Rav Kook: Tikun, Personal and Global Healing | Rabbi Aaron Goldsheider | July 1 2026

are ready to begin. I welcome everyone. Great to see everyone this morning. And let's begin with the sheer sponsor this morning for this year. And this is dedicated throughout this year for this year. Okay. Great to have everybody here with us this morning. And um it's actually um it's it's exciting because we uh those that have been with us from the very start of the year and even if you have not and this is day one but we uh we have made our way through a safer called midotaya and uh there are 18 different mido that cook highlights that we are to think about that we are to grow in these mido that these should be inspirational ideas for us personally and uh for the nation. of Israel. And this morning we are at number 18. We are at the final mida of the book midaya. And very beautifully what is the final mida that Rafuk speaks about in the safer? It is tikun tikun which means repair which means fixing which means healing. And uh I think it's it's a beautiful way to uh to close out the safer. Now today we're going to talk about this topic of tikun. We're going to have one more week with this topic of tikun because rkuk has two mamarum. He has two piscot on this uh two statements that he makes regarding tikun. We're going to look at one this morning and the final one next week and then there's one more shear and we're going to do a shar that's related to tishab and gullis and gula. So that'll be we'll close out the uh the isatashm we'll close out our learning together this year and then we'll we'll make our way el time and uh the coming year mashem so let's talk about tikkun let's talk about fixing let's talk about repair and uh rk has some very very beautiful things to say in many ways I think it represents it captures the uh one of the great ideas philosophies and the way of life of of book and that is tikun. How do we bring healing to the world? How do we bring guula? How do we bring redemption? How do we bring the perfection to uh to us to each of us individually, personally, in our own lives and for the nation as a whole? And I think it's very much uh very much captures the uh one of the great ideas of RV cook. Let me begin with the following story, the following anecdote. And um I think it's appropriate as we enter this topic. I heard it recently in a shir that Rasher Weiss Rasher Weiss one of the Gdole Torah here in Shalim in the world today and he tells the following story. There is a city in Lodge. The name of the city is Lodge in Eastern Europe. It was one of the great centers of Jewish life outside of Warsaw. I think it was the largest population of Jews in Eastern Europe in that part of Europe. And um there was a a great Cassidus that was there called Alexander Cassiden. Alexander Cassid, which today we really don't know much about thatus or unfortunately after the war so many that were murdered and wiped out that we don't really have Alexander but in those years it was one of the largest of all of the groups called Alexander from the Rebi of Alexander. And in lodge there was a very large community of Alexander Jews. There was one of the was able of the uh of Alexander and uh the group of Alexander and one day the ded in that he was making his way through the town of Lj. He dabed there. It was and and the person leading got up to begin astray to begin the and stopped everyone for a moment and said that there is a min of yipper ken. Now I'm not sure if that's something that you're familiar with. I think most people are not observant are not obser they don't observe that that minhug but every month on the eve of rash kodes of a new month that there are special tilos what's called yum kiper kan a little bit like yum kipper that you say it's a time asking for forgiveness and people do that every roesh on the eve of a uh of ro kodesh not on the night of ro kodesh itself but at ma the mka leading into. So he got up the and he said why do we not we should be saying the young and the said that's not the custom that's not the it's not the of our so the said well let me tell you the following m let me give you the following parable and uh he said the following that there were two people two Jews that met one another and they were making their way to the city of Krakow they were taking a train. They met each other in the train station and they started to smoo with one another. They didn't know one another. They started to smoo with one another and as Jews would have it, they would, you know, begin to strike up a nice conversation and the people that they knew. They said, "Well, why don't we travel together? We'll sit next to one another on the train." So, they got on the train again, both making their way to Krakco. At the very first stop, one of the one of the uh those two people got up to get off the train. So he turned to that person. He said, "Well, I thought you were going to Krakow. You know, we were going to sit and uh and be together." So he said, "I am going to Krakow, but the ticket that I bought was only for the very first stop. I don't have the money to go all the way to to get a ticket all the way to Krakco. So what I do is I buy just enough money to afford you know my way to the next stop and you know slowly but surely as I get off in the next down I'll go to the shul I'll uh I'll ask for some saddaka raise a little bit of money and then I make my way to crackout and