Ohr Somayach Tisha B'Av Video - Building with Tears

[Music] for for [Music] a scholar who wanted to explore theic movement once came to thein one of the early masters with a problem that we are required to grieve over the destruction of the temple and the of had a reputation of always being joyful always being happy so when he confronted the K the replied you see my face you know how I look in public you don't know what's going on in my heart in my heart I'm grieving in public I show a happy face to encourage other people how do we feel when we hear a story like that I can't speak for you but I find it very hard to identify I wish that was my problem shall I show my grieving or shall I keep my grieving to myself and not depress other people I wish that were my problemes a law that someone who has fear of God should grieve over the temple and he asks only someone who has fear of God someone who's on a very high spiritual level shouldn't everyone grieve over the temple and he said two things to learn number one if you don't feel it then you should know that you lack real fear of God and then you should grieve breeve over your ownb over your own destruction that you don't feel the pain and that at least don't pretend be honest with yourself if you don't feel it recognize that and then try to deal with it somehow how shall we deal with it what have we lost so everyone will say correctly we lost the caranas the sacrifices and the ram my Mones says in his commentary the mishna that the sacrifices provide the sacrifices provide the continuous Perfection rectification of the world and its organization the organization of its existence in a perfect fashion that's what the sacrifices provide and if you have heard that the ram somehow felt sacrifices were secondary it's a total mistake this is in the commentary in the mishna where he says where the sacrifices provide the entire existence and Perfection of the world okay I hear that I read that I find it very hard to relate to the sacrifices very hard to relate to the fact that the temple was the place where the sacrifices were brought and I'm listening that Al Regal three times a year the Jewish people came to and they saw the whatever that means ultimately they had an experience of the divine presence one of the says that you come and God sees you and you see God as he sees you so you get an ultimately real perception of yourself which puts aside all of your rationalizations and all of your fears and all of your hopes which blur your self Vision I can read those words and I can imagine what a precious thing that would be but I have never experienced anything remotely like it and therefore it's very hard for me to feel the loss and to sincerely grieve over it but this difficulty this block to grieving is recognized in the talud itself we fast on the 17th of tamos that's the day in which the siege of the second Bas mikdash reached its height and then it plunged into the destruction the first B mikash first temple The Siege began on the ninth of thas so the gah asks why don't we fast on the ninth of thas and the answer is it's too old it's too far in the past we can't relate to it when the talid was written we're talking about 700 years before too old to relate to so we fast on the anniversary of the last Siege of the second temple but not on not on the siege of the first temple G is talking about according to rosi a woman who's grieving for the loss of her husband shouldn't get married for 30 days and the gar says but the restrictions on Tish of don't last 30 days they're less than 30 days 3 weeks for far in nine days says there's a difference between old loss mourning and new morning we're talking about an individual who suffered her own personal loss we're more serious more strict about that than we are about the entire loss of the temple because it's new it's fresh and it's more painful than the loss of the entire Temple so our condition of dulled Spirit our condition of lack of pain is something which the tradition recognizes it recognizes but we need to do something about about it and I think what we could do about it is to realize that the loss of the mikdash is the root of many of our contemporary losses many of our contemporary tragedies and when we realize that and when we Face tragedies that we do identify with and that we do cry over we should keep in mind that the root of that tragedy ultimately is the loss of the Bas mikdash and bring the bikash into our contemporary pain and our contemporary suffering I heard from the bbbi should be well in 1977 shabas K he's speaking about of the mikash and he said we naturally associate the mikdash with the sacrifices but as a matter of fact it was also a source of Torah the B was a transmitter of Torah into the world and One symptom of it is this there was the Chamber of H Stones where the sanin was located and that was on the border of the B of mikdash as long as that was the place where the where the Sanhedrin sat any Court in the Jewish people could judge capital offenses the Sanhedrin moved from there to nine other locations as soon as it moved out of that location no court anywhere could judge a capital offense why because sitting there the