Parshat Bechukotai: Finding Hope Amidst the Darkness by Rabbi Yossi Goldin

okay uh good morning everybody nice to see everybody again um so yes a number of you have asked me very kindly about my father my father is bar doing better um and my parents are meant to come back I know I know I constantly say they're on their way back next week be they'll be back my father won't be able to come I'll still be giving the class next week because they're only they're only returning on Wednesday but the hope is that beat um two weeks two weeks after is right is Shu if I'm not mistaken but then the week after sh he'll be back um so um I apologize that it's taken longer than expected and he definitely sends his his regards and wishes he could be here um but I I appreciate the opportunity to be able to learn with you um I believe last week I apologize last week unfortunately I wasn't able to uh uh to be here but uh and I believe I sure I was able to find I'm sure I believe it was Rabbi umet Billet so you can't get better than Rabbi Billet so have to feel so bad um okay so I wanted to we continuing those who are those who are somewhat new with my father had been giving a class on sa but um we've been doing when whenever I take over for him so I do par um so we're going to be doing something connected to this week's para to um is mostly uh associated with um with the with the list of curses that uh declares he will bring to upon am Isel um if they if they don't listen to him uh there are famously two places where the is mentioned two different versions of the one is in this week's para and um and the second one is in I couldn't help as I was um preparing for this class and went over the to um this year it just uh some of some of the things that that I would read and the curses and the punishments um definitely struck a chord more than in past years as I noticed certain certain certain things that were mentioned in the Torah that's I think really did come unfortunately uh come true on October 7th and since not everything thankfully but uh it definitely I think takes on new meaning After experiencing some of what we we've experienced as a as a community uh and as a and as a state and as a as a and as a nation um I do believe that the to will take on more meaning unfortunately this year than in the past which is why also believe that the message that I hope we come out with today will also will also um resonate maybe a little bit stronger than than it normally would given our current situation so what I wanted to do is I wanted to um discuss with you something an interesting anomaly that I think that that that presents itself within theuk of the and we'll Begin by starting with Source number one um we're going through this is a later section in the to um does anyone have do we need sheets do people have different of sheets um so is is anyone able to just volunteer maybe and just get I think there are a few people who still don't have Sheets if anyone's able to just go outside briefly uh and get a few Source sheets that would be great thank you um oh I and I apologize and well this is a good time to mention uh that this Shear by father Shear for the whole year for the academic year has been sponsored by Dr and Mrs maaka Marcus in memory of their aunts IRAs and Hilda Meyer thank you for the sponsorship Okay so um in Source number one we have a list of thank you so much these are the sheets just take two sheets so the Torah is describing various punishments and one of the themes that develops within the to we're kind of we're GNA we're going to begin our learning together in the middle of but one of the themes is a theme of seven where God basically says if you don't listen to the Torah I will bring about certain punishments and at least in l but in this week's the lists of punishments tend to come in bunches of seven and the Torah explicitly says this it calls it if you look at source number one is in the middle of describing the punishments that he's going to give to the Jewish people if with all that I've brought says God I've already brought you a number of punishments again we're in the middle with all this you have not not yet you or you continue not to listen to me and you walk with me B again carry is a very interesting word we're not going to focus on it today but the seeming understanding the simplest understanding seems to be Wayward you're not consistent in your relationship with God we're not consistent in our observance of the mitv if we continue to walk with God in a wayward fashion says the Torah or says and I too will walk with you in a wayward fashion I'll be there sometimes I'll be there sometimes I won't be there sometimes I'll come to your Aid sometimes I won't and I will bring more I'll bring problems I will continue to bring more punishments seven punishments corresponding to your sins and now the Torah begins to list the Torah begins to list what those punishments are you will eat the Flesh of your children your sons and your daughters I will destroy your is a reference to the altars that that people used to BU build in order to bring and I will place your corpses upon other corpses and my soul will be disgusted with you again this vision of corpses is unfortunately something that we've experienced um recently and your cities will become desolate again these are things that we saw October 7th this we didn't because we unfortunately mikdash but I will I will cause your mikdash to become desolate and I will not smell the beautiful smell of your of your of your continues and I will make the land [Applause] desolate and your enemies who will now come and settle the land after you are removed from the land will also be shocked at how desolate the land the land is I will I will scatter you out amongst the Nations and the sword will follow after you and your land will be desolate and your cities will be totally also desolate this