Yearning For Geula All Day - Rabbi Daniel Glatstein Shlita

Shame like to welcome everyone to tonight's sh from Daniel like the exclusive sponsor of tonight's shelv Yeshua mayor. Tonight we have the cover to have with us once again speaker yarning for gula all day the great is sponsoring one of the other shurim or putting ad in the dinner journal which will be in a few short weeks in honor of annual dinner of worldwide throughout the year call 18651 or email istanet.com. Tonight we have the special opportunity to have the new safer from Gladstein just came out. It's a piece of the Yeshua. It's available in the back table after this year. So I cover the corner of Glaststein for tonight's Russia but would like to say a few words about the >> I add to Rabbi Mid Rabbi Deutsch this safe. It's a piece just came out. I we scheduled the sh especially now was supposed to be in the beginning of the summer because we wanted to have opportunity for everybody to buy the safer. We know when a person needs Yeshua we d every day brings down that a person could put his Yeshua in Hashem's and get Yeshua. So today by getting the safety everybody needs ishu I encourage everyone to take one safe as a a new safer made a small this is translated word for word with many things about msiach and about the owners and this is a for us to bring the gul of Rabbi Glass please. Thank you very much Rabbi Bald for the introduction. Thank you. actually I think uh that was like because tonight already is tonight is the so let's begin with on the hila of the today was actually the hula of the raami panoi it's very interesting you have three days in a row in of the great mubalam you have giml of shams of ashtapole you have dal raami pano you have a and bay when I was init to meet one of the greatest makubalam of our generation Ravroya Dlitzki. So he was nifter amazingly on baze a actually when we came in everybody wanted to take pictures of him he let everybody take pictures of him he would not let me take a picture of him I don't know he had he didn't let me take a picture of him but he let me kiss his hand no one else was allowed to kiss his hand I can't explain the significance of that encounter says we know that the garra tells us and shabas and alfa. Now this is very interesting because rava was an amo. Ra was not a tana rava was not a nvi. Even if rava was a nvi we would be entitled to aski can't be mad something new. So if RA is telling us what the six questions we're going to be asked from Shah this cannot be the of it has to be it's in the Torah it's in the otherwise raba would have no right to bring this out even couldn't be ra says a person will be asked six questions but one of the six questions is peace So Yeshua. So let's begin tonight with Darizo writes in Shakonos that after after 120 when a Yid is going to be faced with the question Yeshua did you await the coming of Messiah where is the designated spot in in our lives to be Mai in this great Indian that reveals it's when we say the words At this point when I was a bakar I grew up here in Flatbush on M and 31st and I used to walk to Harava Victor Miller on what in Ocean Parkway. It was quite a walk >> R in Ocean Parkway. A little shorter R in Ocean Parkway. Thank you. and on rodesh you know sometimes people not in bust and not in flatbush but in other communities it happens and that's why there's a sim in sometimes people forget y it happens it could happen there's a whole sim what do you do if you forget y so if miller would take a big chunk of keys he would put it in the sther by yal this way you don't forget it you know sometimes even if you do that you you're dabbing and you say what are these keys doing here by you know takes a minute to realize oh it's really really we should take another stack of keys and put it by the brad it might be the most important that we say every day because in this we have the opportunity to the year is a very significant year because the way calendar was arranged. The calendar this year is exactly parallel to the year that the B mikdash was destroyed. See, I already gave away part of the answer. But does anybody know what day of the week was the B mikdash destroyed? Okay, you have eight choices. >> Say eight. Very good. You was it Sunday? >> Was it Monday? >> No, Tuesday. This is a rhetorical question. If you know the answer, you got to >> he I should let I should accept his answer immediately. >> What's when was the B mikdash destroyed? The garra tells us in Tus that the first B mikdash was destroyed. Likewise the second B mikdash the mar writes in the that great things are never coincidental. If the bam mikdash was destroyed on mats shabas both the first time and the second time it must be that it had to be destroyed mats shabas. Indeed the moral says the