Sinas Chinam - The Real Story

I'd like to welcome everyone to tonight's sh from the Neil Gladstein Rokas Mai in Cedarst to speak about sinam the real Glory for sponsoring call 718851865 email.com for sponsoring tonight for tonight's Russia. Good evening everyone. Thank you for joining. It's a great covet to be here again at Urgent Shira. Thank you for the warm introduction. We're going to speak about a topic tonight. one of the most well-known and spoken about topics that's relevant to tishabala. I've always resisted speaking about it because it's so overspoken about. It's so overabused almost and everyone's always talking about it and there isn't so much to add. But I would like to talk about this topic from a new angle and as a sashm I would like to put the entire subject in a new perspective and really revolutionize our entire approach to this very important and basic topic. We're going to go to one of the most well-known gumaras in chass. One of the most well-known gumaras about mikdash. The garman tells us that the first base of mikdash was destroyed because of the three cardinal sins. Miktoim the three cardinal sins. Everybody knows that. So the asks The second they learned, they did. They engage in acts of kindness. Empty, baseless hatred. Everybody knows this kamar. It's the most commonly perhaps hackneed overused statement of kazal. It's coming out of our ears. Says is really bad. It's like the three cardinal sense. So a few questions are at hand. really sin is like one of the three cardinal sins for any of the three cardinal sins. There's of there's what's the punishment of somebody who harbors hatred against another Jew of noisa on the totem pole. It's the lowest level. How could it be so terrible that because of it the B mikdash was destroyed? How could it possibly be equal to the three cardinal sins? What does the gamarra mean? It's should it be taken literally? Is it just a hyperbole? But the garra says straight out we're in gullis today. The reason we're in flatbush today, the garra says the reason you're in Burough Park or Lakewood is because we didn't like each other and it's so terrible. It's like the three cardinal sins. So, by the way, the for 2,000 years, nobody ever interpreted this garra like the not 2,000 years, 1,400 years. Since the gamarra was codified, no one ever interpreted the garra this way. The says the gor does not mean but it says says it doesn't mean really the yeah you ever hear of safer I didn't get up to that part you did it's on the first page the first even if you didn't get past you know the first week of let's say you just did day one you read this the nobody ever said this before. Not to notif the unloaded a bombshell of a kdosh. The garra says destroy the base of mikdash. This the says it didn't. You know why says it couldn't have? Cuz it's it's not so bad. It's not as bad. It's not so bad. There's no way would have destroyed the Bik. So what does the Gar mean? Says there's another making it that you all know is the biggest you ever heard in your life even though you already know the but sometimes because something you're so used to something you never realize how astounding it is. says there's a gar another gar says a desiled there's another garra that talks about a different aa that there's a second a that's the equivalent of the three cardinal sins what a is and it says says what about the test says says when the says that destroyed the B mikdash it doesn't really mean that it means because we didn't like each other we badmouththed other Jews and because we badmouththed other Jews that's equal to the cardinal the three cardinal sins says alone is not the equivalent of and what the means is the led to lash the says it can't be that they're two independent gamaras and shas identifying two different ace that are shuckled connected to a you have one gum in Yuma that says equals the big three one in that says equals the big three says it's not they work together that leads to is equal the big three you remember that of the it's an astounding takes a it says straight out equals the big three and the says the following words. It can't be. It can't be. It means that led to lash. But it doesn't fully answer the question. Why would lash be the equivalent of the big three sins? After all, what if we warn someone? You know, you see a guy, he's listening to a drussa and you haven't seen him at a drussa in a long time. And you know, he didn't come to the drussa to absorb the message of the drussa. He came to the drussa to be able to criticize the rabbi. You know what he's up to. And you go over to the guy and you warn him. You say, "Rabbi, I know you're about to speak lash. We're giving you don't speak lash." What would the be if somebody got not to speak lash? Would they be Shayim. No. Were they malus? No. What do we do to the guy? Nothing. He might even get the next day in. You know why is misa? What's worse? Wearing shness or speaking lash? Oh, based on the punishment, wearing shness. So how could lashinhara be the equivalent of the big three? So ra noa famously writes in charuva that the analogy would be as follows. Let's say you