Rav Kook: The Dream Of Every Jew By Rabbi Aaron Goldscheider

good morning everyone Booker to and uh a great pleasure to see everyone this morning we welcome everyone and uh we are honored to begin our learning uh we've been studying over the last number of weeks the the wisdom the insights of Ru cook on a number of different topics the topic that we're going to look at this morning I would say is uh is more than just a topic but it really very much defined the essence of Ru cook and his philosophy it's not just a not just a part of but I would say the very essence the very heart and soul of the thought of rook and the personality of rook and uh the topic is the topic of gah of redemption and the way that Ru cook understood that concept that idea and the way that he lived it and the way that he wanted to inspire the Jewish people with the idea of gula so let's begin with a story and it's a story which is the very first story that is found in the gamarra it's the very first aad that's found in the gamarra and uh the story is found in Bros giml you can see that on page one and I'll begin by sharing the story with you not in the text itself we'll go to the text in just a minute but let me share with you the story the way that it unfolds and again I think it's very striking that this is the very first story that we have in the gamar and the message that the gamar is interested in imparting and the story is the following rosi rosi is making his way in this is after the destruction of the bet mikdash he's walking inim and the gamar says that he enters AA that he enters a destroyed building we have we're familiar with that word Thea synagogue the KVA sh in The Old City he enters AA a broken down building and there he begins to Davin and to pray in the KVA he then notices he turns around and he sees that Elijah the prophet Eli standing by the door amazingly the elvi appears and Elan Navi comes to rabbiosi and he says to rosi why did you enter thisa why did you come in here and rosi says well I came in here to pray to DAV in the KVA and surprisingly elahi says well you should not have entered the KVA you should have prayed outside you should have prayed on the road and rosi says well I enter the corv because I wanted to be able to con on my prayers so I entered a space I went indoors and I prayed and El Eli says well you should have prayed a a short prayer and um you could have done that outside the Thea that is the discussion that goes on between elvi and rosi it's a bit of a strange discussion and uh it needs interpretation so there is a beautiful interpretation that's given in the anako which is is a classic collection of aad in um by RAB RAB yov IB kiv and he writes the following he says what is this discussion all about what's going on here in this conversation what does elawa Navi represent elah Nai represents the harbinger of the Messiah that eliahu comes as he comes as we invite him to our seder seder night that he's going to arrive and he's going to tell us that the Messiah is close so here we have aloan Navi who comes to the doorway of this KVA he says to RAB Yosi not to enter into this H and the interpretation that's offered is do not enter too deeply into this idea of the mourning of the betam mikdash into the sadness of the loss of the BET mikdash don't go inside deep inside the SVA you should have prayed on the outside and he said to him you should have prayed on the road and what does that mean you should have prayed a prayer about returning to y and you should have prayed a short prayer and not this long prayer that you're praying inside the and what is what does that mean a short prayer a short prayer in the sense that maybe yes there's a time for long prayer but there's also a time not to pray a long prayer but to be proactive about returning to Y so this is the very first message that's given in the gamar the very first the first story with this interpretation it's about galut and about gula it's about thinking about this road this path this journey how do we get back Eli's message is not to get bogged down in the sadness and the mourning of the loss but how to think about and how to make a plan of action to return to sh so that is that's the opening Story the opening message of the gamar I think it's a a message that R cook would very much uh align with that idea of how how as a Jewish people how do we think about how do we plan how do we how are we proactive in terms of bringing the Jewish people back and rebuilding Amel and erel there's a second part of the story and I'll read this to you that's the beginning of the story the first two paragraphs on the page that you have in front of you but then elvi says is there anything he turns to rebi Yosi and he says is there anything that you heard while you were inside the kvo was there any any message any anything that came down to you while you were there so let's read that let's take a moment to read this is the last paragraph This so says to did what sound did you hear what message did you hear in the I Heard a Voice from Heaven it was cing like a dove and it said how sad it is for my children because of their sin I destroyed the and they are exiled among the nations of the world so that's what RAB Yosi says I did hear a voice from heaven and I heard God mourning I heard the sadness I heard the cing of a dove that was the sound that he heard from Hashem in heaven the sadness the morning over the