only opportunity for the b mikdash to be destroyed is shabas. Why says moral any time during the week that you're headed toward shabas you cannot have mikdash. The problem is we're always headed to shabas. Shabas, there's only one little window of time that we're not headed to Shabas. You know, the only time we're not headed to Shabas Shabas says moral shabas and the bameikdash are synonymous. They're parallel concepts. This is based on the principle called ashanum sha nephesh which means there are places in the world and times that are parallel to each other. There are places that correspond to various times. So for instance what the ba mikdash is in place shabas is in time. So the b mikdash is so to speak the shabas of the world. Shabas is the base of the week. You ever notice every night in we say comes Friday night. [Applause] Why are we talking about Friday night? There's an idea that what what is in place shabas is in time. So let's let's illustrate this as follows. Schlim al kabitz wrote a p that's recited pretty much throughout Israel that this is the central p that we say to be the shabas it has 10 stanzas. If you were to ask yourself what do you think this is about? Ask another what is this p about? They would all say oh it must be about chabas. The thing is if you actually study the P it Ruba Duba has nothing to do with Shabas after the first two stanzas Shabas all of a sudden we're not talking about Shabas at all is about rebuilding the Bikdash his restoring the Musori we say wake up wake up that's about restoring nva is about the expansion of could somebody please explain why we're waiting the whole week to greet the shabas we come to the pinnacle of kabala shabas and we say a p that pretty much has nothing to do with shabas at all it's all about why are we talking about these things Friday night says shapiro and he writes something that is not typical of something he would write. He says what I'm saying now is you know his are so it's usually not the same way the says the designated juncture of time to beha is when you say the but there is a time during the week that is designated to be mitua. If the garra tells us that the bame mikdash had to be destroyed mat shabas because only if you're moving away from shabas can you have ba mikdash which means if moving away toward shabas is designated for that means headed to shabas is designated for bikd. Oh, if there would be a juncture of time that is designated to be mit Yeshua, it would have to be in the moments that we put aside to be shabas. So indeed says Shapiro, the purpose of Shabas is to be the Yeshua. So just after you say Now we're ready to segue into what we call the parallel of Shabas. What's synonymous with Shabas? What's synonymous with Shabas? The Bikdash. So we say, sanctuary of the king, royal city, rise up from the ashes. You've dwelt dwelt enough in the valley of weeping. Then we go to hisari. What's his about? Hisari is about the restoration of the mus. The medish tells us that when the b mikdash was destroyed. So, Sidio Hamel was captured and Kazal severely criticized Sidio because he was the last of the scions of the Malus Bed and he allowed himself so to speak to fall into the hand of the enemy. Kazal say he should have taken the head of the enemy and smashed it on the floor. But that was so to speak in a way the end of the Malus Bid for then. So we're that now that we're yearning for the may hashem restore the malus. But there was another thing that was lost with the destruction of the bdash. The garra says mikdashlahim prophecy was taken away from the prophets. So as we're yearning for the gula, as we're being met for the Yeshua, we're also being mispal that Hashem should restore the institution of nua uri. What do the words urri mean? Uri means they comes from shir dvara where dvaru is speaking to herself. She's saying awaken awaken. She's stirring herself to nava. Then we say with the coming of the will expand will expand the call. I don't know if they know this in Syria yet but say will expand all the way to Damascus. So we say expand might see. And then we go back and we greet the shabas, which means part of greeting the shabas, part of being the shabas is awaiting and yearning for the the designated time to be Yeshua is the written by. So we have a few junctures that we've identified off the bat. beloved kabah shabas. So like we mentioned this year the calendar is such that the same way the B mdash was destroyed on mats shabas this year tishab comes out on mats shabas but let's go back to the beginning raba says that after 120 years we're going to be asked six questions we have the right to ask where in the world did rava get this from rava was an amay he's not a tana he's not a ni And even if Ra was a ni, we would be allowed to ask, how