is an interesting where seems to imply that once I take you out of the land that the land is desolate that then the land will finally rest corresponding to all those years that you didn't observe shmita shita is the year that we were commanded to leave the land desolate and the Torah seems to indicate that in response to the fact that we didn't leave the land desolate when we were supposed to the land once we leave and are kicked out will now be desolate automatically and we'll make up for those years that we didn't observe of what's interesting and it seems again it seems that you read these and and the Torah is flat out continuing to describe destruction and Punishment and that seems to be the simple understanding of all of these PIM in fact uh if you look at the he davar in Source number two The N he explains what does it mean that your that your city will become will be desolate says this says the source number two once the is removed from the land is leaves the exits with am Isel into galut then the land is losing all of its Splendor it's going to be entirely desolate and and the description of us being scattered amongst the land the Nations and the land being desolate simple understanding seems to be part of the curses part of this punishment who is going to bring upon the Jewish people the Ezra says the same thing in Source number three what does mean sh what does it mean that the nations are going to be shocked at how desolate it is says the Ezra it's going to be so desolate the land is going to be so totally not able to produce anything that even the Nations that replace you when you're kicked out of the land your enemies who kicked you out of the land they're going to be shocked and how desolate it is and how how how and its inability to to create any kind of produce says EZ the opposite of the idea of the entire land rejoicing as a result from what is able to produce so again the simple understanding seems to be that this whole list that we've read in in the Torah is actually a list of curses however Rashi in Source number four famously gives a different interpretation for p lamid when the Torah describes the land being desolate not just when we leave but even our enemies Rashi famously says that's actually a br that's actually a good thing right in the smack in the middle of all of these clo and all of these curses and all of these punishments that God is giving us there's actually an element of goodness look at source number four what does it mean I will make the land desolate says Rashi this is actually good news for is in what way is it good news because all once am Isel are kicked out of the land the land is going to respond and refuse to produce for theim that Isel once am Isel are out of the land now even though our enemies are in the land they're going they're not going to be successful at developing the land at building the land and so smack in the middle of all of these curses and these punishments all of a sudden according to Rashi we have this BR this of the land will not our our enemies who kick us out will not be successful to build the land and to be successful in in creating the produce and that's an aspect of RA where did Rashi get this from so this is actually a a med which I brought for you in Source number five this is a says I will destroy the land this is meant to be aaha because when we're kicked if we're kicked out of the land and our enemies get to go in and they're able to build up this land into a beautiful area and a beautiful economy and create a beautiful state it's going to be much more painful for us because not only we not only are we kicked out of the land but the people who kicked us out are able to take advantage of of everything that the land has to offer it's like a double double whammy almost and therefore says the Torah that even though you're going to get kicked out there is an element of braa here the element of braa is is that once you're kicked out those who replace you won't be able to enjoy you know there's it's almost as if like when a person is kicked out of something or loses something to somebody else it's it it the two parts that are the hardest are that you lost and he gets the benefit from it right there's like a double whammy there it's not just that I lost out on it but that somebody else gets to have it and here too what what is saying is you might not get to enjoy the land but know that there's an element of Braha in that the people who kick you out will not be successful at settling the land they won't enjoy it the Desolation is going to is going to continue not just from when you were there towards the end but even after you leave your enemies will will will will continue to experience that desolation the ramban in Source number six expands upon this idea as well raban quotes Rashi um and he again says the same idea but he expands and really develops this in a more beautiful way Source number six when the Torah here says that you're that your enemies will find this to be desolate will be shocked at how desolate it is now the ran is making this much more National nationalistic this is good news amongst the entire Exile that our land can't handle and isn't going to produce isn't going to give to our enemies and this is actually a great promise to us and he says this is actually a great promise because you're not going to find any land like this which is as fertile and as beautiful as it is and yet was as desolate as it was during the year during our years of galut because from the time that we left it the land refused to accept any other nation and any other language any other group and everybody came here again if you think through all the different groups and all the different nations that came here and tried to settle this land unsuccessfully turn were unsuccessful at turning it into the vibrant land that it is today says that according to the ramban