46: You Can Bring Moshiach

Hi, I'm Dovid Orlofsky and welcome to the Rabbi Orlofsky Show. What can I tell you? We've finally got a studio audience! I have been saying this for years and in fact somebody actually was listening and they made the long trek out here to the mountain of Har Nof, to be able to be a studio audience so that my friend in Chicago, Rabbi Alben, will be happy. The things that I do for the people out there. And whether you are watching on Torah Anytime or wherever you listen or watch your podcast, we're happy to have you along for the exciting experience. And sponsorship this week is in memory of Baila bas Pinchus who passed away three and a half years ago. And this is... I'm just reading what was written over here. She's missed for her constant strength and guidance, her support and profound love and caring. She has an overflowing amount of emunah in Hashem. Everything was bashert, it was intended. She saw the constant good in the world around her and praised Hakadosh Baruch Hu for it. So the neshoma should have an aliya and it should be in that zchus that we're together. So we are well into the three weeks and this is a negative time,. You know, it's interesting Sefiras Ha'omer we also observe certain laws of availus but there's a different kind of and availus that's there. For example, the idea of not being able to buy new clothes during the three weeks or the nine days that doesn't apply to sefirah. Eating a new food, making a shehechiyanu, that's not the availus. But the three weeks is obviously periods of mourning and it's the saddest time on the Jewish calendar. The truth of matter is that without the darkness there is no appreciation of light and without difficult times, there's not an appreciation of the good times. We in our family we've picked up over the years certain expressions that our family uses and we have a new one that we just got last week that has become now part of our family culture. And that is, obviously Hakadosh Baruch Hu meant for Benny Friedman to record Yesh Tikva. It's such a different way of looking at the world, right? If you look at it and say... You know people used to ask me this they say, "How's everything?" So I say, "Everything is great. All things considered" They say, "What does that mean?" The only one who ever made this comment was Rabbi Dr Dovid Gottlieb who said to me, "You know, that's a show on public radio." I happen to know that but I don't think anybody does or cares. But so what do I mean 'all things considered'? That means that if you look at the totality of the world, if you look from the beginning to the end. The amazing story I heard with Reb Chaim Kreisworth zatzal. I had the zechus to have living in my building, he was the rav of Antwerp. He was an incredible individual because he was involved in America, he was involved in Europe, he was involved in Eretz Yisrael - everywhere. There was a lot of people in Antwerp, Jews, who were involved in the diamond business and one of them got caught on a thing that was technically not legal, but everybody did. If you drove 55 miles an hour and not over that on the highway and you kept your hand to 2 o'clock in 10 o'clock like they taught you in driver's ed and check through mirrors every three seconds, they would arrest you. Cuz society cannot work that way. I had a student once who she told me that her father would not let her borrow the car and drive on the highway until he could see that she could drive and put on her makeup at the same time. He says, "I know you're gonna do it. I just have to see that you can do it." So that's not the way real people drive. They should you know make the driving test, you know, with the radio blaring, somebody's hand hanging out the window, having a soda in the other hand that's how everybody ends up driving. But we'll talk about that when we have our special bein hazmanim episode. I've got some stuff I want to talk about. But anyway, you know, there's a certain attitude. You look at it, you say, okay, you know there's certain ways that there are official laws and then there's what everybody has to do. So whatever it is, there was some kind of rule. Most people didn't keep it. Lehavdil, I had a book that was called 'A Thousand W Ways to Win at Monopoly'. Now the truth is, it was an exaggeration, was a guzmah b'almah, because there wasn't a thousand ways. But there were a lot of ways and most of them come down to understanding the rules, right? Most people don't keep the rules. Ledugma, most people don't know this, you cannot put up a hotel. You have to first put up three houses, four houses and after you put up for four houses you can put up a hotel. L'may nafka minah? Because in the rules under equipment it says that there are twelve hotels and 32 houses and if you want to put up hotels and there aren't 12 houses in the bank, you can't put up hotels. Now nobody knows this. Nobody follows this rule, but that's a rule, yeah. When you mortgage a property and you take it out of mortgage, you have to add an extra 10%. It's the rules, it even says that on the back of the properties, but nobody keeps it. Yeah, so this was one of those rules like you have to add 10% when you take your property out of a mortgage in Monopoly. Whatever the rule was, I'm not familiar enough with the diamond business in Antwerp to tell you. So they chapped this Yid and he was in trouble. So Reb Chaim Kreisworth asks to meet with the judge. And he says to him, "Rabbi. Do you have any information that has bearing on this case?" And he says "Yes, I do. It's a mishna in Pirkei Avos that says, 'Havei dan es kol ha'adam lekaf zechus'," And he translates it. 