does Ra know that one of the six things we're going to be asked after 120 is Yeshua? After all, it's not even one of the 613 mitzvah, is it? Is Yeshua one of the 613 mitzvah? Does it say anywhere in the you have to be Yeshua? Where did Ra even come up with this idea? It doesn't say that after 120 you're going to be asked, did you put on fill in every day? That's not one of the questions. You're going to have to answer in the affirmative to that, but that's not one of the big six questions. They're not going to ask did you keep Shabas? They're not going to ask did you keep Kasher? Ra said you could boil it down to six things and one of them is not even in the where does this come from. So I want to share with you two approaches. The first approach we have to understand simple words of the Rambam. Many people after Davening they recite something called the Yudgimlims. There's also an idea the Rambam formulated. This is not the time and place but there's a big question. Are there Yudgimlikim in Yiddish? Are there Y? Well, the Rambam wrote Yudgimalikim. Did he does it mean something? Is there an idea of Shabas is not in the where do these come from? In fact would say asked what do you mean? Let's say somebody says I don't believe in the they're notus. What if somebody doesn't believe in one in the Torah? They're not bey. So what exactly is an icker? What's the meaning of an icker? Soim famously says the difference between ankar and a mitzvah is if somebody didn't have the benefit of a Jewish education. So if you have a guy you say Rabid why don't you put on fillin. What's tillin? I never heard of tillin. He never heard of tillin. I grew up in Omaha Nebraska. I never heard of tillin. Really? I should wear tfillin. Maybe one day I'll wear it fill in. A guy who doesn't wear fillin cuz he never learned about fillain is not an Apicy. The reason he doesn't do it is he doesn't know about it. He's neb unlearned. But what if somebody does not believe in these because they never learned about it to no fault of their own? Brisker famously says if somebody didn't learn about the to no fault of his own unfortunately we cannot consider him a believing Jew if he doesn't know about because to no fault of his own if he doesn't know about Shabas he could be considered if he doesn't know the he's the simple Simple reading of the Rambam theasamifer rejects this understanding of the Rambam writes in a chuva there is no such thing as yud gimmel there is no status of every word of is and every there's no difference between the andel also writes there is no concept of says if they were then you could be sure they would be in the barnel says if they were yudgrim then they would be in sh did you ever see one word about yudg and shass the whole concept is not spoken about that's because saysel it doesn't exist the ram only wrote ygimlikram for beginners to try to initiate them into basic concepts but there's no specific status of yudgrim But let's take it at face value tonight. The Rambam wrote the following words. I believe in complete faith in the coming of Msiah and the even though he carries nevertheless I wait for him. You ever hear that? Should we sing some of the songs? Anybody want to volunteer? Any volunteers for a good niggan for Anim? I don't know if that's within the purview of the policies of gun shar. Do they let people come up and sing? No, I'm joking. Okay. Aniim, they know about this, right? They told me in Flatbush they heard about the immun comes the briskar and the briskar asks the following amazing question on the ra the briskar says the raam is not aus the raom is a he's a po the raom asks no questions and he gives no answers the raom doesn't say the raom just tells you yes no all of a sudden when it comes to msiah the raom became like where is the Messiah? I believe in him. Where did he go? I don't know where he is, but I'm still waiting for him. You hear the Rams and the is really you believe in Msiah. So where is he? The answer is I don't know but I'm still waiting for him. Ask the brisker of since when did the Rambam become one of the balayatis and if the Rambam is uh formulates imams this way why didn't the Rambam askasha I believe in complete faith that the almighty doesn't have physical characteristics why the mask. And then the Ram can answer. The Ram asks no questions and he gives no answers. Why when it comes to Msiah the Ram has a kasha where did he go and the answer is I'm not sure but I'm still hanging around waiting for him says the brisk that's because you need to know how to read the Rambam the Rambam doesn't ask questions and the Rambam doesn't give answers you have to go to the in the Rambam formulates if you don't believe in the concept of Msiah I just spoke in the Yakish community in Zurich. So there they