Exile of the Jewish people now alahi said says the following back to and he said to me swear to you not only this moment when you enter the does this happen every single day three times a day says the same thing when the Jewish people enter a sh and they enter a place of of uh study and they answer which we're familiar with how beautiful it is that my people are praising me that way how sad it is for a father who exiled his children how sad it is that they are far away that they've been exiled from the from the table of their father so this is what he hears and El again rosi hears this sadness of Andi says it happens on a regular basis it happens every time Jews come together for study it happens when we come to Ishu that Hashem looks down from heaven and says how sad it is the morning that Hashem has he laments the fact that the Jewish people have been spread throughout the world so that is the gamarra again interesting way for the gamar to begin this is talud bav this is the tud that's written in Babel what's the very first message from bavel the rabbis are imparting in this story about go about yeah come to Israel how sad it is for Hashem that you're not in the land of Israel yes that's it how sad it is and the sadness of Hashem okay Riv cook adds one other dimension to this and I want to read that to you and share the teaching of ruk and ruk wants to understand what does this mean this sadness of Hashem that Hashem is mourning what does that mean exactly let's read now the language of ruk this is from Anaya this is the Second Source the bottom Source on page one where he quotes in the I would like to try to interpret this a this story in the T what is it that we are to understand from this story if you will tell me that it's just that hem is sad over our sadness that's something that we know in other words that's that's that's an obvious point that Hashem that there's a sadness that Hashem has over over our Exile that's says that's a that's obvious and that you find in in theah that's something that does not require any length of discussion that's an obvious point you can look at tanak you can see the sadness of Hashem the Jewish people in Exile and you know what is this gamar actually what does it add to this discussion and here's the Insight of but this idea what is what is being taught here in my humble opinion what does it mean this pain from above where I'm adding to the just the the basic understanding that there's a sadness but there's something more that should be understood here let's talk about the kind of that a person has physically a bodily that a person has when a person is uh is not feeling well where something's off in the body so with that allegory or with that example we can understand this very elevated idea anything that is running according to its natural state there isn't any pain there when things are working well we can all maybe relate to this when the body is working well when our back feels good when our legs feel good when our feet feel good so everything is working as it should but there are times that things somehow get thrown off but what is it that happens when you feel that pain it means that something is not working as it should that's the pain that you're feeling health is the is what's most natural to uh to a person's life when you're sick that is something that's outside of the the uh the regular the regular healthy way of the body or of nature I had a uh I had a cold a few weeks ago and it just didn't seem to go away you know it was just day after day like waiting for this cold and then finally finally it went away so that's where of cook says again there are examples of of health conditions that don't go away but he's referring to those kind of health conditions that naturally they uh they improve and um and you come back to full health so what does it mean that hem is feeling this s let's read the last line something that is outside of the normal realm the routine of tea of nature that's not something that's going to be lasting that everything Returns To Nature the power the force of nature that it brings back that which is outside of nature that has gone off course back online again R cook says that the Jewish people outside the land of Israel is outside of nature that is not the natural place for the Jew what does it mean that God is in pain the way that uh it's interpreted by Riv cook is that this pain is at the world meaning the way that Hashem has constructed the world and created the world is that is so the Jewish people are living in the land of Israel and to describe that Hashem is in pain it means that something has gone off track something is off filter something has has gone arai and the Jewish people outside of Israel is not the natural place for the Jew that's the way that R cook understands this idea this deep idea of the pain of God it means that there's a pain in the world God is the master of the world the boram and if there's some pain that Hashem is experiencing so to speak it means that something is off-kilter something's not right and that's going to it's going to be corrected right that's something that's that's going to come back to full health and the full health means that we believe that the Jewish people and we know that the Jewish people one day will return to the land of Israel and that perfect nature will come to be again that's that's s Cook's Insight um on this uh on this piece of