that's the way that yes I'm going to crack out but but there are a lot of stops along the way so the said that let me tell you the following the meaning of this mush he said for your rebi Your rebi doesn't need all the stops along the way. Your rebi doesn't need all the yum kipper katans to collect along the way to make his way to the next yum kipper. But for myself and for many Jews, the kab says said we need to raise a little bit of sodaka. We have to ask forgiveness and we're stopping along the way every month asking for forgiveness as we make our way to yum kipper. So that was the that was the mushel that he gave. The went to the Rebi of Alexander and he told uh told the Rebi this mushel and the Rebi really loved it and he said how beautiful that idea is and he said that this Bish will always be known as the Bish or the of the even though he davened there one time and it was known in town that that was the the even though he was there just just for that one day. But I thought the the mush the story is a very beautiful story and that that is the idea of all the stops along the way and that in life we're making stops along the way the growth that we are making as we're making our way to the final destination and we talk about midote and we talk about tikun we talk about fixing we're talking about repairing we're talking about building ourselves as Jews. So it's a process. It's a process and the steps along the way to uh to achieve the final destination to reach the final destination and the goal. So with that introduction I want to talk about this idea of tikun of fixing and I want to begin with the following braha that is recited every single morning and it's part of the shakaris part of the shakar and I want to look at a very beautiful interpretation that's given by this is the second source on the page and every morning we say Israel. So we begin our day one of the very first that we say in the morning. It was we thank you Hashem blessed are you God that you've g the Jewish people the Jew with gura gura with strength with courage with heroism with gvura. So what does that mean? What do we have in mind when we say that? What is the gura that we are relating to? Gibburura strength. So Ravk says the following and very very beautiful and here let's take a moment and I always like to include a few at least a few words a few lines sentences from Rafuk. So this is from this is from his perish and the sitter and he writes the following again the just the opening is you see that in the in the abbreviation oh there's a very particular very specific type of when we when we speak about the of a Jew and of the Jewish people it is a gur that excels We're not talking about a strength, a strength that we vanquish or that we conquer others. We're not talking about in this. It's not about physical strength. That's not our pride that we have the strongest army. That's not what we're referring to here in this. We're not talking about the strength that we have to overwhelm or to wipe out other other people or our enemies. What is it that we refer to when we talk about we're talking about the ability of a Jew, the strength that we have to conquer ourselves. Now, what does that mean ourselves? meaning the har that we have the ability to be in control that we have the ability to refrain from transgression that we have a strength of soul that's what we're referring to every morning when we say this what should we have in mind what do we have in mind the strength of the soul of the Jew the strength of of a of a of our character of our personality the noble spirit of a person that were able to conquer the animalistic soul. Sorry. The anim animalistic body, the physicality of man, the and the desires, the stormy desires that we have the ability to refrain, to be in control. that we have that we are compassionate that we have the strength of compassion that we have the ability to that we can control our spirit that's even greater than that one who can destroy a city that's what this braha is referring to that we as a Jewish people we are g we gird ourselves with strength what's the beauty of this foundational idea of ethics of morality that is pure that raises our uh our value of a person. So this is and I think a very very very beautiful language a very beautiful uh way of of interpreting this. What is the of a Jew? The ba is our ability to discipline ourselves. The ability to be in control. The ability to overcome and to refrain from sin transgression and to uh to be engaged in spiritual life and not in physicality, not in material life. And by the way, where does Rafuk get this idea that that is the meaning of vurah? I think it's somewhat obvious and I have it here on the the next source on the page. That's with the mission peros many study peros these days. When the mission peros the very first mission peral asked the question what is considered what does the mission say? Many of us are familiar with this. If you can be in control of your of greater is somebody who can be compassionate than somebody who's called a gibbor and this quoted above somebody who can mo can control his ru more so than somebody who can uh destroy a city. You know, I was thinking about this uh this idea and I mentioned just a few moments ago the name of Usher Weiss. Usher Weiss is a very special uh rabbi sage living new Shalim today considered as I've mentioned one of the great postkin and uh I was recently watching