'Judge every person.' So he says, "Why does it say 'kol adam'? It should just say that you should judge a person - lekaf zechus, to the good side. Why does it say the 'whole person'? He says, "Because you could look at a person at any one incident and decide that the based on this one incident, the person's a bad person. But if you look at the sum total of the person from the time they were born till the time they die, and you look at the entire structure, he's a good person, and this action you might have to put in the context, you know. And I remember there was a situation where Donald Trump fired somebody and he tweeted out, "Fired her like a dog." So everyone says, "Racist! Racist! You know, he called her a dog." And then somebody put together a compilation about 30 different people that he said, 'I fired him like a dog', of all races, creeds, colors, and religions. That's just what he says, it was the same to everyone. So if you look at this one thing, you could think oh, maybe this is racist. But if you look at the sum total... You know, I always think that was absolutely amazing, I heard Rudy Guliani once somebody said to him, "Don't you think that, you know based on his actions, that Donald Trump is anti-semitic?" He goes, "I don't know, his grandchildren are Jewish. He appoints his son-in-law to positions, he's got Jews over here, Jews over there. I don't know if he's anti-semite, he's not very good at it, you know." So you have to look at 'kol ha'adam'. So when someone says to me, "How's everything?" I say, "Everything's great all things considered." Meaning, if... or I put it this way sometimes, "If it could be better, it would be." I can't say it as well as you know... "Obviously Hakadosh Baruch Hu wanted Benny Friedman to record 'Yesh Tikvah,. even though it was my song etc. You know, what are you gonna do?" I don't have that problem because nobody can tell my stories and jokes the way that I do, you know. In fact somebody says to me, I went to Shabbaton once and this guy says, "Listen, don't use any of your material. I've been using it all for years and I never gave you credit for its and so one knows it's yours, they'll think you're stealing it from me." I said, "Don't worry about it. No one's gonna confuse what you said with what I said. No way. It's a whole different world." Someone said I should I should have like a joke and story gemach that they could just take. I said, "Help yourself. Take whatever you want. I have no problem." But you have to look at the totality of a situation. So when you look at The Three Weeks, you have to look at it in the context of klal Yisrael. You have to look at it in the context of Jewish history. You've to look at the whole thing. Now let's talk history because I know how much everybody loves history. Everybody loves history. You could see people during history class when they were memorizing material, you know, dates and times and places how much they enjoy it. I was in fourth grade when I learned that the barbarians invaded Greece in 2000 B.C. and I asked a question at the time, 'Who cares?' And the teacher said, "Be quiet or I'll throw you out of class!" And I thought that that really cut to the heart of the matter and really gave me an explanation in the depth that I was looking for. The answer is it doesn't really matter what year the barbarians invaded Greece, but if you understand that the role that Greece plays... And so if you understand history, 'Zchor yemos olam', if you can look at things and put into a context, things don't just happen from no place. For example, I just paid a shiva call today to Rabbi Sholom Gold who who was the rabbi of the Young Israel of West Hempstead for many years and his wife passed away. And he had written a book about his experiences and the world that he was in. It's an amazing thing when you look at certain individuals who have built Torah. My good friend Chanoch Teller has a book called 'Builders' where he talks about different people who built institutions, built Torah, build things, and we take it all for granted. We don't know where it came from. So when you look at history, you're able to get a certain perspective. I told this over once, I heard Rabbi Frand be maspid Rav Ruderman and he said, "When you shook his hand, you shook the hand that shook the hand of the Alter of Slabodka. So he was a link for you to the Alter of Slabodka. He he took you back to another generation. There's a famous story with a Reb Yaakov Kamenetsky on the plane where his grandson keeps coming over to check on him and take care of him. He's sitting next to a professor from Hebrew University, he says, "If my grandson was here, he wouldn't want to be associated with me. He wouldn't even want anyone to know we were related. What is the secret that your grandson spent so much time?" He says listen, "You taught the world evolution. We all came from monkeys. So to your