Rav Kook: The Anger of a Sensitive Soul | Rabbi Aaron Goldscheider | Feb 18 2026

Great to uh great to see you this morning and uh let me wish everyone aesh and a very very special to be uh to be together a very special time for learning together and being together unity and we'll actually touch on that as we come to uh to the end of the year today just to begin with the uh with the sponsors of today's shares is dedicated Elo Nishmas Miriam And there is a sponsorship for the month of February by Bachanter in memory of her husband Dr. Ruven Caner Benber Lev Halevi who passed away February 5th 27th of Shvat two years ago. A man with a pure heart and a Torah scholar. He is missed dearly by all the family. And uh one other dedication by my brother Hill Goldsider from Miy and I thank him for the dedication and that is Nismas Rati Ary Ben Abraham our father and uh passed away uh a number of years ago. The yard site is the Shabas on um Dalid Adar. So we uh I thank my brother for that dedication as well. Okay, we welcome everyone and uh if anyone needs a sore sheet, there are source sheets at the entrance. There may be on the back table here as well and uh great to have everyone with us. So we continue a very special learning that we have been devoted to this uh over the past number of months this year to a safer which is called midotaya the character traits of Rkook and what Rkook speaks about and has us speak about has us think about in terms of our midot and growing as a Jew and in our character traits. And the topic this morning is the topic and he does it alphabetically. We were looking at the letter. We were looking at and he has one more item in the letter and that is anger. So the mida of anger and uh obviously when we speak about anger we're talking about trying to refrain from and trying to control anger. It's something that you'll find in many of the works of uh of Muser. And how is it that we do not lose our temper? How is that we control our anger? something that's very very important something that we uh everybody is tested with uh in life maybe on a on a regular basis. Um Rufuk is going to talk about a different kind of anger. I think he Ruf Cook assumes that you can kind of get that under control the regular kind of anger. Somebody cuts you off on the road. Somebody pushes you as you're making your way onto the bus. Okay. I think Ruf Cook um Ruf Cook believes you can you can find a way to overcome anger in that situation. But Ruf Cook is going to highlight a different kind of anger which I think is uh unique to some degree to uh to RV cook and his whole personality and something that I think we uh that we can learn from as well. So we're going to begin with the words of RVuk with a writing of RVuk. On the right side of the page we have from and he writes the following at times. There are times that there is an anger which stems from orita means from the Torah itself. In other words, because we are spiritually uh connected to the Torah or that we want to defend the Torah and the mitzvah that we get angry at certain things that we see around us that do not align with a spiritual life and do not align with the values of the Torah. So this is what Rkook is going to speak about in terms of anger. This is like a a higher strata, a higher level of what it means to get angry. We get angry or we get agitated when we see things that agitate us because they're not following in the der to Torah. They're not following in the in the spirit in the ruach of the Torah. Interesting. There is a uh a podcast that comes out of Mansi, a Rabbi Bether, a relatively well-known rabbi, a brilliant rabbi, and it's a podcast. It's called Risk Deisa. That's the name of of his podcast. You can look it up. riska it's these words it's based on the gabar and tinus and he's talking about issues as rabbis that he's agitated when he sees certain things that are happening in the community that's happening in the community that he wants to address that that's the name of the uh of that podcast so this is the the term that uses as well in the uh in the opening of this piece let's now return to the the words of there are times that one feels a certain anger and agitation which is really based on on on on the frustration that you see around you, a uh a lifestyle or people or things that are happening that do not align with the Torah. A person who is at an elevated place, a person who is soaring in the realms of Elona, a person is on a very high level. We're trying to live a spiritual life and we see things around us and we become agitated that that people are not living according to those values in that way is it says it must be that a person is going to come in contacts in limited where things are limited and kitsu katsu in other words you're going to come in contact with things that are not of that elev ated state that are not you know of a uh a spiritual and a a ruicic kind of uh kind of experience. So the person when they come in contact with those things there's a kind of again of agitation and we can use the word right it