The Conversation of the Forefathers: Rav Kook's Eretz Chefetz 10:5 by Rabbi Aaron Goldscheider

all right wonderful good morning everyone Booker to great to see everyone this morning and uh we'll wish everyone a KES we're a few hours away from KES Nissan and uh very very exciting just two weeks away from pesak so to be able to study here in Yim to study the inspirational words of Rook about ER Isel and that is the uh that's the theme of the night to leave MIT and to come to ER so uh it's a special to be able to learn together this morning as we bring Ines Nan let me just announce the the sponsor for today we thank our sponsors and the learning should be nishas okay so we begin our learning where uh everyone should have a sour sheet we're on page one we continue our learning of eret the writing of Rook we're going to look at a piece it's a little bit longer we're not going to read the entire piece just for the sake of time it's a piece that's found in his classic work oot this is a excerpt from aot and found in eret and let me begin with the following question as a way of uh contextualizing what Ru cook is going to speak about and I would ask the following the following to everyone here is there any section of the Torah any part of the Torah that's more important more significant then another part of the Torah okay something to think about right no right no I I would say no right every pusk it's all Divine it's all Min that everything is equal but we do have we do have at times in certain places where we do um give special emphasis to certain things we talk about the aerro and we stand for the reading of the aser even though that is the rambam spoke about an issue with that that we don't want to show a greater importance to any section of the Torah but here we do have a section of the Torah that has great significance we have the shma we have other parts of the Torah that are very significant so on the one hand yes every word every letter of the Torah Min on the other hand we can we can make a judgment so to speak and uh identify certain parts of the Torah having special significance now were I to ask you the following question in terms of the beginning of the Torah the stories of the ofos the beginning you know all the episodes of uh of our forefathers and the beginning of our of our people in terms of that contrasting that with the halakic sections of the Torah is there is is there greater significance to one part of the Torah over the other again we we're saying no and I think that's that's a good answer but we're going to see we're going to see at least one source in kazal and this is what ruk is going to highlight where kazal says that the stories of the aote and even the uh even the conversations that they had with one another is considered to be more significant than the H of the Torah that's a statement that we're going to see I'm not sure if you recall where that's from it actually appears in arashi in the Torah and we'll see that and that's going to be a very important idea for of cuk in terms of the Jewish people's return to eriel so let's begin here let's begin with the words of ruk we are the top of page one I have it in Translation below if you like but we'll read the Hebrew and uh this is the writing of ruk always very very special important to read what Rook wrote a small Remnant from something great it's even more precious from precious than than than an item that is new something that is uh that that that is Katan and shal something that is full now to kind of use an analogy archaeology you find a tiny coin right you find some tiny you know Remnant from thousands of years ago we know how precious that is in terms of uh what it tells us and how we connect to that and we could have something that is you know something that is shal something that is full something that's new and that's that's not as precious that's the opening line of R cook something very very small a remnant of something great is greater than something it's more precious it's greater than a small thing that is shal so what is the reference we'll see right now a spark that comes from the light of the life of the forefathers and the whole and theim the uh the strength of God the elevated and their greatness the greatness of the and that is a light that extends to the end of days to bring back the life or the eternal life to the Jewish people there's something that the aote that they received in the life of the aote something that is passed down something that connects to generations to come and it's connected with not only the Jewish people but with the world with the entire world with the universe this is something that is more elevated it's something that's considered higher more significant from all the Holiness that is revealed holiness that's found in faith fear of God t t and or or mitvah he says here tvah from the continuation from that which comes later that is just an extension that comes from theot that's now found in the Bim in the children even though there is great Holiness in that but the Holiness that comes from the fathers that come from the forefathers that's a Holiness that's more elevated than that which comes later on and here we have the following and we'll see now we'll elaborate on what Rook is referring to so this is a line This is maybe a well-known line and we'll see the source for this in a moment greater is greater is the greater is the conver conversation of the the Servants of the fathers of the forefathers then the Torah of the Bim the Torah of the children now that is a radical line what is that line does anybody know what what that is a reference to very good it's a reference to elazer and look at page two let's