gamarra there's another very well-known piece of gamarra where we're going to see the idea of R cook and um and about the return of the Jewish people to the land of Israel Gula and this is the famous gamar that's speaks about the six questions that a person is asked at the end of their life after 120 years when we stand in the Heavenly Court in sh the gar says and this is the top of page too shabas 31 there are six questions that are asked in sh of every person when a person is brought to judgment stands in judgment before God om low the question is asked that person question number one were you fair were you honest in business dealings T did you set aside time for study of Torah as we're all doing right now beautifully aak viia where you engage in bringing children into the world and here this famous uh this famous example or this question that's asked leosa were you did you anticipate were you waiting for the Yeshua the Salvation the Redemption and then the last two questions did you study Torah analyze Torah that's the sixth question did you understand one thing from another okay well we're not going to go into all the details of all these questions but there's one that I want to highlight and to look at what Rook says about thisa so one of the things we're asked at the end of life is our anticipation did you anticipate the Redemption so what does that mean so this is the way that um this is the way that R cook understands that uh that question that statement look at now this is uh the Second Source on page two a person who is an individual a person who lives life as an IND idual and really just thinking about their own life and their own concerns they live life in a very limited way other words you're living a life in a selfish way when you're thinking just about your life and your success whereas a person should be thinking in a larger way thinking about the community thinking about how to better and how to bring blessing to others around them nego you should think of yourself as a limb of one great being that we are part of a nation that we are part of a Nation that's what it means to see yourself Beyond just your your limited life a more selfish way of looking even at your religious life but what is it that the nation requires how can I make a contribution to the nation as a whole that all the good that's being done by every individual all all of that comes together all of that is what creates the goodness of all of uh of all of am Israel I think for many of us for many of us coming to the land of Israel and that question of making Aliah and I think it's true for people who are thinking about Al as well is a question where we're thinking about not only our selves and not only our family but what is best for the cloud what is best for the nation now that's an interesting way of thinking about that question and thinking about religious life we don't always do that and ruk is emphasizing that idea that to think about Yeshua what that includes what that incorporates is Thinking Beyond ourselves what is best for the community what is best for the the the nation of Israel and that's part of what it means Yeshua that's how he how he opens up the idea of C Yeshua a way of thinking more in in thinking about nationhood thinking about am Israel as a whole and our place and the contribution that we make to am Israel so that's one now let's just skip a few lines the first word in the line is C Yoshua this is right in the middle of that paragraph and what does it mean c Yeshua now he moves um to really speaking about the land of Israel and returning to the land of Israel that's that was more of a general comment of what it means to think about redemption in our life but what is it mean and here I think he's commenting on the word means what does s mean s means and Har Sim n scopus sop means it's something that you're looking right it's something that you are awaiting something that you're carefully analyzing that it's something that you're always mindful of that you're always aware of even where it doesn't seem obvious that there's a Salvation that's taking place he says here it's like a soldier that's watching from a watchtower all year round he doesn't necessarily see anything happening you see people that are just sitting soldiers that are just sitting in areas and they're just there to watch day after day after day and they don't necessarily see anything any change but that Soldier needs to be there and carefully watching what's happening and that person doesn't leave his post that Soldier doesn't leave that area you're always awaiting now here he's putting this in the most positive light that's what a Jew does that the Jew that's what the Jewish people are doing we are waiting for a sign we're waiting for that moment where we see a spark of Salvation we see a spark of redemption and to respond to that and what this means also if you see anything the soldier or again in this in this case a Jew that's looking for Redemption if you see something that is unfolding that's happening that you see something that needs attention that you should be a part of this [Music] salvation that you respond to that just as like a soldier that's watching and knows that the soldier needs to respond either they have to run the or to defend themselves from the O from the enemy it's the soldiers responsibility to do that which is necessary that the person is ready to act at the