17th of Tamuz - When Things Begin to Shift | Rabbi Yossi Goldin | June 23 2026

First of all, today's shear uh or our shear in general is sponsored by Hedi and Ben Lipchitz. Thank you to the Lipchitz family for your sponsorship. Um and as always um we we dav in that our learning today should be a rafua or should first of all should be a protection for all of our kayim, all of our soldiers, especially those um protecting our borders and beyond. Um and it should be autured. excuse me u and all those who have been affected by this war and should give guidance to our leaders and to all the world leaders to make the right decisions. Okay. So what I wanted to do today as we always mention our class on the the number one goal is to is to not just help us in our in general but also as we approach certain times of the year to be able to help enhance um to enhance the meaning of those times of the year through by going through some of the that we say. Um this coming Thursday is shivasamuz and what I wanted to do today was to begin by going through one of the pim that we say in the onasamuz and through that to to talk a little talk a little bit about this specifically the significance of shivas tamuz I feel like this fasting the shivasamuz often gets a bit of a a raw deal um because it's the beginning of the three weeks and much focus is often on the end of the three weeks because the beginning we do lessen some things that we do but the real intense time comes up with the nine days, the week of tishaba a um much of tishaba is is often talked about. Shivasamuz is the beginning of that time period often doesn't necessarily have as much uh that is discussed. So I wanted to talk about the significance of Shivasamuz and as I said we'll start through the prism of the put um as as many of us are familiar on on on in general on public fast days we add uh we add special PUM and special that we say uh in order to make sure that the fast day is not just a day where we simply don't eat but it becomes a day where we have self-reflection and and think about the significance of the day and how we can improve ourselves. um in in light of the day and often as we've got as we've discussed before can it includes special that are said every every that are that are connect that connect all days of and then each of these days has special pim special poems special eleies special um po you know essays that are meant to that that talk about the sign significance of the day and and are meant to elicit a certain emotion and a mindset as we as we spend the day of Shivasamuz uh hopefully in in in self-reflection. So if I brought you here in source number one the main pot the main essay the main poem elegy of the of the day we'll read through it I brought for you in English and in Hebrew and and I highlighted in bold the the parts that I think are are are really the most the most significant because what what this put does is it talks about how we are in a state of sadness due to five events that happened on Shivasamuz that are highlighted in this in this p we'll read through it together um just to kind of again get into understanding. We're in source number one. We have approached you. We have come to you the creator of spirits because of all of our sins. Um our our size have become heavy. We've become sad. There were many many degrees that were decrees that were decreed and many uh cries that have that have that have multiplied or that have that have increased. Why? The first tragedy that happened on the 17th of Thomas was that was that according to our tradition and we'll see the garra explains this how it gets to this but the se according to our tradition according to the garra the 17th of Thomas was the day that that Moshe broke the continues the now again this is important remember we're going to be saying this on on Thursday so this is a great way for us to prepare so that when we say these we don't just say them but hopefully we actually understand what we're We we were exiled from the mikdash. Our judgment was sealed and our light became darkened because on the 17th of the Torah was burnt. We're going to see soon. This is based on the Mishna init that says that epistemus who's one of the one of the generals according to our tradition burned the Torah on continues the paragraph three line three our enemies destroyed the destroyed the temple and the the divine presence left from the corner of the and we were given over in front of our enemies to be consumed, to be destroyed. The third thing that happened on the 17th of Tamuz was that during the during the time of Minashe, the wicked king, he took a he took a uh an idol and put it inside the inside the actual kesh or inside the actual kesh inside the beta mikdash itself. He put this idol there. That is the third tragedy that happened on Shivas continues this zun. Excuse me. Uh they scattered us from city to city and many people young and old were totally destroyed. Our city was destroyed and and and and the fire consumed it because on the 17th of the city was what is breached, right? They broke through they broke through the walls. At least we know for sure that Babylonians broke through the walls on the first bet. Well, we'll see whether whe which one happened on the 17th of whether the first bet or the second beta mikdash. But we definitely know for sure the seven that the second betash the Romans broke through the walls on the 17th of Tamuz. The next one which is again the fifth is going to list the fifth of the tragedies. uh the the the uh the the our enemy, the destroyer totally destroyed our beta mikdash and a bracelet and armband were taken from the bride and gloom because we