Rav Avraham Yitzchak Kook: Eretz Chefetz 12:2 - Synthesis of Body & Soul by Rabbi Aaron Goldscheider

okay good morning everyone Booker to and uh so nice to have everyone here nice to see everyone this morning and uh we'll begin with announcing the sponsor of our sheer and they are sponsoring for this Academic Year we thank them for the sponsorship and uh this morning we uh continue with our learning of ruk a beautiful safer eret which is a collection of ruk's teachings and we're in the very last chapter which is perbet and if you look at the top of the page the title of the chapter is which means and you will be one that there will be Unity for the Jewish people and uh what we're going to look at today is this theme which is such a beautiful theme and such an important topic and that is the topic of of unifying am Israel it's cly something that we're thinking about today Something That We're struggling with today something that we've seen Sparks of uh Sparks during this time of of the ability and the promise that we have as a people to be unified okay so this is the second piece that's found in the chapter peragut bedb this is the writing of Riv cook and uh on page one you see a bet at the at the end of that paragraph in parentheses it says roir is another book that was written by Riv cook rev cook is a prolific author he writes a lot and this is a saer actually about Rog about the Mitzvah of estrog and one of the purposes or one of the goals of the saer is to um is to make the argument for esrogim that are being grown in the land of Israel and the Jewish people should make every effort in the world to be buying a rogim that are being grown in Israel so that is uh that's where this where this uh excerpt is from and here we'll see in a moment actually how this relates to uh to that very idea of of growing growing uh esrogim and produce and Farmers um that are that are growing produce in the land of Israel okay the words of r as it's true in the same way that it's true about the body of a person that you cannot have that you need this is the top of page one where it says per B at the top that you need all of the powers all the strength of the body in order to have kadha now we don't always think about that we think well kadosa is you know the holy and spiritual things that we're doing but we need the physical body as well we need to get up in the morning with strength we need to concentrate in terms of our daving in terms of our learning the physical part of a person is also related to k a person is made up of both body and soul and we also have within us toen ra which I would say or one can possibly explain that as and in other words we're made up and and both are needed to some degree and we'll see why that's the case only with that combination and that synthesis of both Body and Soul the physical and the spiritual do you have schut so in the same way that that is true in terms of a person in terms of a human being in terms of a Jew can in we cannot be literally crowned as a people on the Holy Land uh we're not for we need all of our kot we need all of our strengths and he quotes a from at this time says God I will be a God to all of the all of the uh the families of Israel you and they will be for me as a nation okay so what do we have here we have a teaching from ruk which is very much a uh I would say a classic teaching of Rook the importance of both those that are bringing spirituality ity to the nation of Israel and those that are part of the those that are building the land of Israel as well it's interesting that he talks about this is being spoken of in a book in a saor that he writes about esrogim now where do we get esrogim from in other words they don't come down from heaven you need somebody to plant those trees you need Farmers that are overseeing the growth of EST rogim so in order to do a Mitzvah is a Mitzvah purely a spiritual thing or is a Mitzvah also physical well it's physical as well it's not only spiritual I mean I can stand under my Talis and I could have great cavana as I hold my lul love and estrog which is a very beautiful thing to do but where does that estro come from it comes from the ground it comes from people it comes from Farmers it comes from those that are growing AOG in the land of Israel to appreciate their contribution as well and um you know that's certainly true today and uh in terms of the whole issue of and it's a whole discussion and maybe it is a complex discussion but everybody everybody who's making their contribution here in the land of Israel today and to appreciate the contributions that they are making the material the physical contributions that are necessary the Army the sahal of course that's so necessary the kadua of that Enterprise and to bring all of that together and to appreciate all that are that are making their contribution now there is an interesting line here that I just want to highlight and R cook says that there's that there's a need for to and r and I said before Y and in other words well what does that mean that there is somehow a need for the as well that's that sounds a bit strange right we're we're we're not interested in the yatar that we're supposed to kind of rid ourselves of the yatar but let me point out the following and maybe you have a uh an answer and approach to this but in the uh the famous words that we say sh with all of your heart so we say every single day the Mitzvah we say with all of your heart what does Rashi say what does that mean it means says rash it says with your and your that's yeah no that's in the first no it's in the first I actually have it it's in the first para yes that's true it's in the second Para that's in the second par but this is in the first par with all of your heart maybe rash is being what does it mean with all of your heart it can easily say just with your with your heart but Rashi points out and these are the words of Rashi I'm reading it to you means with both that you have with your and your now what does that