God's presence in the temple had an effect on the Sanhedrin and through the Sanhedrin to Tor in the whole of the Jewish people without that effect we couldn't take responsibility to judge a person's life and put someone to death we say at the end of every the temple should be rebuilt speedily give us our portion in your Torah we'll serve you there as in days of old and in former years the offering of of Judah and Jerusalem will be as pleasing as it was in former days the holy about rebuilding the and offering sacrifices there what are the words say doing in the middle what are they doing there that's precisely what the Bel rbbi said the loss of the VES is not only the loss of the place of the of the sacrifices but it's a loss of our portion how often do we learn and we don't get it we don't get it we break our head over and we can't get Che says if you don't get it's a blockage it's a blockage and something's wrong we know that cashes cashes help but they help and they bring to but if that blockage and you don't get theat that means you've lost a piece of Torah a piece of Tor is not available to you at least when you feel that frustration when you feel that pain I want to understand it and you D please help me understand and you don't understand you don't get it and maybe even more than that we learn how often do we learn with excitement how often do we learn with inspiration the says that learning and prayer are two HS of a dialogue with in prayer we speak to him and in learning he speaks to us how often do we feel that was speaking to us through the T Torah that we do when we don't feel it when reflect how flat it is when we reflect how little we are identified we should think back to theik we don't have because there's no bikash and include our mourning for the bdes and the frustration that we feel over our Tor what is theik if you look at book of Kings chapter 8 where he dedicates the MD for several chapters if you look there at what's going to happen in the he mentions only one thing should hear the pleading of his servant meaning schom himself and the your People Israel that they will pray to this place place and you will hear he says that over and over again in his dedication he doesn't mention anything else doesn't mention coras sacrifices at all and what does yes say say I'll bring them to my Holy Mountain and cause them to rejoice in my house of prayer yes there will be sacrifices on the Altar and they will be for will the will of Willing Acceptance because my house will be called the house of Soom said it and yesi said it and when set up the prayers to be corresponding to the the sacrifices the number and the times and the regular denim they were following the tradition way back to King Solomon but that means that without without theik our prayer is crippled indeed the Gates of Prayer are locked against us the says even though I will cry out and plead my is shut up it's shut up and closed in it's in case they can't break out how often do we D how how often do we plead with the for something even and it doesn't come and we cry and we go to makim and we cry for help and if it doesn't come we continue to cry those tears we should associate them in our minds with the B mikdash the reason why we're not being answered the reason why doesn't answer our please for help is because there's no there's no Among Us and when we feel that pain and that frustration we should connect it to the loss of the b mikdash b MDES had a very special ceremony called SOA the purpose of SOA was to restore peace between husband and wife indeed part of the ceremony was to write down a section of the Torah on a piece of parchment including God's name and to blot it in water the water erases the God's name and the T says how great is peace between husband and wife that allowed his name to be erased in order to bring peace between husband and wife that means that the B mikdash brought into the world a Ru of Harmony in the home and the gar says that if God forbid someone divorces his first wife loved most the altar cries for him do we have marital problems in our community there's there are divorces which are a terrible tragedy and there are problems which don't end up in divorce but people suffer when we suffer and when we dive into please help me to have a better relationship with my spouse to bring up the children better the home should be a happy home remember that the Shish of the failure the Shish of the pain is the loss of the B of mdash which would have brought a Spirit of Harmony in the house into the world the source of these ideas most poignantly is the famous G and in the mid and it's spelled out a little more where it says that in gamel's neighborhood there was a woman who lost a son and she cried she cried every night over the loss of her son Mamel hearing her cry cried also until his eyelashes fell out says he was crying over the destruction of the temple she was crying for her son he was crying over the destruction of the temple was he identifying with her of course he was identifying with her he was identifying with her pain tracing it back to a cherish the root of her pain like the root of the pain that engulfs all of us is ultimately the