must be there's no way around the fact that you're going to come in contact with things that are with in in a world of that is uh that has boundaries that has borders and that is a conflict with this with desire to beam to be in contact and to live in in a world of uh of spirituality of closeness with God with and the which is an elevated becomes there's there's it's pained by that experience and awakened is a kind of anger or an agitation of the ne of the nephesh of the soul and that's what's called risk That's the riska that the garra is speaking about. Okay. So, how do we understand this? How do we kind of think about this in our own uh in our own lives? Um, one example of this, I was trying to think of kind of like how to how to bring this down into a more concrete experience. So, I was thinking about the minhug or the hala that we have of having bisamim at habdullah. Why do we have bamim at habda? Why is that? One of the things that we do at Abdullah. So I want to read to you and I think I think many of us are familiar with the reason which is really fascinating and I'll read to you and I don't have it on this source page. It's one line from the Rambam. The Rambam says the following Shabbat. Why is it that we make a onim as at the end of Shabases Shabbat? Because the nephesh is unhappy. The nephesh is heavy-hearted. It's hard for the nephesh for the soul and the experience that we have on Shabas, the elevated experience to leave the shabas. And we need the basim to assuage that sadness to lift us up a little bit as we're leaving Shabas. And I think that's a little bit maybe that's a good example of what Rkook is speaking about where there's a kind of agitation. I'm not sure if we feel this. It's interesting that the ala assumes that this is what every Jew is going to feel as shabas comes to a close. How difficult it is to depart from the shabas. How difficult it is for my soul to leave that spirituality of shabas and now I have to enter the mundane week. I have to now go back to my phone. I have to go and check my WhatsApp. I have to look at the news. Right? that that should be something that's painful that how is it that I can leave this beautiful space the spirituality of Shabas and I need the summon just to kind of lift my spirit a little bit as I'm entering the week that's the that's the reason that's given the Rambam again that's not a like a cabalistic or a midrash the Rambam has it in uh in Shabas and he writes the just and the line the reason why we smell the bamim is that we should have a yeish that should just kind of help us as we make that transition from the spirituality of the week in of the shabas into the week. So we see I think this is what Rkook is is uh is speaking about. I'm not sure if it's something that we all can relate to. In other words, to feel that we're on such a high spiritual plane that things around us sometimes sometimes agitate us or even anger us. It's interesting. I saw a a couple of weeks, I don't know if anybody watched the Super Bowl. They said it was not a not a great Super Bowl this this year. Um, but I saw an advertisement for one of the major shuls in New York and uh on the west side, a regular and very wellrespected shul. And that Shabas, it said a major Super Bowl kiddish that we're going to have on Shabas, you know, in anticipation of the Super Bowl. And I thought that that I don't know is that what you when I saw that I guess living near Shalam and being so far from that world like I can't imagine that that's what a regular orthodox shul that they're having all and all the foods that you would eat you know during the Super Bowl that they're going to have at the kdish. So I had a little bit of the riska de rice a little bit of that agitation like not not on such a high level but why is it that that's you know that's what's going on. So this cook says is is is a kind of maybe even a healthy kind of anger, a kind of healthy agitation when we're living a spiritual life when we endeavor to live on a higher spiritual plane and we see things or experience things around us in our community in our interactions that kind of feel that's just not right. That that's that's a kind of anger. That's a kind of cas that that there's a place for that. And Rufuk is going to tell us actually how to um how to deal with that kind of anger. You shouldn't just leave it. Ruf Cook is going to say don't leave it just in that angry place. But that is that's a kind of anger. Um I was thinking about Ruf Cook also just in terms of his life and the way that he is expressing this is a great story that I one of my favorite stories about Ruf Cook. He was away for he went away for a few weeks. He lived in Shallay. I think he was in Beamesh at the time. He was relaxing a bit, getting away from uh the the hustle and bustle and everything, all of the uh all of the you know daytoday routine of his life and the pressures of his life as well. And uh he was there in Beamesh I think it was called Hartu where he was kind of vacationing where he was and uh his friend his closest friend was