opportune moment below not waiting a moment so cook uses a very interesting uh example here of a soldier that's standing watch looking for any possibility that needs a response this he says is what it means yosua that we are soldiers of am is waiting for a sign waiting for anything that's beginning to unfold and it means that we need to respond to that as soon as possible okay and I think that's Jews are thinking about that today in America and throughout the world what's happening in Israel what's happening throughout the world are there signs is there is there are there things that are happening that that need a response and response that's a vua response a Redemptive response so more line from Rook Rook writes so the questions that come afterwards so generally they're understood as questions that are somewhat they're unrelated to the right question five and six those are the last questions that are asked on the list but ruk says that they do relate to the bosua look at what R cook writes this is the paragraph paragraph three on the left side h he says ideas need to be understood in a deep way every idea in life to take ideas and Concepts philosophy thoughts they should be taken very seriously that every idea should be understood that's what a Jew is to do in their life in their lifetime they should be thinking about ideas thinking about Concepts philosophy theology thinking about it in a very serious way that's the question that you're going to be asked we're all going to be asked after 120 years did we think about things seriously did we contemplate things seriously did we read did we study did we ask that's a Jewish life that's that's the way that Rook understands these last question but then he adds one one uh one additional component okay in other words that you study things so that you know them well you understand them you analyze them and here's the line that I want to highlight this kind of broad or careful analysis this is something that relates very closely to in other words this is not unrelated and then the next question is did you look carefully to see if there were signs of redemption and salvation right did you look carefully did you analyze were you sensitive to what was going on in the world and respond to that and that really is a question a question for us a question for the Jewish Community things that are unfolding in the land of Israel things are unfolding in the world are we looking at that carefully with a spiritual eye with a religious eye and saying is there something here that needs a a a response a response that is again in the in this in the world of T Yoshua so this is very much a philosophical idea a theological idea what I always like to do is kind of to see it in itself to kind of root to find the the to root this in ALA that it's rooted in ALA and here I want to share with you the rambam the ramban writes the following we know in the mishna Torah this is where he codifies all of Jewish law and he writes the following this is in they and he speaks about Messianic days and the Mia theia the Messiah will come will bring back the governance of the kingdom of David like the first governance the M will rebuild the and bring all the Jewish people back to land of Israel and all the laws of old will be brought back into place sacrifices will be brought again and he points out that and Y will be brought back to its fullness and all the laws as we are seeing today in terms of and here we go this is where I just want to highlight the following line those that don't believe this that don't believe in this idea of a m who will bring back a government to Israel the laws to Israel corano to the land of Israel of Y so that person but here's the line that I would ask you to underline or at least in your mind the rambam could have just written many point out in this rambam that he could have just said if you don't believe this then you're you know you're not following the the the beliefs of Judaism but he doesn't say that he adds one more one more Clause here if you're not awaiting that if you're not anticipating that and again that's the question that's asked C yua are you living a life that anticipates that is waiting for that's looking for the signs of redemption salvation bringing the Jewish people back to the land of Israel so he says what and here he puts it really in the harsh terms if you don't believe it and you're not waiting for it he writes look at the language not only are you a kofer not only have you rejected all the words of the prophets Mo sorry T mosu you're rejecting Torah and Moshe it's a it's rejection of mosu and the Torah the Torah itself gives testimony says that this is what's going to happen that God is going to bring you back that God is going to there's going to be an in gathering of the Jewish people that which is written clearly in the Torah this statement the Torah is is includes all that which is said by theim as well so the ramam says if you don't believe in this idea and again I would highlight if you're not he writes if you don't have if you're not anxious for if you're not awaiting question is what that means and how that plays out but I think it it plays out with Jews that are coming back certainly those that have come back to the land of Israel that we feel that we are part of this process part of this Redemptive process if you don't yes please this is this the r this is the rambam this is the mishna Tor