source of the is theas who doesn't know of sickness who's not worried about sickness who doesn't suffer from the sickness in the family in the community friends everyone we say everyone hasab because everyone knows people who are in need what we have to do is associated that in our minds with and say the reason people are sick the reason people are dying is because of the loss of theik what about perosa who's not worried about perosa making a livelihood supporting the family oneself being able to help others say from the time the B of Mikes was destroyed the rains became dried up for the world when they come down they don't come down from a good treasury they come down at the wrong time they come down too much or too little there's no day without a curse that means the inability of the Jewish people to support itself to pay the bills that need to be paid how teachers in schools suffer because they have gigantic classes and they don't have too little remuneration not enough support and we all know this and we're all worried about it and we all grieve over it transfer that grief to the B mikdash it's the loss of the B mikdash which leads to that kind of pressure that kind of worry and that kind of loss says from the time that the B Mikes was destroyed we've lost means wise counsel wise counsel how many problems face the community the Jewish people as a whole now I want to insert a very important footnote it's not up to us to judge our leaders it's not up to us to decide whether what they are doing is wise or not wise and to pass judgment on them but the gor testifies that it could be much better that took wisdom counsel from us that we don't have on the part that we had Once Upon a Time times with the Bas of just was standing the people who are passionately consistent in the performance of Torah those who occupy themselves with Torah are hiding their heads people who care about the community and are willing to put themselves on the line put their lives and their livelihoods on the line to help the community have become very few in number people with physical power have asserted themselves Taking Over Control people who slander others without restraint our community suffers from the most absurd critique from the non-jewish world andab from the Jewish World from those inside and from those outside people who glory in non-jewish values who pretend to be intellectuals who think of themselves as understanding reality have no clue they have no clue but they belittle us they stand with theira and their enormous self-confidence and many are are depressed many feel a lack of self-confidence a lack of solidity because they have such Prestige their voices stride the world and this is predicted about the last period of history that we will face this terrible terrible challenge this is all rooted in the loss of the mikdash that being the case when we D for the rebuilding of the B mikash we ought to have this in mind and I must tell you about 10 years ago I saw an article from a non-traditional author who said mourning the bikash is out of date how are you going to express theban the destruction look at Jerusalem today look at the streets the parks the vast housing complexes look at the stadiums and the art galleries and the concert Halls how can you say that youram is destroyed what are you mourning let's look at the that we say in the to Jerusalem your city in Mercy return dwell in it as you have spoken and rebuild it speedily in our days an eternal building the building comes third the building comes third first you should return and second your should dwell there and third build the buildings and pave the roads and make the housing complexes and the stadiums for massu and the concert halls for simp space OFA or for for other kind of indoor shum in the winter the shell the physical shell that's not what we're ding for I was amazed that someone could write such an article we're diving for the return of the it's the lack of the that causes us all of these contemporary sorrows and that's what we have to be focused on in trying to build bridge the gap between our distance from the temple in physical terms in time in terms of history and our feelings for the temple that have to be contemporary who made the comment on the statement of that person who fears God should grieve over the loss of the temple and pointed out that for many that's not a reality and we shouldn't fool ourselves but at least today at least today take into mind all of the things that bother you now all of the things that are paining you now and Trace them back to the m mikdash don't blot out your private life and your social life and your family life and your concerns bring them in and use them as a bridge to mourning over the B mikdash and then perhaps today everyone can qualify for the title of someone who stands in of in all of heaven and we can shed real tears and in the Merit of those tears b m will be rebuilt [Music] as we know in Jewish law there are two types of mourning two types of hilos aus that we have one is the Aus for someone who God forbid has lost a close relative a parent a spouse a child a sibling and then we have the public AAS for the destruction of the bikash