Rabian Mosha Kharla and I always mentioned his base is just around the corner here and he went to visit him to spend a few days with him and uh they were up late at night they were learning late into the night they got up early in the morning for Davening and as Rabbi Harlap was going to Davening going to Schul for the minion he noticed that Rafuk stayed behind and he and You watch Rif Cook as he like pulled over somebody that was working in the field and he began to talk talk to this person he kind of overheard that he was talking to him about about planting and about the best times to plant the best kind of seeds and and he's having this whole conversation and he actually came about 10 minutes late to Davin that that morning that Riv cookook arrived late and Rabbi Karlab after the Davini came over to Rivk and he said I know that you know how mocked you are how careful you are in terms of davining and I found it very surprising number one that you came late and number two that even hakically you know to be to have a conversation be talking about you know this field and talk with this farmer like to do that before deting you know that seems to be problematic and Ruk said the following he said to Rabbi Carla he said you know we were learning late into the night last night and when I woke up this morning I was so in love with Hashem I was so in love with Hashem that I felt if I walked into shul and I put on fill and started dabbing. I would just pass out from the love that I that I felt the vus that I felt with Hashem. And I had to find a way just to come down a little bit from that from that passionate love of Hashem to be able to dive in this morning. >> Just an an amazing idea, right? That he he was he couldn't even daven. It was difficult to dav in because he felt he would literally pass out from the devus the the the closeness the oneness that he felt with hashem and he had to do something before daving just to kind of like even things out a little bit that he would be able to dab on that more that morning. So that idea of um of being in such a high place and I think that's that lesson itself from this piece is such a beautiful lesson right to be in a place that one tries to be on a on a higher spiritual in a higher spiritual realm in a higher spiritual place to work towards that and yes at times that means that there's going to be some agitation as well when you see others that are not you know pursuing that same that same lifestyle or that same um that that that same attainment of spirituality. One other story they um they asked of AI Levvin who was a very close talid of uh of Rifkuk. They said could you tell us what was so special about your rebby about Rifk Cook and he said you know it's difficult to to kind of put into words what was so unique about Rifk Cook but I'll tell you the following he said that and Ravi Levvin he spent a lot of time with Rabbanam he loved just to be in the presence of rabbis and spend time with rabbis he said I've been with many many rabbis and I'll tell you what I saw in Ravkuk Ravkuk I never saw a moment of he said of katenut of smallalness. I never saw a moment of smallalness in Ravkuk. There was everything that he did. He said other rabbis, they're on a high spiritual plane, but you know, every so often they're kind of, you know, they kind of drop a a few levels depending on the situation, the scenario. I never saw I never saw continu. I never saw smallness. He was always on a very very high madrega every moment of his life. So when Ruk is describing this idea of a person being on a very high madrega, I think it's something to uh something that we that we would uh would love to be able to pursue that as well in our own lives that on a daily basis on on a on a on a minute-to-minute basis to try to live on a very high level spiritual on a on a high spiritual level and then there are moments that when we see something that is that we come in contact or we need to there's no way around that that we're going to come in contact with things that are that are not on a spiritually high level that we're going to feel some agitation. So that is the way the Ravk opens and speaks about kas what's called the risk de risa just want to share two other examples of ravk in terms of like a high to to live on on this higher plane he has a beautiful explanation of the ashray so there is the gumar says the following the gumar says that if you say ashray three times a day that you are that you are guaranteed a place in the world to come in that's what the gamar brao says gamar braos dav daled And then the garra says, "Well, what's so special about the ash about the ashray?" By the way, how do we do that? Do we say the the ashray three times a day? We do. We have it two times in chakras and then in Mina. So we have three times a day. And the Gamarra says that if you say three times a day, that is a that's your ticket to Haba. What's so special about the ashray? So the Gumarra says there are two things that are special about the ashray. The fact that it has the alf that it goes al