Rabbi Aaron Goldscheider on Rav Kook: Personal Tikun and Fixing the World

You [music] my [music] birthday. [singing] [music] [music and singing] [singing] Okay, shalom everyone. >> Thank you. >> Arav. Nice to see everyone and uh we thank Rapost the Yana Center for hosting our shar this evening. Um and we're going to look at a beautiful topic and the topic is the topic of tikun [clears throat] tikun. Now Ravkuk writes a safer or writes for a safer that his son compiles and it's called midotaya which he highlights 18 different midot that a Jew should pursue in life but we want to excel in those midot and the 18th the final mida that he speaks about is the mida which he calls tikun which is fixing tikun or to repair. Now the question is what does RV cook mean by this and how does this apply to our lives and that is going to be our topic this evening. So I want to begin with the following anecdote or the following story and one that I just heard this week in a shir that I was listening to from Ravasher Weissita. Ravasher Weiss is considered to be one of the Gdole Torah one of the most important figures in our community in the Torah world and he tells the following story. He says that in the city of Ludge, now the city of Ludge was one of the largest cities with uh with with Jews going back to the time prior to the Holocaust in Eastern Europe. And um in Lodge there was a very large group of known as the Alexanderidum the Alexander Rebi and his which was actually one of from what I understand one of the largest groups of we're not really familiar with that today unfortunately they were wiped uh many of them the majority of them were destroyed were killed in the >> Yeah yeah yeah the synagogue and I'm sure there are Alexander throughout the world but we don't really know we know Kabad We know Satmer, we know Bav, we know certain but theidas of Alexander is not as not as well known. And um so he tells the story that in the city of Lj that there was a besh which was called the Bish or the of the Bish. Now the did not live there. did not live in lodge and they named this base medish after the during his lifetime that they named it the base medish of the now why is it that they named it the base medish or the theel so he visited he happened to be coming through town and he came to this to davin it was roesh the eve going into they were ding the person got up and this was an Alexander got up and he started to begin to begin ma and kind of called out he said well are we not doing what's called yum kipper ken now yum kipper ken which I think many of us may not be familiar with I imagine most of us do not observe that custom but there's a custom that on every Arab rash that you have special that are somewhat similar to a yum kipper not the full-fledged yum kipper of course but a time of doing chuva right before every roesh with what's called the kipper that there's a text and there's a ding with that you say at that time in the afternoon so the said that aren't we doing that that that's an appropriate so they turned to the and said no we're of the Alexander rebi and the custom here in the of the Alexander of the Alexander Rebi that we do not say the uh we do not say so the the said I want to share with you the following mashall let me give you the following parable now by the way it's interesting the he was a genius he was one of the great we have the mishna we have all the of of but you're talking about a you know one of the giants in terms of learning but he also loved just simple mashalam just simple parables and there are many many parables I'm not sure if you're if that's something that you think when you think about the you think about the the parables of the of the but it was something that he loved to uh to share parables as well. So he told the following story he said that there were two people they met one another and they were taking a train together to Krakco. They were in the train station two Jews meet one another. They begin to smoo with one another. Where are you going? I'm going to Krakco. I'm going to Krakco as well. And they said we'll sit next to one another on the train. We'll be able to to talk maybe talk in learning a little bit. So they're on the train together. They're making their way to Krakco. And the first stop the he the one of the one of these two fellows gets up and he's and he's getting off before they come to Krakco. They're far from Krakco. So the fellow says, "Where are you going? Why are you getting off the train? I thought you said you're going to Krakow." So he said, "Yes, I am going to Krakow, but the ticket that I bought was only until this, you know, this this stop." So they don't really have a lot of money. And I get off the train and I go into the the shul and kind of uh you know ask for some sedaka and I'm making my way to Krakow but it's going to take a while to get to Krakco. I get off at every stop and snore a little bit of money ask for sodaka get back on the train and make my way to Krakow. So the said this parable this is a parable that a way to understand the difference between myself and your rebi says your rebi when he davins he doesn't need to do yum kiper ken doesn't need to recite yum kipper katan he has from one you know yum kipper to the next yum kipper it's one train ride but for myself for myself I need every month you know to collect a little bit of sedaka I need a little bit of charity I turn to hashem and I ask hashem for forgiveness and with that every month I make my way until uh until I reach the destination. So that was the raasher why shared that that teaching and h so and the and um and the point is that the shul was called because he visited and when they told the Alexander Rebi about this mush and the way that