angered you. We were we were given over to be destroyed because on the 17th of what else happened? What was the fifth tragedy? the Kurban Tamid which had been brought every single day for years on end. That was the Qurban that was brought twice a day. The Kban that's why it's called the Kurban Tamid because it was brought every single day. It stopped being brought during the time of the second the second by the Romans and that was again another that was the fifth tragedy of what happened on the on the 17th of Thomas. Okay. Now we're not going to go Yes. >> Sorry. What is the name? >> It's a symbol it's a it's a symbol of of joy. It just refers to to different ways they used to adorn themselves. Uh the >> this is just symbolic. >> Yes. It's it's it's a it's a sign of of happiness and of celebration. That's what it means. Yes. Because they used to adorn themselves. The katan used to adorn themselves as they were approaching the I mean now the kala does as well. Although now the minag is for take off all her all her jewelry. But that that's a different mhag. That's something else. But the but the the idea of approaching the wedding day adorning yourself in in be with beautiful garments or beautiful or beautiful jewelry that was that's the symbolism of of happiness and of approaching happiness. Okay. Now now the truth is we could go through the rest of this p and I encourage you to do so. Um, but for time sake I want us to to to kind of get to some of the some of the meat of of what happened on on the 17th of Tamuz. But what we see beautifully is how the author of this p is weaving in the reasons of the 17th of of the tragedy of of the fast of the 17th of Tamuz together with uh almost like lamenting lamenting our situation weaving in a fact events that happened together with cries of despair and cries of sadness. both talking about what happened also by the way talking about our own sins. It's it's it's it's a combination of attributing or discussing the tragedies of what happened together with our taking responsibility for our own actions. And that's really what what a fast day is meant to be. A fast day is a day where we mourn or lament the things that have happened while also using it as a day to think about our own actions and ways that we can and we can we can improve. And that's what we're going to be hopefully talking about about today. Okay. But what what what this period highlighted for us before I get to some questions is that there were five main tragedies that happened on the 17th of Thomas. And again, we're not going to see the rest of it right now, but the the by the way you should know the end of the of the P. That's the one thing I will do is you look at the end of the p and this is where it's actually very nice. The end of the p ends with for some for actually for of hope. If you look at the bolden part in the last three lines, he says, "We're dvening that that even though we're mourning what happened, we're ding to Hashem that he should turn these days to days of of happiness." And he says it again. And then the last one Yeshua, they should be days of salvation and days of of comfort. So this p is both talking about the tragedy and lamenting and taking responsibility while also domining eventually for the future. That is very much capturing our own our own mindset of the day which is one of reflection tragedy taking responsibility and accountability while also hoping deep in our minds and in our hearts for things for things to change while recognizing that that's also very much upon us. But if you look at source number two, this is the source. Source number two is the init which is the source for that we know for the fact that we know that the five things happened on this day the 17th of there were five things that happened on the 17th of the and five tragedies that happened on we're not going to discuss today we're going to focus on the first one was the were broken And we're going to see soon the Gomorra does a calculation how they know that it actually happened on the 17th of Tamos that during the second mikdash as we said um stopped being brought by the Romans stopped us from bringing even mdash was still around they stopped us from being able to bring the kurban. Third, the city was breached. They were able to break through the the the walls of Jerusalem apostatra apostamus who was a Roman general. It's unclear exactly which year this occurred, but this is the tradition that that the Roman general aostamus burned the Torah on this day. And the fifth is something that happened much earlier that Minasha the evil king Minasha during the during inim he put a an actual pessel an actual idol inside inside the garra in in on source number three tries to discuss where where we knew this where what what's the source for each of each of these five things happening on on on shasabus how do we know so ask the garra in source number three nishtabuha How do we know about how do we know that that the were were were broken specifically on the 17th of Thomas based on the following Israel on the 6th of the we're given right has happened now this is actually a we're going to see soon it's either there's a mus in the garra whether matan tora happened on the sixth of or the seventh of now we celebrated on the sixth of but it's a mlo focus between the Tanakama and and Rebiosi. So it says so according to the Tanakama the Torah was given on the sixth and and according to Rabio Reio and according to was given on the seventh but either way we're going to see it doesn't make a difference for our calculation why says the Garra excuse me according to the opinion that says that the Torah was given on the sixth. So