which again this is it's an important Source because it's not this isn't you could say Okay Ru cook is just speaking you know very philosophically you know poetically about awaiting the return so the rambam in the mishor which is a Hal work and here he puts it in Hal terms that one who doesn't do this you are o not only over not only a transgression but and you can't really use a term that's any harsher than the term k which means that you have rebelled you have rejected a very the very essence of Torah that's what he says the very the very Foundation of Torah yes please that's true that's true the Torah doesn't so I guess he understand you're you're asking the question he uses the term if you don't believe in Mia yeah it's an interesting question I guess he understands that it's part of the T valal that it's part of the interpretation yes so basically we are doing everything that it says except for well that that's a great that's a great Point that's a very interesting point in other words as he's describing what it means to have Messianic days and to have a fulfillment of redemption so there are yes there are many things on this list that um if you talk about Mal if you talk about Jewish governance if you talk about kib galot if you're talking about we don't have all of Torah law our you know our our court system our society is not based on Torah law yet so we yeah there are pieces of it and again this is this is this idea which is so important to R cook and R cook says we should recognize these are the simanim these are the signs this is the soldier we're all to be these soldiers and standing guard standing watch and to see what is unfolding before us and to respond to that and to recognize that so here look at what writes this is the last Source on page two rev cuk says and this is this is from an interesting safer it's called which means his inner chamber and um Ru cook would write and we've mentioned this many times he would just sort of write off the cuff he would wake up early in the morning or late at night and he was jotting down ideas and we have eight notebooks that have been printed published of R cook where he would just take out notebooks and he'd be writing in notebooks and a lot of these a lot of these um these thoughts were not necessarily to be published they were just things that he was thinking about meditations that he had but we have publish them so this is like a personal he's kind of speaking personally and this is a collection of of many of these sort of more personal meditations of rook and this is a section that he calls which is the birth pangs or the challenges of redemption and he writes the following this is R Cook's writings this is from again the sav what's happening in the world because there isn't a person and there isn't even a great Lambda and a great Rabbi who's willing to look they're not willing to see to recognize what's going on in the world because others are not responding others are not speaking about that there's a return of the Jewish people Redemptive signs that are happening because other rabbis L are not speaking about it should I not speak about it says ruk lo absolutely not I'm not subservient to the to the masses I walk my path I walk the straight path I look straight ahead on what needs to be seen and again this sounds very much what the rambam and what he writes Inay that we need to be aware we need to be more sensitive to what's unfolding in the world amazingly he's reading this in the early 1900s where there isn't that much unfolding in terms of the Jewish people again today we're talking about seven million Jews and the return and all that you just mentioned a moment ago all that is coming to life even the words of the rambam that we have today not to take note of that so R cook says I'm going to take note of this Al four lines from the bottom of the paragraph I'm going to take I'm going to I'm going to take note of it I'm going to watch it carefully below shall refe I'm not going to falter I'm not going to weaken because others are not speaking about this and by the way this happens to be true the majority of rabbis and this is what he's expressing maybe late at night where he's feeling a little bit sounds like he's a little frustrated here of cook nobody else is responding to this Jews are coming back the love that the nation is showing for the return and we're building the and they're coming back and and the how are people not responding to this properly this is interesting reading on the uh towards the end of that line four lines up they think that it's they think they're being pure that they're closing their eyes all that is unfolding I'm absolutely astonish that they're closing their ears why are they not responding why why don't they see what I see they're not hearing at they're not hearing this great sound there's a great there's a noise that's that's unfolding the last two lines on the page a AR here what oh you got cut off I'm sorry all right sorry about that uh I hear everyone's like looking around for it I was I was wondering what's all the rash what's all the noise here rash he says there's a sound of of a Reawakening and a r I hear sounds a great noise of redemption if Cook senses that there's Redemption that is beginning to unfold and we need to respond to that there was a when did he write this this early 1900s I don't know I'm not sure if they know the exact years on this early 