it has been pointed out that Hally these patterns of mour move in two opposite directions when someone has a private it starts off very very severe you and then after Shiva we have aim a 30-day which is a little bit more meel and for most relatives after the 30 days it's all over for father and mother there's a more limited AIS for 12 months but the whole the whole progression of private morning is to go from the more to the less when it comes to the the annual morning for theik we move in the opposite degree we start off relatively light with the three weeks again many there's no particular associated with the three weeks then we have the nine then we have the nine days then we have the week of Tish then we have era of Tish and then it reaches a crescendo with Tish the Aus goes from the C to the Why by private Aus we go from the to the C and public we go from the to the and the explanation that's given is that psychologically the two forms of avus serve very different and opposite purposes with private avus a person is so overwhelmed with their loss that their life is literally destroyed they can't go on they're paralyzed with grief and Aus is a mechanism that allows a person to have an inner healing so that eventually la they will be able to join Society so we start off during Shiva the person doesn't leave their house people come to him and then after Shiva the person begins to reintegrate into society and the ultimate goal of private Aus is that eventually a person should continue to live and not be overwhelmed by their grief one never forgets one's tragedies but one can compartmentalize it so that life goes on because it is the rut zone of Hashem that we not be paralyzed with grief it is the rut zone of Hashem that we continue to live but with the opposite is the case as we heard earlier how many of us cannot get up in the morning because grief overwhelms us it paralyzes us that I need some type of ritual to take me out of my griefs so I can live a normal life it's Le we go on and on as if there's no problem at all and we are so emotionally distant from the that we don't even know what it is that we lost how can a blind person who have never has never seen color appreciate what it means not to have color a person that was born deaf how will they even know what it means not to hear music we've never even had the experience of NAA of hash of closeness to God that the Bas ofus represented we don't need a ritual to help us overcome our grief is fer is exactly the opposite we need to eventually move from our apathy and our indifference so that perhaps by the physical symbolism of deprivation not cutting our hair not listening to music sitting down on a bench Perhaps Perhaps Perhaps the physical behaviors we engage in when will inculcate within us a sense of loss so it's very simple in the case of private AAS the is natural you naturally feel tragedy Andes wants to help you get out of it so we go from the to the C with the Aus of the bikash we have no feeling at all and the goal is therefore to give us a sheem a little bit of feeling so that perhaps we could be Mis but the truth of the matter is mourning is not just about the past kazal tell us that mashia is born on the very day of Tish the day of thees the day of the is the day of the birthing of mashia maral explains that this does not necessarily refer to an actual birthday of the Flesh and Blood person who will be mashia the Flesh and Blood person could have his birthday any day of the year but it means that the spiritual kak of mashiach comes into the world based on the mourning because when we mourn we show that we care when we mourn we show that we yearn to be close to Hashem that we yearn for the B Mikes and it is the very yearning and pining and isus for GAA that brings the power of mashia in the world the more we want the more we desire the morees will come back into the world and therefore the day of tshaba the day that is set aside not only for the particulares but again as we heard for all of the sorus that have happened because of we bring mashiach into the World by the depth of our yearning and by the depth of our mourning the gor and chabas tells us that after 120 years will ask us a number of questions and one of those questions is Yeshua and see Yeshua does not mean did you believe in mashia all of us will answer for sure but C Yeshua did you eagerly hope and wait and yearn for mashia there were sadik who would get up besides they would get up every half an hour in the middle of the night every every night to ask is mashia here yet is mashiach here yet that's how they felt how yearning for mashia every time yearning for a world of deus bem yearning for a world of clarity yearning for a world in which we had the gift of N and theim as said it is only closeness to God that matters so when people ask the question why do we have a Tish I mean after all one one question Isel is built up and people ask another question what are you mourning about Tish let's have a fast day for the Holocaust let's have a fast day for pgrs and the Crusades and all sorts of tragedies that numerically perhaps more Jews died in the Holocaust perhaps although the gar has interesting numbers but