the Torah was given on the sixth and the next day on the seventh Moshe went back up to Hari or Mosh sorry Mosha went up to Hari to receive theot according to Rabio that the Torah was given on the seventh. So the Torah was given on the seventh and on that same day Moshe went up to receive the luot. So according to both opinions whether you say the Torah was given on the sixth or the Torah was given on the seventh according to says the Gmorrah it's clear that Moshe went up hari in order to receive the on the seventh of then continues the gra oh and it brings because the says he called to Moshe on the seventh day and then it says and Moshe went up up the mountain. As we know, Moshe was up for 40 days and 40 nights. Continues the Garra. We have a little bit of math here. Okay, it's good to get our brains working a little bit. Okay, so if he went up on the seventh, then you have 24 days within the month of that he was up there. And then you have another 16 days that he was during the month of Tamos that he was up there. which means 40 days after he went up comes out to be the 17th of Tamos. And as we know that is the day that he broke the and therefore he comes down. He breaks the as the says he comes down the mountain. He sees what's going on. He throws down the luot and he breaks the luot. Okay. So the gumar has a clear calculation that this is when this is when uh the breaking of the luot happened. What about the other four other tragedies? So the gumar says when it comes to bel when it how do we know that the tam theat stopped? It was it's a tradition. Gar in this case means this was a tradition that was passed down. We don't have an actual calculation written out somewhere. We have tradition that this is when this this was the day that it stopped. Now the garam asks what about the breaching of the walls because as we're about to see there seems to be a contradiction there seems to be a difference uh in between perhaps the first and second beta mikdash you're telling me that the walls were breached on the seventh but the puk tells me if we skip now for one second just to see excuse me let me find the exact make sure I have it right if you look to to source number six for one minute. Source number six describes the in in in in describes the actual breaching of the walls and the Torah and the and the and the says the fourth month. The fourth month is right. Okay, if we start from from Nissan, the fast got really red. There was no bread and the wall was breached. So wait a second. According to theseim when was the wall breached what day of Thomas? The ninth. The 9th. The fourth month. The 9th of the month. So why is the gar why why did the Mishna tell me that it happened on the 17th of the month? That's the question going back to our gamarra. Now going back to our gamarra the second paragraph and source number three. The garra says the says It tells me that it happened on the 9th. So why are you telling me that it happened on the 17th? Responds. There's no question. The pukim here we're referring to the first betam mikdash. And when we say that the walls were breached, that's referring to the second betmikdash. So the breaching of both walls occurred in the month of Tamuz. The first beta mikdash would happen on the 9th of Tamuz and the second beta mikdash it happened on the 17th of tamuz. Now I'm going to just just for parenthesis I don't want to get get a little bit confusing but it is important to know that this seems to be a makus between the garb and the yushi. The yushali claims and I I I have it here but I want to see it inside but it's for those who would like to take a look at source number um source is it source number seven? Yeah. So source number seven the garra asked the same question. You told me that it happened on the 17th, but the puss says it happened on the on the 9th. And the Yashami's response is the Nvi made a mistake. They messed up. They messed up the accounting that really it all happened on the 17th. Okay, interesting. Makoquez, for our purposes, we'll go with the Bavi for now. The Bavi's accounting is that the first betam mikdash it happened, the breaching of the walls happened on the 9th. The second betdash, the breaching of the walls happened on the 17th. Let's keep going now continuing in source number three. In the second paragraph, what about the other two things that happened on the 17th of Tamuz aimus? How do we know that aimus burnt the Torah on the 17th? Again, the gimra says it's a tradition. Some of them we some things we have a pusk for and some things are just a tradition that we have. How do we know that he that this is also when put the the the idol in the in the P says at Shakutam and the Garra brings again we don't get into all of the details right now but the the GRA quotes a puk that connects put the putting of the of the pessel of the idol and connects it to when the tamid stopped meaning or it's it's and therefore because we know that the tid stopped on on the 17th of Thomas from a from a we also then know that the placing of the peso the placing of the idol also happened on the 17th. Okay. So this is just to give us a little bit a little bit of background. Now what I'd like to spend a little bit more Yes. Yes. Sorry. So a couple of questions please. Yes. So it's a it's it's it's it's a it's a it's a great question in terms of she's asking why exactly the tamid the tamid stopped. There's different there's different it's it's unclear 100% why the tamid stopped but I think the simple understanding was that there was opposition well there was a rav as well there so they didn't they didn't they didn't they didn't have anything but I think there was I think