1900s yes who did the compilation this yeah this oh who did this I don't remember so it it just came out there's an English translation by B naur and the safer is called it's a beautiful a beautiful saer the original I do not remember the name of the it came out about 20 years ago he collected from the notebooks of Ru cook these um these you know more personal meditations of Ru cook yes please yeah in other words how much more so a hundred times over other words what what what has happened and what's unfolding today and there was no there's no Army there's no sahal when he's writing this in the 20s you don't have City you don't have Tel Aviv you don't have every every other apartment you know being redone here in Yan for millions of dollars right that that he doesn't see before him so if he said it then I would say yes how much more so today there is another Rabbi and just quickly another Rabbi who I would say kind of falls into the same category of a rabbi who said I see something that's unfolding and other rabbis did not see it the same way and I see something amazing remarkable unfolding the land of Israel that was RAB Joseph salv y salich he came to Israel in 1935 one time in his life that he visited Israel 1935 and he writes about his visit to Israel at that time he was interested in becoming the chief Rabbi of the new city of Tel Aviv he did not get the job and he went back to Boston and he spent the rest of his life in Brooklyn but um maybe history would have looked different if he was here but he writes about coming to the land of Israel and what he saw 1935 and let me read to you this paragraph This is 1955 the top of Page Three this was an he was speaking Yiddish at the time Jews spoke Yiddish in the 50s right so this is leure that he gave in Yiddish um 1955 and he says the following it's translated in English it's amazing that all while many nations tried to colonize and develop the land of Israel none succeeded during the time of the Crusades it became a Christian goal to revive the Holy Land There were so many Crusade Crusades and so many attempts they all failed then the Muslims tried and they also failed at the start of the century the Germans also attempted and did not succeed it is noteworthy that the land of Israel remained primitive in development even in Egypt the more sophisticated civilization ofal Syria and Iraq were also more developed than the land of Israel the Arabs who inhabited the land of Israel were the most primitive and the least cultured of all their Brethren I remember the land of Israel from my visit 1935 even then it was mainly Desert Stone sand and water this was after 50 years of Jewish colonization so he says something amazing here and that is the land of Israel did not respond to any other nation that came to its land Every Other Nation where they tried to build up the land of Israel the land itself did not want to partner with anybody else RAB salvation said that this is found in a p in the Torah a PK that's in the to and usually this PK is seen in a negative light but Rashi says there's something very positive here this is the Second Source the P says part of the right this is the rebuke these are the punishments that will happen if we don't listen to Hashem and I will make the land desolate and the enemies that dwell on your land will be desolate with the land now what does that mean that the enemies on the land there'll be desolation Rashi says Rashi says what you're hearing is something ma amazing for the Jewish people and what is that other nations will not find Nas they will not find happiness in the land of Israel they will not be able to settle the land of Israel for it will remain desolate with the inhabitation of other land with other people in the land so throughout the generations other as R salvation points out the Crusades the Christian the Muslims the everybody comes to the land of Israel they try to make it their home but the land of Israel doesn't want anyone but the Jew and R salvic said the following this is the this is the line to remember from r salic i don't have it here I'll just share it with you R salvic says the land of Israel has been waiting and waiting for the Jewish people to return it's been loyal to the Jewish people it would not give of itself to anyone else but Rabbi salves then said are we and he said to the American Jewish Community are we awaiting return to land do we have that anticipation the land's been waiting for us has been loyal to us how about our loyalty to the land of Israel our anticipation and he turned to the American community in this famous talk called and said that you're not doing enough you're leua your anticipating Redemption is not is not there it's not strong enough and he said that that was that was a shortcoming that was in a very very famous famous talk and R salv one other line from RE salv then we'll come back and close with Ru cook re salvic said why on chabas do we read the Torah and the ha very simple question right why is that the structure of our daving shabas morning we read the Torah and then we read the ha T simple question R salv gives a simple answer I read to you this is from this is from the uh the maer called M maer collection of teachings of RAB salvic the purpose this is three the purpose of public Torah reading is to teach the nation the knowledge of Torah its Commandments and statutes come to schul every week you're going to learn the