mean and to serve god with I know what that means with your y but what does it mean to serve god with your y so one way of interpreting this there was one year that I was at yes University for Yer RAB L RAB Norman lamb he gave theer morning and I remember what he spoke about he spoke about the that we say we say for the sin that we transgress before you with the so he asked the question what does that mean every sin is with the right just say for the that's it just stop there what's so the way that he interpreted which I think everybody would agree to is that we need to use those qualities and those characteristics of the Y and they can be channeled in a positive way so classically where you think about is there's positivity there as well and I think that's what cook is referring to that the person individually that's found within a person and within nistel right those qualities that sometimes we say that's not such you know that physicality and the materialism that is that that's not really Jewish no we need that strong physicality as well we don't have a great Army without it we don't have a great economy without it we don't have great hospitals and lawyers without it right we need that as well so R cook said all of that is Holy all of that is part of the unity of of Amel yes please yes into the it's a positive thing we're actually involved right right well the question is this is it pushing away the or I thought you were going to say it's pushing it forward it's pushing it Forward into the in other words how to take those traits and characteristics and to transform them he didn't go that he didn't go that far he didn't go that far push it away right push it away I think that's how we usually think about it is being kov the Y in other words to conquer the Y so that's one way of looking at there's another way of looking at and that's I think what Rashi says means with both yat that doesn't mean push away that Yater is serve god with both both yat is a Yater to and the can be used positively as well so the lust that we have the physicality that we have the money that we we we want to uh that we want to acquire how do we use those things in a positive way and we can be mades that as well those are necessary as as well in terms of kadua and that's what R cook says that says in this piece did you want to Mega boy yeah okay that yes yes okay that yeah that that's another component absolutely right without the so then we don't have the to and that's that is an approach I think where cook here is suggesting that we need the to and the ra he writes that in other words we need that we need that combination we need that synthesis and that's the of of Amel so I think one of the things that we're all familiar with in rook's writings and it really is a very beautiful aspect of rook's writings actually I was listening earlier today to a podcast about Aus somebody interviewed R brewitz and Rabbi Hower and RAB Shai shakar on this on an issue that everybody is really thinking about today and talking about in terms of aus and what's the place of aus and there's Ms as well and how do we find sort of that that compromise or the right place between the two certainly we know we all of us know especially as we've been studying together that for riff cook this is this is a very very important idea he puts it very high on the list of priorities in terms of what is it was it what it means to be a Jew and what it means to be a Jewish people the importance of aus and I want to share with you just a couple of mos that um that highlight this idea and I think I would say influence of Cook's thinking one is and to begin here and again there's so many you know beautiful murus about Aus but here's a question again and I would ask the question why does Ru cook in particular see Aus as being so important you know I I also I do a lot of studying myself in the writings of RAB sal sal he doesn't really talk about AK so much it's like not it's not his topic it's not somehow obviously it's important to him it's important to every Jew and to every Rabbi but it's not something that is that that makes it to the top of his list he's talking about other issues and um but Ru cook is talking a lot about AAS the piece that we just read about and I think there is a reason why Ru cook is is is that interested in the idea of AAS let's begin here this is the medish the medish ask the following question the medish says why in the and this brings us back to to the Torah to the very beginning of our peoplehood why is it that bamin has this that the bdash is and the and the is found in his area so the M says the following it asked the question why is it the Second Source why is it that The KES and where Theon sits that that is the answers so beautifully all the other brothers were all part of the sale of Y they are all part of that fracturing of IM bam was not part of that so where Hashem wants to bring his where he wants to bring his dwelling is in a place of Peace in a place of Brotherhood in a place of unity and I think this kind of begins our discussion in terms of Riv cook and why riff cook sees this as being so important especially in a place and interesting I mentioned Rabbi salvic a moment ago where does rabbi salvic live where is his hometown where actually yeah it's you could yeah there are few answers to that question but uh literally in in Brookline that's his address he spends is weak in New York but he's in America he's in Boston he's in New York this idea of the shya that that's the place of the no that's not the place of the New York is not where the dwells and and even in Boston even in man don't tell them that no we won't tell them that um so I think to begin with Ru cook is Ru cook is concerned as we all know here Rook is back in Eric Isel and talking about unity and the importance of unity if we want the to be dwelling in our midst it's here it's here in ER Isel that that Hashem wants to be here and we have to find a place and to ensure that uh that that Hashem is