grandson you're a bigger monkey than he is. We taught the world that Hakadosh Baruch Hu gave us absolute truth at Har Sinai, in the revelation. So I'm two generations closer to the Sinai experience than my grandson. So he looks up to me as a link to an event that had much greater impact." So history has that ability, it takes us back to places. Shiva Asar B'Tammuz and Tisha B'av, If we go to Bayis Sheini, go to destruction of the second temple. Interesting somebody wrote me and said, "You know, I thought you were more Haimish, you know, you're gonna speak more Yeshivish for us, you know, I see you translating the terms, you know." Listen, I've made this clear. I have people with little background, non-jews, people of all walks of life who watch this and although some people might be more comfortable, 'Lechora, epis, grada, dortin', if I spoke in epis, you know a Yeshivisher oifen, then you're gonna leave out certain people. I'm always big believer in inclusion. I think the more people you can include the better it is. I used to have this when we would have meetings of all the different Jewish communities and I would insist that everything was of the highest kashrus standard. And they said, "Listen Rabbi Orlofsky, we'll get you a a meal, one of those airline meals yeah, instead of you know, we have to make everything kosher." And I said, "No one here can't eat kosher. So why not do something that will be inclusive instead of something that will be excluding?" And they agreed with me. In any event, if we go back to the time of the Romans, 2,000 years ago on the 17th of Tammuz, the walls of Jerusalem were broken through, the Romans fought their way through the city, killing and destroying til they got to the Har Habayis. When you come to the Temple Mount today, you have no idea what you're looking at. If you take the tunnel tour, you have a little better perspective. But when you're standing at the Western Wall, you are floating in mid-air. There is just as much underground as there is above-ground. So ground level was all the way down, it was a free-standing structure. The Temple Mount was like a fortress. There were steps to get up, there were bridges, but it was a free standing structure. So after they, you know, captured the city, they still couldn't get the Har Habayis until Rosh Chodesh Av, they broke through and they fought the Cohanim, they destroyed and finally they desecrated the Bais Hamikdash on the seventh, eighth, and ninth of Av. They set fire to it by the end of the ninth of Av and it burned through to the tenth at chatzos. So that's the three-week period. But you have to go back to the beginning. What was the first thing that happened on the 17th of Tammuz? The Jewish people thought Moshe was dead. They made a miscalculation. They thought the forty days were up and they weren't. And so they decided the world is going to end. Moshe was the greatest among us, he couldn't get the Torah, it killed him. No one can do it, we need to build something to be a symbol, a means, a medium for us to be able to reach Hakadosh Baruch Hu. A so-to-speak, Mishkan. That's what the eigel was to them, that's what so the Golden Calf was. It was something to be able to reach Hakadosh Baruch Hu. And then Moshe comes down on the 17th of Tammuz. Wow! Talk about awkward situations. Yeah. You know, Moshe is supposed to be dead and we're sitting there dancing and celebrating with the eigel and he comes down with the Luchos and we're, "Uh-oh." And he breaks the Luchos and destroys the eigel and the whole process begins. And it concludes with Yom Kippur. That's that that process. And then that was on the 17th of Tammuz, you go 'til Yom Kippur when we get the full forgiveness, Then we start to build the Mishkan, we dedicate the Mishkan on Rosh Chodesh Nisan. You got the timeline? Now about a year since, you know, we came out of Egypt. And now we have the only Pesach we kept in the desert and then a month later we have Pesach Sheni, and then on the 20th of Iyor, we begin our march into Eretz Yisrael, three days we start complaining that we want meat, we go through the whole thing. And then finally we say we want to send out meraglim, scouts. That takes them 40 days and they come back on the 8th of Av. They bring their evil report and on Tisha B'av everybody cries. What does it got to do with the golden calf? In other words, historically the 17th of Tammuz is separated from Tisha B'av by over a year. Two events where we messed up. Obviously we messed up. By building the eigel hazahav we messed up, by sending out the meraglim and listening to their bad report we messed up. But what's the relationship between these two, that the source of these two led eventually to the destruction of the Bais Hamikdash and the destruction of Yerushalayim? What's the link between these two events? So And by the way, they're clearly linked. Rashi and parshas Bamidbar says, 'Do not count Shevet Levi with everybody else', Why? "Because everybody who's in the count is gonna die in the desert and even though Shevet Levi sinned with the meraglim, since they didn't do the sin of the eigel, the decree won't attack them." It's a one-two punch. There's a combination between the two. So obviously Rashi says this and in both of them Moshe uses the yud gimmel