a talk that he gave. It goes back a number of months that he visited one of the one of the soldiers that was injured. Um his name is uh Ari Spitz. I don't know if if if you're familiar with his story. Um he was seriously injured. They say that he was one of the most seriously injured soldiers of uh October 7th, the post October 7th. He lost an arm, most of one arm and and two legs and both of his legs. And he survived. Uh he lives in Katamon. His family lives I don't know if anybody knows his family um lives locally here in Ushalim and a very very special very special individual. Survasher Weiss shared that he went to visit him and he visited a number a number of times and the first time that he visited this young man Ari Spitz he said he was just um he was so taken and um just so inspired by his visit with him and he usher shared the following he said that he asked me three questions the first question that he asked me sat down with him and they talked a bit and then this young man he's a beautiful young man you You can you can look him you know look him up and he shares his story he his parents are English speakers as well so he speaks English very very nicely so the first question that he asked for basher we shila he said first question was putting on fillin how do I go about putting on fillin what's the right way of putting on again he has a little bit of one arm is the other arm so the question is how to do that so that was one shila the second question that he asked for was regarding And I think it was right before Yantiff it was regarding sukus in terms of taking lul and estrog and if he's holding in his hand with a prosthetic if he's holding the lava is that considered is he the mitzvah that way because the pik says that you have to take it in your hand is that considered your hand when you're holding it as a pro prosthetic and the other question that he asked him and here said this was that he he wasn't ready for. He said that when and at that time I think he did not receive the prosthetic his leg his legs for his legs and for his arm. He said, "When I receive them, am I able to recite au can I say theu that I now have prosthetics that I'll be able to walk a bit? I'll be able to use my arm in some way." And Ravashi Weiss said he began to cry when he heard that question that a young man who had lost so much and gone through so much could ask these kinds of questions of faith and he wants to turn to Hashem and and bless Hashem and say she on a prosthetic and he said these are questions that we you know we've I've never you know we've never asked these questions before for a soldier of Israel and to see that faith and then I thought about that and thought about this this braha of this is exactly what Rkook says. It's not about the strength of of army. It's not about physical strength. That's not what we're referring to. We make this braha every morning. We make this braha every morning. We're talking about the vura of spirit of the soul of faith of a person. So that I thought is very very beautiful and I think a beautiful way to to begin to talk about tik and talk about talk about uh talk about midote. What was his name? >> His name is Ari Spitz. Ari Spitz. You can look Yeah, look it up on Google. He was uh he was honored in lighting one of the flames on Yman where they have that that special I think either last year or the year before. Very very very very special individual. Okay. So now I want to turn to uh the following Gumar and talk about tikkun. So what does the word tikkun mean? Tikku means fixing, right? Is to fix. So here Ravk is going to talk about fixing in three different ways. Three ways. One is on a personal level that all of us are in a process of tikun that we all want to fix, right? We're all working on our mido that we want to be the best people that we can possibly be. That's a personal tikun. There's tikun bumo and community and then there's world tikkun tikkun for all mankind. So let's begin with the tikkun the personal level of tikkun all of us and for again for those of us that have been with us throughout this year we really been concentrating emphasizing that idea the whole book of midotaya is really about tikun is about how do we fix our midot how do we be become better people so here we have the following gar this gar that's found in braos amar levy barama shim on the last source on page one he quotes the name raishim bin lish So here the Gamar says something interesting and the language is really based on the what does it mean roguez? Does anybody know what the word roes means? The Hebrew word roz. Yeah, very good. It has something to do with getting upset. Yeah, actually actually I'm thinking about it right now. The word brigaz, which it might be it's probably related to it. I'm not sure. But rogue is kind of like >> getting angry. Usually he's getting angry. Now, but look at the language of the garam. The garra says, "Well, what does that mean? That you should ro the so ro here means to incite." I'm using Yeah, I'm looking that's the way they have the translation to kind of work up. Now, you can work up yateser hat. That's what the gamarra says. That's Raakkesh's teaching. How do we go about improving our midot and who we are? So let's work up. Let's get worked up about what? Let's get worked about worked up about Yates. Meaning let's do a lot of good. Let's fill our days. Let's fill our hours. Let's fill our week with good