he explained why he says it and why the rebi doesn't say it he said I love that mush so much I want you to name the shul after the so they they they called it themed and uh to take that lesson in. So what's the uh what's the nimshell or the the lesson for us as we start our learning this evening is uh the idea that there are stops along the way that we're making our way slowly but surely towards what's called tikun towards this perfection towards a healing towards a repair and rufuk and we'll see rufk I think has a very beautiful way to think about tikkun now I think for many of us when we hear the word tikkun we think of maybe that's you other movements, maybe the reform in particular, conservative movement, they kind of picked up on this idea of tikunam and um and they take it in a certain direction. But we believe in the idea of tikun as well. And so here let me share with you um a couple of of ideas and a and a derk a path that Rkook uh that RVuk takes and what he teaches in terms of tikun. And I think he has a I think he has a very important and I'll just uh maybe I'll just share that that as we uh as we begin to kind of set the stage. We have what's known as tikun hamidot. We have the tikun that we are doing on an individual basis personally how all of us every Jew that we're in a process of of tikun of making tikunim of always fixing of finding ways to heal on a personal level. But then we're also thinking about the bigger tikun as well. Not only on the personal level and this is I think the tikun on the on the individual or personal that you'll find that's very common in the writings of of the muser teachings of the muser rebies the muser books but Rkook is going to take it and bring it into uh a much larger lesson of how we are to bring tikun to the world. Okay. So let's begin. I want to begin with the following and there is a source sheet which we're going to look at just one source and I always like to just highlight you know one teaching in particular and just the language of of uh of RVuk and the writing of RVuk. So this is the second source on the page and it's the comment that he has on a braha that we say every single morning in every morning we have the shakar we begin the day one of the very first things that we say is that beautiful uh enumeration that list of blessings thanking God for many different items and one of the things that we bless God is blessed are you God eluam the king of the universe that you are Israel big vurat You gird Israel, the Jewish people, the Jew with gura, with strength. Now, with strength, with heroism, with courage. So, what does that mean? What is the what is it that we're thanking God for in particular when we talk about gura? And I think there are many ways to interpret that idea. This is what RVuk says. And let's read let's read a few lines from RVuk. This is from his sitter, Olria. This is RVuk. and to think about what Rafuk had in mind when he recited this braha every day and maybe something that we can bring to our akavana that we can bring to our davening and to our so saysuk and this is again if you want to follow along it's a second source and right below the bra and he opens with the just uh citing the you have that abbreviation It's a very particular unique vurra is the guram shel is the gvura of the Jewish people. When we as Jews talk about gur, we are talking about a very special, a very unique, a singular kind of and what is that? It's a that excels. We're not talking about a in which we conquer others or overwhelm others. there not in the sense of that we're the strongest nation physically that we're the best army even though we might be the best army one of the best army that's not what we're talking about when we make this that's not what we have in mind says when we talk about the of the Jewish people we're not a people that is looking to diminish or to overwhelm or to wipe out other nations there may be other nations on this planet that that's what they think about when they think about gura that Certainly not what we think about as Jews and not what we should be thinking about when we say this. But what is at its essence that we have the ability to rule ourselves. rule ourselves of the soul, the godly soul of a person, the noble spirit of manag that we can govern, that we can rule, that we can conquer the physical aspect of man, that we can rule our desires. What's so air that stormy the stormy desires that we have the greatness of a Jew is the gura that we have to discipline to be in control of ourselves that we have the power to be compassionate on others even where we could rule others even where we have the strength to do so to be able to set limits set limits in life and uh and to discipline ourselves. That is the gur of a Jew. That's the way that Rkook understands this. That's what it means. Oer that God girds us with gur with strength. It's strength. The strength that we have to empower ourselves to do that which is right, to discipline ourselves. Now, by the way, what is what comes to mind in this interpretation of Ravk the Gurra? Is there a Mishna that uh that he is alluding to? I think so. What the next? Oh, you looked ahead. Okay. So, the Mishna says and here he says something in a mission that is very well known. Mishna Peravos. We're in the period many people have the minute of studying Perky Evos in these days during these days the summer months as we make our way through Tishab Rashashana. Aahu Gibbor who is considered to be a Gibborovves etitro. You can conquer your Yates to be in control of the Yates. Greater is a person who is compassionate. Somebody who has physical strength, a person who's able to um to govern or to rule over his spirit. That's somebody who's stronger than uh