go to to the source of this this is a Rashi that's found in the Torah and the difficulty the Rashi is addressing in the para this is in K if you remember if you recall from this paraa is that when elezar goes to find the wife for Yak finds rivka at the well so we have a um a very long description of what goes on there in terms of bringing water and bringing water to all the camels but then when Eleazar comes back to Abraham he repeats everything that happened we have another 10 15 sukim they're repeated facts that we know that's already been told to us in the Torah so that's the issue that Rashi addresses and Rashi answers in the following way says re a this is again a quote from Rashi how beautiful is the oh no I thank you very much thank you I appreciate that now that's fine um beautiful how beautiful is is the conversation of the the the Servants of the forefathers before the Holy One Blessed Be or the omnipresent that that is even greater than the Torah of the children that you have the par about elzar this episode that is repeated a second time in the Torah Torah and you have the very goof of the Torah the very heart of the Torah the very essence of the Torah in terms of all the of the Torah and what do you have there right that you have to find some hint right it's an extra letter or it's a repetition of a word and with that all of those not always but many even when it comes to shabas how much of H shabas do you find in the Torah it says it should be a holy day and based on repetition of words and how we find the 39 malos that it's based on hints in the Torah so here we have a very interesting idea that Rashi that Rashi presents based on the gamar and that is that theot the story around theot the story around the forefathers that there's something so significant about that there's something so holy about that how beloved that is that's the language how beautiful that is before Hashem even more so than the so it's interesting the question that I asked earlier in terms of what's most significant in the Torah for many of us in the way that I grew up and we we kind of grow up around you know the the importance of halaka and of keeping halaka and of talmud and all of that those sections of the Torah are generally we kind of we think of that as the most significant and then we have kind of those stories like in the beginning of the Torah that's more for like you know that's Hebrew school that's for you know Elementary School students that's like a good you know nice stories Noah and Abraham and and and Yosef right those those are the those are the stories to to teach to teach our children but that's not what Rashi says and that's not what R cook is uh R cook is highlighting the idea here of the importance of those stories and those episodes and what the avot represent for us in terms of our in terms of our Jewish life so let's look at the following let's look at one more line from ru cook at this point so R cook let's go back to R cook on page one so what is it that's that's that's so unique and so so important about those uh those episodes those conversations right what happens the uh what happens to the to the avot so look at the file this is the second paragraph we're just going to read the first three lines of that the and these conversations this conversation the conversation of Eleazar but here I think ruk is referring not only to that s not only to that conversation but the conversation right the the story these episodes of the aot that it brings to life that it revitalizes the generation or the final generation the last generation meaning that these ideas that we find in the very beginning of the Torah of the avot what's established at that time is something that that extends it's something that has a great influence and impact on generations to come that there's a love that is found there a love that between hasem and the aot and the imot and the love that they have towards Hashem and what's happening in that in that story line that there's a it's a hidden it's a hidden love we don't necessarily don't necessarily see it it's not obvious but something that lasts and that is longlasting maybe in a way that the doesn't last you know doesn't have at least amongst all ofel all of Isel that it's not something that's that's long lasting for everyone but this is something I think this is what ruuk is saying that there's something here that there's a love that is found between the avot and the and Hashem and in terms of those messages are messages that even in a hidden way in a somewhat hidden way that have last that that have been passed down generation to generation reading on now and in this is revealed a mighty the mighty content okay again is translating literally of so what do we say in the every day the opening paragraph of the amida that AEM remembers that God remembers the of the forefathers and that Redemption will come to the children to the duraron to the children's children right to the grandchildren to the generation at the end of days now the question is what does that mean and it's interesting we say it every day it's actually a very it's a difficult it's a difficult phrase is a difficult line in terms of interpreting what that means and again we say it in the opening the opening the opening paragraph of the amida and what is the cavana that we are to have but what does Rook say here R cook says that the G is going to unfold based on what that's the line go that through the aot what was revealed to the aot the life of the aot what they learned in their lifetime what they were exposed to in their lifetime the lessons that they learned is a lesson that's been passed on generation to generation and that's