midos. There's a lot of links between these two events, but what conceptually is the link? Because understand that going from Sheva Asar B'Tammuz to Tisha B'av which is the Three Weeks, which is the period we're in now, yes, we're mourning the destruction of the Bais Hamikdash, but why was the Bais Hamikdash destroyed then? It's because of the link between the eigel and the meraglim. What's that link? What brings those two events together? Why'd we build the eigel? We thought Moshe was dead. Fine. When Moshe Rabbeinu who tells over the story of in Devarim which we read just before Tisha B'av, he says, "You came to me 'b'arvuvya', in a mob." Rashi says, "The young pushing the old, the old pushing the leaders. Everybody pushing everyone, shoving, you were in a panic." "And you said, 'Send out the meraglim, send out the scouts'." What was the panic? What was the panic by the meraglim? What happened by the eigel? By the eigel they said, "Moshe is dead. The world's gonna end. We're all gonna die. We can't do this on our own, we have to build something." Rashi says in Parshas Chukas, when he talks about the para adumah, which is a cow, right, a cow. An eigel is a calf, which is baby cow, for those of you who don't live an agricultural society more's the pity. You may not be familiar with all of the fancy terms that we're using here. Yeah, so you have a cow and a bull and they have a calf. You have a ewe and a ram and they have a lamb. You have a he-goat and a she-goat and they have a baby goat. We just ran out of ideas by that point. A kid! Chad gadya... chad, right. So in Hebrew, that's a se'ir and a se'ira and a geddi, right? Anyway, they had a kid So people, you have a guy and a girl and they have a kid also. So it's the same terminology. In any event.... But I kid. Anyway, so that's a different term. So the eigel was a baby calf. What makes up for the eigel? The mother calf. Which means we did the sin out of an act of immaturity. Just like by the meraglim. We were in a panic. Let the adult come in and clean up the mess. Because kids are not always good at seeing things correctly. There is in fact chemicals in a teenager's brain that encourages them to take risks. There are chemicals in a 60 year olds brain that encourages him to sit at home, drink coffee, try not to engage in argumentation and just go, "Oh, yeah?" a lot. Yeah, but teenagers are programmed to take risks because that's you know, that's that age where you think you can do anything. And it's what allows you to go out and explore life. Unless you get married. If you were an intelligent person you never would do something like that. But you know you actually believe these people. You take risks, you jump in, that's the nature of people, of kids, children tend to be impulsive. "It's not time to make a change, settle down, take it easy, you're still young, that's your fault, there's so much you have to learn." Father and son by Cat Stevens. And the father talks like that and the kid goes, "How can I try to explain, when I do he turns away". Anyway. Wonder if I could work in my Bob Dylan. But anyway, the idea behind it is like the kid has this passion. And older people tend to be much more relaxed. 'Yeah, it's okay, no hurry.' And the people who came, 'Build us an eigel!" And Chur who was the adult said, "There's nothing to see. Please disperse. Return to your tents. We have everything under control." They kill him. They killed him. They were in a panic. We're not gonna face Hakadosh Baruch Hu our own, that's too hard. We need something to work with us. We were dependent. And what happened by the meraglim? We can't carry Eretz Yisrael. We can't capture it, we're too little. We're too small. The meraglim went from ten to ten, shook hands with everybody. "Well, you're all gonna die tomorrow. It's been nice knowing you." Everybody panicked. Everybody just gave up/ You know, I used to say this all the time and then I forgot it. I remembered it recently. But I'm always amazed at some of the things that I've said. I listen to my own recordings 'cuz their number one, the best thing that's out there and second of all, I just I don't remember anything that I say. Yeah, I remember the time... Well anyway. You tend to forget things. You know, they say you reach a certain age, first thing to go is your memory. The second thing is um... Anyway, so you don't always remember things. I once saw a quote on a wall. You know when I used teaching seminar, they used to write down the best quotes of the week from different rabbis and there was a quote for me I don't remember having said. It was a great quote. When I say it, I quote the quote, not me. 'Most people live the life that happens instead of the life they want.' It's a hundred percent true. It's brilliant. I can't believe I even thought it up, but evidently I did because I saw it on the wall in my name. But what I used to say is, the reason people don't live a meaningful life is not because they don't think it's worthwhile. It's because it's hard. People will always choose easy over hard. That's the way it is. Nobody wants to be put out. Nobody wants to have too much trouble The 11th commandment. There were Ten Commandments are given at Har Sinai. There was an 11th that was given in the 1990s. 