through tough in the ashray and the fact that it says that's what the garra says. The garra says that's what's unique about the ashray that it has those two elements. Now the question is what does that mean? What's so special about those two things? So Rook gives the following explanation. I have it here on the page. I won't read it inside just for the sake of time. And he writes what does the alfed represent? He says the alfed represents the way that God created the world according to the cabala that God took the letters and with the letters God creates the universe. So when we think about the ashray and we read the ashray, what we are connecting to is the idea of the alvet of God of the secrets of the universe, the deepest idea of creation. Interesting. That's the way that Rkook understands when he reads the ashray. I'm not sure if that's something that we ever thought of as we're reading the ashray that we're connecting the alphabet. The way to see the alphabet is that is the building blocks of the universe that God created the world with the ashray. I'm sorry with the alf and then what is what does that represent? It represents the hashka that God is overseeing that God provides. He opens his hand and he provides for everyone with favor. So what does that represent? It represents the idea as you're saying the ashray that you recognize the the hashkafa the providence of God the presence of God in your life that everything is from God. So here I just want to point out just to see the way just to think about the way that RF cook would read the ashray, right? To read the ashray was not just like to read the verses of the ashray but to see these very deep ideas in the in the ashray and to live on a very high level to experience God on a very high level to see the before you you see the creation of the universe to see that everything in life is really the hand of God that everything that happens to you is the hashkah is the providence of god interesting also the cookook writes a book about the alabet it's called roshin And I just just one example he and he talks about the mystical meaning. It's it's a very very difficult safer actually was just translated a few years ago if you're interested in it uh by Rabbi Samson and he talks about the and just giving you one example and again just a taste of of the depth and what it means to live on such a high level of spirituality. What does the letter represent? And he says the following and I'll read to you just one line from uh from his interpretation of the letter where you have schism or breakage where you have values that are in conflict with one another where you have ideals that are that are in conflict with one another. That's where you have friction. But from there comes a I'll look at the translation below. A magnificent integrated world. What does the letter represent? It's two Zans. If you look at the if you look at the uh the letter that I have on the page, it's really two Zans. What does the word Zion mean? Anybody know what is the word Zion? >> A weapon or to be armed. That's right. So you have Zions. You have two different ideas that are in conflict with one another. And what do you what is the you have a bridge at the top. Meaning you have two ideas. There's conflicting ideas. But those ideas when we when we discuss them, when we have a conversation, when we understand each side, we can create a harmony. We can make we can make a bridge and represents that's the letter eight. 8 represents one level above the natural. So here we see I just want to give you a little bit of a taste of RV cook the way that he sees the letters and uh what it means to live on a on a on a higher plane the way that Rifk Cook did. And when we do that, Ravk Cook says there are times that there's going to be a a a feeling of agitation or kas when we're living on a higher plane in a higher place and where others around us or when we come in contact with things that are that are that can be frustrating. So there can be a little bit of cost but how do we deal with that? So now let's turn to the the next page and that's the beginning. By the way, Rufkook has one piece on CAS. It's the piece that we're that we're learning together. And again, for the sake of time, let's read just the the translation of uh of this piece. This is just a continuation of the of the previous paragraph. At times this and he's referring to the anger also develops because of a sudden confrontation with reality which remains in its lowly state in the practical world because life is on a low level of development. The soul that yearns for the delight of God and for the splendor of the divine light in its great brightness is grieved and is agitated and there develops the semblance of pent up anger. So again this is the theme that we that he that we spoke about that he spoke about in the opening piece that again we're trying to live on a high level. We're trying to live in a uh in a in a very spiritual state of mind and yet there are times that we have to and that's life that we're coming in contact