the great sadikim said for the to give such an interpretation obviously he had to be living in that space. How could somebody give such an interpretation inh your brother whom you sold TO SAYS EVEN WHILE YOU sold me to be able to to give such a commentary you have to be it you know there's an expression in Jewish philosophy if I would know Hashem I would be Hashem for some things to know it you have to be it for the to give such an interpretation he literally had to live in that space it's a very very profound space but what he's teaching everybody is that Ysef's heart space remained completely completely open. And there's a part in each of us where the core of the soul is not eclipsed and we can always identify what we're really searching for. What we're really searching for. Sometimes people spend their whole life making believe they're searching for somebody else because they're not ready to confront the true the true pain. And just knowing that is such a powerful thing. This is what I'm experiencing. This is the pain that I'm experiencing. I see the also it says they were open about their feelings. >> Yeah. They weren't says they weren't Yeah. [laughter] >> Right. Yeah. So, this is hundreds of years later, Moshe didn't forget this. He knew that this is what was responsible for everything that's happening now. Ysef's courage, Yseph's generosity of spirit, Ysef's authenticity, Ysef's love, Ysef's openness, Ysef's heart, being so powerfully vulnerable and courageous. He took Atmus Ysef because this is what inspired him that day when HE WAS A YOUNG MAN and he went out to the street and he saw a Jew being beaten and he could have said, "Am I my brother's keeper? I'm actually not. I'm a half Egyptian. My mother is Bati. I don't even ow my life to the Jews. she saved me. He could have done that. I'm not my brother's keeper. But he knew what Ysef did that that was alive in Mosha. So at this moment he went back to he took his became the defining factor of a nation. NOT SAYING but saying because deep down connection attachment oneness is peace is at the core of a person's soul and the pain of engaging in that arangement and alienation when I know I could do something and I don't do it is extremely painful. Now here I'm just going to say something in parenthesis okay because of the energy that I'm feeling and that is there some people here who have a lot of issues with family and you're now going into self-lame. I see you going in Allah some of you into self-lame of how horrible you are and you didn't do enough and it's all your fault and you should be like Ysef and even though they sold you down to Egypt. So I just want to say it's very very important in this process to be able to respect the fact that sometimes there are very difficult situations and complex situations. Even Ysef understood that if he goes too early nothing is going to happen. Everything is going to be fake. So it's just very important to be able to distinguish between the fact that I want to open my heart. I want to be authentic. I want to be real. I want to do the courageous thing and the loving thing. But I also have to acknowledge the fact that sometimes another person may not be ready for that level of a relationship. And you know what? If that's the case, I'll still be open. I'm going to try. I'm not going to go into a place of denial and repression and alienation and suppression and cover it up with anger and blame because that's not who I really am. But we just have to acknowledge the fact that water comes under the bridge and there may be situations I can change and there may be situations I cannot change. The only person ultimately I could change in my life is me. And when we open up and we radiate our light, it usually creates tremendous blessing and healing. But ultimately somebody else got to also move their pieces in the chess game. I just wanted to emphasize that because I see in people's brains the self-lame is very very powerful. So here is where Rabenu takes the atsma. So here we have the whole batious has a theme sibling rivalry how it begins and how it ends. IT BEGINS WITH it begins with Adam saying, "My wife, MY WIFE, MY WIFE, SHE'S TO." And by the way, the story is still happening, right? Ask Ask ask her husband, "Why did you eat this? You think I made the food? My wife put it on my plate. [laughter] I EAT WHAT MY wife tells me to eat." Besides, when she doesn't look, that's why there's a makita, right? You say, "Why is there a mitz?" I say, "The men got to eat stuff that their wives don't let them eat." So the makita is very helpful. [laughter] Yeah. When you come home, check the pantry because it may be empty. So the [laughter] all the nash that you collected on some cast from the shs all the great good candies you thought it was for your great grandkids. Okay. But the truth is so this is but it's teaching us something. is teaching us something that at the moment that made their first mistake their biggest mistake was they weren't be a they weren't able to go back to presence as we spoke in a previous class I think it was tish of time they had to hide what does it mean to hide to hide is I cannot face hashem anymore I can't face myself anymore and that's what blame really is blame really is send it to somebody else that way I'll feel a little better but really