Torah you're going to learn the Mitzvah so what's the half Torah the reading of the ha Torah was instituted to fortify the belief in the coming of the Redemption the return of the congregation of Israel to the land of their fathers and the coming of the Messiah why do we read yesu and yahu why do we read Amos why do we read it every shabas says salv simple we are to First learn all the mitzvot all the Commandments how we live a life but then we have to hear Redemption then we have to hear the lesson every shabas that our yearning is to return to the land of Israel I know if you ever thought I never thought about the have quite quite in those terms okay back to Riv cook yes back to Riv cook this is a beautiful again Riv cook wrote he wrote in a very poetic way and you'll see that right now this is from aota kodesh a uh a a complex work um with with uh that presents the philosophy of ruk but here he speaks about dreams and the great dreams of the Jewish people and he writes the following dreams are the very foundation of the world dreams are the foundation of the world meaning great things that are achieved in the world very often it begins with a dream somebody's dream right somebody who dreams about something that nobody thought of before the great dreams are the very foundation of the world there are different levels different types of Dreams the prophets dream in a certain way they dream with the word of God that God speaks to them and they're able to share those dreams through that uh relationship with God through that vision of God and when it comes to the poets The Poets also dream but they dream they dream while they are awake that's what Ru cook writes and people of great thought of great thinking they also dream but they dream theun they dream about how to fix the world those the great thinkers the great philosophers how to bring T and how does everyone dream says R cook how does every individual not the poets not the great thinkers not the not the prophets not the every single Jew dreams what we're all dreaming every Jew every Jew dreams of the return of the Jewish people to the land of Israel Israel and that's what we say that's what R cook is referring to that it's been a dream it's been a longtime dream of the Jewish people waiting and dreaming about and because we've dreamt about it for so long it's something that's in our heart and in our soul last uh last source and then I'll just share one or two uh one or two closing thoughts and this comes from a student of Rook one of his greatest students and one of his uh they say maybe his closest friend in his lifetime and he lived literally three blocks from here and his is B medish is right in sh just a few blocks away his name was yob m and he wrote there are 20 volumes that we have of his of his philosophy and of his thought this is a a saor called M Yeshua which is all about Yeshua a whole an entire safer just about this topic of redemption and this is is what he writes just one short piece that I share with uh with you and this is on page nun in May that there's an obligation upon the the great thinkers the great rabbis as an obligation upon the great rabbis of the generation L mode that they learn and they need to teach they need to talk about the future the very nature the very character of the future H here a future that's filled with light like the word Zohar we need teachers that are going to be teaching about this concept of anticipating G that there's an amazing that there's an awesome future for the Jewish people in the land of Israel and with this teaching itself that will bring great salvation just talking about it think about it envisioning what can what can be that's already a kind of redemption the land of Israel the G will be a beautiful and uh Enchanted G okay so one is this I I don't I don't I don't know the year but um but he's writing in the 50s and the 60s this is after after the state of Israel so we need great teachers of gah um I think he's referring to riff cook he's he's speaking about his teacher that his teacher riff cook is talking about G the importance of of thinking about it in a serious way in a very real way and I just want to share with you this morning that there's a new book that just came out and um this is Rabbi mosha taragan so he's he writes for Torah tidbit he's really considered to be one of the outstanding in our community today today he's a ram he's one of the ramen one of the teachers in gush teaches a sheer to Americans to the Israelis he's an outstanding to and thinker just came out with a new book what's the topic of this this 450 Pages what's the topic that he's addressing in the book G reclaiming rede reclaiming Redemption let's talk about Redemption again we haven't talked about it properly for the last 2,000 years maybe it was hard to talk about it maybe it's for we needed a r cook to say the signs are there but many didn't see the signs I share this with you this morning also because just the other day his son was uh was in Lebanon and was injured very seriously and he was operated on yesterday barem everything and he just wrote me RAB MH just wrote me this morning that we need to continue to Davin for him his name is Noam abam Ben atar atar schlomit and he's writing about Redemption and he's very much living Redemption he has more than one son in the Army and now a son that was uh that was injured very very seriously he he's at he's at gion