Lakewood Tisha B'Av Asifa To Yearn For Geula

This that has gathered on tishab has come together not just to be overim to mourn the loss of the destruction but we've gathered together to be mithu to await the gula to yearn for the guula yearning for the gula is literally the very foundation of all tyro mitzv there's a puk and safer safana Therefore, wait for me says Hashem for the day that I arise. If you look at this PK, this is the most unique PK in the whole Tanakh. It is the only PK and Tanakh that contains all the letters of the Alf including theat including the end of letters. All 27 letters appear in this Pak says the Misha. This indicates this demonstrates that Yeshua Yeshua literally encompasses the entire Torah. It's the tas of the Torah Yeshua. But there's a in being Yeshua. It occurred to me there's a well-known account. It's brought in the Rama. Drama incredibly brings a tradition that Yermia Hanovi met Plato philosopher and Plato asked Yermia his philosophical questions and one of the questions Plato asked Yeria is you're an intelligent person Yermia why do you continue to mourn over the mdash it happened in the past you're crying over spilled milk this is not something an intelligent person continues to do and to this question Yeria said you're not capable of understanding the answer. So what is the answer? What's the secret? Why are we continually over? It happened in the past. But there's a there's a secret. The says that when we're Yeshua, when we yearn for the gul, it brings the gula. It expedites the gula. This is a simple meaning of the we say You know why you should be Yeshua? Because we're waiting for it. And the key alone that's enough of a to expedite it and to bring it. That's a that and the yearning and the expedites the Yeshua. So you'll ask really is that enough of says even if that's our only that could bring the gul the fact that we're awaiting it the fact that we're yearning for it. It's very interesting you might ask how can that do it? How could yearning for the Yeshua bring the gula? Isn't it required for to do? So there's a written by the Ram says and if you're going to say but we aren't doing cha we're not repenting says he answers and this that the keyo should be reckoned by to be meal our chuva in other words the yearning for that will that will uncover that will reveal the real chuva in our hearts. There's an amazing malam on the per we say so often in we say we say my soul awaits for the redemption more than the guard of night waits for the morning waits For the morning we repeat it. Why do we repeat says Amalum the guard who's awaiting the morning? He's waiting for the morning. He is absolutely certain the morning will come. He knows the morning will come. It comes every day. And therefore he's awaiting loyally for the morning. But he's waiting for it. It's difficult at night. It's hard to see. There's poor visibility. It's dangerous. There might be danger lurking in the darkness. So, he awaits the morning. Says, "But I await the I await the more than the guard waits for the morning." You know why? Because he's waiting for the morning. And as much as you wait, it can't come any sooner. But when it comes to the Hashem is so put your hope in Hashem, Hashem is full of and if we yearn for the gula, it could be expedited. the shr of the morning. Yes, he definitively waits for the morning. But we await for the gula even more than that. Shimmer waits for the morning because he cannot speed up the arrival of the morning. But we through our yearning, through our sepia, through our dabing, we can expedite the coming of the gula. The garra tells us on the Inla mlisha she is no one seeks her out from here we learn out you have to seek her out what does it mean you have to seek out how do you seek it out what are you supposed to do you know the malam on the tries to explain that even though ultimately the mikdash has to be selected by nevertheless says the mal problem we need to do. And therefore, David was do he was being do of Hashem to show what needs to be done so that ultimately Hashem would choose the mak. But what do we do? How are we do? What are we supposed to do in this quest of Disha? I saw an amazing idea in the on the words. What does it mean? Says if you look through the always translates the word. The tarum repeatedly translates ed asbah to bea to demand to claim sayski. When the garra says what does it means? It means we need to be and no less than himself in his commentary to the likewise says that if you just den politely maybe would it be a good time now to bring the oh no no never mind I'm sorry I disturbed you I'm sorry I bothered you can't ask that way you can't ask for the to do you a favor you can't stand like an says You know stands there humbly and asks maybe says you have to be like your you said it. So please it's a I think there's a very subtle and fine line between what we call pushing the envelope which is not appropriate but on the other hand it's also not appropriate just to meekly ask like we ask for other this is something that we have the right to and we are required to be that's what the teaches us says we have to be we have to demand it. But here's a a very powerful angle that we could we could demand such a hata from the bareb when he was in awitz he would say it's obviously for my benefit it's for my good it's not bad for even when I walk in the valley of death. Literally, I don't feel evil. I don't fear evil. You're with me. I have nothing to be afraid of. Even when I walk in the valley of death, I'm not afraid. I know it's for my benefit. I know it's for my I know it's for my I'm not afraid. But you know what hurts me ra you know what hurts me? What hurts me is that you're here with me in ashwitz and you're suffering because you feel my pain my pain I'm not worried about what I'm what's raw is that you're with me. Why do you rebun have to suffer? says that's why we're save us not for us. We know that for us we don't know if it's better with the gula without the gulab writes inh did for that he delayed the coming of the gul to be able to be magdar throughout the we learned to we did mitzv despite all the challenges and all the generations it was for our benefit but we ask we want your salvation we want your name to be recognized in the world we want the whole world to understand your value system. We want there to be it's not for us it's for you. We know for us you're doing we want it for your sake. I want to just end with a brief I think it's a very powerful the of course knows the words of the Ramban at the end of paras that there's so many so many mitzvah that titus muza kosh pesak matzah suka of course you're probably familiar with the words of the smack the teaches us that the mitzvah of the mitzvah of remembering encompasses seehu part of the mitzvah of remembering and believing hashem took us out of means to also anticipate and yearn that hashem is going to take us out of this galos so let's make one simple if part of is also to the means that every mitz we do that whether it's like Rashi says our remind us is or when we put on and we say we think or the says all of these then are opportunities to beh you know we say we commit we pledge we're awaiting the salvation all day. When all day I know when we dav in there's so many opportunities, but what about the rest of the day? No, the rest of the day we're filled. We fill our whole day with reminders through Yeshua. Every doorway you walk through and you see the muza and you remember you'd see it's an opportunity to Yeshua. So from the moment you wake up and you put on your and you remember and the fillin is an exercise in being and every doorway you walk in you walk through it's an exercise in being and every time you say and every time you make kdosh every our whole day is filled with so many opportunities we should try to utilize tisha We're going to say we're going to be we're going to cry. But use tish as a springboard to take advantage of the numerous opportunities that present itself every single day of our life. So that when we say we're literally being the entire day and being is enough of to expedite it. Plato couldn't understand it but we understand it and will be that if we're reach a little bit if we're awaiting the more than the we'll be able to expedite it because to bring it sooner than it would have come. May we be. Amen.