comfortable that he wants to dwell within within the Jewish people here in arel so that is one the second source that I want to share with you which also is very interesting and I think relates to ruk is a more of a halakic source it's a halakic source it's what's called lumus actually more of a a learned idea this is again you could say this is more philosophic more Hasa what I just shared in terms of this this medish but we're about to see a now is a commentary in the lists the 63 Commandments the is considered one of the most important where he has the discussion of all of the and here without going into the detail of where we are exactly but he gets into the following discussion this is and he asked the following question we have a Al that if something great happens A great miracle or wonder happens outside the land of Israel that you are not allowed to Institute the halel in that circumstance now a prime example of that is purum purum happens outside the land of Israel the gamar says because it happened in that's the question why don't we say Hal and po we say all eight days of kanaka we're saying Hal but we don't say Hal and po why not what does the gamarra answer anybody know there are actually two answers that are offered in the gamarra why it's not one answer is that the Milla itself is a kind of Hal whatever that mean that's the answer that the gamar gives even though that's problematic what that means the second answer that's given is that it happened outside of the land of Israel and if it happens outside the land of Israel no Hal okay that's we need to deal with that also what does that mean if it happened to thousands or tens of thousands or to a million people that were saved why can't we say as a community how for that and the other gamar that he brings G that says that tanim also faste serve the other side of the coin if something terrible happens or you're in a in a midst of of uh a turbulent time and you want to have a fast day for the Jewish Community which was part of which was I would say more popular in tamic times but it's true today as well there are times that the rabbis even throughout this war there have been times where the rabbis have said it should be a day of fast where they'll with the Yum Kipper cuton they'll suggest being that there's accustomed to fast to fast on this day with the war I'm not sure if you've you've seen that again it's not as popular it's not something that everyone is doing but the Rabin it has called for certain fast days even during this period of time but if something like that happens in you cannot have a fast day outside the land of Israel now why not the great celebration you can't have outside and even fast days where you're going through a challenging time and this is the answer that's given by the and I have it here it's uh underlined now this is the line of the it's towards the bottom it's four five lines up it's you have it in Translation as well why because the status of is now that's a very interesting very interesting idea and that is as much as we talk about a community outside of the land of Israel says the it's not it's not the nation it's not a it's not a group they're not working together as an Amel as a nation of Israel there could be millions of people and millions of people that have like the like the story of puram that experienced a Salvation And yet that's not considered the Jewish people as a whole only in the land of Israel that's his interpretation that's his suggestion as to why you cannot have halel or a Tinus because you never have a group of people that are working as one if you think about it there's there's some truth to that even in terms of again not only on a philosophical you know plane but in reality like how much is like the Jews of New York and the Jews of LA and the Jews of of of uh you know Hong Kong or Australia how how much is there a sense of kind of working together that there's a community that they're sharing together here in Israel and again especially in the last eight months the sense that we're all in this together that that that's clear right that we're all in it together that we're functioning as a nation yes let's take a couple comments please what what about tin ah tin sester yeah it's a good question I thought about that I'm not sure I'm not sure it's a good question very good question yeah no I think I think there there I think you're absolutely right no there there is togetherness there is togetherness you have uh speaking of organization so we'll highlight the OU the OU organization of New York and of America brings the Jewish Community together it unifies well certainly the Orthodox Community but at least according to the sa uh the as much as there is that sense of togetherness there isn't there isn't a there isn't nationhood right there we can use that there isn't nationhood there isn't one Community where we feel uh that sense of Oneness of unity and and that can only only happen in the land of Israel that that's by the way that's one interpretation there are other interpretations that are suggested why Hal and Tinus and why it's not but that's but and I think that's important in terms of Riv cook as well in terms of unity because if we're talking about that we're now in a place that we do have nationhood that we do have Unity for the very first time that there is that sense of Aros how much more important is it for us to work on that and to strive for that and and for that to become a reality not just a philos opical you know a hypothetical idea that there's unity in the land there's nationhood but yes how do we how do we function as a nation and the respect that we have and the love that we have for one another that uh the ruk is teaching us okay so that is a halak source I want to turn to another source this is page two and uh speaking about RI cook and the importance of of unity and the love and respect that we have for one another I want to look at a source that I don't know if Rook ever mentions this Source