than an army that can wipe out a city. So that is the uh that's the teaching of RVuk. This is the beginning of talking about tikun, talking about fixing, talking about lessons of muser. And to think about this as we say this every morning and of course what it means for us personally to be in control discipline is uh is the gura of a Jew and that's that's um the nobility of a Jew, the the beauty of a Jew is this this kind of gura. So here I want to share with you one of the I would say one of the first times that the Gamarra talks about the idea of overcoming the Yatesh harra and again this is we talk about tikun I think tikkun begins as we'll see tikkun begins with our own tikun our own fixing what we are working on in our own uh our own conduct our own behavior becoming people of uh of nobility of of spiritual no nobility so gamar says the following and this is a gamar brah And you have this on on the source sheet. is the last source that we'll see together inside and the rest we'll do uh we'll do balp the braos quotes the following gar and it's a teaching that comes from Shimon besharizer al one should always incite the good inclination against his evil inclination which and I don't have the his comment here but what he writes in he says what's one of The best ways or maybe the ideal way to overcome the Yates says the Gamarizer. Fill your life with a lot of Yates. Let all let let all the goodness overwhelm any of the any of the negativity. Fill your life with doing sedaka and learning. Do a lot of good. If you're going to do a lot of good, I see repost and every do a lot of good, there's no time for there's no time for anything else, right? You don't leave a lot of room for the Yates. So that's what the Gamarra says. One way of fighting the Yates Sahara, maybe the best way of fighting is just fill your life, fill your day, fill your hours with a lot of goodness. And the Gamarra itself or or his uh Rakkesh actually gives the following uh the following advice. How do you do it? Right? Be filled with all the good in life and you're not going to sin. So if that works, that's great. And maybe that is a successful way of getting there. Maybe you have to specifically put more time into Torah study. Concentrate on Torah study. take the lessons of the Torah and that engagement in Torah that's going to help you overcome if that works. That's great. Says you should say the let that be if you find yourself in a in a moment of uh of challenge or of trial. So say the schma call out with the with the words of the let that be something that's going to be an inspiration. So this is again they're they're deducing this from a particular puk and if that doesn't work what do you do v love yamita envision in your mind conjure up the thought of the day of deathmaruah think about the day of death and if you do that so that also is going to be a way to overcome the yates ruk points out that that is the last resort it's not about the negativity of we didn't start there. In other words, not like think about the day of death, think about yhadin, think about that god is going to judge you, how you're going to be punished and in that way you're going to overcome the yates. That's not what the gumar says. And Rafuk says that that that as that's a very important point. The Gamarra says start with the positive. Fill your life with positivity. If you don't have if somehow that positivity isn't working, right? If that's as a last resort, you have to if you have to kind of move to something that's depressing like something that's going to instill a little bit of fear, think about the day of death. If that's what's necessary as a last resort, so that's what you do. But otherwise, and that's the way that cookook reads otherwise let it be positive. So that thinking about tikkun, thinking about um our growth, our religious growth, our spiritual growth and tikun. So fill our lives is a great lesson to fill more and more with good things with more Torah learning with more with more deting with more right the more that we do that we can we can assuage the uh any feelings of of sin of haram. Okay. So that's step number one. And step number one, we talk about tikkun. We're talking about personal tikun. And that is a very important part of religious life. But I think what we've said up to this point is not necessarily. I would say I would say that's essentially standard standard practice in the in the world of muser in the world of religious growth. But here I want to share and this you don't have in front of you. We'll share at Balpe the Gamarra, another Gamarra braos, not that far from what we just read. And this is uh Dess. It's on the eighth page in the Gar Brahos. And it talks about the following. I'll read to you the uh I'll read to you the source and the way that Rook interprets this idea. said the holy one blessed be he any person who studies Torah and a person who's involved in acts of kindness and they dav with it I consider such a person that you have redeemed me and my children that you have redeemed myself and my children from amongst the nations of the world that you have redeemed me that you have in some way that you've taken me out of uh my children and myself says God out of the exile now the question is how to interpret this gamarra the garra says again three things study Torah be involved in and davin with a davin with the community the question is what is unique speak about these three items. So the Marsha and let's just begin with Marsha who's considered right one of the great commentaries on the agata. The Marsha says something simple and that is what do they represent? Studying Torah doing and what does that line up with? He says also another mishabos right beautiful on three things the