deep down. I'm cutting myself off from my truth. Hashem tells Adamaya, "Where are you?" So Rashi asks this week's parish, why did he have to say where are you? He knew where he was. And there's a very beautiful explanation of the alterat he said is not geographically. Ayaka is emotionally spiritually where are you? What does it mean? Why is he looking for him? Because Adam himself felt that now I have to hide. He tells Hashem, I'm not wearing clothes. It's embarrassing. I have to hide from you. That's the moment that a person starts believing that there is something inside of them that is so shameful that God is not ready to look at them. And if God is not ready to look at me, how can I look at myself? I for sure can't look at myself because to stand face to face with Hashem says, "Look, look, I want you to look at my face." Says, "I can't do that anymore. So if I can't do that anymore, what do I do? I say kava is guilty. Kava says the snake is guilty. Cen says it's not my problem. The common denominator in all of these things is a person loses their own agency. They lose their own power. They lose their own creativity. They lose their own initiative. They lose their own internal depth. It's sometimes an easier way to live because if everybody else is guilty besides me, then somehow I could make myself feel better. And it's a normal thing. It's a normal reaction. What it takes away from me is my power. My true power. My true deepest deepest power. And because of that, Hashem says, "Where are you?" And what this means is not that nobody else is guilty for anything. It doesn't mean that I'm responsible for every bad thing. It means something much deeper than that. People do what they do. Everybody is playing out the script that God wrote for them together with their own agency in the mysterious journeys of life. But what it means is that ultimately the deepest power of a person is their leadership inside of them. Not but was saying I will remain in my full power. I will remain in my full presence. I will remain in my full charisma. I will remain in my full spiritual prowess even in this situation. It's hard because sometimes it comes with a lot of pain. Ysef cries more than anybody in the Tanakh in Kumish. Nobody cries as often as Ysef. He didn't have a heart of stone. He wasn't just this leader who's oblivious and he could forgive everybody because he doesn't care. Ysef is more vulnerable than everybody else. But because he's more vulnerable, he also knows what he's really looking for. And in a moment of truth, he's ready to embrace it fully. So this is where Mosha learned who he was and ultimately brings to the redemption. So in that moment, he takes the emo. And here I come back to Yaniv Killun and his free friend, three friends who stormed the cockpit because if Yaniv would have sat in his seat, fastened his seat belt and prayed for a miracle, nobody could blame him. A plane is going down 17,000 ft. Who can even imagine the terror, the horror, the paralysis, the physical and emotional paralysis? Nobody could have blamed him. We all know what happened 9/11 and you can't blame. You have hijackers, you have terrorists, you have killers. It would have been a very very normal thing. But that instinct of that instinct of and therefore will I also not be the ish. And nobody could blame me. It's a crazy situation. There's a Hebrew being beaten by an Egyptian. a bunch of slaves can't really do anything about it. But that instinct still beating in him and in his friends created maybe the biggest miracle and that is he stood up, stormed the cockpit under impossible conditions and literally saved 182 Jews from a certain horrific horrific death and perhaps hundreds and thousands of other innocent souls saved at that moment because of his. And if you think about it, it's not like he was trained for this. He wasn't part of a commando that the Mossad placed on the plane to look out for hijackers. That morning when he got up and he got out of bed and brushed his teeth in Dubai, I don't think he thought to himself, you know, I better be a mench today and I better be a man today because on me hangs the fate of 182 Jews and maybe thousands of Jews. He didn't have any any such instinct any such idea but that ability that sense to know that in such a moment of crisis I can be the person instead of passing the buck to somebody else and take all this stamina and courage with God's grace inside of me to storm a cockpit that literally transformed the Jewish people and And it say it saved our people from an unprecedented horrific crisis that may have been much worse than October 7th in terms of numbers of death. I mean who knows and really the world from from from seeing how evil can can succeed in such sinister and creative unimaginable ways of of killing a pilot mid-flight and then crashing a plane into into an airport. And I think and this is where I want to bring it together. You know the BMP says every story is a lesson in life. So besides of course the lesson of the tremendous miracles of I think there's also a very powerful lesson at least for me but I think for all of us. You know if you look at Jewish history essentially it's a long flight. Jewish history has been a long flight. And let's face it, a lot of ups and a lot of downs and some serious drops. There was