things. You know, there's a great rabbi, right? That shim. There was an article that was written about him by one of the chief rabbis goes back of Tel Aviv going back many years. The title of the article was bad. That was the title of the article that he wrote about Ravi living. What did he mean by that? The article he said he was always bad. He was always on the way to do something good. There was he was never just walking. He was he was never just like coming home, right? He was there was always from one to the other. He was helping this orphan who was helping this widow. He was visiting somebody who needed a visit in the in the prison doing a he was always on the way. He filled his day. He filled every moment with good things with with helping others with thinking about others. I think that's a way of thinking about this gamar as well. You should be worked up with your so that it overcomes the rig. If that works, then that's great. The Gar says, then you should study more Torah. If somehow that's not working, you should increase Torah learning. If that works, you should bring more deting. Put more emphasis into. If all of that doesn't work, you should remember, you should think about the day of death. And when you think about the day of death, hopefully that will be an inspiration that you will not come to sin. Now Rufk comments on the garra and says the following that thought of day of death is the very last thing that's mentioned the garra that's the last resort that's not the way that we want to go about improving our ways that's what he writes in look at what the gumar says fill your life with good things make it all good be involved be busy with goodness if that doesn't work okay now you can find a way study more Torah go to more shorum if that doesn't work find a way to davin more say the schma and davin last resort. If all of that is not working for you and somehow you still find yourself doing things that you're you're not happy about, okay, last resort, think about there's going to be a yamadin, there's going to be a day of judgment, day of death. But that's that that we leave to the uh to the very very end. Okay, turning now to page two. And here we now come to Midotaraya. We come to the safer that we've been studying. And here is the last um the last teaching of of cook or really the second last because he has two teachings on tikun. Today we're going to look at one of them and this is what he writes about tikkun and very very beautifully. So let's read the Hebrew let's read his writing and we'll see the uh the translation is here as well. One who thinks that a person through his through his service to Hashem that he is fixing worlds but he doesn't recognize his potential that and doesn't realize the spiritual impact that his nephesh has overall the person I'll look at the translation using the translation he is living in delusion and false assumption now what does he mean by this here he's referring really to a cabalistic idea that every positive act that you do that it has effects that it impacts things in shm and impacts the world now that is true but that's not the way we should be think that's not the emphasis that's not the way we should be thinking about tikun that's more again he begins interesting with more of this cabalistic idea this mystical idea how actions affect shamim and affect worlds. Okay, that that's that's true, but that's not where our focus should be. Our focus should be on our potential and the impact that we have. And here we go. Look at the next paragraph. But a person who knows every time you make an an improvement in your life, an ethical moral improvement and every good character trait that you have every time that you study Torah properly and every good action that you do, every that you do, even the smallest of or good thing that you do, even a nice word that you have with somebody else who you raise the spirituality in your soul and that spirituality is the foundation of all reality. When you raise your own spirituality, You affect, you impact, you elevate. You affect the soul and all souls of in reality and your personal individual life that there is a very strong interconnectedness. Every little thing and again just to simplify the word this idea every good thing even the smallest good word moral act ethical engagement that you have has a ripple effect on the world around you first on the most people that are most immediate to the uh to the community around you and it extends it has a ripple effect on the world and by affecting one aspect of reality of your life of the person next to you, your family, your community that affects all of all of reality, the entire world. This is the way to be. This is how we change the world. We change the world. Every small act, every good word, every smile that we give somebody else, every kindness that we provide for somebody else, it affects the ripple effect that it has. That's there's no way to um to imagine the effect that this has. When a person has this perspective on life, that person expands his way of thinking or her way of thinking and you expand your thinking in such a way that you arrive at the truth. So this is what RV cook says about and I'll take your comment in a moment. Ravkuk says every small act and I think this is something that we that we have heard that we've thought about as well. What does it mean? Tikun begins on an individual basis. It begins personally but every