and this was highlighted by Rashi the Torah this was part of the promise that God gave to us which was even though I'm going to kick you out you should know that there's something that's going to remain which is the land will remain desolate as long as you're not here yes Raman experienced this because he went excellent correct actually wrote letters to yes correct correct I the situation was correct it was after the Mongolian correct 100% if you look at if you look at source number nine I brought you here this is this is an exert from I didn't bring the quote specifically from the ramban because I couldn't find the actual text itself but she she reflects exactly like you just said so number nine here is elsewhere ramban's comment reflects his own close familiarity with the Holy Land arriving in AR in 1265 and witnessing Jerusalem and its desolation with the entire land laid waste he yet Salis viewing the land as an abandoned woman awaiting the return of her husband his feelings were shared some 700 years later by the forerunners of the Kion when the land was still devastated its Hills bare supposed to be bare sorry its valleys infested with swamps and the neev A wilderness they saw that none of the Gentile wouldbe settlers had succeeded in extricating it from its barness and they too saw in this a potent promise and proof that since we have left it no Nation nor tongue has been accepted by it and that all have tried to settle it but never have succeeded amazing so so we see from the r see describing that this is the experience that ran had and in fact if we take a step back if you look at source number eight ra another of the commentaries on the Torah brings this idea at a different context he actually mentioned this in saer bous saer bous when When God says to Moshe When God says to Abu we're in Source number eight at God says to I'm going to give you and your progeny this land to live here all of er can as an eternal means a Heritage this is meant to be our land says says this is our place this is our that the only people who will successfully be able to settle the land and build it into what it is will only be is if let's say at some point we we're sent into G at some point we're going to come back at some point we're going to come back because this is our Eternal Heritage and not to to idolators but that and that and that is the beautiful sign that from the time that am Israel left the land no other nation was able to successfully build off the land in a successful way it remained desolate until until it's until its burn till its babies return back to the nest as it were and and what's fascinating about this is that usually you have birds that will only associate with certain nests but you rarely have a nest that refuses to provide that shelter for the bird and that that was something that I I I read somewhere else as well that here you have this this relationship between am Israel and where we look to we have for thousands of years looked to what's being described here was that there was that Mutual connection the land itself was also saying I'm waiting for for you to come home and the way that it did that the way that it showed that the way that it expressed that was by remaining desolate and refusing to grow in the normal way by showing that that I'm waiting for am Israel to to come back so this is again a beautiful idea that that that is highlighted beginning with Rashi and continuing through the rim the question that the maian try to understand there there's really two fold two questions that I think we have to answer in order to really understand this this is all a beautiful idea and it's a nice idea but number one the question becomes where did Rashi get from this from the Pim if you look at the context of the Pim we're talking about a whole list of curses and if we're talking about a whole list of curses all the way all of a sudden Rashi says oh by the way this one's AA the first theim before it were curses and punishments the Pim after it we'll see is a debate but seem to also be punishments and all of a all of a sudden Rashi says this is AA where did Rashi get that from what what in the text indicated to Rashi or to and really to the medish as well excuse me that this is a and not just meant to be a curse a curse that just indicates that the land will be desolate so the maim Rashi actually developed two ideas two suggestions the is aish on Rashi says that Rashi concluded this based on something practical within theim we know that the Torah says that that God says when he describes the to he says I'm going to I'm going to punish you in bunches of seven says the we're not going to do this now because it's a little bit technical he says if you count after God says the that we saw I'm going to give you seven punishments if you count there are seven punishments and then we get to this P the PK of the land being desolate so says the it must be that God that Rashi looked and said look there's more than seven here there's more than seven things listed in this PUK in which case the first seven must be the punishment and this next one must be look at look at says Rashi was bothered if we include this about the land being desolate as one of the punishments we now have eight punishments and the T already told us that there's only going to be seven and therefore rash had to conclude that this one must be a and not a okay a technical answer that the gives interesting a lot of people don't like don't love this answer because they point out that right after there's PK is another PK describing us being scattered amongst the Nations and there Rashi does call that a CLA and that would be number eight as well so rashi's inconsistent okay but that's that's just a interesting point the gur the Mahar on Rashi gives a different suggestion he says where did Rashi know that this was referring to a braa not a CL let Source number sorry