world stands right on tora aod and that's what the gumar is saying very simple the gumar is giving three examples that's studying tora that's gim and dabing with the tab that is avoda okay rakuk here says something different and I would say a novel interpretation and very much in the uh highlighting one of the beautiful ideas of RV cook says what what's being described in this gamarra is actually a process or or steps there's a lower a lower step we take we take it then to the second step and to the third step oh petra what does that refer to says of cook that refers to your own personal growth essentially when we're talking about sitting and studying okay you can study with others but we talk about og And that's the language here. When you are that is personal growth, what you are gaining from that study. [snorts] So that's more on a personal level. What is means that you care about somebody else, right? That you care about a friend, about the the neighbor, somebody in the community. So that's now taking it to the next level. When we talk about tikun, it's not only about our own personal tikun, but we're concerned with those around us. That's now the third one. What's the third example? If you remember, the third example is imat. And here says something which is very beautiful. And he says, it's not enough to be concerned only with ourselves. O betora it's not enough just to be concerned with our fellow man but there's something there's a third run and that is sib and what is siboreal is there was so I can bring you know over a meal to somebody that needs a meal I can knock on somebody's door that's lonely but there's something there's another level of concern and engagement and that is to be concerned with seabore And sibber means amusel with the Jewish people. What are we doing not only for our neighbor but what are we doing for Israel as a whole and this is this is a very very important idea for this is the way now again the marsh gave it just says that right these three together that's you know that's that's what it means to to live the best Jewish life. Ravk says, "What does it mean to live the best Jewish life?" First, your engagement in Torah, which represents your growth as a Jew. All of us personally have to work on becoming the best person, the best Jew that we can be. Then stage two, step number two is concern with community, right? With those around us. But then there's one additional idea and that is that it goes beyond even our community means that we are concerned with Israel as a whole. That's the way that Rkook interprets that. By the way, I would give an example and I think something that would that speaks to all of us here. Making aliyah coming to the land of Israel. Why did we make aliyah? Why did we move to Israel? What inspired us to come to the land of Israel? to build a nation. >> Beautiful. Be beautiful. I like that answer. And that's what RV cook says. We came to Israel. And by the way, I would say we came to Israel because we ourselves personally wanted to grow as Jews on a personal level. We wanted our Judaism, our relationship with Hashem to be to grow, to be to to to raise our level. We wanted to interact with others that are here. But there's something unique about coming to the land of Israel that we also came because we care about the nation. We want to be a part of a nation that is going to be a great nation in the land of Israel. We want to play a part of nationhood which by the way is I don't it it's hard to accomplish that outside of is outside the land of Israel. Outside the land of Israel we can be concerned with our growth. be concerned with our community, but nationally like to be a part of a nation that is that's developing as a nation. It's it's it's I don't know. It's hard to do that hard to accomplish that outside of the land of Israel. So interesting. What does the Gamarra say by the way? The Gumarra says if you do these things, if you are otora, if you do, if you dab with it, what's the what's the remainder of that statement? It's as if it's as if you have redeemed my children and my nation and myself. My children and myself. So we see in this Gamarra what is the reference? The reference is to a to a redemption, right? That you've brought me out to out of the exile because it's not enough says of cook. It's not enough just personal growth. And by the way, that's that's one of the things if you read the classic musers, essentially they're talking about personal growth. And then you have discussion of how you do that within a community, right? How you do that as you care for one another. And usually it stops there. I mean, what else is there? There's your growth, there's the communal growth, but then there's one other aspect and that is national growth. How do we as a nation grow as a nation, succeed as a nation? Right? How we were just talking about earlier what everybody's talking about army and army service and it's not an easy discussion, but it's it's a discussion about the nation. It's a discussion how do we as a nation do we need people studying Torah, right? do people that are serving in the army and what is the relationship and what are our our obligations in living as a nation living in a country. So that that that's an that's an amazing discussion to have. It's such a beautiful often it's it can be a tense discussion but let's let's look at the beauty of that discussion. You don't have those kind of discussions living in New York in Burough Park in Denver wherever it may be. That's that's not this discussion is how do we build a good school? How do we have the best shul? How do we have in our community? Beautiful. So that's personal growth. That's And then there's one other says Rkook and that is siblat. One