eventually going to bring about the Redemption so let's look for a moment at the the meaning of this uh the meaning of this of this phrase that we say go to page two now so this is the line that we're all familiar with that we say in the and we say that is that hasem remembers the of the forefathers go and that God brings a Redemption to their children children to the to the to the generation to come okay what does it meano that God remembers the kindness the kindness of the forefathers so one yes remind me uh okay very nice from Yes um very nice right good I think there I think there is a relationship there so first of all we talk about who what's the what's the of the forefathers that's again we're saying it's amazing to me and again it's a it's a line from the line from the amida and according to to many we really need to have cavana for every word as we're saying this but what are we what are we to think about as we're saying these words yes Rabbi very nice so the idea of that there's something that forefathers did in the past right that they did something in the past that we are sort of retrieving that we have that we have the Merit based on what they did even if we are not meritorious even if we're not deserving that there's aot and with that there's going to be a Gula I think that's that's certainly one way of understanding what that means absolutely there are those that talk about in terms of the of the aod meaning that they did certain things that were and and specifically when it comes to Abraham that he was a person of that hasem remembers their or his but again it's problematic because what does it mean and Hashem will remember their the of and will bring the and with that go and that is what will bring the G in the future again that's where it's somewhat difficult and talking about the of Abraham well that's the of Abraham we don't necessarily think about y andov as representing that that was the sort of their contribution or what was significant in their lives so the idea ofid here May mean more than just acts ofid so here I wanted to share with you the following and there are many interpretations and actually the the commentaries on the S on the sidor kind of struggle to kind of figure out what this what this line means and what is what's the of the aot and what is the that brings about the G so look at the following interpretation this comes from a uh an art scroll safer called sh by ab foer and he writes the following this is his interpretation of whated is Abraham excelled in kindness Isaac and fear yakob in truth yet here we mention the loving kindness of all the Patriarchs because this trait is the root of all Divine service so he says the following the most accurate definition ofad is the selflessness to live for others to live for a cause outside and greater than oneself an entric person always serves himself even when he appears to serve others the OS taught the world how to breach the constraints of selfishness because the AOS were selfless in their service of God they earned the titleid selfless one or selfless ones the M chapter 18 describes this level unlike the servant who fulfills obligation by wrote has has a vibrant love for God like that of a son for his beloved father theid studies the ways of God constantly in order to discover new opportunities to please his creator so the way that it's understood by RIM foyer AB he says the worded is the altruism to see beyond yourself beyond your own selfish needs and to see a greater need how do the avot do that in their lives one of the ways in which they do this in their life is er Israel is the land of Israel that AR is told to leave his homeland to leave his place of birth that is an act we don't always term it this way we don't contextualize it this way that that's an act ofed but that is at least according to this interpretation that was a great Act of in the sense of being selfless and to put my needs aside and what is it that God is asking of me Abraham does that that y does that in terms of remaining in the land of Israel when he's ready to leave the land of Israel God says you are not to leave the land of Israel even though it's difficult for him there and he remains in the land of Israel and Yakov also his whole lifetime trying to make his way back to the land of Israel in this context in terms of remembering the kindness of the forefathers in the sense of their selflessness of their commitment or their Devotion to Hashem that is what is going to bring the Gula it's going to bring the gula in the sense that just as they were that way if you act that way in your life in a selfless way and selfless also in terms of ER toell I would highlight that idea and I think that's Ru cook is alluding to that to that idea as well did you want to yes I just remember learning yes beyond the letter of the law right beyond the letter of the law okay great so this absolutely absolutely so this is this is a way of of interpreting this line of understanding this line that God remembers what our forefathers did and I would add here not only as a that it's something that they did and we are relying on their there's actually a whole question the gamar did did it did it come to an end there's actually a discussion the gamar if at some point we no longer you no longer have so was that [Laughter] right so the uh so one way of interpreting this is not that God remembers the of the forefathers but remembers it also in the sense that they are that we have followed in their path the remembers what the forefathers brought to the Jewish people the lessons that they brought to the Jewish people and as Rook said earlier as Raji says earlier those messages that s those conversations