personal act of goodness of kindness of of learning of has a ripple effect on those around us and continues to have that ripple effect on the world and on the universe. Yes, please. >> Is there maybe a little bit of that he says he believes his service alone can fix the world without understanding the true value of his soul and living in delusion. >> Yeah. >> What a reality. Now my question is There are people who do not like the first one says, >> yeah, >> do not understand the true value of this. do not understand and all of that living and they may do the same thing that the one who does understand everything is doing and they may have a profound impact on the world just because that act and that act also does but he understands that he does >> right >> so he's not really only living in the world of delusion and He is doing something maybe very big but not really understanding. Yeah, my understand the opening paragraph which I think is is a little bit diffic it's a little bit difficult for me to understand exactly what Ruff Cookook is referring to here but my understanding is that he's referring to a person that believes in the mystical effect of actions without internalizing that without bringing that into his or her life in in a in a proactive way and without without um without addressing it or living it. It's not going to have the effect that it should. That that's the way that I that I understand that uh the opening paragraph. >> So the same will not have the same >> oh will not right. I well it will it won't have the same effect because the person is not engaged in the same way without an appreciation of of how much that act does affect the world around them. That that's that's my understanding. Okay. So with that, let's look at the following the following gumarra which comments on. And here we're going to see this idea the expansiveness of of the tikun that refers to. So here's the garra. Whoever studies and a person who's involved in and a person who davs with it I consider such a person it's as if the person has redeemed me lee the person has redeemed me referring to God I and my children from the from the nations of the world. Okay, interesting statement. And Ruk is going to say the following. Look at all three and each one refers to a different part of tiku and a different part of fixing. Let's look at the the comment of of Rkook below. So this is number three. Again, he quotes the gamarra and then he writes the following. Yes. If you want to follow along, it's that third line. First step is that a person fixes to the best of their ability their own life to make. When a person knows the truth and learns the truth and then a person is not only concerned with themselves, but they're concerned with helping others. That's bringing to the community around them. But a person also needs to recognize that that's not sufficient unless a person is connected becomes one with the with the community or with the nation as a whole. But a person is only involved in the CL that the can be successful that everyone individual also needs to find their success spiritually and religiously. So look at what Ruk says. This is very interesting. So what what are the three examples? A person who d I'm sorry. A person who is oake bet the Torah. What is that a reference to being says that's on an individual. Now there's individually as we study Torah that we are growing in our own personality our own religious growth. What is the next to be involved in community of caring for others but then there's and here adds one more dimension which I think is unique to Ravk and especially for those living in the land of Israel. We're concerned with our own growth. We're concerned with those around us, but there's one more level of concern that a Jew needs to have and to try to bring tiku into perfection and that is to the nation of Israel as well. So that's that's how he understands this gamarra that the garra is speaking about learning which is on the individual basis. Gim said that's for your fellow Jew that's for your community. Cibore represents the entire nation as a whole. Rufk famously said I don't think this is original to Rufk that what is Benim right means everyone it means the entire nation and our concern with the entire nation now by the way I think this is one of the unique aspects of Ruk when he speaks about tikun and in general that we have in mind. Well, let me put it this way. When we lived outside of the land of Israel, and you'll see in the Musarim and the generally what are they talking about? They're talking about personal growth and they're talking about growth of Adam and it kind of stops there because that's essentially the experience of a Jew outside the land of Israel. Your personal growth and your community, right? Your shul, your school, whatever may be. help in your whatever is needed within your community or the larger community. But for the first time when we come back to the land of Israel, what else is part of that process of tikun of fixing of reaching like the ultimate success for the that's the nation as well that we connect with the nation of Israel and that's what RVuk says. Ravuk says that these three items that are mentioned the gamarra is the is the process of tikkum. We begin with ourselves. We then move towards community. But then the concern with the nation as a whole. Okay. So that is tikun from that perspective. And now I want to share one other