don't say it's if somebody doesn't believe in the coming of Msiah or somebody doesn't await his coming says the briskar the Rambam is not asking a question the Rambam is articulating two distinct principles of faith principle number one a yid must believe in the coming of Messiah Principle number two, it's not enough to believe in Msiach. You have to actively await his coming. And then the Rambam concludes. The Ram says if you don't believe in Msiah or you don't actively await his coming you're a kifa not only in the but in the where in theish does it say I need to actively await the coming of Msiah you tell me voracious where is it in with the it's could somebody tell me we're in the does it say you have to actively await the coming of Mashiach. Well, says the brisk. The words of are what we call sparse in some places and rich in other places. The Rambam derived that one is a kifer in the Torah. They don't actively await the coming of Messiah from a p and paras which can only be understood through a par. Okay. You ready for this? Pik says, "I will be to them like a lion, like a leopard on the way." Ashure. Where's Ashure? >> Assyria. Assyria. Assyria is not in Brooklyn. Assyria is in the Middle East. The Pik says, "I will be to them like a lion, like a leopard Asher." But says Rashi, wait a second, Ashure. Every time in Tanakh, the word Ashure appears, there's a dot in the shin. In this time, in this instance, there's no dot in the shin, says Rashi. That's because the word ashore here does not refer to Assyria. Ash means something else. Like in the Pukenu [Applause] aurenu I see it but not now I wait an ambush for it even though it's not close. Rashi is saying the I will beat to them like a lion like a leopard on the road. Ashure not Assyria. Ashure means I wait in ambush like in the puk ashenu says a brisker of this rashi and ha has revealed to klis the source in the tra that it's not enough to believe in the coming of Msiah. You have to be waiting an ambush for his arrival. You need to wake up in the morning open your eyes. and say I am doing chuva now because I'm being myself in case Msiah comes today. That is how you have to wake up in the morning. You have to prepare and wait an ambush for Msiah. Where does it say that? Ashenu means not I see him but not close. You know if you if you learn you would I see even though it's not close but now that we have now we know the real tie to the isu I wait an ambush for Msiah even though it's not close. So the source in the to. So here you have a every day he says and he believes in Msiah. So you say what are you up to? What am I up to? I go to work every day. I go to Shirum every day. No new. And what about Msiah? Yeah. What about it? Let me know when it's here. I don't have time to occupy myself. I believe in it. I'm not waiting for it. says the Rambamu the Rambam calls that but there's another possible source for the obligation to beha there's an amazing smack the smack safer mitzv of Rabitk of Corbel whose Nif in 1280. The smack is one of the mohammed the Rambam compiled 613. The Ramban the smack the in the very first mitzvah in the Torah. The mitzvah of actually I mentioned I was in Zurich when I was in yeshiva back in the day. They had a big addition of the smok on the bottom of the smok. They had something called smack sur. I don't know what that is. Smacks. I remember seeing smacks. There were notes on the so when I was in Zurich they told me they just found the house of the sur that on the So what does this mean? The writes in the Abdulam that the smack wanted his safer to be the official codeex of Kal is. So he printed the smack. He sent it to every single community in Kal is and he ordered that every community pay for his addition so that if y didn't need to know they go to the shul and they open up the problem is not every single word of the was uniformly observed in every community. So every community had their version of the smack the smack with the hag of the rv of that community. So in Zurich the smack sur he's called the smack sur because he wrote hag on the smack. He he himself was a rishine and he wrote on the first mitzvah of the smack. You ready for this? The smack writes, "The mitzvah to believe that Hashem took us out of Mitsim is just like took us out of Mitsim and redeemed us from Egypt. We are likewise commanded to yearn and anticipate that Hashem is going to take us out of flatbush. You know that flatbush is a gullus. It's a gullus. There's tyra. There's shurim. But it's a dark bitter gullus. And one day the rebunish is going to take us out of here. That obligation to yearn for the coming of the is the first mitzvah in the Torah. If the took us out of then he's going to take us out of g. It's the first mitzvah in the says that where did the smack get