but clearly this is an important work for rev cook this is a a book that's called toor dvorah it was written in the 1500s by rosha Cordo who was known as the Rak he lived in satat he is buried in satat there are many that go to his place of burial in the Holy uh the holy Cemetery that's found in in satat and um he's considered to be one of the great cabalists of that time where where where there so many of rosef Cairo and others inat he writes a book called toor Dora and the premise of the book book is that we need to emulate hasem to emulate emulate hasem and let me just this is the very opening of the book peric in the very beginning he writes that a person is to be doad that we are to emulate God our creator then a person can be elevated to to a perfect uh to sort of a Perfection Sal udus that a person we're created in the image of God that's sort of maybe the phys the physical body and deut mean that in our actions as well and he quotes AAS and based on this pug he speaks about 13 different principles that a person should emulate from God this AP in mik and you have it here in uh before you what's that yes me right that's right so this is a that he quotes in the continuation the this by the way when do we say there's a custom of reciting this P where and when anybody know very nice because it says to throw your sins into the water that hasem remembers the ofam and the promise to and then the last words M from the days of old so what is the the toor says what does that last phrase mean from Days of old he understands that actually as an attribute of God and what is that attribute of God says theor read in the Hebrew this is where it says H gim this is the 13th attribute that we are to emulate from Days of old this is a that has with the Jewish people even when we don't have even if we've sinned even if we no longer can can can ask God to remember the goodness of our of our forefathers and they themselves at that point a Jew or the Jewish people maybe they don't have the mitzvot CES what does hem do Hashem says well I remember you what it was like when you were a little when you were a little one I remember when you were pure I remember the way that you followed me into the Wilderness mem remembers you can look at a person and you can judge that person what you see before you or you can remember other things about the person you can remember good things and the purity of that person sometimes you can get frustrated with a child but remember what it was like when you were a baby you know the way that I held you and at TH those moments where you might feel a little bit of anger go back and remember that that's what does so with that the says we need to do the same whenever we whenever we interact with people look at the second par or the middle paragraph it says so to a person this is the way that a person should be no with other people if you can't find anything positive per se there was probably a time in this person's life and there was when they didn't sin right as a baby as a child there are good things about this person and there there's there is positive things asem remembers us as we were little as we were starting off there's not a person that you can't find a something positive some Purity right some goodness in that person and the ter says that we need to emulate Hashem and when we emulate Hashem then Hashem has raim on us that we kind of open up the channels more of a cabalistic idea open up the channels of that kind of when we when we interact with people we judge people favorably we see the good in others as Hashem does he remembered the goodness of am Isel so Hashem does the same for us okay turning to page three another great influence of ruk is the time that he spent in the yes in a Yeshiva he was in the world famous Yeshiva known as the VIN Yeshiva the VIN Yeshiva the head of the thean Yeshiva the time was the NV of aan and famously the NV said if I had one student one student like rev cook it was worth all of the efforts of of the vaja everything that we went through all of the challenges that we produced a Riv cook that was a famous line of the of the NV the Yesa was founded by R Vin who is considered to be the great student of the vnon the talud muok of the vnon and I want to share with you a teaching that well I believe that was part of the VIN yiva and the way that the way that ruk was educated in the VIN Yesa and this is from a beautiful work known as the ru now the ru is a commentary on P Kos on P Kos which we're studying many of the Min to study right now this is from perv this is towards the very end of peros and it speaks about the following it speaks and this is appropriate for all of us as we're sitting here learning Torah gida Torah great is Torah great is Torah study greater than being aain as great as it is to be a Cohen and great as it is to be a Mel it's even greater to be a student of Torah says the mishna this is mishna and then it goes through 48 ways that's on the second line there are 48 ways that are necessary 48 steps necessary to become learn it in Torah to become a uh to become a sage or a woman of great learning and it begins with the following it begins with it says I'm sorry it says third lineal you got to sit and study you have to listen a lot you need to speak you need to say as they say say over the learning B you need understanding wisdom the heart Emma you need fear y you need humility right to listen to somebody else to learn from somebody else we we don't always want to hear from somebody else so it goes through a long list and then towards the end of the list again we have 48 we're not going to go through all that right now you can spend an hour or more on this mishna but towards the very end it says now I have that you have the the arrow there and I have it underlined so one of the things that's necessary to become great in learning is to be no now that's difficult to understand what that means now no usually and became popular term in the mus movement which means that you