Rabbi Kalman Flaks: THE NACHEM PRAYER - CONSOLE THE MOURNERS OF ZION

Heat. Heat. It's your Oh, she God on Sh. Okay. So excited to be learning Torah together. And here at Yeet, we are going to dedicate our Torah and mitzvah towards the building of the Beta Mikdash and the protection of all of our is especially all of our we should only see blessing in all of our lives and in the lives of the whole Jewish people, the whole world. So it should be uh interesting here. Today we're gonna do a bit more of zoom out. Sometimes we focus more on zoom in and every word of the to try to make it powerful and meaningful. Today I want to talk a little bit more about the history and the interesting details of Nahm which um which will enlighten and make us think a little bit deeply about what our tishab what we want our tishbub experience to look like this year. The truth is every year tishab is a strange day for me probably for a lot of people because you know I like sim I'm really pro sim if I had to choose one day what will they say about me you know when I go to the next world um I would I would like people to say ah he was pro simka he tried to make people happy he tried to increase people's awareness of simkha he was a pro simka type of In fact, today is the yard site of the holy Arizal and the says the we put into mitzvah. He especially spoke about the sim of with that's where he drew all of his great spirits all of his it came from the of the mitzvah and especially in you have to dab him with actually you have to do all of life with sim right there was a time in my life when I had challenging things happen and I came to this kind of revelation that like you can take everything from me but you can't take my sim. I started getting really obsessed with positive psychology and the ability to choose joy. Read like 10 10 books. I really like sima is the point I'm getting at which makes tish above a little bit awkward because the other 364 days a year you can walk around smiling and everybody's cool with it, right? But there's one day of the year that it's a little bit awkward. Why? Because there are many which seem to lead us down the path to think that tishabove it's a different vibe. Tishabove we're a little bit more serious. Tishabove we're mourning. Tishab, we're supposed to cry, right? Tishabove. We're not supposed to walk in, you know? like like we're going to see in some of the language of the of the mafarim. It's like your mace is before you at least in the beginning stages of tishov you're someone just died and and that's the vibe of tishov. So imagine you're having a a se what's it called? A burial and someone in your family just passed away and then the rest of us show up and they say it's a little inappropriate. You know what I'm saying? The other times it's fine but like not really the the time right. So the same way tishov at least in the beginning it's not it's not really the time to be jumping and dancing up right even during these nine days to start getting ourel in the mood we're still a little bit less a little bit less dancing jumping a little bit you know more toned down right so it's an interesting day for someone who for know that is the essence of our of but yet this Today we're supposed to at least not focus so much on the and it gets even a little bit more awkwarder I think in our particular time period as we'll talk about cuz we live in a unique time period in Jewish history right we live in a time when all the rabbis are saying every YouTube video is saying Msiah is very close and many many signs of the redemption Iran Persia this kamar that kabala It's about we should be we should do a shar like that too. I'm I'm on their I'm on their team. The Msiah's closed. And not only is Msiah closed, but we see in front of our eyes an uplifted up a beautiful with people learning Torah and davening in ways which never saw before with people serving the army who are also learning and dvening with with a rebuild your shalim the train you know just meters away. so much construction here in your and yet as we'll as we'll see the of the doesn't seem to reflect that reality of this joyous rebuilt. So that's what I kind of want us to to to to think about as we jump into the details and we'll get back to it by the end of our year. Is tish of a happy day? Is it a sad day? Now that we're back in Shalah and we're in hopefully the footsteps of the redemption to the change our attitude towards tishov should tish be different in toughen pav than it was 150 years ago in the okay these are questions I want us to think about we're not going to answer them right now we're going to jump into that's just an introductory thought okay I tell you when it really gets awkward by the way at the 8 afternoon, right? Because I somehow I always end up in one of these summer programs and I'm at the hotel. Even if I'm not on a summer program, I have a minog that we try to make a kdish leavon after tishab when we're finally allowed to be happy. We give out like watermelon to the and we dance and sing. We're finally allowed to do kdish lavan after tish. So I'm always at the kotel on on on tishabove afternoon and what happens tish of afternoon nsy and now the whole world makes a big kzit and everyone's singing and it's very nice and then you see everyone you haven't seen you know all your my old friends from