right that life of the forefathers what they stood for what they believed in is something that we carry with us today as well and there's a there's a depth there in terms of their experience and our experience and the way that we think about Hashem and the way that we think about ER Israel and that we think about commitment it's that selflessness it's that Mida that Mida of of putting Hashem first and I would add ER first as well that is going to bring go that's going to bring ultimately the Redemption of the Jewish people yes did somebody was there a hand up okay so that is um I believe that is what R cook is referring to here as well and this idea that we have within us and by interesting that what R cook used that terminology before that it's uh that Hester that some in a hidden way it's not always obvious it may not be obvious but in a hidden way it's something that that's something that's been carried that's been carried forth or that we carry it on from the aote sometimes it's not so obvious in the Jewish people it's hidden but there are times that it that it that it's revealed that it becomes uh that it becomes more apparent and with that I want to share with you the following comment which comes from R Vin R Vin is the great student of the vagon he's the founder of the vajan Yeshiva the first of what we call the modern day Yeshiva World that comes from vajan he writes a uh he writes a commentary on Pavo which is called ruim his commentary on pavos we're going to begin learning p in a couple couple of weeks now right after pesak and here he has a the following comment which is a well-known comment actually have it in translation for you but it's on the mission that speaks about abrau that abrau was tested 10 times in his life aara that there were 10 great test ofu and every test he was able to pass we were all tested was tested this shows the great love thatu had forem asked a very simple question and that is that we find in peros other places where it refers to Abraham but it doesn't say Abraham ainu that it just says Abraham but in this mishna it says Abraham ainu and he wants to know why in particular does it say Abu AB our forefathers so he's going to suggest that here Abu means that he's a father that we have that he has passed out passed down a particular DNA an ainu DNA that's found within every single Jew and that's why and we have this power as well to overcome n that we have the power to overcome trials just as abam did as well look at the words of ran and again I have it here this's a translation of the ru why does this Mission refer to AB as our forefather whereas the previous Mission did not use this tytle right the question that I asked before and it's the mission right the the mission that right prior to this Mna that says aam without the word a ofu a righteous man goes with perfection fortunate are his children after him so he quotes a from mishle that how special it is that when you have a righteous person that it that it uh that you're able to pass down that righteousness to the Next Generation the righteous man will make an intensive effort to perfect a character trade once he succeeds he bequeaths this tra this trade to his children from them I'm sorry for them it is a latent Talent which needs but minor effort to Blossom the purpose of aram's 10 trials was to pave the road for his children's Divine service even the simplest unlearned Jew is willing to sacrifice his life ales hasem to sanctify Hashem We inherited this Talent from Abraham who himself was thrown into a fire as a consequence of his faith our willingness to abandon family and friends and move to ER Isel is derived from have you ever asked your question like what was it right how is it that I that I made that choice right that that decision to come to Eric Israel so you know the real answer you didn't make the decision the real answer is it was in you from aavu that's for if anybody asks you why do you make alah because you have a spark of within you that's that's what says because it doesn't make sense otherwise by the way right how else how else do you make that decision to move to yes please you heard it in very nice very nice I just heard a um a short interview with Mika Goodman do you know that name he's a he's a scholar thinker philosopher so he said the following he said uh that we were surprised by two things October 7th he says we were surprised by the attack by Kamas we were all surprised by that and he says the other surprise was a very very positive surprise and that is that we saw a heroism and a courage and a self-sacrifice that we did not know we had as a people that has come to life with this war and he believes that and this and and this is what Ru cook is speaking about this is what R valan is speaking about that there's a spark of this Abraham ainu within us that that that those stories are not just stories that we're reading it's not for it's not for Hebrew school and for elementary school right those are stories that speak to us in a very very deep way the muttered right that which is hidden that there's there's a depth to that that's found within every Jew that's found within the Jewish people and it's something that ruk believes is is very much coming to life and he's writing about this idea as he's seeing Jews that are returning to the land of Israel and he's also pointing out and this is the beauty of Rook this beautiful uh perspective of of cook is that we are to view those Jews in that light to see them as Abu Jews are they not keeping Al okay they're not keeping Hala but you know what there's a Rashi that says greater is the conversation of the a than the that's what Rashi says greater is those conversations