have a guy he murdered a few guys. So let's say in the course of his illustrious career of murder he killed four people and he bowed down every every uh third Wednesday night. He went down into his basement. He whipped out the Buddha and he did he was and then occasionally he was. So in the course of his career he violated the big three 17 times. But says that ra but someone who spoke lashhara even if each word is a minor sin the analogy is it's like the a thread of silk. If you double it and triple it, you could cut it. You quadruple it, you could cut it. But you repeat it again and you double it again and you double it all again. And it becomes like the thickest chain says in one minute you could speak 200 words of lashhara. That means in a 10-minute conversation that's 2,000 words of lash. So here you guy have a guy in 50 years he only violated the big three 17 times. But this guy in one telephone conversation, he's already in the in the red 2,000 and he has five 10-minute conversations a day and he's been doing it for weeks and months and years. And in the long run, says Raboya, someone who regularly speaks lashinhara is going to be much more in the red than even someone who is oor gillas. And there's an amazing moral. The Maral says that what we've set forth so far explains the pattern and the the organization of migillah migilla consists of five perf begins with the word perimid five. Ask the why did lament with the word is gatri of 36 that they violated the 36. Okay. Now we have three aas per alfer bay peraled. So why doesn't perl begin with says maral? Why perk alf bay and dal? Theim are very long. There's the these little bite-size. Sometimes you don't even have an in the there's no these are not even full the paragimal they're tiny little bite-size perf and each p is a full length legitimate pk says mar perak alf b andalid is bias reshine basian was destroyed a These are big time sins. These are whoppers of sins. So therefore we have big and they start with the word. They violated. They didn't violate. They didn't violate Gile. They didn't violate. They didn't violate any. So it doesn't start with the word. But what they did was they violated these tiny little sins. The problem with is you wake up in the morning and you're harboring resentment and then during you're harboring resentment and then during bareno you're harboring resentment and then during breakfast and then during lunch and then during your coffee and throughout the day little by little by little by little tiny little alo that's pergiml that's bay sheni and the reason why there are three how manyukim peric olive 22 how many peric bay 22 how many Peragaled 22, but periml has 66. Threeim for every letter of the alipes. Says the marales avoid gileas. So what we would like to present this evening are three or four revolutionary understandings of why is so destructive that the had to take away the Ba Mikdash. You know what happened? We're in the midbar. You have a guy by the name of Kak. It's bad bad guy. He challenges the authenticity of Kala. He challenges Mosha Rabenu. What happened to the Mishkan when Kyra came and he challenged Mosha? He said Moshe, you appointed Aron, you made it up. You appointed Alit, you made it up. The usi says what happened to the mikdash? Nothing. It's beautiful. It's standing there. The khanim continued like nothing happened. Hashem didn't touch the base of mikdash. Then they send the moragum and the moragum say it's a bad land. Bad fruits, bad cantalopes, bad avocado, bad bananas. It's a rotten land. What happened to the B mikdash? Nothing. It's as good as ever. They bring themed Shakar. They bring themed. They bring the everything. It's like nothing ever happened. So it withtood. It withtood the moraglin. It withtood the misin. But if I don't like you, then all of a sudden we can't have a B mikdash. How does that how do we understand that? So, we're going to offer a few revolutionary understandings. I have not seen these in any sources, but I think based on the McCoy we present, it's obvious. We're going to start with the vagin comments on the mikdashi. Ask the villag where's the where is he? You know most people you came out tonight to hear a shir. You also want to you want to dav you came to a shul. What? What's in the shul? Why' you come to the shul? Why? Why couldn't you dav in in your living room now? I need a minion. So bring a bring a minion to your living room. No, my wife doesn't let Okay, that's one answer. Why' you come to the shul? What's in the the reun's in the shul? Oh likes this sh what he likes. What are we at? J and 29th the So you're telling me the from the he likes J and 29th. What does he like about J and 29th? Because there's a shul here. Yeah. What does he like? He likes the He likes wood. The rebunch likes wood. So I came to because likes the wood. What does he like about the wood? So the vigin saysam doesn't rest in wood and he doesn't rest in buildings. The rebon rests on the Jewish people. I remember I once heard from Victor Miller asked on the second it says is hovering over the water. Miller why isam hovering? He can't land on the water. Helicopters