a hotel from 20 years ago you see them and then you want to give them a big hug but it's like oh I'm not allowed to greet you hey how not not hi not hi how are you I'm terrible how are you couldn't be worse you know, and like and it's just this awkward conversation where you're not allowed to be happy, but you're kind of happy and the the music, the singing is kind of uplifting. It's kind of really nice, but like I'm still supposed to be mourning, but it's the end of tishab, so maybe I can a little bit less mourn. You know, I'm not sitting on the chair. So, these are some of the confusing emotions which I think a lot of us uh have experienced on tishab. So let's on that note let's jump into there is a prayer which I'm sure many of us are familiar with which is said at the in our min prayers and it's basically a prayer well let's read it together and you tell me the vibe happy sad what are we what are we praying for I'm going to read it in English Okay. Console, O Lord our God, the mourers of Zion, the mourers of your and the city that's in sorrow, laid waste, scorned and desolate, that grieavves for the loss of its children, that is laid waste of its dwellings, robbed of its glory, desolate, without inhabitants. She sits with her head covered like a barren childless woman. Legions have devoured her. Idolattors have taken possession of her. They have put your people Israel to the sword and deliberately killed the devoted followers of the most high. Therefore, Tion weeps bitterly and your raises her voice. My heart, my heart grieves for those they killed. I'm in anguish for the they those they killed. For you, oh Lord, consumed it with fire and with fire you will rebuild it in the future. as I said and I myself will be a wall of fire around it says the Lord and I will be its glory within. Blessed are you Hashem who consoles Zion and rebuilds Jerusalem. So that is the current day of the Nahim prayer. So first of all uh one would be uh sad and 10 would be happy happy. What would you guys give the vibe of? What do you guys think? One to 10 sad >> one is sad and 10 is happy. >> Two or three. zero. >> We're getting ones, twos, threes. It's not so happy. It's not so happy. I would agree. Okay. So, it's a sad prayer. Now, what are we praying for? That's that's a little bit of a harder question. What exactly are we asking God? It's very beautiful. Very poetic. But but what do we actually what do we want from God? >> We want consolation. So, that's very interesting. >> How how are we going to get this consolation? What would be our consolation? >> The rebuilding. Oh, maybe >> maybe. What do I mean by that? If the language would have been like the original as we're going to talk about. Ra means have mercy. Have mercy on your and how will you have mercy on your like we say at the end of the prayer by rebuilding it. It was destroyed with fire. We wanted to come down with fire. Do we want literally to come down a temple from the sky with fire like we discussed like Rashi's shot or we gonna rebuild it like the Rambam's shot with fire inspired by Hashem? Okay, that's another shar. But we want the B mikdash back and so God have mercy upon us and upon you and rebuild the B mikdash but might have a different connotation. Who do you what another way of looking at it is who we're asking consolation not only through the rebuilding the beta mdash but right now even right now what happens when you go to a shiva house you're giving them right but what happened I mean the the nif is still dead so what's what's changed which changes our perspective. First we were looking at it just from the zoom in of like o someone died. Now we're zooming out and we're saying it's all for the best. Hashem has a plan. Let's look at the bright side is a shift in perspective. What exactly is of after all the m is still not here. So what's last week we had no B of crying this week we have no B of mign and now suddenly we're happy what happens on tub and shabas that we're suddenly so happy so what's the answer one answer is nothing happened our perspective changes first we were focusing on the negative and now we're focusing on the big picture so it could be that is even now when we're still in the pain. We want consolation. Okay, maybe now I want to ask a few questions. Question number one is what is the correct? Question number two is when are we supposed to say? And question number three is where is the right place to put the prayer in our prayers? All three of these are debated by theim and by the authorities. But through these details, we're going to hopefully deepen our understanding of the meaning behind. Sounds good or okay. So the the way to answer that question we would assume is like go back to the original source who made up was it Mosherenu was it? So the answer is the first source we have of is if you look in the source sheet the says the following. If you're dabbing on tishab you have to mention the day just like on uh perm we mention the day just like on shabis just like on yontiff we always mention the holiday also it's we have to mention the the unique status of that day what should he say interesting about an individual god have mercy on your okay how how should he have mercy on He should rebuild the beta mikdash. Okay. So that is the original source of this prayer from the very interesting nothing about