this from? He said because what does Hashem want from us? He says who took out. Okay. Now, so what do you want? What do you want me to do about that? Can you imagine comes to and the first message is I'm the almighty. I took you out of Egypt. Okay. So, so that's nice to know. What are you telling me? The smack learns what Hashem was telling Israel in the very first communication of to is I took you out of and therefore in the future when you're in Gulos you need to yearn that I'm going to do it again. That is the first. So I want to share with you it's such a good it's such a big and it's so simple at the same time. So that means the smack learns that part of remembering that Hashem took us out of is yearning for the gula. I'm sure we're all we're all familiar with with probably the most well-known comments of the Ramban insh the Ramban in the end of paras Ramban wants to know why are there so many mitzvah that are so you wake up in the morning and you remember to mit in and then you remember ins and then you walk out the door and you see the muza and the muza reminds you that Hashem took us out And then you put put on a four cornered garment and you put sitsus on and Rashi brings from Darian that sitsus reminds us of Makas. And then if you still might forget you take a cow, you slice it up. You make straps and you limit the circulation in your left arm to remember that Hashem took us out of because it wasn't enough what you did already. It wasn't enough that you put on sets. Wasn't enough that you saw on the doorpost. wasn't enough that you said it. And if you still might forget, you take a silver goblet Friday night, you pour in wine, and you announce to your family. But I think you're still going to forget. So therefore, seven days a year, you can't eat pizza. Can you imagine such a thing? Seven days a year, no bread, no pasta, no pizza. Why? in order to remember that Hashem took us out of but you still might forget. So another seven days a year you're gonna leave your house and sit in a hut and you're gonna say I'm doing this wants to know enough already. How many reminders do you need? Imagine if somebody reminded you something like that so many so many times. Enough. How many reminders do you need already? Says Ramb there not enough reminders. Cuz when took Israel out of Mitsim, he demonstrated all of the tenets of Judaism. Demonstrated all of the principles of the Torah that Hashem Hashem's reality. Hashem Hashem's Mitsio that Hashem is all knowing. that Hashem controls the world, that Hashem communicates with the Nvi. All the principles of the Torah were demonstrated with Matim. And therefore, lest we forget the events of Matim, which are the foundation of the whole Torah, Shem says you can never forget it. So, I want you to wear a four cornered garment and tie strings on it. I want you to say it every morning and every night. I want you to every doorway you walk through, you're gonna be hit by the mazuza and you're gonna remember I took you out of m and you're gonna wrap it on your arms and you're gonna announce it Friday night and you're not going to eat and you're going to go sit in the suka so that you remember your whole life all the events of mim. So let's just make one simple equation. If you go if you go back to you know like 10th grade mathematics there's something called the chain rule. If A equals B and B equals C, then A equals C, right? One simple idea. If part of remembering Hashem took us out of Mitzim is yearning for the gula and we're surrounded with mitzvah the entire day to remember Hashem took us out of Mitzim. Do you know what that means? That means as you're wrapping your one of the main to have aside from the you know the says when you put on you need to think I'm putting on one of the main to have is I'm putting on to remember which then means one of the main to have when you put on fillain is I'm putting on fillin I'm yearning for you to redeem Israel because part of is yearning for the gula. I want to ask you a personal question. Do you go through doors? Do you ever walk through a door? Let's say when you leave this show tonight, you're jumping out the window or you going to go through the door? You could tell me. We're friends over here. I'm presuming you're going to go through the door. You know that on the door there's a muza. You ever hear there's a muza on the door? Stop kissing the muza, please. Unless you first do this. Everyone's busy kissing the muzza. Where does it say you have to kiss the muza? I'll tell you what it does say. The purpose of muza is to remember Hashem took you out of which means every door you go through is an opportunity to remember took us out of and to yearn for the coming of the gah. When was the last time you walked through a door and you saidam? When are