a drop of 17,000 ft or 16,000 ft. It's very very reminiscent of our history. Ali and Uridis moments in our history when the entire plane was shaking and many of us certain or conf or or fearful that it can just split. It can disintegrate. It can it can crash. But the fact is we're here. We're still in the air. The plane is still flying. The plane that began with Arainu and ends with Messiah. It's still in the air. It's still intact. And our generation is a generation that is destined to bring the plane to landing. The last generation of Gulos and the first generation of to bring the down into the earth beginning with our hearts, our homes, our communities, and our world. And if you listen thousands of years of Jewish history tell us, land the plane, storm the cockpit, don't be afraid. Go into those places, take over and land it, bring everything home. But this type of landing doesn't happen when people are passive. It doesn't happen when people sit safely with fastened seat belts. Even though nobody could complain to them because I have a fastened seat belt and I'm following protocol. There was another interesting thing that I saw and it was very moving for me. Once things were settled, there were two pilots in the cockpit taking over the plane. The murderer was subdued and tied down. The dentist saved the other pilot's life. So things were more or less, I mean relatively speaking, at least more safe and organized. Some Jews started to sing and the flight attendants started to maneuver to do their thing. But the Jews very wisely understood you, we don't know the story. What happens if it's not one person? What happens if this co-pilot was in a cahoots with the flight attendants? You never know. And therefore, the Jews on the plane, they became security guards for the flight attendants. And the flight attendants told them, "You can't do this. There's policy. There's policy. You have to sit. We bring the drinks. We do this. And one of them turned to them and said, "Well, now there's new policy. There's a new policy. And the new policy is we're controlling the plane." And they wouldn't let any of them go anywhere without somebody guarding them. What happens if they have a knife, they have a weapon, they take out, they needed every person, wherever they went, they were guarded and protected. They said there's a new policy. >> They wanted >> Yeah. Yeah. Yeah. Exactly. They didn't know. The only ones they trusted were those who spoke Hebrew and they felt they were Jewish. They but nobody else. And then I thought to myself, you know, sometimes in life following protocol and follow following the law is very very important. I don't have to tell you. But then there comes moments of crisis where you have to be able to have the courage to throw everything away to say now there's new policy. Now I don't fasten my seat belt. Now I don't sit in one place. Now I storm cockpits now. And now I do the unthinkable because when moments of truth summon a person in such urgency, the worst thing I can do is just acquies and surrender to the status quo. But now some people might say I'm just a plumber. [laughter] I'm just a plumber. I'm not a trained leader. I'm not a president. I'M NOT A I'M NOT A GOD. I'M NOT a I'm not making I'm not a pilot. I wasn't trained for this. I'm just a plumber. I'm not responsible for Jewish for Jewish history. And I think here is a lesson. Who did this? Yaniv, a plumber, not trained for this. But at that moment, thousands of years of history and amuna were burning in his bones. And with literal ms nephesh he storms a cockpit saves a day saves a people saves a world. What a lesson to each and every one of us. Sometimes people look at themselves and the worst thing I could say is I'm small. I'm insignificant. I'M A PLUMBER. I'm a this. I'm a that. I'm a that. Just a regular regular person. Leave me alone. Most of our tests don't happen 34,000 feet above in the air. At least let's hope, please God, that that's not where I tested. Most of our tests happen in the privacy of our hearts, in our bedrooms, in our homes, in our offices, in our communities, in our intimate spaces. But that's where the courage, the truth, the authenticity of a person emerges to be able to say, "This plane needs to be landed safely. History needs to be brought to redemption. I have the courage, the responsibility, the generosity, the openheartedness like to say to be able to find the courage, the fire, the power inside of me. To be able to be truly present to what the moment calls because what this moment calls for may be unprecedented. I couldn't have prepared for it yesterday. But to be able to be present in this small little situation, with this small little person, with this small little guy here, to really be able to be truly open without agendas, without preconceived notions, without biases, without fear to what my what my mission of Hashem is in this literal moment without looking here and there, this person this, this person that every person has their own life, but really to be able to say, I have here the is to be able to bring the plane of Jewish history to its landing. The caravish, have a beautiful week. >> This class [music] is brought to you by the yeshiva.net. Please help us continue the classes. Make even a small contribution at ww.theshiva.net/donate.