only although it does talk about the individual not the not the okay the does not mention this prayer at all which in of itself is very interesting. Seems like in when the is being built they felt the pain and they needed to mention in the for whatever reason it's not mentioned. Fascinating. Okay. We'll get back to that. So what do we say when we want to look if we how do we codify something? What would be the easiest and most the go-to first place you go when you want to look at what's what's the we go to the Rambam Rambam catifies and right that's already answering one of our questions in the He quotes the language of the so so far if you had to guess how should we say or what would you probably guess at this point in our little learning says the the the Rambam codifies. Okay. So in Rambam land if you're a Rambam guy I have a I have a friend who only goes according to the Rambam. He has a Rambam sitter. I don't really think you're allowed to do that but that's what he does. And he probably says rahim. Okay, that's what it says in the Rambam sitter. Who else says that? Many be a boring sheer for me to just quote you other rabbis, but many all quote the language of interesting. Okay. However, there were rabbis who changed the and at some point in history for some reason it changed to who brings this down the riff. The alasi, right? So, it's a big I live on street but I'm right next to Alasi. So, they're fighting it out. Okay. So, the riff says not. Who's on the riff side? The rush. Okay. So, the riff and the rush, the two great reim those, by the way, the whenever he's pasing, he will very often quote the riff and the rash and the ram to determine what the is. Two of them say, one of them say. So if we had to guess how are we going to paskin how is the going to puskin I would probably guess because you got two out of three but it's not for sure because a lot of times goes like the ram bomb he's he's a big ram guy he wrote the book commentating on the raomishna okay fine let's see what say you should Aim interesting. Why? Okay, good. So, we got a little bit of the history. Your says, the Ram says, the other rabbis say, and we don't know where that came from, where that where that came from. And the like all that is very nice. We want to say why why and so here one more detail and then I think we can plug in why there was a that the brings down which is was brought in the at you say at you say at you say just to mix it up just to make the sitter people work a little harder you know keep you on your game. Why? What's the difference? You guys are very smart people, right? I give you I gave you a little hint before. What's the difference between Friday night I mean night of day of and why the first two and the third one >> that's morning we're starting to cheer up again. >> Very good. We know that sorry. >> Ah so there is you're right. So there is the bas himself suggests like that as worse in the afternoon because B was actually burning in the afternoon. That's why we keep many of the customs until the 10th of A and so in certain ways oh the Mia is still not here. They're even sadder. But the B of the old circus quoted by the bur says like he says no we see we're allowed to sit finally not just on the floor and you're allowed to learn Torah at least things related to tishab in the late afternoon and so the tone changes originally all we wanted is we want and now we're consoling ourselves that even if there's no mdash hashem have consolation have mercy upon us. By we're shifting our perspective instead of dwelling on what's bad, we're looking at the good and we're asking Hashem to fill that put put ourselves into us. So I I do not know where exactly the came from because again in our only source for this prayer it says but at some point in Jewish history I believe everything is right if this is our minog that's what wanted to happen so apparently understood that by the end of we need and so the minhow shifted to be so far So good. Interesting. Okay. Next. When do we say this prayer? Well, let me ask you. I know you probably already know when we say the prayer because I just mentioned it. Practically speaking, when do we when do we actually say uh insert the prayer? But during which which of the prayers is it in kadusha? Is it in is it is it infenu? >> Is it in alenu? It's in bonal. Well, that makes sense cuz we're talking about so we're praying for except maybe it doesn't really make sense because think about all the other times that we mention holidays. the holiday itself when we're talking about I don't know Pes right when we're talking about we're talking about the the other holidays when do we mention the the actual holiday itself during the >> during the that's when we do the avoid the B md we mention that special holiday there was a shittita in the we should say it in the okay it's not accepted there's another besides this one's really fascinating there was a we should say it in in >> just like perm now that is really hard to understand why is that hard to understand what's the difference between perm and holiday and >> we're thank you for saving us on burim. Thank you for Kaneka. Thank you Hashem for tishab. That's a little awkward. Doesn't seem to really add up, right? So how do we make it? First of all, we don't we don't pass like that. Okay, but how do we make sense