again the short answer is when there's know when their divine presence has left us we become vulnerable to everything Tish is the Y of clel that is why in the Kos of Tish you will note we don't only talk about the bdash although most of the kenos do there are kenos about the Crusades in recent years gum have put in kenos about the Holocaust because all of those sorrows are interconnected it's not just the temple was destroyed it's a Kash our world is different a world with the bikes is a different world but there is a passage in the T ji that's very very sobering ji says any generation in which the bam mikdash is not rebuilt is as e as if the basam mikdash was destroyed now let's think about that one might have thought well the bikes was destroyed because the earlier Generations were R they did tremendous sins and we're not as bad as them but we don't have the special zus that it takes to get the bikes back that's how one might have understood this thei says no if the basam Mikes was destroyed for certain reasons and we don't have it back we must be guilty of those same reasons because if those reasons wouldn't still exist the base on mikash would be rebuilt Mima and to put it another way the destruction of the temple was not a past event but every single second we are redestro the Bas mikash we are throwing our fire onto the wood and onto the stones we are being theik because if we don't have it back by definition we are responsible for theban because the sh says as a result it behooves us very much to look at Tish not only as a day of AAS a day of mourning a day of sadness but a day of introspection a day of resolve a day of building a day of asking ourselves how can I rebuild the basa Mika and the truth of the matter is what is the bik when the Torah introduces the idea of a mish a tabernacle so tells build for me a sanctuary so I will dwell in their mys and say the does not say I will dwell in the building but I will dwell hasem says in the heart and the soul of am Isel the bikash is a symb not of a sh dwelling in the mikdash but of a sh dwelling within us and as a result when our heart and our soul are no longer pure enough to contain the the bikash becomes a simple building that anybody could destroy the tells us then when destroyed the bikash he was Misa he was boasting he was proud he said I destroyed God's house and God's answer was sorry I don't live there anymore I left when the could no longer be within B Israel I left so yeah you could destroy the house I used to live in but I don't live there anymore so when we talk about the obligation of building a bikash we're not talking about bombing the Temple Mount and getting rid of the mosques we'll have to leave that to mashiach according to the ramb but we are talking about making our heart and our soul a repository for the because when there is just as we can also read the p in Reverse when I am dwelling in your Miss then there will be a b mikash so our job is and then will bring according to the ramb Masia will build the Third Temple according to Rashi the third bik will actually come down but not before so what doal tell us all of us know the well-known gar in Yuma that the first B mikdash was destroyed because of aara idolatry garah sexual immorality in Murder the second bik the Jews were relatively righteous they kept Mitzvah they learned Torah but the B mikdash was destroyed because of sin because of hatred polarization disunity among am Isel and the gor goes on and says come and see the first B on mikash that was destroyed because of the worst a in the Torah the three a you have to give up your life before you transgress and the was 70 years and then we came back and we had a bu a Shen but thean that comes because of sin already in the time of the gamorra it was a thousand years or almost a, years and now how much more the year 70 was the Corban it's now the secular year 2015 almost 2,000 years and if we apply thei that says any generation in which the mikdash was destroyed is as guilty as the duration of theban I don't think we need to prove fromi how much sin is present in am Israel the PO polarization the divisiveness the indifference sinner does not have to be you're insulting somebody or you're throwing rocks at somebody or you demonize them there can be cold sinner as well the sinner of indifference The Sinner of not caring about people who are outside our click outside our group not regarding other Jews as having kivas or importance the NV writes that even a religiosity sh can be a manifestation of sin when you look at other Jews with other Shas and you call them aim or Kim or as people often say those who are more religious than I those to the right of me are Fanatics and those to the left of me are AIC coron Heretics it is where I am whoever I am that is B the right place and then says this was theban of the Bas sheni the sin of the B Shen so we live in a world where we divide clausel into thousands and thousands of little mini groups in which each group looks at the other khazard tr no good and unfortunately becomes contagious because writes as water reflects the face that you show it so the heart of a person reflects what is shown to that heart if I look at