who's daring. One who care cares for sore. By the way, Rook has a beautiful I don't think it's original to Rook that the word sib that it stands for anybody know is sadikim Benonim. Sadi bet ves sadikim Benonim the rashime and rashim are part of that nation as well right everyone's part of the nation that sadikim the bayonim the average and rashim we're all in it together that's what it means to have a nation so that's the way that interprets his gamarra and again when I saw that I thought it was very beautiful again the marsha in his world so he says it represents you know the three prongs of of Jewish life of Torah of Voda very Rav Cook says no there's something else going on in this Gamarra and that is that what it means to be a Jew is to be concerned with your growth your tikun you're the tikun of the community but then there's tikun of nation and that's something that again I don't know there maybe there are ways of of accomplishing that outside of Israel in a more exilic kind of uh setting but when we come to the land of Israel and we're talking about the same society and we're all getting on the same buses going to the same banks and there's an army and there's a and there's a government and we're all in it together that's something that's unique and when you davore when you care about the tibbor that hashem says now we're now we're making our way back he says padani you have now redeemed me and you've redeemed my children and we're now on our way to gula rkuk adds one other idea one other idea in this piece and he says sibore and this is again here we have the the novelty of cook and again if you look at the classic Mus farum and even that talk about tik and hamidot it don't they it tends to only go so far right again the national part I don't think that's generally part of the discussion doesn't really make its way in why doesn't it make its way in because they were writing this in the galut right they were writing about how do we you know how do we be our best you know be our p personally to be the best Jew that we can be our communities they weren't really talking about the nation And RVuk is aware of this idea and he's living this idea of nationhood. But Ravuk says one other thing and those that have studied uh we've been studying RVuk together will be familiar with this idea when we talk about Seabore. Now who is Seabore? So Seabore is Jewish people, right? We just said that's Sadik Bensh but maybe Seb means something else as well. And RV cook says it does mean something else. Seabore means the the community and the community extends beyond just the Jewish people. There's when we talk about tikkun and this is going to be a very important part of cook's teaching about tikkun and here we come to tikkun we have tikun hidot we have tikun in our own personal life and our communal life but we want more than that we're not satisfied even with our own communal and national there's one more step and the story is not over until we reach that final step and that is tikun halam now again the other movements they love the idea of tikun And it's by the way it's very beautiful that they're talking about tikunam. We should not denigrate that idea. Tikon lam is a very important idea but from an orthodox and even from you know from a traditional from a cook's perspective it works you know it works in stages right we begin with our tikun we begin with and we move towards the tikun of community we move to tikun of nation and then once we have tikun of nation we now want to radiate that beauty and the wisdom and the the the ethics and morality of Torah and we want the whole world to reach that tun Okay. And I'll add one one more teaching from Ravkuk along these lines and we'll conclude with this idea from RV cook. So this I I just uh just came across this idea which is a very beautiful I thought a very beautiful idea. So the gumar has the following statement. Rebi it's a teaching from Rabbi Khan. It's found in the Gmorra Shabas 12A and it says the following. That's the line in the Gar. I just quoted the line from the Bosshi. What does Bikoshi mean? We actually use that in modern Hebrew. It was it's with difficulty. It was it wasn't easy. It was kash. It was difficult for the rabbis to allow to visit mourers and and to visit the sick on shabas. They weren't really in favor of it, but they allowed it. The koshi, they allowed it. Now, the question is how to interpret that? What's what's wrong with that? Now, you would think that's a very beautiful thing to do on Shabas. Shabas is a time to do. It's a time for the community to be together. It's a time for compassion. So, how is it that the Gmorrah says that it they found that difficult to to permit visiting the sick and visiting mourers on chabas? And by the way, I think the morning part is something that we relate to. We don't really have a chabas visiting certainly not in a formal way. The question is would you go if you had a friend that was sitting shiva in the midst of the shiva would you visit that person? Again, the says you're allowed to do it. Not not crazy about the idea. Does one chabas? Again, we would think that that's a very appropriate, very beautiful thing to do. The gamarra says it was difficult to to permit that kind of visit on chabas. Let me ask you why what what would be what what's what what in the eyes of the sages of the rabbis of kazal the gumar what what what would they find difficult about that? I would think it's the most ah okay good so beautiful it makes you sad and that's correct it makes you sad chabas is a day of on eggg it's a day there's a whole discussion there sim shabas not everyone agrees on egge it's supposed to be a joyous day so it's kind of bringing us down and it's not really appropriate