of that so you have on a tish of um afternoon he said has another meaning. Modi means I recognize that's why we said modi to thank someone is to recognize that you're dependent on them. So now at the end of tish I'm recognizing I'm admitting that everything is for the best that even the destruction of your hashem has a plan and that's the ultimate so it works so beautifully we do it in the late afternoon and that's why there's a could be in of recognition of course we don't we don't do it like that rather we do it in bonal and we'll get back to this which to me means that This is a different type of prayer because we know the says whenever you want to add something in your ding when should you add it when it is connected to that part of by the way this is not just you're allowed this is a recommendation of the let's say someone's sick in the family or you you know someone is sick so when should you pray for them ideally in before you say the words you should add in heali right Let's say you need a okay let's say you want a so there as far as you put in or maybe if you want her to be or you could be it would be really creative but in any case you you insert something that's related to the prayer as a personal request so maybe maybe I didn't hear someone say this but I'm pretty sure this is what was getting at the fact that we put it into means and is not just a a set text that you have to say. By the way, if you don't say it, you're still you don't have to do it again. It's not like rather what is it? It's a personal prayer. It's a personal prayer that's supposed to come to that the rabbis told us how to how to say it. And that if if indeed that that theory is correct that will have a big namina on the third and maybe in my opinion the most uh fascinating part of our year which is can we change the okay and that is what I'd like to talk about for our last part. The question is can we change the okay there have been big rabbis over the course of time who have said absolutely no changing the and there have been big rabbis who have said absolutely yes we should change the of nowadays okay there are more rabbis who say no but there are some rabbis who say yes and let's talk about that Okay. Um first off as we just showed the the of the is the of the most shown is not and the language of the is different than the modern day which is very similar to what we find in the vitri but it's a different therefore says some rabbis ahead of milo uh barv and and others and since that we our is not the original correct we should go back to the original which is he also feels grammatically it is more correct to say rather than okay to me that's not super compelling in of itself I'll tell you why as we've been discussing this class many of our over the course of time have evolved we've seen virtually not many many of our prayers when we go back to its original source the gamarra said like this and then the time in the show it slightly shifted. So to say well back in the day in the it was so now for even though last 800 years ago and the says it's we should change it back to just because you know because we found an earlier text. I don't know to me that's not like it's not so emotionally compelling and like once has already been saying for a long enough time. So now we say once upon a time we said now we say Hashem flows through Jewish history. However, there's a much more I'd say compelling uh element of this suga and that is the fact that a simp simple as many rabbis and many people have pointed out a simple reading of nahim does not seem to go with our modernday understanding of Jerusalem. What am I talking about again? And I'm going to read read read read. The city that is in sorrow laid waste scorned and desolate. Laid waste of its dwellings. No glory. Desolate without inhabitants. Her head covered like a barren childless woman. Legions devoured her. Idolattors have taken possession of her. Okay. What seems problematic about this text? >> In tough tough 2026, it no longer seems to be correct. We're back in the land of Israel. Your is not desolate. It's being built up. There's thousands and thousands and millions millions like a a lot of Jews here. It's very hard to say that it's robbed of its glory. barren without inhabitants. It doesn't no longer seems to be uh factually correct. Therefore, many rabbis have wondered are we still allowed to say raim. After all, we have a concept in Judaism of telling the truth, especially when it comes to God. We have a concept in general in davening to only speak truth. I'll tell you a few examples where this is brought in. Um one example is can you say if it's not Saturday night? If it's Sunday morning when you say is Saturday night the answer is like most things. Some say you can't say that. You have to change the you can't lie to God. Other people say no it's okay because it's in general most people are saying it's Saturday night another example in in the in the liturgy of yum kipper this comes up this question it asked about voy how can I say I've killed I you know I did this wrong I did that wrong I did this wrong I did that wrong I'm not allowed to lie before God here we have an answer what do we generally say >> it's plural >> it's plural we did it you didn't do it but we the Jewish people did it so you're not lying but the fact that you have the question