there was I think there was also opposition I think there were still they were still getting animals but I think there was still opposition from the Romans at that point and they and that was what pushed it at least according to at least according to some traditions that that's why it stopped yes >> about at night but the night and the permission for the wedding because it starts and we don't feel >> ah oh you're talking about observing okay so I don't I I don't I don't specific cases I don't want to I don't want to get into I'm happy to discuss it with you specifically the u but you are correct that generally that generally the three weeks start start and and And and I do believe that our that that our general observance even though the fast doesn't start the night of Shivas I do believe that our general observance of the customs starts the night of Shivasamuz. So I'm not sure. I don't want to say you can go you can't go. We can discuss that separately. Uh but you are correct that the even though the fast of Shivas doesn't start until the next day our observance of the three weeks does generally start that night. So it's a good it's a good it's a good question. >> Don't start that have weddings between the 17th and >> ah that's another point. Yes. which is which is that which that that could be another piece of it which is that the spar have different observances in terms of what they're makmir on um during the three weeks during during during the three some are only mockmir starting the nine days as opposed to the three weeks so it could also be that it depends depends on on the wedding itself okay um so what I'd like what I'd like us to focus on and because I think it's the most important and I think very often it's the one that we can relate to the most which is the the breaching of the walls of yushim okay the breaching of the walls of yushim according to our tradition happened on the shivasamuz and it's important to know we've mentioned this before that when we talk about the public fast days that we observe generally aside from tanester which is a unique fast day when we talk about the the fast days that are the the the rabbitic fast days there are four of them and the four of them are really meant to be on a continuum okay people don't realize this because we observe them separately and they happen people know that there's a connection between and and because they're the bookends to the three weeks what people don't realize often is that and Gdalya are also part of the same continuum. There are four rabbitic fast days that are all part of the same continuum of events that happened leading up and after the destruction of the beta mikdash. And I'll explain what I mean. >> of the first beta mikdash. Correct. Correct. >> Is there any evidence that the Jews there fought against the Romans? >> Is there evidence that the Jews fought against the Romans? >> Is there mention of an army or any any activity just having a wall that is breached and that's it. >> Oh, you're talking you're talking about you're talking about at on the 17th itself. There is no evidence that there was meaning meaning there is evidence that there was that there was conversations about fighting or not fighting and there were disagreements amongst the Jews whether or not to fight or not to fight. Um there is there is evidence that there was a fight there was some kind of fight whether it was an organized battle in the way that we envision it is is a very good question. You have to also remember we're talking about a breach that happened after after three years of a siege and and that very much weakened the Jews. But there was a but there was a lot of conversation in the Gumrah about the the the a big debate regarding what >> not in Tanakh not in Tanak but in the Gumar it does it it does mention it. Yes. Yes. Okay. So so it these four fast days are actually meant to be a continuum. You have aarabet is is is a fast that commemorates the beginning of the siege around Jerusaleim. Then the next one is which commemorates the breaking breaching of the walls. You have tisha which commemorates the destruction of the beta mikdash. And then the last one on this continuum is to gadalia. We don't always realize this because we often think of tomgalia as the beginning of like the new school year. It's like it's no gdalia is a fast day that where we're commemorating the killing of Gdalia which eventually led to the leaving of of of all Jews from meaning even after the second B even even after the betas was destroyed first beta thank you meaning even after the betam mikdash was destroyed there still remained a group of Jews but there was a disagreement between those Jews as to how to relate right now to the Babylonian kingdom that had taken over and as a result of that disagreement ment Gdalia who was the de facto leader of that community was killed was assassinated and it is that assassination that led to the eventual basically total destruction isn't the right word but total basically leaving of all of the Jews from Jerusalem and so you have four fast days that are really all on one continuum and then you also have the fast days of of you have you have yum kiper which is a which is a which is a which is a which is a biblical fast day and tan esester which is in its own world because it's really more connected to purim but it's important to know that these These four fast days are all connected. And not only are they connected, but if you look here in in Zakaria in source number four, the Tanakh connects them and puts them all as fast days that are all interconnected. The fast day of the fourth month. What's the fast day of the fourth