with things that are not in that spiritual realm and that does cause a bit of agitation. So here now RV cook says well how do we how do we move forward with that says RV cook and RV cook this is one of the beautiful aspects of RV cook in my mind Rufk is always looking for the positive and uh always optimistic and we see this here as well but a person of lofty spirit okay a person of spirituality with patience born of the breath of enlightenment rises above all this other words yes some things may be frustrating Some things may be agitating, but you rise above that. It's not something that you allow to again there may be that feeling of cause for the moment and maybe there's a healthy aspect to that that you're trying to live a certain way and you see something that's not quite there. But then a person has great patience and great understanding. The reflective person will understand how all the descents are in truth a sense. This is one of the cabalistic one the beautiful ideas right to see that every yirida every time that there is a descent there's always the possibility the potential for the ascent and to see that in others yes okay they're having this kdish in Manhattan for the super bowl but you know what they're having a kdish and people are coming together and they're enjoying and there simka and one day they'll come to your shalim they'll realize that you don't make a kdish you know for for the super bowl but for now for now there's an understanding for now. You see, you see Rafuk is always always always suggesting to see the positive and that particularizations and limitations bring it to being a wide illumination of a higher divine light. Then will a divine inner peace once again pervade the soul. Okay? In other words, you have to have patience. You have to have understanding. There are things that might be agitating, that might be frustrating around you. People are not necessarily living the way that you would like. Patience. What's the word that we use in in Israel? >> Good. Savlanoot. A little bit of savlan. Rafuk says savlan. Be patient. Be patient with others. Be understanding of others. Then we will divine inner peace. We get back that place of an inner peace once again. Pervy the soul and one will find rest and contentment. The light of the righteous brings joy. That's what it means to be at sadic. To be at sadic on the one hand, is there agitation? Is there frustration? Maybe even a bit of anger when you see certain things. Yes. Is that healthy? Maybe that is healthy. The garra says a positive kind of anger. If we're not angered by anything, if everything is just hunky dory, you know, everybody does what they please. I don't think that's that's not healthy either. So, a little bit of that riska, right? How could it be that that's the kdish that they're making? Okay, take a moment now. Take a moment, take a deep breath and have the patience. Have the understanding. See the the goodness, see the potential. And that's within relationships and within family and with other people and other people you may be frustrated with. Rif cook says and he always says the patience to see the positive and to see the potential. There is a yida but that urida that may be going down now but in a moment may be going up and to see the potential for um for achievement and for good things. Now one great example of this is uh a beautiful example and I mentioned this I think last week or or the the other week is uh a man by the name of Shai Agnon. Shyagnon is a uh was a well-known writer. He has a home in Talpiot in the Arnona area where he moved when he came back to Israel. When he first came to Israel, he was 20 years old and he came to Yafo. And who was living at Yafo at that time? Raakoen Cook was there at the time where he when he arrives where Shyagnon comes. When he comes to Yafo, he is not wearing a kipah. He removes the kipah from his head and he is writing Hebrew literature, modern Hebrew literature. and RV cook which is really interesting and and and we see you know this this idea come to life. It wasn't just something that he that he the words that he wrote in in a safer something that he very much lived. You could see that he would have possibly some agitation around this kind of literature. It was it was literature. A lot of it was about was about romance and was about you know the things that people like to read about in a novel. And Agnon is writing about this as well. But Rufk is open to Agnon and he is supportive of Agnon. And he says, "You're actually doing something that's very, very special." And that is you're writing Hebrew literature. And this is something that has not been done. And I want you to write Hebrew literature. And I want you to write in a way that you're going to bring the the beautiful spirituality and ideas of Judaism that it should come through in your literature as well. At some point, Rafuk said to Agnon, and again, he befriended him. Agnam becomes a Nobel Prize laurate, the only one uh for in literature in uh in in Israel in the history of the modern state of Israel. Um