the first place shows that we want to speak the truth because we don't want to lie to Hashem. You got to be real with Hashem. You can't can't say things which are no longer true. So therefore, it might be it's problematic to say something which no longer is factually uh correct. However, it's more complicated than that. Um let's let the first rabbi who brings this question up is the barak shamar. Now as I mentioned before I love the safer bar shamar back in yeshiva it was like my favorite feel of safer because he's a genius. He analyzed every garra. He knows every he tries to always connect the gar to the and he writes a brilliant and he's brutally honest like he asked great questions and even if it doesn't have an answer he'll just still ask the question Epstein I believe he's the son of the and he he passed away uh killed by in 1938 I think by the Nazis and writes the following that year in his safer now that is built up. This is in 1938. It's built up more than the old days and there's a lot of Jews who live there. We can't describe it with how could we describe it in this inaccurate way. It doesn't it's not true. Yeah, we are it's not really destroyed. But as long as we the Jewish people are not don't have sovereignty here, it's still considered destroyed. is still and that's what he brings that what is dependent whether you tear ka or not when you come to depends on sovereignty if the Jewish people are in charge so you don't tear ka if the Jewish people are not in charge so then you do tear ka not just in but all throughout this applies oh you'll ask me so then why do people tear ka today when they go to the coel. So one of one of the one of the far is because Harabas still is run by the wak to an extent and therefore there's a big kiss on this too like everything in Yiddish but there are those who say since we still don't have sovereignty we still is still in this shows the importance of the on a national level but the point here is not see the point is that he's saying that it's not we're not lying even though but he has even though um we we it's rebuilt but since we don't have sovereignty it's like it's destroyed what's the obvious question that was in 1938 10 years later we got back sovereignty in Erit Israel and in 1967 we got back sovereignty inim at least the old So what would the Barak what would Epstein say today? >> I think we have some I don't think I see we don't have the right to go >> maybe would say as we're going to see like that we still are missing big parts of the equation. Oh maybe not at the end of the day he's not here we can't ask him but we'll see other rabbis who come to interesting conclusions. Okay. But that was uh fascinating to see his brutal honesty and he he couldn't imagine that we would have sovereignty over just 10 years later. Okay. Let's go through the Mahmir camp. That's always more fun. There's a lot of rabbis who say you absolutely cannot there. Okay, I skipped a step. After 1967, there were rabbis who wanted to change the Nus. Okay, it wasn't just in a theoretical sense like Ruk Shamar. As I'll tell you, Raorin Mameish wrote a different Nus as the chief rabbi of the army. But the other rabbis, this became a big political dispute, the chief rabbis, Ashkenazi and disagreed with him. Ra is Yehuda Unman, the chief Ashkanazi rabbi at the time was very opposed to any change in why he said they're still full of churches and mosques and full of destroyed synagogues. They still hadn't rebuilt the and he says we're still in destruction. says Ysef the chief rabbi of course you cannot change the text first of all it was established by the anessa which by the way I'm not sure how he reached that conclusion cuz we saw it was from the butami didn't say from the doesn't mean it wasn't but also not everything necessarily in the shami is from the but that's what feels and we don't have the power to change the and he quotes that that every word of is super powerful. Not only that, but this it's lacking. There's the low religious level. There's churches and mosques everywhere. There's all sorts of things missing. And then don't even talk about the Temple Mount, right? Are are on there all the time, right? Absolutely not. by the way if there's any uh if cats or you know out there we need aim song you know we have it's great I think is a listener I think he's avid we need okay we wouldn't have a debate if we had a good song nobody would even think about changing the okay anyways um who else was very against changing the ra ysef Bar Salvich Shiva of Yeshiva University was asked this question. He opposed any change to he says first of all the den of according to the Ram is like the den of the B mikdash. So when we say is destroyed and lacking inhabitants, we're not lying because in B mikdash in in Harabay there are lacking inhabitants and we don't have full jurisdiction there. I know there's been changes at the time of Salv and you weren't allowed to go up there and bow and whatever but nonetheless it's still in a sense according it's not fully there. We don't have full sovereignty. And second of all, in general or salvation didn't like changing the too much. Remember, he's living in a time where there's a big clash between modern Orthodox and or the YU worlda and the conservative and the conservative was and the reformer were changing the here and