if somebody else is struggling if somebody else is going through a hard time you're no say you lift up beh with that the Yoke what that other person what's heavy on that other person that if you're there and you're supportive of that person so that's no now that's a very beautiful idea but that doesn't really seem to fit this list this is how you become a Right This is how you become learned this is how you become wise so how does that work so this is what the ruimin again the great student of the vagon the founder ofin Yesa he writes so I want to share this with you and I believe that R cook is influenced by this as well no if you want to follow along with me in the text right in the middle that's the continuation of this mishna what does it mean now when when you're learning with somebody else when you're sharing learning with somebody else or a discussion with somebody else that literally mean that you show your face or that you're open to the to the idea of the other means that when you're in a discussion discussion of learning it could be any discussion that you're open to hear what the other person person has to say that's what it means to be no he has a yoke he's carrying a certain idea that you're willing to carry it with him you're willing to hear his side of the argument as well he brings a source in the bab from the gar where ra even where he was arguing with abay that he showed that ab's opinion had validity now you don't usually do that in an argument right if you want to win the argument you don't you don't you know you don't lift up the other the other side so that's what that means says and you should think when you're having a discussion with somebody else discussion in learning or in general maybe the other person has it right maybe their logic is better than my logic even if you're absolutely certain that you're right and the other is not right you should never be arrogant never there should never be arrogance in in stating your opinion that you say this is what I believe to be true and that you share it but never never in an arrogant way and then he ends if you know that the other is just going to continue to argue with you and not going to hear your side Shalom better not to say anything and just shom and just let there be peace most important there should be peace so this is a very interesting interpretation of what it means in this context it means somebody else has another opinion to take that other opinion very seriously and uh and to see the SAR to see that possibility not to have the arrogance that I have it correct maybe the other side has it correct that takes a lot of you know willpower and and honesty to do that yes the word old absolutely yeah it's a good qu you know I I was I was thinking about that myself I I I'm not sure exactly but I in this context all means what it is that they're carrying in other words what their opinion that they feel strongly about that's Weighing on them that they feel in a positive but they're it's Weighing on them it's what they feel strongly about it's their yoke like a metaph that's right it's it's a met absolutely as a metaphor now again usually it's not translated that way it's usually translated where somebody else is going through a difficult time that you're no Sayo but here in this context and that it doesn't really make sense in this context to talk about that idea we're talking about in Torah learning how does one become great in Torah learning what does it mean to be a so that's the way that understands it the other is is weighted down with that idea that's what he believes strongly in and that you're willing to take that that side you're no there you're willing to hear that side as well that's greatness I mean that's and that's really what that's what argument should be right that's that's not arguing because you want to find fault in the other you want to bring the other person down and as he writes if you see that the other is not interested let it just let it Let There be shom just you know don't force your side yes Harry yes that's right agree to disagree exactly say agree to disagree right exactly right exactly right exactly right but we often I don't know about you but we often get worked up you know we believe in something and then all of a sudden you know things escalate so um so ran says no this is how we argue with one another now I want to point out the following this is such a beautiful gar I'm not sure if you've ever heard this so in this piece he quotes raay that there's a time that Raa even though abay took the other side that he even defended abaya's position so we all know and Hill they disagree many again again again and again we always pan like there's just a few exceptions always like Hill what do we pass I'm sorry like yes we always passing like Hill why is that the case why is Hillel always the Victor why is he the one that the Ala always follows the opinion of Hill you would think that shamai got it right 20% or 30% or 40% of the time why is Hill always the winner that is the question that the gamar itself asks is gamar and Ain y gim days and it says the following three years there were massive debates that were going on between the house of H and Sh and one side said is like the other said no the is like us a voice came down from heaven that they both have validity that's what God Said shamai is right and Hill is right right both can be right somehow however but we follow B but why is that says the gamar well you just said they're both beautiful they're both correct so why does Hill win out every time ask if they're both you know they both have validity they both have justification why is it that we always follow B so this is what the gar says because they were people that were Noah what does Noah mean they were calm right they were nice they were pleasant alen forbearing is the way that it's translated here they never got too excited never got escalated they they always the other opinion they said we understand now look at this this