idea regarding tikun which I think is a very beautiful idea. We could turn now to page three. So again, our topic this morning is the topic of tikkun. So we've spoken about tikun on a personal level. We've spoken about tikun to some degree for the nation. And there's another tikun as well. Tikun tikun. And this is a phrase that I think all of us are familiar with. And we don't hear it as much in the Orthodox world. It's very popular outside of the Orthodox world and that's tikun. Tikun or tikun ha. Now what does that mean? Tikun or tikun. What that means is and this is a Jewish idea as well. I mean it's it's an orthodox idea as well even though we hear it often from other parts of the community that we want the entire world to know godliness. We want the entire world to be a world of of wholeness, of peace, of perfection. By the way, that's found the Gumar uses that term, the Rambam, others use that term as well. Tikun means that we have a desire to see not only on a personal level. It's not only about us personally, like we just said, it's not only it's not only tikun for the nation as a whole. that's dabbing with its seabore. There's another tikun that Rkook speaks about and that is we as a nation want to see a tikun for all humanity. That's tikun. Where do we have that? By the way, this idea of of a a vision of a perfect world where do we celebrate that idea? >> Where in the LA? Very nice. We have that good. Excellent. And that's a very prominent place. And very important where else >> is good. Yes. Beautiful. So here I want to highlight >> sukus. >> What's that? >> Sukus. Beautiful. Yeah. Sukis becomes a very important part of sukus as well. Excellent in the in the after one of the themes of sukus. So here I want to bring us to a um an experience that we that we all have and uh a day that we all celebrate and an aspect of the day that we don't necessarily pick up on and that is Shabas Shabbat week to week Shabas one of the themes of Shabas. And here I want to bring the following gamarra and we'll see the way that Rafuk fleshes out this gamarra. The Gar says the following. This is Rabbi Kina. This is the top of page three. It's a Gar that's found Shabis Yud 12A. And here's the L of the Garosi. Interesting. Let me ask you the following question. Are you supposed to do what? >> Why not? Good. Are you supposed to do Shabas? visiting mourers and chabas >> what >> I said good question no but in principle I think no >> okay >> but there are cases where you'd love to go on the people not all by themselves >> good very good okay so first of all I mean we know just from our experience in the Jewish community that we generally don't have it's it's as a day of shiva right it's not a public day of shiva it's not a time that you go to make a shiva call you wouldn't do that on chabas question is can you visit somebody who is >> in Shiva god forbid on chabas to be with that person on chabas so that's one and biker holm would would there be any reason not to do to visit somebody who is ill on chabas so here's the statement the garra makes rabi kina says the following what does mean it's actually used in modern Hebrew >> not hard no not not hardly >> with great difficulty with great difficulty it was very difficult for the rabbi But they hate but they allowed it was very difficult for them. It's not something that they wanted to permit on Shabas but they permitted to visit somebody who is ill and to visit to do on Shabas. That's the gumar. I'm just that's I just that's the language of the gumar. Okay good. So now the question is why? So let me begin with all of us ask the question why why would why was it difficult? Why ideally that's what it sounds like from the Garbina says that ideally it should not be done on chabas what's the simple what why not why should and not be done on chabas >> good it's a day of joy it's a day of on a day of sim it's a day that's supposed to be a joyous day that doing those things especially we you know in the let's say the but even as well that it's it it may taint the day a bit a day that's supposed to be filled with joy joy and happiness. So that's the that's the basic understanding the basic reading of this >> by your visit you are bringing them >> very good good so by your good now by the way let's just remember that the gumar says that you are to do it the gar says you do it yes the correct thing is you do but but it was very difficult for them to allow it now for what reason now let's read what Rook says and he has a beautiful insight say why that is the case saysuk and this is from his commentary on this chabis if you look at this world if you contemplate this world that we are in right now if you see this world as a transition that it's a transition to a world of happiness and of goodness that we're entering a world that we're going to enter a world of aden of of gaden of perfection of of serenity who is such a person can be joyous in the acts of hashem and the creations of hem the yasil and a person will understand that we can always give praise to other when we understand when we have the insight knowing that the world that we're living in right now is a temporary world that we're moving to a world of a me there will be a messianic age that we will experience as well there is a time of perfection a time of that we're all going to experience a messianic day so if you live with that and we are to live with that so we can we all that we see