month? >> Excellent. What's excellent to what's and the fast day of all four of these says shalom says these days will turn into days of happiness days of and so he calls them days And then he calls them days of asks the Gar in source number five. Let me just find it. Sorry. Ask the Gar in source number five. Why is it that you're calling them both days of and days of you're calling them a fast day? And you're calling them days of happiness. Shalom. So the Gmorrah answers, "If there are days of peace, when there are days of peace, then they will become days of shalom. But if there is no peace, then they become days of they become they become fast days. Papa says it even more than that. I'll say it even differently. Shalom. If they're days of peace, then there will be days of happiness. But if we're being persecuted then there days of fast shalom. What if there's no persecution but there's also no peace? If you want to, you'll fast. People who want to will fast or if the community wants to, they'll fast. If the community doesn't want to, they won't fast. Okay? So, we see here that these days are days that on the one hand are fast days, were initiated as fast days, but at some point either they were or they're meant to be days that are turned into days of Yes. >> Has there ever been a time in our history when Excellent. So the question he's asking is, has there ever been a time or a better way of saying it, has there ever been a day of peace in our in our history? So excellent, excellent question. So the truth is is the answer is yes. Even though as crazy as that sounds right now historically, there was a time. When was that time? When was the time when these were days? No, slow-mo. No, because because Schlommo was before these fast days were instituted. Was there a time when these fast days were actually observed as and the answer is yes. When during the 70 years of the second beta mikdash because it was these four fast days were observed during the first galut. Then we had the second beta mikdash during those years of the second beta mikdash. They were then observed as days of sassima. Once the second bet mikdash was destroyed, then they they reverted back to being days of I just want to see this inside for one second. Just see if you look in source number eight in source number in his he explains this very beautifully. mdash after the destruction of the first beta mikdash. Then they established four fast days in order to in order to correspond to these moments of of destruction in order to cause the nation to be upset and to be sad for the destruction because we were in moments of galut. That was when we started that. Then we had these days to commemorate the galut in order to help us and encourage us to fix our our actions. But however, there was one thing that was important. The the fast days that we discussed were all observed, but there was one fast day that at that point was was observed differently than ours, and that was the fast day of Tamuz. Because the fast day of Tamuz during the second bet during during this galut was observed on the 9th of Tamuz not on the 17th of Tamos. Why was it observed on the 9th of Tamuz? Because as we saw in the gar that was when the breach of the first betam mikdash actually occurred and therefore it all happened on and therefore we had you had four fasts tetamus tab and gdala those all four were observed continues of if you look at source number second paragraph source number You have because that was when the the wall the siege began during the of that was when the the walls were breached. And then on the nth of they established a fast. And and then we have on the in the month in the month of you have the you have on the third of tish you have gala because of the because of the the death of Gdalia. Once he died, any small rem remnants of Jewish sovereignty in Jerusalem was totally was totally destroyed. And that was for 70 years. For the 70 years between the first bet and the second bet, they absorbed they observed these four fast days. Okay. However, all of a sudden they built the second mikdash. The question became now do they have to continue to fast these days and then comes so and they went to the zakaria and zakaria came and explained that once these are now days of shalom i.e E once the second bet mikdash was was built they are now days of peace and therefore we no longer needed to observe these fast days. Third paragraph once the second mikdash was eventually destroyed then the Jewish people went back to observing these four fast days because we were no longer during times of peace. We were now in times of of destruction or at least during times of um of where there was no bet not not times of peace. But one date changed. One date which which date changed Tamuz. Shivasamuz because since now the most recent Bamikdash the breach happened on the 17th of Tamuz. That is when we now observe. Sorry. And that is where we have what we have today. We have the four fast days. Tamuz a and we have Tom Gadalia all on a continuum all meant to correspond to the destruction really of the second beta mikdash the first and second beta mikdash but more specifically the second beta mikdash which is why we fast on the 17th of tamos and not on the ninth and not on the nth of tamos. So that's just to give a full a clearer background. I hope hope it hope it clarifies things and didn't confuse things to help us understand what we're talking about to help us understand the p that we're going to say on but I'd like to to to kind of try to understand two questions. Question number one is is there any connection between all five of these events? Okay, we've discussed five events that happened