you going to redeem CL? That's the purpose of the muza. He doesn't need your kiss. He loves you too, but that's not the purpose of the muza to kiss it. Even though tonight's the yard said, it comes from it's not in but to walk through a door with a muza and not to stop for a moment and think this is an opportunity to be one of the main avenues of in this world. It's bigger than a mitzvah. A mitzvah they're not going to ask you as did you do this mitzvah. Ultimately, they'll ask you, but it's not one of the big six. every door. How many doors you go through a day? A hundred. That's a lot of doors in a year. That's a lot of opportunities to be Yeshua. That means from the moment you wake up in the morning and you put on and you remember which means I I remember to yearn for the and when I put on the I'm thinking and I'm yearning for the and when I say and's going to be redeem us. You know how many times in Davening we have an opportunity to imit Yeshua on your way out you could take as you buy the safer Yeshua I'm Rabbi Bold said to this I'm I'm not saying do you have to Rabbi Bold said you have to right you could take a free bookmark you know how many opportunities there are in ding to Yeshua starting from the beginning of Davening you have you say the parat is if you don't have time to say at the very least you have to say it's you say it's an opportunity at the end of what are we doing when we say we're dabbing the's great name should be magnified with the coming of the Is it possible you could go through a 100 pages of the sid and at least you should be able to walk out of the shul in the morning and think to yourself I was mappu a good two dozen times so that when the so that you're ready that you know that after 12 when they open up the book to ask you. Okay, the next one we know. Forget the next one. We'll jump to the fourth one. They're not even going to ask you. You know the said there's a narrative in the that he's been thinking about his whole life. He can't he can't understand it. He doesn't understand why it's in thesh. There's an old man. You may have heard of him. His name is Abraham. He's really old. Not only is he infertile say he's married to a lady S. Sor is not Sor is an islandist. The Gumari says and Abra had a ma and three of the cousins they come to visit him and they say good news guess what Abraham this year next time this year you're going to have a baby Abraham laughs in joy Sarah laughs incredulously that should be the end of the story you know what we don't even need to know that Sarah laughed why do we need to know that Sarah laughed But then the story continues. Hashem comes to Abraham and Hashem says to Abraham, "Why' the lady laugh? Why'd she laugh? Why is Hashem, you know, like uh meddling in the marriage over here? If you would go over to a husband and start criticizing the wife, that's not a good that's not usually a good idea." And the comes to Abraham, why'd she laugh? So, Abrau doesn't say, "She's a good lady. Leave her alone. She's old. She's she's sick. Don't don't bother her. She's had a hard day." Abraham then takes the message of Hashem and he tells her, "Lady, why'd you laugh?" And it doesn't say Sarah turned white. And Sarah was embarrassed. You know what Sor did? I didn't laugh. What are you talking about? Why are you criticizing me? I didn't laugh. Sora said, "I didn't laugh. I didn't laugh. So what would a reg a typical husband do? Okay. Sorry. Sorry. You're right. You didn't laugh. You didn't laugh. You're right. And then scratched it. I never said anything. [Music] Abraham said, "No, you're a liar. You laughed. You laughed." By the way, you know, Rashi says, Rashi says that Abraham was tel to S Benas. Really? If Abraham was tel to Saravas, does any could anybody even name one word in the Tory that Hashem told Sarah? Hashem's constantly talking to Abraham. And if Sarah was a greater Na, how come you don't find any communication between the Sar? You do. This says the words. No, you laughed are the words of the ream to S. God came to Sah and said, "Lady, you laughed. Don't tell him you didn't laugh. I saw Hashem came to Sah and said in his 20th letter, I could not I cannot understand what this story is doing in the it's a for that we need to know." She laughed and once she said she didn't laugh that Abraham says, "No, you did laugh." And then Hashem should say you did laugh says this is a critical story in thesh the story of Abraham and S is the story of the Jewish people in the end of days because in the end of days is going to come and he's going to redeem Kl. But he's going to ask us a question. He's gonna say you didn't really think it would happen right? You didn't really think it would happen. I know. I know you said animes, but you didn't really think it was. You were