Water I put my face in a reflection of water if I smile at the water I get a smiling face if I frown at the water I get a frowning face this is what the PK says so the heart of a person will mirror back what you show them that person you look at that person with disdain and with hatred or with coldness and indifference they will look at you the same way you look at a person with love and with respect they will feel that same way about you so sometimes you might ask yourself so why do I have to be the first one to start that let the other person look at me with respect and I'll like them why do I have to be the one that starts well as the saying goes life is not always fair but if a person is a Borah and a person is a sh Mitzvah and a person takes God's responsibility seriously then you do we do what we have to do whether the other side whoever the other side is is doing it or not and we have to start it has to start with people who believe in Torah who believe in Mitzvah who believe in GA who believe in mashia and we start and if we start the has promised us the love and the care that we show others will come back to us and you have to start otherwise all you continue is the cycle of sin that has already dragged down you know Josephus was a Jewish General and he was kind of the Benedict Arnold he surrendered his army to Rome and he lived out the the war against Rome he lived in Rome but he wrote A History he wrote an eyewitness history of the Corbin and obviously he was living in Rome so a lot of his observations are a little jaist we can't accept them but he quotes tias sasia tias sasia was the Roman general who later became emperor but the Roman general who actually destroyed the basa mikdash and he quotes tias who was observing the infighting among Jews in yusim and Josephus quotes him as saying you know I really don't have to destroy this city at all if I just wait long enough the Jews will do it themselves now I normally would not trust anything Josephus says says about Titus but in light of our's observation of sin it's quite believable that that was actually said so this is something we have to think about you know when we think about becoming more firm we think about zealousness we think about religiosity so we think about correctly so learning more ding more being more meticulous being more passionate but somehow we never include in our fiery passion to have a fiery passion of AAS Isel to have a fiery passion of M that should also be part of the fiery passion to become a better of evem it can't be that the more religious we become the more denigrating we are of others it can't be because that is moving against the ton of the a of that could bring GAA into the world so we have to think that side by side with the zealousness and the Bren the fire that we have in our learning our ding in our Mitzvah we should also include a brand for the Mitzvah of and as La balatan says even people who have ideas that may not be acceptable within the framework of Torah there is still a concept you love them even if you hate and must disagree the with the idea because you love the godliness within them you love the good goodness within them but if that is true even for ideas that are against T it has to be true for other Shas which are not conator they're just not the particular hash that a person has whether it's Torah Tor or whether it's these might be ideas that are not totally in the world of the Yesa and we have to follow theas that were taught and of our him but why with bitterness and why with exclusion and why with demonization and why with creating fences even though there is so much in which from yiden from yiden agree upon and share is this not also sin so there's much that we have to think about the sorus that certainly we face in AR Isel the polarization of religious and secular the problems with the draft tremendous problems and they come because of theik indeed but I would add it's not only theik that causes the problem but the reason for theik causes the problem sin one other point I want to quote another gamor thear gives another reason for theik which is very very strange it says OCC they were learning Tyra but they didn't make the bros before the Tyra and because they didn't make the bros before the Tyra we have the very strange gar is the gamar talking about the b or is the gamor talking about the bay sheni it's very clear that the gamar is talking about the bias Reon because it said they asked the nvim what was the reason for the sin and the nvim didn't know there were no n by thebay so it must have been theb but if that's so it's aella the gamar is asking why was the destroyed because they didn't make the was destroyed because of and they asked the Nim and Nim didn't know what the sin was the whole book of nim is filled with what the sins are the Nim certainly knew that was their job so how could the gamarra identify a relatively minor prohibition called as a reason for the if indeed for the mik the reason of theban was and ran offers a beautiful interpretation kazal knew I'm sorry not only the Nim knew 100% that the actual AOS that caused the Corbin by are a they knew that that is beish but their question is a meta question