he's a this is his son no a uh so he has a yes so he has a brother Ru taragan his brother is also a ram rashash Shiva in in yesel yeah so his name right the son's name is Noam Abraham benar and again he wrote me a WhatsApp just a few hours ago saying everyone should continue continue to DAV and he wrote we still need ra and we need Mercy from Heaven that his son should uh should be well no and we all have him in mind let me just end with uh with with the following so ruk was also a um he was a a close talmud and friend of the they learn together they study together and the was also a person that very much he was one of the you know one of the first I guess in modern times that's speaking about the G and preparing for the Redemption he wanted to bring together and he did with RI cook he spoke about having a coal where they would study together the laws of uh the laws of being a cohain and that they they should be ready for the bet mikdash when it's being rebuilt so here's the following story there were two fellows two people that came to the they were business partners and uh they had just opened a business together and they wrote a contract and they said to the we would like you to read the contract carefully now they were as well they were learned Jews and they wrote this contract but they wanted to make sure Hally that everything that was written in the contract you know was appropriate and followed Hala to the te and it was a very very precise contract going through all the every stipulation every possibility if this one would pass away if one would move if if there would be a fire if all the all the you know all the possibilities that could happen to a business all of that was written very very clearly in the contract sat with the contract he was reading the contract and they saw that the K began to cry as he was reading the contract and they turned to the kab and they said why are you crying and the K said I see that you have every contingency every possibility is written here but one you don't mention if you will be moving to the land of Israel if the Messiah will come what will happen to your business here in radin that you don't have written here and how could it be that people that are talking about the future that you're not talking about Redemption that you're notu so this is very much what the what R cook had in mind I think R cook wanted us to think about theide idea of G and the way that I I was brought up with gah was just like a a concept an idea G Redemption Rook wanted us to think about Gula in concrete terms in terms of our own lives in terms of the life of the Jewish people of how to return to land of Israel how to build the Jewish people in the land of Israel that is something that we practice something that we observe like other Hal like the rambam has it in his mishna Torah as a Al something that we live that we live the not just a concept not just an idea not just something that we read about not something that we just say but something that's very much in our heart and in uh and in our nishas so our prayer is that we should see that we should continue to see with all the difficulties all the pain continue to see the of the and to see soon the G amen all right yes if you have any questions out there please I have a question yes many not why would what how are I would just say in what way are they not following it not clearly based awaiting the G right then you have to see the Miracles such as the establish right right the reunification meaning and we also know that Hashem the days the way Hashem works it they say that one day is not one day so we are seeing from 1948 now24 we are seeing if you watch the trajectory very good we're coming much much much so say two answers one is that there's that they don't necessarily say that these are Sim I don't that okay so that one they would say it's not sim and the other if they admit that they're s or they say they're Sim we don't really need to do much more than just we need to learn Torah and we need to do and that's our response to the sim yes Hashem is giving Sim what's the appropriate response to the Sim they would say we have to learn more Torah we have to do more that's the extent of responding to the SIM so I think those are the two possib two possibilities but you need to ask you need to ask them yes ANL yeah what are the so the pract the the number one the number one practical thing is living in the land of Israel is being a part of if this is the process if we're looking for the signs and how to how to bring kibuts gallot it's it's it's living here it's serving as a soldier in the land of Israel it's contributing to society it's building the best Society based on Hala based on Torah that's is what is it it's a good question no no it's a good I it's a good question I think there are more rabbis today than ever that at least in my like in AR in my community whatever the rabbis that I know that I know that are that are talking about G that this is a term that's not just that's not just a hypothetical or theoretical which I think it was growing up I don't know I don't know if we ever even use the term Gua I don't right never like it wasn't like part of the Lexicon it wasn't part of our discussion as Jews we spoke about chabis we spoke about Kus we spoke about we should be mck and learn about chatz I don't if we ever like spoke about Gula right no right good Bena did that's correct B did