Source number 11 forgive me Source number 11 in says first he asked the question that we just asked don't say that it's it's a numbers thing like this because right after this one we have anothera that Rashi counts as a CLA sorry this is a so first the says whenever the Torah listed Seven Things it was referring to seven things before they left the land as opposed to once they left the land and he's giving an answer as to why it only says seven why it says it's going to be seven and then it lists more than that but where did Rashi know that this was specifically going to be a if you look what were five lines down from the bottom from the top excuse me it says the if you look in the when the Torah describes the desolation of the land there's an extra word there that's not usually there in most of the punishments which is Hashim an Hashim itself says I am going to destroy the word an is extra it's unnecessary the had just said I will make the land desolate why does it say so says the there's an indication that God in this is showing us that God is going to be extra involved in what's ever being described in this and we know God is it should have just said soash was convinced because of this extra word Ani the word Ani was extra was unnecessary and by adding it in Rashi said well whenever God is intimately involved God is this must be this must be so those are the two explanations that are given for where Rashi got this from where did Rashi understand that this PK specifically was talking about braa either because of the numbers because this was number eight on a list of seven and therefore it couldn't have been included as one of the punishments or as as the as the maharal suggests because the word an in the P seems to indicate God's actual uh interaction yes going under the Prem know it's a good coin and I had I have heard that theory I don't want I don't yeah I I have heard that theory I don't I don't want to get into that because it is it is it is one suggestion in terms of how terms of how different the relationship between the two different why are certain things mentioned and not of the other you are correct that there are some who suggest that I don't want to get into that but but I I think it's an interesting point I just don't know what to make of that I meaning regard regarding this specific uh Point yes first of all I mean that is a very important point because the raan and land but it's only for you nobody else will take it over good okay so Rabbi Safford is making a great suggestion I'm not going to repeat it because it's really highlighting what I think we're going to see and develop a little bit more but you're making a very good point which is I think a very important point which is that I've been kind of been making things about you know in in in in in Extreme Ways either it's all good or it's all bad and as we're going to see that's not necessarily true 100% correct but I want to develop a little bit more because there is another punishment besides the one that we just mentioned besides the one that we just mentioned there's another PK right after that which Rashi himself says is a punishment but yet there are indications that it might not be a punishment and that is if we go back to Source number one if you go back to the Pim the other PK that I underlined for you in Source number one PK would gim the PK says right after that it says that the land is going to be desolate the Torah says I will scatter you amongst the Nations and the sword will chase after you if you look at now to go to Source number four to Rashi rashi's second explanation the first explanation was explaining the land being desolate what does Rashi say about the and you I will scatter amongst the Nations says Rashi Zo this is a this is a curse what's the curse because when people go into galut but they go together there's a certain comfort in that togetherness there's a certain comfort in that connection when we're sent as a group somewhere so we can be one one another we can comfort each other it's going to be okay we see each other we're in this together sorry um is and yet is are going to be scattered we're not going to be it's like from the word Z one of the which basically means to scatter objects in the wind you throw it up and the wind carries it everywhere the same idea is here we're not going to have that everyone going together everyone's going to be scattered and we're not when a person uses a SE to scatter barley and no one part of the barley it stays connected to the other we're going to go all over and that says Rashi is AA that's part of Thea and therefore it it belongs within the clot however there are sources that indicate that while obviously there is an aspect of CLA here there is also an aspect of bra in the fact that we're going to be scattered let's return now yes please you go even though your desire at the time will not be I think the simple understanding is we're talking about the latter the simple understanding is we're referring to a galut that is forced a galut is a galut that is personal is a different issue many again whether God PL certain things in our minds to do certain things it's a very good question but as simple understand we're talking about a situation where we want to be here and we're pushed out by our enemies now if you look at source number 12 the gumar seems to indicate that there might actually be something good about being scattered there was a quar who hated the Jews we're on Source number 12 he said to his advisers if somebody has a wart on their leg should I cut it off and then still be alive or should I leave it and just just be in pain again he's asking what should I do with this with with the Jews with the Jewish Problem almost you should cut it off and then you'll stay alive Shalom but then Shalom one of the advisers actually responds and says wait a second this isn't going to be so simple