there all the time. I remember the first time when I was 8 years old, I walked into reform shul was my cousin's bar mitzvah and I was dabbing. I used to dab and chuckle a lot and then I get at the al you know S and R and I was like what is going on here? I'm very confused. I think they were confused too. Anyways the point is does not like changing the this once you change one thing who knows what's what we're going to change. By the way as I prepared this year I started thinking about it. There's a lot of stuff in our sitter if we're actually honest about it which doesn't fully seem to be completely accurate. Not a lot a lot but there I'll give you an example. Look through in uh in the section we describe how and now we're like sheep being led to the slaughter house you know and we have no one to defend us. We have no home. So now we have to change that. also we have to say oh it's not true we're not cheap fl we have the Israeli army I don't know I don't know maybe some things we're not we don't change every little thing so quickly you know we say this is what Alam has always said so we try to connect to it and we find a meaningful explanation for it but we don't just throw it away nilly willy that's I'd say the more classical approach and not only is this the approach of any postkin but if you look at every sitter today and they've been reprinted many times the koren and the art scroll and every sitter you're going to see the same that was brought by the mak of vitri in the 11th century you're not going to see newer explanation versions of the so apparently they held like the traditional view this is what our ancestors did this is what we're doing however it was fascinating to note that there were some rabbis who felt differently let's name a few quickly goren who was as always a very uh fascinating bold revolutionary rabbi. So he said after the six day war we cannot go on and say the same language that is destroyed. It would not be true. And he wrote his own version of of based on the I included in the source sheet if you're curious. And uh it wasn't a radical change but same it's still sad but it's it it it takes out the the parts of the which he felt were inaccurate and there are still those by the way there there are some who go like the minions that go like the of Ravgoran. As an interesting side note though later in his life Ravgoran changed his mind. He said after the debacle of the Yom Kipper war and when he saw that they were trying to do lands for peace there was a spiritual demise and he no longer he said we're still in we're still in the gulas the gullis are still here. So that's interesting. Another rabbi who felt that the need to be changed was David Halevi who was the chief rabbi of Tel Aviv and his language whether you agree with him or not I find to be very uh inspirational. Um he says like this, I felt on the first tishabove after the six- day war that I can no longer say in my in my prayers these things which are an examination of a liar before God. Not only throughout the whole year but especially on holidays including the 5th yatmoon on 20th of ER is bustling with celebrating thousands upon thousands of sons of the nation. But even on tishab the day of national mourning when masses of bait is come to the western wall wrapped in mourning for the destruction of the house. Even then a certain corner is felt in my heart into which mourning cannot penetrate. It is a corner of joy at the beginning of the growth of our redemption. And therefore there is no doubt that there is a a liar before God to say this about your the desolate city of desolation without its sons. So what he said is instead of changing the whole with like said he just said was destroyed was destroyed but not that it is destroyed but he did he did kind of change the also Israel Ariel who is the founder of Mikdash the temple institute you can go visit him in the old city and he has a 125word a long different version of uh the prayer. Okay, with that said, there's a little bit of a middle ground certainly saw the blessings of your he said on a level on a n on a communal level, we can't change the this is a it's a but on a personal level on a personal prayer level if a person wants to he's allowed. we're not gonna hold a person back from changing the and to me was I I'd say uh very I'd say surprising and even a little inspiring is that the rashiva of himself felt that it was be lying before God. It was inappropriate to say the full text version. So he said basically the whole thing but he left out the four words that grieavves for the loss of its children that is laid waste of its dwellings robbed of its glory desolate without inhabitants. So he says the whole thing but the the part about how it's desolate how there's no one here in his personal he felt he couldn't say that and he would take it out which I thought was very bold for uh for a rabbi like who was father-in-law okay so he knew very well what what his father-in-law felin law felt but uh was his own postk as much as he had a tremendous disrespect for Salvage just like Salvage was his own post and uh this is what he felt he felt it would be he couldn't say inaccurate words and if I were to put it together how could he change the god forbid we change the no perhaps I could suggest but again we say it in as part of our personal prayers it's