is the key here that they would study both opinions in other words B Hill would study B shami's opinion as well which it sounds like B shamai didn't do that to the same degree they B would study the other opinion and look at the last line and not only that whenever they would argue with Bei they would first state shami's opinion and then betella would say their opinion they never said their opinion right away let me hear what you said first let me repeat that let me understand what you said and then I'll express my opinion and every time basillo that's how he argued always saying let me not only let me hear it I'm going to verbalize it to try to understand what you're saying and the gamar says that's why we always ping like basil because of the sensitivity that basil has and for every goes according to B based on that based on the way that they argued based on the respect and the sensitivity that they had for the other side right what a beautiful lesson that is yes good a beautiful yeah it's a basic T posit yeah I'm not sure right right it is a that's what's found I guess in the books but do we do we do that right do we do we follow that okay great two more sources let me let me let me me end with the with the following so so this is Rook this is very much Rook is from is from the house of hill now he's from he's from the house of Vin right this idea so beautiful to find this in vagan right to see this this was a teaching vajan how we argue with one another to State the other side to be to be no means right that's a right I would never read it that way what does that mean but no sa all means I I listen to the other I want to I want to understand the other side that I'm carrying his side as well his side of the argument and that what that's what Billo does as well every time he argues with be chami that I want to hear your side I want to understand your position as well right what a beautiful thing that is for people we don't come across people like that that as we're all right let me understand your side let me understand more about what you have to say yes please isn't it easier right I I think it's easy to do it when everybody when you're sitting around a table with everyone that basically agrees and they're just like but this is no I think this is the this is the challenge this is raising the bar in terms of how we are to that doesn't mean that you have to agree with the billel disagreed every time with be chami in other words he disagreed across the board every single time he disagrees but he did but how does he disagree right in such a sensitive way in such a beautiful way and and and and sincerely hearing the other side I don't think that wasn't just a uh you know that that wasn't just you know a a strategy I'll just say yours and I'll say mine no that he really wanted to understand the other so two last sources that I want to share with you we turn to page four we come back to RI cook and this I mentioned this safer it just came out in with a translation called khad his inner Chambers it came out about 20 years ago it was a collection in Hebrew I mean his original you know the original writing Ser of cook where an author put together some of the more intimate some of the more personal um reflections of ruk in it was just translated it's by kin press P or and you know I think of R cook is as you know this came you know this was just his nature I mean and I think it was to some degree like very much his nature just to love there are people like that right that are just naturally they're just they're loving people they're accepting people they're they Embrace others they're warm right warm people that are just that's just who they are you have to be lucky that you're just you know have that that nature but he writes the following how much work how much effort and I'll let me just I'll read to you the translation how much I need to toil to work on clarifying my inner perspective regarding the essential content of the Israelite personality a that I think is an important line that in truth we should not be judging based on the based on actions alone and interestingly he writes how much work how much effort that takes for me personally that when I judge somebody else when I judge another Jew that I'm not looking purely at actions if they shab is kers what they're look what they're Weare that I'm not doing that that that's not the way that I'm going to judge others not that which is revealed other words I don't want to and I need to work on myself and I'm not judging based on just what I see you know with my with my own eyes that I need to see in a deeper sense that I see the kadha that I'm able to see the the that I'm able to to see the you know the goodness of every person the way that uh that we saw earlier in the Tom the way that Hashem does that that Hashem remembers that he looks back that he finds the Purity in every person so I just found that I found that very um I found that reassuring that for of cook also wasn't always easy he's describing how he needs to work at it as well right not to judge others just based on based on their actions or what they say to look deeper to be danus to see the the Nish in every person okay and let me let me conclude with the following so this is a uh actually just just came across this idea it's from R user rashar we is one of the G Torah here in Israel today he's lives in ramot he's considered to be one of the most important pokim in the world today in terms of ala in terms of ashfa and he quotes the following gamar the gamar says the following actually I don't have this yeah I I I have it just on my page but the gamar tells the following story The Following story it's rauna and Rista they were sitting together and they were learning together and there was a certain gentleman actually was a great his name was Gena interesting namea there was this fellow Gena not just a fellow scholar great scholar who walked by and the two rabbis turn to one another and they say should we stand up