laughing. Hashem's going to say, "You were laughing." And we like Senu are going to say, "We didn't laugh. What are you talking about? We We were We went to Shirim. We said anime imams. We sang songs. We weren't laughing. We believed." And Hashem's going to say, "Give me a break. You were laughing. You really You weren't really waiting." says, "Therefore, it behooves us now before Mashiach comes to prepare ourselves to take it to focus on it to pay attention to all the opportunities we have." You know, we say in the doning we're not just when we say those words. It's the entire day. Almost every mitzvah we do is an opportunity to be mituah. Every doorway we walk through, every muza we encounter, every time we put on fillin, every time we say ka literally dozens and dozens and dozens of times throughout the day, we have opportunities for Yeshua. So when we say kilishuasa, you know, the biggest one of all, imagine if somebody there was an appeal. So the they were they were auction they were having an appeal for the sh And they say, "What? What are you going to give Ruven? $100. Shimine $1,000." Ley gets up and he says, "I swear." And he invokes the shame havaya. And he evokes the shame. I'm going to give a million dollars to the B madish. Whoa. This guy better make good on his word. Can you imagine? He stood up. He he stood up and he invoked two names of Hashem and he said he's going to give the money to medish. That guy better make good on his word. Says every single we make the following declaration. Therefore we are waiting. We say the shame. We say the shame and we pledge. We declare in the shul in front of the kaidesh that we're waiting for the says you better mean what you say if you're going to be invoking the names of hashem heaven forbid to say empty words and say hashem [Applause] you know there's Very challenging question. How could you dab in for anything? Imagine somebody makes X a year and he comes, I think I should I think you should give me a raise. I'm making $100,000 a year. I think I should make $200,000 a year. Give me $200,000. So, are you allowed to do that? Didn't Hashem already make a calculation? Could Does Hashem have the money to give you? He has the money. So why isn't he giving it to you? Because he knows it's not good for you. So who are you to ask Hashem, give me the money. So you're saying, I know you think it's not good for me. I respectfully disagree with you, Hashem. I think it is good for me to have extra parasa. How do you davit? How does dvening work? You know the neim asked this question? says, "You can't ask that way. You can't ask Hashem, give me more. Give me Rafoolah." Hashem knows. Hashem is able to give, but he's decided and he knows that it's better for you not to have it. So, what are you you're going to ask for it anyway? You're going to say you disagree with him. So, says, "Here's how works." Theam knows that it's good for you not to have the extra money. But it hurts Hashem that you don't have the extra money cuz he loves you even more than you love yourself. So even though it's better for you not to have it, it's better for Hashem that you do have it. So you turn around and you say, "I love you so much. I know for my benefit you're giving me a but I'm it's okay if you give me more money because I know for you it's better that I have the money that is the process of the only way to dav is for the sake of hashem otherwise you can't d that's why says all the are for the honor of hashem that sets the mechanism of in the beginning of the year we say we're ding for and then every other throughout the rest of the year we ditto you know seeer when I dab in for your honor you could only dive in for the honor of that's the only way works so the kenberger rebel would say when the when the kenber rebel was in awitz he would say even if I walk in the valley of death. I'm not afraid. Nothing to be afraid of. Whatever is happening to me, I should be afraid. It's for my benefit. It's for my good. I know you love me. Ra. But you know what hurts me. What hurts me is it's good for me to be here, but it hurts me so much that you have to suffer here with me. For me it's good, but I know you're hurting for me. That's what's says the is we're not ding for the gula for ourselves. We're not even so sure the gula is good for us. I'm saying it nicely. We are sure whether the gula is good for us. It's not the garra says the days of gah are it's not necessarily good for our own personal it's better for us in the gulas. What are we doing here? We're here to do mitzvah and to get reward. You can only get reward in the gulas. Once Msiah comes, everyone's going to jump on the bandwagon. It's going to be easy to serve Hashem. Our reward is going to be mitigated. Msiah is not for us. It's not for our benefit. our