of the aot than the and the Torah the Torah puts more verses more effort into telling that story than the Al it's quite a that's a radical statement but that's I'm just quoting I'm quoting Rashi I'm quoting I'm quoting the gamarra so there's something about that doesn't mean that that outweighs the other but there's something so significant so special so deep about about that aspect those characteristics of a Jew and the Jewish people that needs to be celebrated and to be recognized yes9 years old he said I'm 79 and I'm making [Laughter] okay all right so this is uh this is an again a very interesting and a beautiful perspective you see by the way where there's where the where where where this there's some controversy where those that would find uh this idea where rev cook is speaking about the um you know the the aote and this message of Eric Israel is kind of out weighing that's kind of a it's pushing the envelope a bit to kind of you know to to suggest to suggest that but again that's he's that's a kazal that's a uh that's a statement of of the talmud let's go now to page three to the final uh our final page together and um what we have in front of us on page three you should see at the top of the page it says Al this is um RAB M so this is a name that um that I think those that have been with us that are familiar with this name RAB yakob map was a a talet of ruk he becomes the rashash of merar they become very very close the closest of friends that's that's ruk's best friend is rap they're best friends with one another they spend many hours with one another they claimed even when they were aart that they could sense what each one was thinking and each one was feeling that there was a very very close even a kind of a mystical relation reltionship that they shared with one another there are uh I think it's 18 volumes of teachings of rakap on all different areas of hashkafa there's one saer called Mayar which is on the seor which is on commentary on the sitter and here um what I'd like to comment on is the idea of the aot and how we begin the amida with the aot and what that means to us and I and we'll see in a moment that ruk is very much following in the path of his rebi of R cook and very often in his writings it's a way of of elucidating Ru Cook's thoughts so he writes the following let's just see this beautiful a beautiful short piece inside about the avot what it means as a Jew when we think about the forefathers and I think when we say the fathers we can think about certainly the mothers as well the matriarchs and the Patriarchs so it says the following he he quotes AAR when the Jewish people speak about aote we are referring to three in particular there's there's only three there's a concept of of Father where the father is somebody in the past in the distant past that there was a father that there was a Founder I don't know maybe like think about American history that there was a Founder these are the the founders Al sh which really relates to the time or the hour of of of birth in other words that they created something they brought something into existence that when we talk about that kind of fatherhood it's just a fatherhood that was that moment it was somewhat momentary momentary and and it kind of it ended there but that's not what we mean when we talk about the AO when we talk about the forefathers when we talk about our forefathers we're not talking about fathers that were just there that just came on the scene to give birth to the Jewish people a their fatherhood they being fathers to us is something that is continuous they're always giving birth to that which exists in the Jewish people they're always alive in some way R salich would often talk about that when he would study the Torah he would say I feel the presence of aam when I study the story of yose that I feel that I feel he's here with me I think that's what is speaking about here as well that the avot and when when a Jew speaks about the aote that's not just a historical figure that's not George Washington that's not a first president right we're talking about people that are very much alive all the qualities and the and the knowledge or the Insight of the Jewish people all that is all that we that we create that we that we achieve Alam and all that we Elevate as we Elevate every moment it's coming through this power of theot second paragraph and what is the goal what is the purpose of a Jew and of the Jewish people that we're always ascending we always want to we're always working to be better right every dayu every day we want to we want to correct what we've done wrong in the past we want to grow we want to be better people and we and it's revealed or the possibility that we can become like the aot that's what it means to have this yearning this desire to become great that we see the avot as personalities that we want to emulate and he quotes the following every single Jew needs to say that I want to be like my forefather abov that is the goal those the posters that we hang in our rooms right we're not not the sports stars right that we want to we want to be like the the language here Intimates that that eventually that yes we can reach those Heights we should always be saying right when can we attain that uh that level to be like the aot last paragraph IM and he says what has happened in the galut that somehow this special quality that it's that has disappeared a bit in other words that we've lost a sense of what it means to be like the forefathers and again I think part of that is is the love for eritel the yearning for ER Isel that a little of that that that it's been lost a bit in this long Exile it's sad and that that aspect of being