'Chill out.' Take it easy. Relax. What do I need this for? It's too much for everybody. This is amazing. People can't handle anything. That's our generation. I've spoken about this before but hasn't really changed. People can't handle it. 'I can't make Shabbos, we have to buy Shabbos.' 'I can't make Pesach, we have to go away.' Im yirtzeh Hashem, if we do the Rabbi Orlofsky Pesach Program, it won't be for that reason. It'll be because I hope that all of us together will have a more meaningful Pesach. But let's put that aside. And as part of our program we're gonna have you all clean and serve and cook for the hotel. Not because we need you to, but it's gonna be part of the perks that we're providing you for in our programming. Because I know how important that is to you. Ayin City Boy by Herman Wouk if you want the reference that I'm basing that on. In any event, everyone wants to live a meaningful life. Why don't they? 'Cuz it's hard. It's hard. I can't handle it. So people will choose easy over hard, every single time. I never saw it, but there was a movie called 'The Matrix' that came out, I don't know 20 years ago (maybe it was more than that, now I think about it) and the idea of this was: Maybe your dreams a reality and reality are your dreams. Everybody's hooked up to this machine, you're just lying there and they feed all these thoughts into your head. So you think you're having a life and you think that you're living a life and you're this and you're that. And you married, you have children, all of it's make-believe. None of it is true. And there's a line that everybody quotes from there, where this one person wants to go back into the machine, he's been freed he wants to go back, he goes, "I know this steak doesn't exist, but it tastes just as good as if it did." I remember I was making reference to this when I was in Cape Town, South Africa at an Encounter Conference 20 years ago, whenever it was. I was trying it into Mesilas Yesharim perek gimel. But I saw this amazing change take place. People said to me, "Why does Hakadosh Baruch Hu put us in this world so that we can earn the reward? Make us think that we're having a good time anyway." I said, "Cuz then you're just hooked up to the Matrix." And as time went on, people said to me, "So? What do I have to live life for? I would prefer to pretend that I'm having a meaningful life than to actually live one." What do you say to that? What do you say to a person? So the only thing I can say to them is, "Cuz at some point the lights gonna come on." For everybody the light comes on. We'll quote our literature again. Probably the only Charles Dickens novel that anybody ever learned in school, Tale of Two Cities. "It was the best of times, it was the worst of times, it was this, it was this..." He got paid by the word, yeah, goes on and on and on. Anyway, But there's this one character who's sent to the Bastille and he stays there so long that he loses his mind and he thinks he's a shoemaker. And he just sits there, making imaginary shoes. Doctor Manette. Whew! So when they take him out, he gets his mind back. He realizes that he spent 20 years making imaginary shoes. The end is gonna come when the lights will come back on and you'll find out what the truth is and you'll realize that you had no life. I had a girl in Neve, she said to me, "I had a friend of mine who was in Neve Yerushalayim with us and she, you know, basically took on mitzvos while she was there, and she went back home and she gave it up. And she goes out partying and doing whatever. And she says, 'I know what I'm doing is wrong. And I know it's meaningless, but I enjoy it. And she brings a mashal, lema hadavar domeh. You know what it's like? It's like a person who stays in prison so long that he loses his mind. And he starts playing with the rats and he thinks the rats are his friends. And the jailer feels so bad for this guy, he says, 'I got to do something, you know.' And he says, 'Listen clean out the latrines for a week and I'll let you go.' He says, 'Why? I'm happy where I am.' " And that's what she said. "I'm happy with the rats." So I referenced The Tale of Two Cities and I said, "One day the light will come back on and you'll suddenly realize who you are and where you've been, and what opportunities you let slip out of your hands. So the reason that people don't live meaningful lives it's because it's hard. It's easier to do nothing. In the words of Homer Simpson, not that I saw the Simpsons, but you know, somebody gave me a bunch of copies of old bathroom readers which are perfect for me because they're filled with worthless information. Yeah. So one of them is, it juxtaposed quotes from the Greek philosopher and author, Homer, and Homer Simpson, which I thought was really an interesting kind of a contrast. And he says at one point, "You know, I don't know Marge, trying is the first step to failure." You try, you try, you'll fail, you'll fail. If you never try, you'll never fail. So people are afraid to live a meaningful life. 