and RV cook says to Agnon that I'd like to read all of your writings. He turns to Agnon and again in a in a in a in a way to be very supportive of him. I want to read everything. And Agnum was not really uh so forthcoming with he said are you sure you want to read everything that I wrote. Now this is this is RV cook. This is RV Cook who who reads Ashray and sees you know the building blocks of the world. And this is Rufuk who can't do it in the morning because he's so in love with Hashem and he wants to read the literature of Agnon. And I want to share with you the following. This I uh I took from from an article um about about Agnon, his relationship with uh with RV Cook. This is the bottom of page two. Ravk Cook read all of Agnon's writing. The following interaction, this is in the early the early years when Agnon first arrives. By the way, Agnon becomes religious. He returns to a traditional to a to a mitzvah observant life life. And I can't imagine that without Rufk's support and his friendship and the way he treated Agnon if that would have happened without without that relationship. So again this is RV cook who sees the best in others. There can be a little bit of agitation but a little bit of patience right a little bit of understanding and supporting others. That's uh that's RV cook. Let me read the following. Rif Cook read all of Agdon's writings. The following interaction then took place. He told me he had read my work. I asked all of it. He he replied all of it. And I'll tell you something. The primagadim and that's one of the commentaries in explains that if one quantity of forbidden food should fall into a volume of permitted food 60fold times as large. Okay, we know this, right? A little bit of milk that falls into the chalant, right? 60 times as large. The forbidden becomes bell. That which is forbidden, it kind of disappears. and the permitted profits from the prohibited since there are now 61 parts said cook that's the way it is with you even if there's something forbidden that has fallen into your books it's bashishim it canceled out and has become permitted so this I think this is a beautiful you know a beautiful story a beautiful way that Rkook addresses Agna the way that he builds him up and he says okay there's a little a little bit of agitation as I read this but you know But buckle bashim I'm I'm gonna it's going to kind of like disappear and I see all of the good I see all the potential in you and really an amazing an amazing relationship an amazing uh amazing story between Shy Agnon and Rivkuk and you can read about that if you go to the Agnon house they talk about that there's a safer that Rivkuk gave to Agnon and I think the inscription is from one artist to another and he respected the fact that he was an artist that he was that he was a poet and Rif Cook felt that he had a little bit of that of uh of that poetry of being a poet in him as well. Okay, coming to the uh coming to the last page, there is a rabbi. He's one of the gdole Torah in the world today. It may be a name that you're not familiar with. His name is Rabbi Yitkag Zilberstein Schlita. He's in his 90s. Uh he lives in Benra. He's considered to be one of the Gdole Torah. uh he has a great expertise in the area area of medical ethics and during covid a lot of the shilas a lot of the most difficult uh questions of medical ethics came to him he was very very involved and many hispiske alaka became uh became the standard um he came to Israel as a young boy and he came to the yeshiva of Ravar Levvin Ravar Levvin was the mashk who was in elementary school that's what Levvin did you know for a living so to speak he is a mashk a mashkani not mashk in the kitchen mashk for the children in the yeshiva and he was a young boy at the time he saw that he was a very special young person he kind of you know took him under his wings and there's a story that is told and I just came across this story it always it's always very exciting to me when I find like a new story about rivari levvin or about rivk and this was in mishbaka magazine it's a story about yitzkilberstein came out a few years ago And the story is told that when he was a young boy again he developed a close relationship with Ravari Levvin. Ravari Levvin one of the special things that he did in his life. He was known as the rabbi of the prisoners that he would go to the prison here still there today in the Russian compound. You can see that there are tours of that prison and he would go to visit the Jewish prisoners and um very often he would also try to work on freeing prisoners that he would meet with the British uh commanders and to try to find a way to uh to get a release of a prisoner. So on one of those trips that he made to the prison, he brought along the young Zilberstein. I think he was just Yeitzkilberstein at the time. maybe he was 10, 15 years old and he wanted to bring him along and uh you know it took a while to uh to get there and then he sat down. He brought him in the room where they were meeting with the prison guards and those that were