in that setting shabas should be a day essentially of joy even though again you would think that you know biker kim is you think that has a place on chabas I imagine a lot of people do that on chabas happens to be a beautiful thing to do and again you're allowed to do it. Maybe it's even the right thing but the in the Gmorra's discussion says it was difficult and they they had to f find a way to allow Did you want to mention something rabbi? You want to >> in terms of one of the mitz actually for the person that he should >> beautiful beautiful >> not really supposed to make individual but show >> very beautiful if that's related. >> Yeah yeah yeah no that's good. Surviv Cook adds the following and the idea of that it's a day of joy and it should bring brings sadness. So RV cook says something else and again this kind of like widens the uh sort of the way that we think about Shabas. Rav Cook says that one of the aspects of Shabas. Now Shabas is a day of rest. It's a day of joy. It's a day of daving. It's a day of community. But there's something else in the deepest sense that Shabas is supposed to represent and what we're supposed to benefit or gain from in the our observance of Shabas that it's supposed to be a day that we and we have this in zios and others mayo that it's a day in which we are to get a sense get a feeling for a perfect world for a world of tikun a world of ganeden. In other words, we live daytoday without feeling that it's not always easy to experience that with all the challenges that we do face in life. The chab is supposed to be a day that we can kind of like enter this space, enter 24 hours that we get a taste of perfection. I always say I always give the example, you know, my children when they come around the table Friday night, they kind of just look a little bit holier. They look a little bit more angelic. I don't really see that during the week in the same way, you know. It just doesn't I don't know. It doesn't it doesn't come across blessing. >> That's right. So, the blessing, but somehow there's something that there's like a perfection, a little bit of perfection in the world and a taste of perfection, a taste of that tikun that we're praying for. Ravkuk says that we don't want to in any way curtail or to affect negative negatively that sense of perfection. Says when we come in contact with somebody who has just lost a loved one [snorts] and come in contact with death. So here we are back to that questioning of of of fairness in the world of justice in the world of a god who's good. We're so far from that idea of tikkun when we're in the presence of somebody that that has lost a loved one, somebody in the midst of Shiva. I was just speaking to somebody on the phone that lost a child just a couple of months ago and and the darkness around literally I just got off the phone with somebody and the darkness in that that person is feeling and to and to enter that space on Shabas on Shabbat where that is a sacred space once a week 24 hours to be able to experience to get a taste to put one foot into that world of ganed into that world of tikun. So the rabbis were concerned about that. Every Jew should have that opportunity once a week to kind of all of the problems of the world and all the questions and all the challenges and and religious challenges to be able that all all of that disappears and just a moment of of of tasting something perfect and something more angelic and something more heavenly which we believe we're we're moving in that direction that we're not that that far from it. that tun that geden that meaba that is something that that we're going to experience that there's going to be a messianic day a messianic age and the shabas is a taste of that and for us to tamper with that to lose that opportunity so that that was the issue of of nikma and then coming into the presence of somebody who's sick and somebody god forbid who was seriously ill and and how difficult that is and the questions that we have and and um and the challenges of being in had in that environment. So the rabbis they were concerned they wanted to maintain that sacred space of Shabas and the sacred [clears throat] space not only of that it should and that's beautiful the joyous day but something even deeper than that that every week that a Jew has that opportunity to feel that perfection that tikun that tikun a taste of it for 24 hours now they did allow it they said right they said it's hard for us to do this we prefer that this is not the way that people are going to spend their chabas But because she they allowed it and yes the importance of doing of being there for somebody that needs a mourner that is that's in a state of mourning that needs somebody somebody who is sick and it becomes a mitzvah a mitzvah to do that and that's part of early postin was saying that we say shabas that it's a day that we should not really be calling out to you Hashem not only is it that it's not a day for that kind of prayer but we're saying it's it's not a day that we should really be engaged in this kind of exper experience. It should be ideally it should be a day that we're not we can do that six days a week and we do that six days a week. There should be that that sacred space. So we say shabas and actually there is I came across I don't remember the actual wording but when you visit somebody on chabas have you seen that you're also there's a special language the the brah I'm sorry the the raffua the prayer for rafu that you say during the week when you're in the presence of somebody who's sick that it changes that you use something similar to that shabas milok or something that that I'm not I I'm not going to pray in the same way that I do during the week and it's shabas