it's a question above that and that is given the fact that yiden were learning Tyra why didn't the Tyra Elevate them Why didn't it protect them how could it be that a person learns Tyra in the morning and then in the afternoon it's like saying you know you had a good morning Sader and then you go out in the afternoon you murder a few people and get back in time for the afternoon that's their Kasha how could it be that the Tyra that they learned didn't change them didn't Elevate them didn't make them a different type of person and on that the answer is lo beru how is that an answer if you remember in the beginning of the book of malim when was towards the end of his life he was covered with garments and the garments gave him no warmth he was cold he was shivering and kazal say the reason is if you treat clothing with disrespect the clothing will not help you later and Dav when he was being pursued by Sha at one point cut off a piece of shaul's garments he showed disrespect to garments therefore they did not even a different garment did not protect him surelia says what do you see from that gamor that that which you treat with disdain even an inanimate object is not going to help you when you need it surelia says if it's true that if I'm a I don't get warmth then if I'm the Torah the Torah is not going to help me therefore is the following by not blessing Hashem for the T that shows an attitude that they considered the Tyra a burden they didn't consider it a gift they didn't have passion and Gish it was something they did because they had to do it but they didn't treasure it they didn't cherish it they weren't Mak it so the gamar doesn't mean it was because of that sin that the temple was destroyed but because they weren't the Torah the Torah did not Elevate them it did not purify them and as a result they could commit the sins of AAS which was the actual reason of thean the muser to us is that if we want our Tyra and we want our Mitzvah to purify us to elevate us to make us a different type of person it is not enough to Simply do these things superficially but we have to learn to appreciate the gifts that Hashem gives us to look at our tah with Sim with joy with slav with enthusiasm with gak because otherwise we fall under the category of M if one is M then even if you do all of the learning that you they're just supposed to be doing in the afternoon you can do so these are some things we think about a day of and the one thing I can say once again is to conclude with's statement that if we take these matters to heart if we think about being if we think about being if we yearn for the if we try to understand and try to visualize what it is that we're missing which is very very hard then indeed as the morale says that will be the power that will bring the kak of mhia in the world that will be the day that mhia is born and as the Zar says that day of the nth of will become a day of May It Be [Music] used to say that the a Jew must learn to live with contradictions and he cited as evidence of that that we're taught we have a m tradition from the talmud that a Propet must be in a state of Happiness to be eligible for getting n for getting his prophecy it would then follow that if Lamentations a which is written by the prophet yahu is written with Rish with no then he had to beim when he wrote Lamentations how's that possible the whole theme the sequence the description descriptions that ensue there are very very heavy and sorrowful in fact Tish of itself has a kind of ironic and paradoxical State because it's also in the text of AO we find that it's called a mid it's called a holiday and that has halic ramifications so there's a there's an irony there there's a paradox there that the Inception of that NAA so it brings to mind what we told was said by the gor asks that the Bas mdash destroyed and that every generation is responsible but on the other hand kab anybody that Mourns for he sees it it's in the present tense now one would have thought that it might have been phrased in the future tense as a result as the gaining of that Mitzvah then he's eligible for seeing it in the future but that's not what it says it says at the moment so VNA is quoted as having explained that we taught by Joseph by yosf that Yakov his father refused to receive consolation for him why because the the decree that is built into the nature of the human condition is that if somebody is in fact gone has died then it's Nish the mess is Nish but if he's alive and just people think he's dead that's not good enough so Yakov was unable to accept consolation for ysf cuz ysep was in fact still alive though he had been told yov that Yosef was gone similarly CL continues to mourn for the B MDES that's evidence that we're the very inconsolability is pers say evidence that the B MDES Mala that b MDES above still exists and is waiting to descend when either it'll come in its time or we can make it happen earlier dependent upon our actions on our performance perhaps we might say that this idea of the Kish is that our existence is replete with paradoxes and we must learn somehow to to meet this challenge I would put forth that this is inherent in the nature of man we have a