in charge and they were talking about the the possible release of a certain prisoner and they spent a lot of time many hours working towards this release and they accepted the uh the plea of through Ravari Levvin and the family and they released this prisoner. So the prisoner came out and the prisoner was a member of the Ntori Carta. Now Ntori Carta we're familiar with right the anti-Zionist community of the Ntori Carta. And as he came out of prison he saw Raari Levin and he turned to Raari Levvin and he said I cannot look at your face Ravari Levvin because you are a Russia you are wicked. And the garra says, "You're not allowed to look at the face of somebody who's wicked." And little or young Zuberstein as he's walking with Rain, he said, you know, h how is it that that he could say this? And how do how do you respond, you know, to such a thing? And Ravar Levvin said that this person, he is a Jew, and you love your fellow Jew. He's a Jew and you love your fellow Jew. And Rais Zilberin said that for the rest of my life I never forgot that moment and it made such an impact on the way that I think about other Jews and the way that I treat other Jews is something that I that I have never forgotten. So that is uh the anger that he could have had at that moment that that Ravari Levin that could have been a moment of kas after everything that he did and for a man to turn to him and say I'm not looking at you you're a Russia by the way he said he was why did he say he was a Russia because he was a close friend of Rivkuk and being a close friend of Rakuk that made Rivari Levin into you know the status of of a Russia coming from the world of Mtoria and the world of Rivkuk okay so but you see that's what it means to be to be a great person um a person who can refrain from anger who has that patience and of course the beauty of of seeing the uh seeing the holiness of every Jew. Um I want to I want to conclude with uh with the following and uh this morning is and as we all know and maybe we already have heard from uh from the children or from a school So we already have an obligation. It started last night, but right now it's we have to increase joy. The question is how do we do that? We're told not we don't wait until it's once begins that we are to increase joy. So they asked how do you do that? How do you fulfill the mitzvah of increasing joy? So one recommendation he said that he said you and maybe you people would like to do this said you can already begin to drink a little bit of wine already now said start drinking a little bit not to get drunk but tonight at dinner have a have a cup of wine that's what that's one recommendation that he had that you can begin to drink a little bit okay another recommendation and this one that one's easier this one maybe is a little bit more challenging he said that if a person has a summ If a person is making a sem if they're completing a section a sem on learning that they should wait until adar and in adar they should make that sem in other words a way of bringing greater joy that you celebrate Torah so the celebration of Torah in adar that's a way of increasing joy at that time so the question is what does that mean is that I mean that the basic understanding is is yes that's a way of increasing joy that you make aim there's a beautiful explanation that is given to Rafim Kanye and um and it it's and it goes in the following way. This is what was actually suggested article by a Rabbi Gladstein who is uh a RV in in the five towns and uh u a great a great teacher of Torah. So he says if you look at the this is really interesting if you look at what's said at aum if you look at what's said at the seam. So you talk about that we've completed a a section of Gamarra a massa that we hope to continue to do it again to to be Messiah other mass and one of the things that you do at a seem is that you list the 10 names of the children of papa of not sure if you're familiar with that so just looking at the page you say So we say that this Torah should be a Torah that we study in this world and should be with us in the world to come. And then Papa Abar Papa all 10 names of the children of Rav Papa what is that doing here in what's the meaning of this inim? So I actually last night I just looked at the art scroll just to see what the explanation their explanation they said and basically shown him that Rafapa was known that when he made a sem himself that he would invite his whole family he would invite his 10 sons to the sem and just as he did that. So that's a model for us as well. If you're making a sem invite your family invite your children and get together and make a sem that rip upa and that's why we mention this in the sem. Okay, that's one explanation, but that's not the explanation that I wanted to share. The following, this comes from a rabbi, Rimon Shimshon, Aron Palanski, maybe Palanski, >> not no relation. He was known as the RV. He came to Shallayim in the early 1900s. He actually befriended, he was a friend of considered to be one of the great of that time. He's