forefather like that it is not been revealed as uh as openly or strongly as it should in the future this aspect will become more revealed in all of its Z in all of its light and all of its beauty in other words this this idea of being like the aot and this yearning to be like the aot is something we may have lost a little bit of that that yearning but as we're moving closer to the G that yearning to be like the forefathers and again I would emphasize the idea of er Israel of returning to ER Israel that that's one of the unique qualities when we talk about the life of the forefathers what what do we know about them they don't have any mitzvot the one sort of that one connection to to or the major connection to Hashem and the will of Hashem is living in the land land of Israel is returning to the land of Israel and as we're moving closer and closer to Gula that aspect of our of our jewishness is something that's going to be revealed says RAB and he quotes theah as the PK says that God will remember the special bre as uh and this is a reference to the end of days the special Covenant that I made with with each of the forefathers and what is the Covenant when we talk about the bre with the aot we're talking about the Covenant of the land of Israel so Rook says this is what we need to be more sensitive to to celebrate to see the community the Jewish people and to see Jews that are yearning for the land of Israel that this is a revelation of their Abraham Y and yob this is this is a revelation of their of their longing for the land the longing for peoplehood the longing for ultimately the longing to uh to be selfless and to walk in the way of a okay so I want to just close with the following as we are in just about to uh celebrate KES Nissan and um to relate this to a teaching that's found in the a itself so in the a itself we uh we find the following and it's one of the most problematic lines in the aada and it's about the Russia the way that we interact with the rash so the rash says the following rash Mah m so the Russia is sitting at the table at the Seder table and says what is all of this aod what is what are all these all this all the Mitzvah that you're doing meaning that it's this isn't this isn't for me I see that you're you're involved in all of this but right what is it that you're doing and I'm I'm basically not interested in suggesting that it's for you but it's not for him there was good if you want to do it that's okay but I'm not interested in that the fact that he's removing himself that he's saying that's not for me you do it I'm not really interested in being a part of it the fact that he's taking a step away from being part of CLA Israel so that in itself is considered to be a Kar now that's really one of the strongest languages or terms that we can use about a person kofer bikar means that you are rejecting that which is the very essence of it means to be a Jew and R cook comments on this line that that is the essence of being a Jew what's the essence of being a Jew is to be part of clais to be a member of clausel and to see every other person as a member of clausel the moment that you take a step away and feel that you're not or you're judgmental of somebody saying that that person is not a you know a true member of our nation that's already that's a you know you're moving into the Rasha category that's the Rasha is doing right he's making he's he's making the that um you know that assessment that you're that I'm I'm this we're not together with on this so this is that's the statement that's made in the a that's the way that ruk interprets that statement and then we have really the very very difficult very difficult response to it and we say how do we respond to the to the Russia we say that we blunt his teeth or that we knock out his teeth shav God Did It For Me Right This is what happened you you the fact that you are removing yourself from the community so you would not have been a part of the uh the Redemption right okay two comments comment number one what do we do with this line of we respond with knocking out his teeth so the re of bells the bells of rebi who was known for his great love for the Jewish people so he said we have to read this line more literally h means you are to take out to knock out the shin shav the shin which is within him now what is the shin that's within him in the cabala many sources talk about the shin the three prongs of the shin represents Abraham Y and yob that's the shin the three prongs of the shin you are to show him you are to remind him that take out his shin show him that you are remind him you're aov you come from this great stock right that's what it means and we talk about the rash if you look at the word Rasha the B rebbi says look at the word rash the word rash you have the r and you have the I and the shin in the middle so the Rah is on the outside it only looks like on the outside if you just you know that if that's the way that you judge a fellow Jew asra so you're just going to see the but if you if you look a little bit deeper what's on the inside on the inside is the shin and the inside of every of every Jew is is that Shin is AB Y and Yakov that they have that Holiness and as we're seeing today as we're seeing today that we're seeing a great Holiness of the Jewish people that that is uh that's somewhat nistar that is uh that's becoming more and more more and more apparent one last line or one last teaching and this comes from Rabbi carap in his in his P again one of the one of the volumes of uh that he published or published after his death actually is called and his and this is the comment that he makes on the Russ so what do we say to the rash we say also