you'll never get to all of them even if you try to destroy them you're not going to get to all of them why I have scattered you amongst all the four corners of the earth look at the mar on this on this commentary near says the what he said makes a lot of sense why can't you attack everybody and get everybody because we're going to be scattered it's going to be that much harder to destroy us if you attack one part of us the rest of us are going to be are going to be able to stay alive so on the one hand as Rashi pointed out there is a curse in being scattered that we can't support each other but there's also a braa there's also a Braha in being scattered that if one sec area gets gets gets persecuted and gets for whatever reason gets attacked the rest of us are going to be saved what does that remind us of what famous story Europe and Hitler Europe Europe and Hitler correct but what story in Torah does it remind us of we one if one side gets attacked the other one will yov yov ainu yaku if you look at the ran in Source number 14 the ran references the story of Yakov ainu and says this is a message Lio wrote says says the ramban this is exactly the story where yakob is preparing for his meeting with asav and one of the things he does is he divides the camp into two says the ran the simple understanding was a maybe that if one group gets hurt the other group will be able to to uh to run away yakov's attitude was if one side gets attacked the other one will have time to escape or maybe in the time as will calm down something will happen at least if I divide them into two it's harder to be able to destroy the entire the entire family and this is actually and then says the raan this is what it says in the med we learned a person shouldn't leave his money all in one area right the Torah this is the Torah source for diversification okay if you want to make sure that you keep your money and everything stays F you got to diversify okay there it is right right right right here in the ran okay says the continues the ran this is also a hint that the children of the generations of will not be successful in wiping us out completely completely correct but what they're going to do is they're going to here and there they're going to try to hurt us they're going to try to attack us they're going to try to in one area to to to hurt us one king is going to declare war on the Jews and another king is going is going to take us in and save us and be able to and take in the refugees so this is what the Torah was referencing if one area gets attacked the other area will be able to stay to stay alive and so what we see with these Pim once again is that these Pim this idea of being spread out amongst the Nations being spread out all over the world as much as it also is a it also very clearly is a so we have two different descriptions here of two different examples of of things that on the one hand see seem to be clot and yet according to the MIM there is an aspect of one being the desolation of the land the land being desolate and the other one being that were spread out amongst nations were sent into galut spread out across across the world now there's a continuation to these ideas because if we understand these ideas to be signs of galut that desolation of the land being scattered amongst the world are all signs of galut then what are the signs of gula what are the signs of redemption the opposite if we come back that's a sign of redemption if the land and if as we come back the land begins to what flourish flourish what is that a sign of redemption and in fact this is this these ideas formed very much the basis for for for the opinion that believes that we are now as we sit today in the beginning of the Gul I'm not going to get into whether we are or we not but those signs are very clear one second let me just finish the thought one second just the thought that these are the clear signs that we're now that we're entering or that we're hopefully that's you know two different ways to say it either we are or we hopefully ENT During the period of G yes we're here now in Jerusalem but why so you're ask you're asking a very you're asking a very good question and the only response that I could give you to that is happened after the Holocaust again all those questions you're asking lots of these questions you're asking are excellent excellent questions I believe the proper answer to all those questions is we have no way of knowing because we don't know God's ways meaning obviously how could he do something for that again we understand again I don't we we we we believe no no no no I don't I we We believe We believe that that the things that happened to us are a combination of things that God wanted to bring and also our actions and we have to believe again I don't know God's ways I don't know God's ways and I don't I don't want I don't necessarily know why things we got so I think we believe so again the answer is that I as I understand fundamentally we believe that our inability to come back to the land for all of those years had to do with us not being worthy us not being now what was it what were the actions why not we know that but again there's no there's no any anyone who thinks they they have the answers to those questions I'd be very very wary no I'm serious I believe that I I just one point okay I'm not going to the group that came back here B understand it now for no I don't think we understand it now I think I think we may see came back now again that's what I that's that's where I think we have to be very very careful I agree I agree we're here right now but I think just just to okay it's a great it's an excellent question you're raising a great question all great questions I think the answer to all of those things is is the answer is we don't know now can we see glimmers of of Hope following the Holocaust yes there's no question that certain