early on in between the B and there on the what a wome amazing creature this man is says V of the intricacy of this creation called the body of man maos who could dream of such a creation the Ramos says it's the improbability of two Realms of existence being united Angel Animal Two Worlds but they put together in a new creature called man ma ma so man then according to is created in a state of contradiction we can then understand that the challenge of human existence is how to resolve this contradiction it's an ongoing daily hourly from minute to minute second to second challenge of how do we reconcile contradictions I have by the way understood and some of us have shared the idea that that's why we spend so much time on tud B which our source is that the in the darkness of gal when there's a h upon him there's a hiddenness of we don't see the obvious overt presence of a it's implied it's there if you scratch the surface you're going to see it but you have to plumb The Depths a bit and a lot and so we spend so much of about time resolving the contradictions of the gima in order to learn to attain to a level of expertise in how to resolve the essential contradictions of what it means means to be human man Angel Animal how to achieve that sense of reconciliation the resolutions will come through gaining to the expertise in the Shak of Italia the question and answer the dialectic of the gor which tutors us instructs us and in fact kazal find the source in a why in a because that's initiating a period of of hiddenness of we mentioned that we site the nail of the Seda the night of the Seda that the night the very night of the week that the Seda falls out Tish will also fall out and we call attention to it during the different customs of the the egg the dipping in the salt water the cyclical nature of the egg cylindrical symbolizing the calendar and the cycle of human existence PES is a festive time what does that have to do with Tish we go to great lengths to celebrate the festivity of of pesak two kinds of companies one does well only in a very very bull environment in the market when things are very prosperous does very well but it doesn't have a strategy on how to deal with recessions and depressions another company doesn't do that well in the prosperity but it has a game plan on how to handle the recessions and the depressions we're already being taught pesak time that closur is going to have it ups and downs in history did it have to be that way no that's a function of our performance but that is the way there will be the D Numa the unfolding of Jewish history and therefore to know then that we have a game plan on how to deal with the bare markets the spiritual bare markets when closo will be at that brink of falling into chapter 11 not having fulfilled The Ten Commandments we fall into chapter and it's the irony of knowing that that is what's waiting not necessarily but probably and we will be able to deal with it I find that hinted at that the haod is the number fours recurrent symbolizes the matriarchs four questions four Sons for lend of gula that's hinted at in the foress matriarchs were four in we read were like orphans without a father what's missing the father and SCH says listen my son to the mus to the ethic of your father father that you have to pay attention listen listen if you don't pay attention you're not going to hear it but regarding the Torah of your mother what does it say don't abandon it if you don't do something to abdicate absolve your connection to that then it's there it's a fact of your existence you're Jewish CU your mother was Jewish or G so if you don't do a Kum that's the matriarchal mode begins P clur was passive reached to them it happened to them they didn't make it happen and that will escort us in the bleakest and most Grim moments in Jewish history there will be that matriarchal mode we will be like we're missing the ethic but there'll still be the if we still remain inconsolable if we still remain connected to that space I've seen various versions of the story of Napoleon writing around Paris on Tish but the first one I heard and I remain with though I've seen other variations of it is that he saw the Jews out in the yard of the the of the besset sitting on the floor by candlelight and he after querying what this was all about and he was told he said they're going to make it back anybody that can still remain connected to this idea to this concept to this sense of mourning for that which was that means it's current it's there it's now it's happening now they'll make it back that's in fact because the matriarchal mode that if somebody isn't consciously uprooting it Al isn't abandoning it then even just merely an passive state it begins to happen to them and it continues to happen to them in history and so when Jews come together to read to read the noi to read yaho and to restate their sense of avilas it's a Bittersweet moment it's a moment a paradoxical moment that replete with all of the the irony of The Human Condition it's we take a sense it's it's a sense of celebrating the fact that we continue to mourn bisham should give us all the the to participate in being P Mia and seeing the [Music] them