not that well known but considered to be he was the the rebi of Muhammad Orbach. He was a rebi of raaji. You're talking about a person who was one of the most esteemed one of the greatest of that generation going back 100 years here in Shalam. He made aliyah. He had a difficult time financially and making and living here. Just living here in general. We forget what it was like. We speak about Rafuk and Rabbi Kalap in the 20s and the 30s. What it meant to Shah. I was just walk just walking through the neighborhood. I don't think it looked like that, you know, in the uh 100 years ago with all the beautiful homes that we have today. So, um so he gives the following explanation. Listen to this explanation. He says, "Rava, if you go through the gamarra, you'll see that there are 10 times in the gamarra that you have a ml between two rabbis that we have like on every page. 10 times that repa steps into that makoquez and says let's make a compromise 10 times in the gamarra in all of shas that repapa where you have an argument between two of the sages of gamarra that repa then steps in and says let's compromise let's do a little bit like you said and a little bit like you said and there are 10 examples of that and based on that this the rebi says that he was z to have 10 children because of the compromise because he found a way to take two different positions and to bring them together. And he said the reason why we do this at the end of the ma is the reason why we do this the way that we always end things like we ending like we and actually all of shas ends with manath that we're always praying for peace. That's the ultimate right the ultimate is how do we bridge two different positions? How do we bring the Jewish people closer to one another? So at every summa, the way that we celebrate is to remember Rapa. What did Rapa do? Rapa was the one to find compromise. Was the one to try to bring different positions and to bring them together. And with that seeking of peace, Hashem blessed him with 10 sons, with 10. So that's uh that was his explanation. I'll end with one uh with one last anecdote and this is um they say that there was a kid rebi talking about anger that's our topic the anger the the topic of kas of anger the grebi said that to his that they should have a particular becka whenever they got angry that they should put on that beha and that should be the beckasha that they should you know do this riska whenever they again whatever they have this anger for the sake of the Torah, put on the Beckasha and express your anger in that Beckasha. That was what the Rebi said. Every family, every man should have an angry akas Beckasha. So the they turned to one another and they all they followed. Of course, this was the directive from the Rebi. So they all turned to one another at some point and they said, "You know what? I think this is really what the Rebi had in mind. He had in mind the following that every time that people got angry, they got angry with their wife, with their children, with their neighbor, whatever it was, well, they had to go and get their Beckasha, the angry Beckasha, by the time they got home and they went to the closet and they found that Beckasha and then they came down, then they went back to that person, they weren't angry any long, you know, by the time they they they found that Beckasha and put it on and they had that patience, right? The time that you take, they say what? count to 10 before you as you're getting angry. So that was the advice of that was the real advice of the uh of the of the Rebi to his have that beckha but by the time you find the becka and you put on the becka and you and you come back and you're ready to express your anger the anger is already going to dissipate. It's not going to be there any longer. So I think Rafuk is teaching that to us as well. There's a healthy kind of risk of what's called the risk of deisa. The Gamarra says yes there are moments there are times you can have a little bit of agitation of frustration but you kind of kind of you have to take a deep breath right the patience that Rifkuk says to see the potential to see the possibility sometimes there is aida it's true there is a descent but that descent is just moving towards an ascent a um where that person or that situation is going to improve and where you can improve that situation okay the agitation maybe that's also a moment that should be a moment of inspiration. Well, what can I do? How can I step in to correct things to uh to uh to bring that person, that situation, whatever it may be to a higher level? Um, all right. So, we should all be z to uh to only >> we should Yeah, easy to say. You're right. Easy to say. Um, it should be only anger that is an anger schma only an anger that's appropriate. And even that anger, it's an anger just momentary and to see always to see the positive, always to see the potential. We should all be z to uh as today begins the month of yes, it should be we should have a lot of joy, a lot of and only happiness. Uh wish everyone well called to amen.