in this world and all the troubles and all the challenges. We know that there is a a perfect world that we're going to ultimately experience that we're going to come to. When a person is able to elevate their thought to this very elevated idea, a person can raise themsel uplift from all the hardships, all the pains of this world. that a person can find themselves in a much higher place. In other words, when you know that there is a world of perfection that is coming all the difficulties of this world that you can you can live with that you can somehow manage when a person has the thought has that insight it's as if a person is building the beta mikdash in his lifetime and that future appears before his It's as if it's already there in reality that even before that reality actually comes about. If you know that that's what's going to happen, you already feel that joy. You know that it's going to happen. Okay, here's the key line. Therefore, when it comes to Shabases, Shabas is a time to see the perfection of the world, the goodness of the world. It's those 24 hours or 25 hours of Shabbat is a time to step into reality that is a more perfect reality. And that gives us the strength every single week to know that there is a world to perfection. We call Shabas on Shabas. We feel that not only that we're taking a nap at Chabas and resting, but that we're getting a sense on Shabas itself of that perfect world and that perfect on says it's so important on Shabas that we get a sense that we get a break not only from the routine of the week but what does Shabas also give us? It also gives us an injection of a taste of that perfect world. Now, that's what it means, says Rafuk. While the rabbis were so concerned about being in contact with engaging with things that are going to somewhat spoil that purity, right? That purity of a vision of a perfect world, of a messianic world, of a Ghana. And when you visit somebody that's just experienced death in the darkness of that experience. So it's not easy to make. In other words, shabas is that unique opportunity to get a a taste to step inside of that perfect world for even if it's just that short time just for a few moments. And and that's essential for a Jew. Now what does the say? says, "Okay, as much as we would like Shabas not to have any interaction with the imperfections of the world." Because by the way, is seeing the great imperfection of death in this world and suffering and visiting somebody who is sick and severely ill, right? Is also stepping into a world of seeing the great imperfections of this world. And now you have that great clash. And Shabas is the time not to have that clash. Now you have six days a week to do those visits by the way. But shabas, let that be a time of of purity. Let that be a time where your soul and your mind and your heart is in that place that I see the goodness of God and only the goodness and only the light of God. What does the say by the way? The koshi, they allowed it. Go and visit the mourner and go and visit the person who's sick. By the way, that's the is that we do and the is we don't do a formal but if somebody is sitting and we want over shabas to be with that person we do that as well. So so the says as much as we would like as much as we would like to have that perfection that every Jew should feel only that perfection on chabis we're we're still going to allow it because of the importance of the other right because the importance of being there for that other person. Yes. Why can't we go to another level like you were saying and bring that other person let them get out of their >> good I don't I don't I don't disagree with that level >> right yeah no I don't disagree and maybe that's part of the answer maybe we can bring a little of that perfection to that environment Although often those environments are are are are places that are that are full of of pain and suffering and darkness. I was I was on the phone with somebody just a few days ago that just lost a 5-year-old son who passed away and and that kind of darkness, that kind of pain to like enter that space with somebody on chabas. Can I bring a little bit of light of chabas? I would say it's very difficult in that in that circumstance when somebody's sitting sha for a child. So that's where the ala says we would prefer not but right because but the lesson here is a very beautiful lesson the way that cook presents the lesson the lesson is that chabas is a taste of tikkum of tikkum chabas isn't just cholant it isn't just potato kougal it isn't just taking a nap all those I recommend they're beautiful things to do on shabas I do them but there's another there's a deeper part of shabas as Well, it's one day a week that we feel tikkum, that we feel eden, that we feel perfection. And a Jew needs to know that that perfection is there as well. Right? With all of the brokenness of the world, all the challenges, all the pain and suffering that we face, that there is perfection, that there is a God who loves each of us. A God that loves Israel, Erit, Israel, right? with all the difficulties with all the challenges behind all of that in some way we can't see it but and that's what Shabas reminds us and how important that reminder is that for a moment said we don't even want to visit we don't want to disrupt that perfection that of Shabas yes please >> good to relate to the person. >> Okay, good. That's similar to Right. >> Yeah. Still a