things have happened does that mean that that explains the Holocaust no way shape or form we will never know that that and any and I don't believe that that is our place to try to understand they're all great questions and the answer is these are things that are buum we'll never know why God decided that we should stay in Exile we believe that it's it's definitely very much connected to our own actions and our whether whether we're deserving or not more than that I can't I can't really answer you because like I said these are things that are and not really in our in in our purview we can only see things uh backwards yes one more comment and then we'll move on the ones that happened for inst this year is the ones of you know that it even says specifically it's happening in air CHR while we're in a CHR that sometimes these punishments will happen as well agreed agreed there's no indication again Gus is something that's mentioned as an aspect of the punishments but sometimes the punishments are also going to happen in ER well you're going to be chased around the armies are going to attack you there's no indication that everything that we're talking about here is happening in gullis It's a combination and as we know things are complicated it's not it's you know it's not it's not you know either either extreme but what is fascinating to notice just getting back to what we were saying was that if these are the signs of galut desolation and being scattered then of course some of the greatest signs of G as we know are the opposite and that's what we see here if you look at source number 15 in these are famous from our that talk about what are going to be the signs of G what are going to be the signs of redemption look at source number 15 Al don't worry I will gather you I will bring you from the East and I will gather you from the West again these are clear meant to be signs of these are the opposite of being scattered amongst the Nations and we see them happening today in our in our days in Source number 16 in as well I will gather them from all the land that I that I had angrily thrown them out to and I will bring them back and they will live securely again are we in that time right now or are we not it's a debate on the one hand we're here on the other one are we living securely sometimes yes sometimes no sometimes we feel we are and then we realize we're not these are but the but but the fact that we're coming back is itself a sign of that and then of course in the other side of the coin not just returning to ER Israel but the land beginning to Bear fruits look at source number 17 from they will suffer disgrace all the nations will suffer the mountains of Israel will yield your produce and bear your fruit for my people people for their return is near okay the indications the fact that we are now and that since we took over the land we've turned it into this thriving country says that na'vi that itself is a sign of gulan it's not just the na'vi that says this look in look in Source number 18 the gamar and sanedrin brings quotes this p as a sign of there is no greater Reve Revelation that the end is near then they quotes this the the land is starting to give the fruit says rash what is it mean says it means that once the land once the land starts to once again Thrive and be beautiful in giving the land giving the fruit that itself is a sign that the end is near says the mara where where did where did get this from he got it from what we've been discussing entire theme we've been discussing in Source number 19 because when am Isel are not in the land what does the land do it shuts down it's desolate it won't give its fruits when the land does start to give its [Applause] fruits that is an indication that hopefully we hope that this that AEL are returning to their to their land now as we know there's a big debate about this there is a school of thought and most most you typically associated with Ru cook that we are now in the times of the Gad I'm not going to you know debate that question with you now or not but the in fact the f one of the one of the most famous times where R cook mentions this idea of being in what we call the the beginning of the Redemption it's he actually uses the specific example of the fruits beginning to Bear if you look at source number 20 this is a famous line from Rook I I'll read it and then I'll translate it the beginning of the Redemption is certainly opening and occurring in front of our eyes it didn't just happen from today and by the way R cook was writing and U he passed away in the 1930s he's writing this much much earlier than than we're talking about now he's saying it didn't just happen now when did this begin this beginning came when the moment that am Israel returned to the land and the land began to produce the fruits once those fruits began to grow that itself says ruk that itself was to him the sign that the Gula is beginning now whether you believe that we're in the Gula or you follow the approach that that usually associated with salic which is we don't know if it's the Gula but we hope it's the Gula and we want we hope that through our actions it will become these are two different approaches and I'm not going to get into which is correct or which is not but what's clear is is that the the curse that was described which Rashi says as aaha the continuation of it are the signs of gah that are clearly that are clearly happening or at least they are the signs that are happening and we hope that this is the the but it but this gets us back to our original question that that I that that I that I mentioned which I wanted to just find to just end with which is this is all great very inspiring very nice the idea of of of the signs of gula and the signs of G but again why does this belong in the middle of the to especially according to Rashi where you have curse curse curse curse curse then braa