should we show the Cavo the proper Cavo and Rise before this great scholar this so one said well we should do it because he is a great scholar but the other said I'm not sure if we should stand up for this person so why not because because he is a quarrelsome person he is a great but somehow like around him and and his interactions there's a lot of uh I don't know there's a lot of quarrels right he creates a lot of a lot of tension there's a lot of of fighting around what he does so they're they're going back with one another asking that question which is interesting just that alone in other words it's a great don't you stand for a great and yet they weren't sure if you stand for somebody even if he's great in if there's if he's somebody who is if he's a difficult a difficult personality ah absolutely absolutely right so um so the gamar goes on and says um that the rabbi then this Rabbi Geneva came close to them it seems that they do not stand up for him and they turn he turns to the rabbi and said what are you discussing with one another now I don't know if he overheard a little bit of what was going on but he wanted to know what's the discussion looks like you're involved in a very intense discussion so they say that we're discussing R we're discussing winds now previous in the gamar the previous you know section speaks about in ALA the different kind of winds that there are The North Wind the south wind and how that affects certain things even in ALA as well and um and then the rabbi kind of interjects and and or he adds and kind of gives his vort his ideas about Stern regarding when that's how the that's how the gamar ends that that's the gamar so rasher wise quotes a talmud of the balov one of the tamid balov and the question that he asked on this schar is how could the rabbi lie when they said to him that we were discussing winds right so so right maybe it wasn't a lie and the truth is earlier they were talking about the alas of certain Winds of rot so uh the T the bov says the following they did not lie they were talking about rot and they were talking about the following Mission and here's another mission that's found in pavos you're familiar with this and this is from says there's the word win the mission says if people find you Pleasant if people like you like being around you then Hashem likes being around you as well that's the teaching if others don't find you to be pleasant so then then hasem also does not find you to be pleasant that's his teaching which sounds like it's more than and Harry you said it's more than just right or mitv there's something there's an added Dimension as well right and that is the way that we conduct ourselves the way that we interact with others when we are loving and people find us to be loving people and and warm people and sensitive people so Hashem loves that as well and loves being in the presence of such a person and the opposite is also true so this says the talid of the balam is what they meant when he said we were talking about rot we were also talking about Ru and we were wondering they don't spell this out but we were talking about being that you're a person whose is not that people you're great but people don't really enjoy being in your presence right the question is do we have a to stand for you so they were not lying they were talking about Ru and they were talking about specifically this ruach um yeah please when I heard Ru sound yes yeah right right no I think that's yeah very good no very good that's a nice explanation as well all right I'll just uh I'll end with the following and just just speaking about uh Riv cook the idea of aus and the special Aus as we saw before the the arguing that there isn't like a full sense of aus outside the land of Israel that they're sort of like but here in the land of Israel there's the idea of Oneness um this past there we we we're coming off a very difficult week last week in terms of the number of soldiers that were killed kosim that were killed um I visited one of the Shiva houses of the zimis family in bees a wonderful beautiful family American family that lost 21-year-old son later in the week there were two soldiers that were killed that were fighting next to one another actually my son knew another is very close friends with another soldier that was injured in that uh in that in that incident um but two soldiers were killed stand they were you know fighting right next to one another one was Omar Magda and the other was Saj Yakov deri Omar smda is 25 years old Saji Yakov 27 years old Saji Yakov deri was studying for the Raba mik and there were many pictures of him as he was learning he had his gamarra out the last picture you may have seen the last picture of him was he was daving with Fillin he was in the window and he was doing that morning just an hour or two before he was killed the other om smda was the son of a former Israeli Judo Olympian he was a gold medalist the father I believe a gold medalist or silver medalist and I was just thinking about how different these two individuals were from one another really coming from different worlds a rabinal student you know somebody studying for the raban and again I don't know much about om Magda but I imagine from from a different kind of background and upbringing and here they were together fighting side by side and both giving their life together side by side at that moment for for Amel and for erel and I think that's part of what that means with the and that there's a Unity there's a Oneness here in that that we don't find in other places and um and to appreciate that and to see that and to and to be to to come closer and closer to one another as Rook said it wasn't not easy for me I I put a lot of effort into this right to see the best in one another to to see the the Nish in every Jew and we should be Z not only to the idea this you know philosophic idea of the unity but a real sense of of unity Inus in in am Isel today all right everyone should be well we should only share amen