on the 17th of Thomas. You can't hear. Okay. Is there is there a connection between these five events? Is there any kind or does it just happen to be that these five things happened on the 17th of Thomas or might there be a connection? And in order to answer that question, I think we have to ask a more fundamental question which is why do we even commemorate the breaching of the walls? In the end of the day, when did the destruction happen? Tishab and we have a very very sad day, right? We're about to enter we're about to enter a a period of three weeks that that is always hard because it's during the summer months. Uh and and and and they're challenging days. So as it is we're going to have a per period of intense morning on tishab the nine days shabbo even the day after tishab why do we also need to commemorate the 17th of tamos if everything really changed on on tishab what is it about the breaching of the walls that is so important that it deserves its own day of mourning and its own day of of of contemplation >> the beginning of >> it's the beginning of the destruction >> why is it the beginning of the destruction Okay. So good. So what you're what you're what what you're suggesting is and I think that this is the key point which is that the breaching of the walls wasn't just a step in the process. It wasn't just like okay one more step closer to the destruction. It was a key shift in everything in terms of the way that ami Israel certainly the first betamed and I would argue even the second betash looked at their own safety and reality. We have to remember that specifically when we're talking about the first betam mikdash how this was viewed for 410 years felt invincible. They felt like they were the top of the world and even though they were sinning and even though people were doing things that they shouldn't have done and we know throughout all of Nvy we see that there were wicked kings and then there were better kings and then there were even more wicked kings and we were doing a lot of good things. We were doing a lot of bad things. Yet throughout it all one thing was clear to us and that was we'll be fine. We'll be fine. We we'll be okay >> until something shifted or something. Yes. was still there. They broke the wall. >> Good. We'll get to that. We'll get to that. Yeah. Meaning what what what happened on Shivasamuz or the 10th ninth of Tambos in the first bet was that some kind of sign was given to Ammy Israel that something had something had changed. Until this point, we felt invincible. We felt like was going to be there. Okay, he keeps saying all the are saying that he's going to destroy something. Hashem keeps saying it's going to happen, but you know what? he'll never really do it. Right? It's like that kid who like his parents keep saying if you do that I'm going to, you know, punish you with this and if you keep to it. And the kid's like, yeah, okay, sure. Right? And the kid always knows, nah, the dad, the parent won't really do that to me. And then at some point, something shifts. The walls are broken through. All of a sudden, they look at each other like, wait a second, something dramatic has shifted in the relationship between AmI and Baraku that is reflected by the breaking of the walls. Now what you're pointing out which is important which is basically saying it's shifted but it's not over yet there still is time you still have time but the if and if you don't do anything then it will lead to destruction the best mushall that I can think of with this and again it's laav deal certainly you'll understand that why I'm saying that but lahav deal you think about a relationship two between two people that often that breaks down whether it's between a husband and wife or maybe between two siblings or between two very close friends. There's the moment when when when the break occurs, but then there's the moment much earlier or sometime earlier when the break really occurs, but no one did anything about it. Something happened a few months before, a week before, two weeks before when the shift really very it's very rare that the actual point of break is when every is when is when the tragedy really occurred. The tragedy occurred a month before, but only if you pay attention to it and do something about it is it is it is it going to stop it from spiraling into the ultimate break. And I would say the same thing is happening here between our relationship with the until that point we felt like okay we'll do something wrong and then we'll do chuva again we'll do this we'll do that everything will be fine all of a sudden the walls break that one protection that inv that sense of invincibility was totally broken and then we realize oh my gosh something's shifting now we have a choice we can learn a lesson from that or we could do something about it and we can make sure and try to improve it or we could not which is what happened and eventually it leads to the ultimate destruction. Now what's THE REAL TRAGEDY? THE ultimate destruction is the real tragedy meaning what what is the day that is the most intense? What is the day that we actually spend our time mourning intensely? Tishab because that's the day when the beta mikdash was destroyed. That's the day when the real break occurs. That's the day when you know again usually going back to our mushel when the two people decide you know the two friends decide never to talk to each other again whatever they have like an explosion an explosive argument that leads to them never talking again. But when did that when did that real shift in the relationship it happened two weeks earlier when one did something to the other or something happened and