'Sheva yipol tzaddik.' A tzaddik falls seven times. You pick yourself up, you fall down you pick yourself up, you fall down. You can't just lie there. At some point you have to pick yourself up, brush yourself off and start all over again. But that's what happens during the Three Weeks. We just give up and we say it's too hard. It's too hard for me. I can't do this. Can't you take care of me? When the meraglim came back and said, "It's too hard for us. Let's stay here." God said, "Okay. What are you upset about? I said I'll give you just what you want." God didn't kill them. They stayed in the desert surrounded by the ananei hakavod, the clouds of glory, eating the manna, drinking from the be'er, living the great life, with Moshe teaching them Torah. Terrific! When your life is up you'll die and that'll be the end. But if you want to go into Eretz Yisrael and you want to build the Bais Hamikdash and you want to do something meaningful, then you gotta put it in. You gotta grow up and take responsibility. And it's amazing how few people are willing to take responsibility and do what needs to be done. Ari Goldwag said last week in the podcast, "One of my goals is to bring Moshiach." I was at a talk, I was giving on behalf of Chazak in America, and Yaniv, who is the founder of Chazak, he got up in front of the crowd and he said, "I started Chazak because I thought people weren't bringing Moshiach and I'm gonna bring Moshiach." And everybody laughed because it sounded like a funny thing and he looks at them and goes, "I'm not kidding!" Why can't YOU bring Moshiach? You're not smart enough? You're not good enough? You're not big enough? Ayin Dr. Seuss 'Horton Hears A Who', and there's this little world that exists on top of this dandelion and it's gonna get thrown into the oil unless everybody else can hear it. And everybody's screaming and no one can hear it until the last little guy gives his voice and that does it. Maybe you will be that last tefillah that will push us over the edge. How do you know? No. People just give up. "Why should I try? I can't do it. I can't handle it." The first Chicken Soup for the Soul book there's this story, this guy's working along the beach and there's starfish. They get washed up on the beach, he's picking him up and throwing them back in the water. So someone says, "What are you doing?" He says, "Well if they stay here on the beach, they'll die." He says, "But there's thousands of starfish and this is happening on beaches all over the world. You can't make a difference!" It picks up another one, throws it in and says, "Made a difference to him." I don't have to save the worldm I got to do what I can do. 'Lo alecha hamelacha ligmor.' You can't finish. 'Velo atah ben chorin lehibatel mimenu', but that doesn't mean that you can't try. Just because I can't do everything, doesn't mean I can't do anything. The Three Weeks is because we gave up. We built the aigel hazahav because we thought we're too little. Little aigel. We can't we can't handle it. We listen to the meraglim because we said we can't capture Eretz Yisrael 'cuz we're not up to it, 'cuz we're just not good enough. That's not your cheshbon. The Alter of Nevardok said, "I never asked whether or not I could do something. I asked whether something had to be done and I knew Hakadosh Baruch Hu would give me the courage to do it." So during this time, and by the way, there is no 'fate', that's a Greek idea. In Judaism there's no fate. There is gonna come one Three Weeks when it's not gonna happen. Because we replay events and there's gonna come one Three Weeks where the Bais Hamikdash will not be destroyed at the end. Where suddenly everything's gonna turn around and we go, "Ha ha! Take your best shot!" And instead the Bais Hamikdash is going to arise. Why not this year? And the answer to that is up to us. If we're willing to grow up and be mature, take responsibility. To be mature, to look at the yetzer harah and go, "Na na na..." I'm just kidding. That's not mature. But to stand up and say, "We have the power to change the world." Everybody argues their limitations. I got an email from somebody who listened to one of my shiurim where I repeat this idea over and over again. And he says, "I went down to Orlando for Pesach and I realized that all these yeshiva bochurim have nothing to do. So I raised money to pay these kids on vacation to come and learn a morning Seder and I paid them for it and I made special activities for them and they came every day, yeshiva bochurm and they sat and they learnt. I made a bais medrash down there. Because you said that I can make a difference." And that's MY credit, because I did the only thing I know how to do - talk. I don't know how to do anything else. And so my friends, that's the story. The story is that we're in this time because we weren't mature enough to stop the destruction. We just allowed events to take place and when we put the brakes on and turn things around we will be able to make the world the way it should be. We will be that parah adumah that chases away death. That's what the parah adumah does, it erases death and brings back the world the way it's supposed to be. And that's it for this week. If you want to find out more about this show, you can go to RabbiOrlofsky.com, you can make comments and find out about my upcoming schedule. You can contact me. If you want to sponsor an episode, go to RabbiOrlofsky.com/podcast and click on the 'Sponsor an Episode' button. That's it for this week. I'm Dovid Orlofsky, and this is the Rabbi Orlofsky Show.