b we say it's not good for us we're dabbing for mashiach it's for your benefit that's how the cloberb was mal I'm not afraid of anything but rawi perhaps you had the privilege to meet my grandfather who spent the last years of his life here in Brooklyn. He passed away at 106 years old, he was a Tamu of Ramsemba and he would say every day he was in Awitz. He believed Shalma that Msiah was coming that day. You know, we talk about Messiah. My grandfather waited Msiah like it was a reality. You know, you order something and they say it's coming either Monday or Tuesday and the doorbell rings and you run to the door cuz you know it might be it. That's how he awaited the coming of Msiah. So the wrote the safer Yeshua and it's amazing he wrote it about in the year 1911. Theim could not publish the safer in his lifetime because of censorship. Yeah. You say censorship? I'll just give you an example. When the was dealing with the sensor, the sensor, by the way, was a Jew, was a Yid. He was a Mascll. The sensor of safer was the son-in-law of the chief of all the Mascul. The chief Mascll in Lithuania was Adam Haken Levenson, who when was a young boy was lurking in the base med to try to ensnare the and get him to go to the seminar. and he would strike up the an hourong conversation until a water carrier went to the he said you saw mayor what are you talking to this guy he's a he's a flagrant violator of and it's a good thing the didn't say I'm not I'm not listening to lashhara the listened I can't tell you if he was mabel but he ran out of vill never again to go back to vill years later the meets up with this guy Adam Levenson's son-in-law Joshua Steinberg by the way put a cla on Levvenson that he should not have any Jewish descendants and he doesn't have any Jewish descendants. He meets up with the son-in-law Joshua Steinberg and Joshua Steinberg he's like he's hash he's so upset that let this young boy get out of his grasp and let it slip out of his mouth. He said and this Steinberg sensor said all mankind are equal. How can you say? So you could just imagine if the sensor didn't let say the word to write a safer that the is going to redeem Israel, take them out of the gulas and bring them back to Israel. There's no way that safer would ever get through censorship and it didn't. So there was a magazine in the time that was published between 1910 and 1915. It has the same na name as a current magazine but it's not the same thing. The Hamodia was published by a RV in Paliva Rev Eluinoitz published a magazine a newspaper called Hamodia. the like you know like the yat supplement the had to put in a little magazine called cphua and that was the first publication in 1911 the had a talmid y mayor Jacobson who became a rabbi in Boston he published see peaceu translate into yiddish in The son-in-law Arin Hako didn't know about that publication. So Arin lived in then in Tel Aiv. He republished in 1929. He writes on the title page this is the first time see Yeshua is in print as a safer for Israel but the never published it in his lifetime. But now in our time it's been published many many times. It's a critical safer and as important as it always has been Yeshua, I think we could say now more than ever is this the calling of the hour. You know, for those who say the words, what do the words mean? Most would translate, you look in a sid, it's translated with a great love, Hashem loved us. Rav Schwab writes the word rabba does not mean great. Rabba means everinccreasing. Rav Schwab says theam's love for cli is ever increasing. You know if you were to ask who does hashem love more rishim the ela zas the zas us our children. Who does love more? The old generations were our generation. Says Rub Schwab. As much as Hashem loved Clal Israel a thousand years ago, 500 years ago, as much as Hashem loved our grandparents, as much as Hashem loved us yesterday, Hashem loves every Yid more today. And as much as Hashem loves you today, Hashem's going to love you more tomorrow. So if Msiah didn't come today, you have such a greater chance of making h making it happen tomorrow because Hashem's love for us is so we all be to for Hashem to all of our and all of our writes. In what merit? merely in the merit of is enough of for the gul to happen is the mish tells us the gula is born on tishav may we this to see thank you very much like to welcome everyone I'm sorry like to give a big tour The last thing for tonight's Josha the news that's a new swarm of the new safer from Glastine as well as previous available on the table near the door to the sponsor the exclusive sponsor of And I shame. Wolf exclusive sponsoring a share or putting an ad in the dinner journal to support of your terror worldwide throughout the year. Call 718851-8651 or email ist@ yeshiva.com.