it's a little bit of a harsh statement we're saying were you to have been in Egypt you would not have come out with the rest of the Jewish people the fact that you separate yourself the fact that you don't see yourself as part of clel so there's a good chance that during makos or beforehand you would have chosen not to leave and this is the way that he interprets the line we're reading now the second line in if you would have been in we know this from that those that were not on board with the Jewish people that were not committed that they died in the uh makas in Mak in the a so that's what we're intimating to him if you're acting this way if you're acting this way I just want you to know if you were in Egypt acting this way as well you would not have been one of the Jews you would not have been part of the Jewish people to leave Egypt so that's the uh that's what we're expressing but now adds one line but now that we have left Egypt and now that we are back in the land of Israel once you are here you are part of CLA Israel that may be true of a of a of a Jew in galut and We Know by the way it's one of the one of the great challenges of of Exile today in terms of the numbers of Jews that we're losing the 60% the 70% the assimilation right the intermarriage that's going on but that may be may be true and it was true if if you were in Egypt but now that we're back in the land of Israel living in the land of Israel even the quote unquote the Rasha is not going to be lost to the Jewish people that everyone is here we're all in it together he says that I believe that what's going to happen and what's going to unfold and again this is a teaching that comes from his rebi Rook as well that even those that we quote unquote we might say are are in a camp that's the the Rasha camp but once we're back in the land of Israel as we're here together as we're building a nation together and the ainu that this special unique spiritual aspect of every Jew become stronger as we're living in the land of Israel as we're moving towards the Gula that we're not going to lose any Jews here that may have been true in mitan that may be true in the galut but one of the very special things about ER Isel is the uh is the attachment that we have to one another and that we need to feel that sense of attachment that that that feeling of of nationhood so this is what uh this is what Riff cook is teaching let's just conclude with the following with the the last line from Rook going back to page one the very last statement that he makes we read about half of it but just going to the very the very end of uh of this teaching of ruk the last three lines it's on page one that last paragraph the so he says that in the time of the gas we're moving closer to the Redemption that the idea of this idea of the aot of the fathers of the goodness of the fathers the selflessness of the fathers that's all that's going to remain that there's going to be a humility humility of the heart at this time that and I think he's referring to the leaders of the Jewish people that they're going to know how to be people of of humility and G at the same time that they're going to be able to recognize that from that of the the Servants of the fathers that this is the Gula of the of the children and what is I think what he's referring to here who are the abot who are the the Servants of the of the forefathers the modern day Servants of the forefathers are those that are returning to the land of Israel what's a servant I mean the servant is somebody that's following that mission servant is also not necessarily somebody that is I mean Hally it's somebody that doesn't necessarily have all the Al and he doesn't have the obligation so the he he writes here that theot that these quote unquote theot theim that are returning to the land of Israel those that are committed to the land of Israel that we going to recognize their greatness their contribution she that that eventually is going to bring about the great Gul of the children of uh of the uh of the children's children of the ultimate Redemption and I think beem we're we're praying that that's what we're seeing what we're seeing today as well that we're beginning even more so than six months ago beginning to appreciate the contribution of every aspect of every of of of all the different camps within am Israel to see the greatness and to see the greatness of those are sacrificing for the nation do you want to yes we'll take a comment to want to mention another El elz Yuda elzar Ben Yuda who not religious and yet he brought you know insisted on Hebrew being correct correct he wasn't language based on an ancient language a modern language based on an ancient language that that that that created a unity and a connection to to Jewish to Judaism and the Jewish life absolutely we'll just say yeah one or two comments yes in right well that's exactly horrendous I think you're right and I think that lesson and that's R Cook's comment on the Rasha the moment that you say that's your avod this is my aod you go your way I go my way that's that's unacceptable that is the way of the Russia that is that's the way of the Russia and that's [Laughter] and that's what he says that's kofer bear you are rejecting the very essence of Jewish of what it means to be a Jew and of Jewish life all right I want to wish everyone a uh a I want to wish everyone a I'm not going to be here next week there is going to be a uh a teacher a substitute teacher so there'll be there'll be a Shear next uh next Monday at this time and then there's a couple of weeks that off and um check your schedule for the uh for the coming weeks I don't I don't know I don't know and I don't everyone yes