human being still, >> of course. And that's where the at the end of the day says, "No, go to the home, sit with that person in that darkness, in that pain. You need to be there for the other. Try to lift that person up. Maybe bring a little bit of that light or if it's going to disrupt your shabas, it's necessary for that in these circumstances." But again, the lesson is a very beautiful lesson. Where else do we see the tiku, this idea of a perfection of the world within Shabas? And here I'll just add one one last item before we close. Where do we see that in Shabas itself? One of the places that we see this is within the Dining. And I just want to highlight one place, one particular place in Davening where it's referring to a tikun, where it's referring to a perfection. One of the interesting things about Shabas Davening is that the Amida for Shabas changes every time we dav on Shabas. I don't know if you ever took note of that which we don't usually during the week we don't do that right it's the same amida every time which sometimes is challenging that is we're saying same thing same thing same sometimes like back to back within a minute you're you're back to that same amid again very challenging even on y we have the same other than mus but we also use the same what's done at marv and m is the same shabas is the only time that you're changing the core of ding each time Again, the beginning and end is always the same. That's that's 365 days a year. That's always the same the way that you begin, the way you end. But the the chunk, the core changes each time. What do we say as we come to the end of Shabas? Okay, you can analyze what each one represents. The fact that we're saying something different in each ding. What's Friday night? What's happening? What's the theme? What's the theme? Shabas morning. What's the theme at Musa? What's the theme at Mina? What's the very last words that we say as we come to the end of our the last of Abraham? I'm just taking one line. What does that mean? Abraham is going to be joyous. He's going to sing. Yakov and his children are going to rest on it. What? What is that? What are we talking about? >> We're t We're talking about shabas. But what? Yeah. And what else? >> What we're talking about? It's actually not. What are we talking about? >> Abraham. We're talking about a messianic tongue. >> What are we referring to? That Abraham that he will be joyous. He will be with us. We will be together again. They'll be and you know who's going to join our Shabas celebration. Who will be with us? Abraham Yel. Abraham is going to be joyous on Shabas as well. Iran Yeets is going to be Reena. He's going to be singing on Shabas. Jacob Vanov Jacob and the children. Yseph and Usher and they're all going to be there as well. We're all going to be together again. There's going to be a tikun. There's going to be a fixing. There's going to be a wholeness. There's going to be a messy meic day, a messianic time of >> and all of our loved ones will be back with us as well. >> All of our loved ones will be with us as well along with Abra can. Imagine seeing Abraov. But this is what we said. I mean, this is what we say. This isn't this is our this is our midr I'm not quoting from the zor. I'm quot I'm quoting from what every Jew says in the last of the the last time you dab on Shabas, the Amida. And now we move to the tikun part of Shabas, the perfection of Shabas, the Ghana part of Shabas, the messianic theme of Shabas when we say this. So that's um so that's tikun. Tikun is on a personal level. It's on a ci. It's on a national level and it's on a world on a on a universal level as well. And um and I'll just end with the following. So tonight is Shivaamos. Tonight, tomorrow is the fast, but we actually begin tonight with nightfall. Tonight is Shivasamos. By the way, the halos of Shivas was most folks can say begin tonight even though the fast begins at 4:09 or something. If you want to wake up before 4:00 and eat something, you can check. I think it's 409. Uh the fast day starts but tonight with nightfall shivas we begin the three weeks tonight. The three weeks is about it's about tikun. It's about it's about fixing as well. It's about what we need to do to bring the beta mikdash. So just to end there's a kidic story of Rael Melik of Leenski Melik of Leensk was considered to be one of the great rebies. He had a dream at night and in the dream and he told the dream to his he said that in the dream I saw that the there were hundreds if not thousands of angels and they were all running with bricks in their hands. That's what he saw in in his dream. And he stopped one of the angels and he said what are you doing? Where where's everybody running? He says, "Well, we're all running to build the beta mikdash." And why do you have the brick in your hand? And the angel said, "Don't you know that everybody needs to bring their own brick to build the beta mikdash?" Everybody needs to bring their own brick for the building of the beta mdash. And that's the idea of tikun. That's the idea of tikun hamid as well, right? Everyone on a personal level, right? our own improvement, our own commitments to to grow and how we bring that to others, to our community, to the nation as a whole and uh and to the world. And we should seem we should see that we should see the uh the coming of Msiah the Amenu. Amen. >> All right. If anybody anybody's any questions or comments, happy to