so that We make that distinction on Shabas as well when we visit somebody when we're k on Shabas and of course if we were to um to visit somebody who's in mourning on Shabas and I'll just one other just interesting proof to this and I'll just bring it to a close this idea of mayo lab of tasting something that is uh of of a perfection a world of of a messianic world a world of perfection that we experience on Shabbat. One of the interesting things about Shabbat is that in each of Shabbat, the Friday night, Shabas morning, Musaf, and Mina, we change the text every time that we davin. I don't know if you ever took note of it. Very interesting that we change. And we don't do this on Yantiff, by the way. Yantiff, okay, Musv is different. But when you say Yantiff night and shakers and the afternoon are all the same, but that's not true of Shabas. An shabas again we begin every amida in the same way right the aos and we begin the same way but the and then we end the same way but the the u the core of davining changes with each deting okay as we come to the end of shabas min is the sun is setting making our minion here as we come to the end of shabas so what is the text that we say at that time so we say that your name is your name. You are one and your name is one. So that sounds like a it echoes a verse which is a verse that's describing a messianic time. And then one other one other part of that prayer. What is that? What are we saying in that in that prayer? Abraham will be joyous that he will sing for joy and Yakov and his children Yakov and his children will find rest will rest on the day. What what what is what what's what are we describing? What what is that? Aramusakov will celebrate Shabas. What what are we talking about? >> [laughter] >> We're talking about we're talking about a messianic time. We're talk at this point in Shabas. Okay, you'll without you could do a whole class of what's the Friday night represents, what Shabas represent, what Musf represents. But as we're coming to the close of Shabas, we are now highlighting this idea of tikun. The chabas within chabas is the idea that this is a moment in time that these 24 hours of chabas that it represents a messianic that we have a taste of mayo laaba of a messianic time a time of perfection a time of tikun a time of healing a time of fixing and we're describing as shabas is about this is the end of the nexting by the way is what is marv we're done with chabas this is the Last is our last daving of Shabas. And what are we highlighting right? What are we pointing out? That Shabas that Arab and Yakov are going to celebrate Shabas as well. Abra Yagel Abra will also will be together with Abrau and Yitak Yanu. He's going to have Shabas. We're going to celebrate Shabas together. And Yakov and Yakov and his children Yanuvo, they're also going to celebrate Shabas. that a time is going to come, a messianic time, a time of of resurrection of the dead, that we're going to be together with Aram and Yakov and we're all going to celebrate Shabas. That's quite a awesome idea, quite an awesome way to to kind of come that's like the apex. That's like the the ultimate in the Shabas idea, right? The Shabas idea is the Shabas of Messiah, of a perfection, of a time of tikun, of tikun. So this um this is what Rkook or one or some of the ideas of RV cook around tikkun. So tikkun you I'll take your comment. So just to close. So tikun begins with tikun hamidot. That's one aspect by the way and rk says we all need to be our very best to be able to then affect others and then affect the nation and then affect the world. But tikun begins with tikunid. It begins with the way that we live our Jewish lives and then it moves towards community. How we bring that tiku into community then to how we affect the tabore nation nationhood again I think unique to Rafuk and then how to bring that message right to the world to the to to all mankind and then you have that idea is also found within the shabas the tikun of shabas and as we move towards the end of shabas as we come to minar last davining we're talking about that tikkun the ultimate fixing right the ultimate messianic time where We'll all be together. Oneness and peace. Abraov. And let me take comments. Yes, please. >> Can I just make a minute? >> Please. >> So, it's famous mush one. >> Yeah. >> He says, "I tried to change the world. I wanted to change the world. I set out to change the world >> and I realized it was just way too big." >> Beautiful. >> And I then I said, "Okay, I'll just do my country." [laughter] >> Right. >> That's going in the other direction. Right. Right. >> And then you know what I realized? >> I can only change myself. And once I change myself, I change the entire world. >> Beautiful. Beautiful. Beautiful. >> Beautiful. So it works right. It works in both directions. Right. It works. Works in both directions. >> That was so appropriate because our country which has been vilified up, down, and sideways is now going to Venezuela with humanitarian. >> Beautiful. Great example. Great example. sending our our own people to help them. We don't even >> That's the tikunolam. Good. Beautiful. That's exactly right. And we as a nation can do that. Also another example of I mean I guess you can do that from America and the Jewish community. But I don't know somehow it's just not done. We don't really we're not cohesive there. We're not we're we're not one nation that we're saying as a people we're sending you know help to Venezuela. So that's yeah beautiful example. What a great example of what it means to be a nation. That as a nation, we can now bring that that goodness and compassion and and to help other nations. Nice. [music] You must [singing] [music] sh [music] >> [music]