no one said anything to each other and they just ignored it and they chose to ignore the devolvering relationship as opposed to doing something about it. And I think that's what's happening here with Shivas Tamuz is Amish was faced with a reality that had shifted. The shifting was all of a sudden the beta mikdash is destroyed. You're now much less invincible than you could have been. And Amish were faced with a decision. They could have done something about it and they didn't and then the destruction really happened. And so Shivasamus is one of those days where we try and again the way the way that I look at it and just to for ourselves to bring it to to make it you know more meaningful for us. What should we be thinking about in Shivasamus? I think one of the things we can be thinking about is when it comes to our relationships with each other, with our loved ones, with our relationship with not the moments when things totally get to off the rails, but trying to pay attention to those earlier moments, trying to pay attention to the moments when I'm faced with I'm I'm I'm at a fork in the road. I could either ignore what's happening and I could just kind of go on my life and pretend like everything's going to be okay even though I know it's not or I could do something about it until it and make sure it doesn't come to that ultimate whatever break that that that that could occur in all of our relationships whether it's a spiritual relationship with whether it's an interpersonal relationship whatever it's going to be that's what Shivasamuz is about it's about being able to recognize to see ahead and to pay attention to those signs the destruction the breaching of the wall was a sign I could was telling Amy Israel a relationship has now shifted something has changed and if you don't do something about it it's going to eventually break and that's what happened on Shivasamus says Mhammed in source number nine the final source here under source sheet that is what connects all five events that happened on Shivasamus if we pay attention if we think about There is a something very a hidden connection between the five things that happened on the 17th With each of these five things, there's an expression of a crisis. there is some kind of crack that is widening that has been that is that is show being shown in the relationship that if you don't do something about it it's going to lead to eventual destruction. But he says here it breaks it causes a crack in the wall of faith that we had in our relationship with and causes a causes a problem that if you don't fix it it's going to eventually lead to he says the same thing happened with when it comes to there's different opinions exactly what was the sin of but says of what happened wasn't that they totally denied it wasn't they denied the existence of God but they just thought that theel also had a certain power but once they started down that path there wasn't a break they hadn't denied their relation with. They still wanted to have a relationship with Hashem, but there was already a crack in their relationship with they no longer once that crack happened. If they didn't do something about it, which they didn't, it led eventually to it led to all the other rebellions that happened in the desert. It it c it caused a shift in the relationship that was represented by the breaking of the luot. The breaking of the luot represented a dramatic shift in the relationship between God and am Israel which if it wasn't going to be fixed was going to lead to eventually this this this um generation not entering Israel and therefore the breaking of the also represented this shift and then he says we're in the sec well three lines from the bottom towards the end of the third line the same thing when it comes to the end of the tamides or putting the the the the pesl in the fat tora or the burning of the Torah. Each in their own way, he doesn't specify it here, but each in their own way. The fact that those were able to happen represented a shift and a change. And God was saying something to each of in each of those cases, saying, "Do something. Something's happening here. There's a reason why you can't bring Corbon anymore. Corban mean not not happening anymore is is symbolic of something. The burning of the Torah is symbolic of something. How could to burn the Torah? He was he was giving us a signal. There is some kind sorry there is an actual destruction happening. It's not the but there is some sign of some kind of break in spiritually some kind of break that if you don't fix it then that crack is going to continue to widen until total destruction and so that says that that's what that's what I would suggest as well and share with you as well that is what I think our job is on on Shivasamuz shivasamuz is a day when we should be thinking about not just the ultimate destruction because That's what we're focusing on on onish aba. But rather taking time to think about those moments that often occur before the destruction in all of our relationships. Those moments where sometimes we choose to ignore them or we choose not to say anything or we choose to kind of, you know, passive aggressively just forget about them. But we know deep down that they're going to lead to a bigger schism between us and our loved ones, between us and God. And to pay attention to those moments either personally and nationally. And hopefully if we do that then we'll be able to fix them before before fix ourselves and fix well our relationships before they get get even worse. Um and hopefully we should have a meaningful and an easy uh and an easy fast. Wishing everybody a wonderful wonderful day. >> Thank you.