and then curse again why is this here why does this belong smack in the middle of all of the CL would seemingly be more powerful if we had the list of kot and then at the end the were list of and I think the answer that I would suggest is similar to what by saffron was suggesting before which is very important to recognize is that very few things are one or the other whenever you have clote very often many of those clote have within them certain Silver Linings that if you pay attention to them they can become the light from which to emerge from this Darkness okay the land being desolate is that a br or a CLA it's a CLA it's a CLA because anyone who comes in the land is it's it's a disgrace to the land as the MIM suggests as the Ezra said the fact that the land won't give fruit to anybody is not just a disgrace for am Israel it's a disgrace for the land yet says Rashi it's also a glimmer of hope within that CLA has some the same thing with getting scattered is it is it AA or A CLA to get scattered amongst the nations of course it's a CLA to get scattered amongst the Nations but if you have the right perspective you can also see that within that there are elements of a the Jewish approach to tragedy one second let me just finish and then I'm happy to take questions the Jewish approach to tragedy and Punishment and dealing with things that happened to us is of course we wish they didn't happen but at the same time we are in instructed to try to see to find those glimmers of hope that silver lining that might emerge from within those moments of Destruction the most classic example of this I brought for you is the Mish when we m a well-known Mish that talks about the greatest Calamity that happened to the Jewish people and that is the destruction of the BET mikdash look at source number 21 a relatively well-known midash you may have heard it before highlights this exact point there is a there is a per and the perim opens up with it is a perican DM that describes the destruction of the mikash and how does it open m what does mmore mean a song a song to Assaf and then it starts talking about destruction says the medish why if you're about to talk about destruction why do you open with the phrase a song a song indicates something happy you should have started with a Kina fora or a crying for why does it start with M says the med to the following a king who made a who made a wedding for his son okay he prepared this whole wedding for his son he wanted to marry off his son and then his son went off the Derk and ran away now the King has two options he's very angry there's two ways he could take out his anger what does the M do to take out his anger takes the okay he takes everything that he had built all the things he had built for this wedding he takes his anger on all of it and he's singing as he's doing it sorry there was someone who was sitting there singing and they said to him the the king is is taking out his anger he's livid he's upset he's he's angry and you're sitting there singing as if there's something good Happening Here [Applause] I'm I'm singing Because the king had two options he could either take out his anger on the physical objects of the wedding or he could take out his anger on the sun and so of course we wish that he didn't have to take out his anger at all but if he has to take his anger out on one which one would we prefer on the wedding on the stuff of the wedding not on the Sun so too says the medish the following so too they said the same thing to during the destruction of the BET mikash Assa figuratively is sitting there and he's singing and they said Assaf are you crazy you're sitting there singing while is destroying the says why am I why am I singing why is there a certain element of Happiness here because when God decided to punish the Jewish people he had two options he could either destroy the betam mikdash or he could destroy the Jewish people and by destroying the betam mikdash there is an element a glimmer of hope there is a silver lining and so Assaf was saying that even amongst the greatest destruction that our nation has ever experienced there's a silver lining there's a glimmer of hope the same thing as I would suggest here are these things good or are they bad very often many clote as bad as they are if you have the right perspective you can find the glimmers of Hope and so Rashi perhaps he was saying it wasn't he was saying this was only perhaps he was saying this was perhaps he wasn't only saying that the the Desolation is only good he was saying of course it could be bad but there's an element of good as well and I just want to end by by by connecting it to the what we're experiencing today there's no question that we and the Jewish people are experiencing pain We're a nation in pain We're a nation that's going through a tremendous amount of sadness and a tremendous amount of pain tremendous amount of hurt We're a nation that's hurting there's no question and as with all of these things we wish that this that this war wasn't upon us and everything that's happened didn't happen to us but yet hopefully what we're able to do as well is as we process that pain understandably we're also instructed to try to find those glimmers of Hope to look around and whether it's appreciating and learning from the gurah the tremendous gura of those who have protected us and those who have given their lives whether it's taking a look at all the has been has been doing whatever whatever it's going to be of course we wish we didn't have it any kind of CLA you wish you didn't have but the lesson that emerges from this week's paraa is the idea of trying to find Hope among the darkness is trying to find that glimmer of hope that silver lining from which the light can emerge even while we're still in that Darkness so that we can hopefully find that light to bring it out thank you all wishing you a wonderful week so