not only a te a set text which you have to say the exact words were telling us what we should say in our personal prayer and therefore perhaps felt that there's more wiggle room that it has to be accurate and there's a little bit of uh flexibility this is not set in stone the same way like Radu Ysef and Rav Salvichek seem to feel it it was okay so that's the hik and background part of the shar But just to finish off, we started off asking is tishab a happy day or is it a sad day? And the answer of course is both. Okay, there are people that have come to me and said, "Rabbi tishab, that was in the olden days. I get it. But nowadays, we're back in your shahai. We don't have to be sad anymore. We don't have to fast anymore. Let's just party, you know. Let's let's let's have a good time. And that is not correct. That is not the Torah perspective. Because one day a year, we need to stop and remember our history. Especially in our generation when so many people are so disconnected from context, from history, from Jewish history. They they just have no clue. We need a day when no, we don't learn Torah. We remember our history. and not just remember but we try our best to experience our history to feel it a little bit and that's what we're trying to do in the kinas and that's what we're trying to do at night and that's what we're trying to do in and go to a good speaker who's going to make you cry a little bit and if you can't cry from the speaker okay I'll give you a hat to listen to uh one of these sad you know tish movies they put out on mazikaron or shindler's list or Asia Torah and if that'll bring you to cry honestly that's usually what brings me to cry that's good too but you need to feel a little bit and there's nothing wrong with being crying every once in a while it's not a contradiction to himself says that every day a a Jew should cry for the gullus that's the ideal we should every day ideally a little bit try to mourn and cry for the gullus you know the bach the holy circus He wanted to publish his but he was not having success publishing as far. He had a dream and in the dream it was revealed. You know why you're not publishing your cuz you're not mourning for the bet mdash for the you're only worrying about your own personal ambitions. What about the and he took it to heart. He started doing mourning and he was to publish this true story. So okay it's hard for us. It's hard for us to do. It's not It's hard for us in our generation, but at least one day a year, yes, we we we should stop being so happy, clappy a little bit at night, feel the pain, cry a little bit, watch that sad movie, whatever does it for you, and connect to Jewish history, connect to our tradition. And at the same time at the end of the day as we transition out of tishov if mdish is still not here as in my opinion said there is a corner of our heart that has to feel look there's a little bit here look at all these Jews singing and yearning and wanting to get close to you look at you look at all the beautiful things that we live in in this community look at all the beautiful things that has done for. Look as in says at the time when the base of mid is being destroyed, you would think that the kuim were looking opposite but instead they were hugging one another because at that time aesh revealed his deep love for the Jewish people and instead of destroying the Jewish people he destroyed the the stones of the base to And we feel that in the afternoon of and we feel and there's is is a sh of that this is the month when we feel like God is our father that he loves us that he's going to rebuild the base of mdash and that he gives us the opportunity in our generation to rebuild the base of mikdash everyone in our own way so we should feel that love and we should take it not just as a um sad day but as a challenge. We know the tishimov ultimately is going to be a moed like the zakaria says it's going to be a holiday and our question is what role do I have? What can I personally do in my wiping out of in my way of rebuilding the beta mikdash? Every person in their own way we have to take upon ourselves as a challenge. What can I do to rebuild the ba mikdash? Not just morning for its own sake, but morning to propel us to bring us to do chuva like the Ramom says any fast day that we don't do how do I do chuva is a wasted fast day. So let's use the end of the fast day, the afternoon to have that, but also when we're feeling a little bit better to ask ourselves now what how can I personally what is my role to to to play to help bring the gula a little bit closer giving this year ago I came up with the idea of giving out watermelon on Saturday and on at the end of tishab at the at the hotel it's a cute silly idea but that was some little tiny bit of trying to take these concepts and bring it into my into our lives. Maybe for another person it's learning every day to get to wipe away which we know is one of the sources of the destruction. Everyone will make their own but we shouldn't just let it be an inspirational day where you sing the good but we should take it to propel us to action. May may Hashem bless us that this year we shouldn't have to sing only but uh if notem uh we will have together we'll end with a song and then uh questions for uh for for all of Heb. Bing. It sh Bunny Sh is here. Oh sh Is he shing