could land on water. The rebanam can't land on the water. Birds could land on the water. The ribbon can't land on the water because the ribbon doesn't land doesn't sit on water. He doesn't sit on buildings. He sits on Jews. There are no Jews. The rebam rests on Jews. So why do you need a mikdash? We on which Jew does Hashem rest? On me? No, I'm not worthy. On you? You're a good guy. I like you personally. You're a big sadic. But is not going to just rest on you. So who's he going to rest on? He's going to rest on the entity of Kalisra. He rests on the Jewish people. What what part of the Jewish people? The Sham rests on the Kalisra. So how do you create something called the Kalisra? So one you know like says that the road to the purgatory you know where that is that's a very hot place okay the road to the p they have these hooks and on the hooks are beating pulsating hearts of all the Jews with good hearts you know so they they rip out their hearts and they put it on the hooks like a meat locker how do you create the heart of the Jewish people so what are we going to do everyone's going to go to cardiologist they're going to take out the heart and put it in a bowl and all the hearts are going to be there beating. How do you create the heart of the Jewish people says that's the idea you know in it says every heart pulsating with generosity. Wh why when it comes to the Mishkan was it necessary for people to give with generosity? Let's say you had a shul. you know, I have a schol in Cedarhurst. So, let's say somebody came and wrote out a check for a million dollars, but you know, he's giving it with such um sorrow and such stinginess and it's only because his wife took a broom and banged him on the head five times and he's getting social. But, let's say you know someone's writing out a check out of Soros. What do you do with the money? What do you do with the check? You cash it immediately. You run to the bank. Don't waste one second because he might he might change his mind. You run and you cash it. But yet when it came to the Mishkan, it's the guy has to be generous. I don't know. How do you determine if someone's generous? Maybe they they they scanned him. You know, they there's an app on the phone. You scan the guy. You see if he's being generous and then you take only then you take the money. Who cares if he's being generous or not? says the villag because the rebaram rests on the collective heart of the Jewish people. How do you create an entity that's the collective heart of the Jewish people? If Ruv gives with his la and Shimon gives with his la and Ley gives with his so then the general collection the building built with the generosity of the Jewish people represents reflects the le of the Jewish people. But when Ruvane can't stand Shimon and Shimon doesn't like Ley and Leyy's annoyed with Yehuda and there's piral. So it's not that the B mikdash is destroyed out of a punishment. It's not a punishment. It's a natural consequence. You don't have a B hame mikdash. The B mikdash is not a building. The B mikdash is representative of the collective heart of the Jewish people. So if there's and there's it's not that oh comes and punishes us not a punishment it's a natural consequence you can't have a mikdash if there's no if I think that my avoid is what's holding up the Jewish people and the way they serve Hashem in Williamsburg or in Israel or in a different yeshiva is not valuable to Hashem and only I'm on the team and nobody else is on the team. So you don't have a B mikdash. There is no edifice called the le of the Jewish people. According to the villag, it's clear. It's simple. Why destroy the bdash? That's the first approach. Here's approach number two. It comes from a very important safer. You should all have it. I personally think if you'd ask me, you should all have it. And amazingly it's available on the back table. That's how important it is. It's called it's a safe balance. There's an amazing medish. The medish tells us that why did Hashem ask us to build the mishkun and to build the ba mikdash says the medish and you are my children and I'm your father please make a house for your dad for your Father, it honors the father if he could live next to his son. Says the medish. The concept of a mishkan of a mikdash is it brings honor to a father if the father could reside in proximity to the child. What do we learn from here? says from here we learn that the mikdash reflects Hashem's relationship with the Jewish people as the father of the Jewish people that we in the capacity of being it is appropriate that we make a house for which then means that if we have the status of then the wants to live next to us it's appropriate for him to live with us it's correct It's proper. It's nice. But Hashem living in the B mikdash is contingent upon us being also writes if you look in the Pim. What are the next words, >> right? What does we learn out from the says from here? We see you're the children of Hashem. But if you're the children of Hashem, then you're also brothers with each other. So don't make yourself into different groups. You don't have to look the same. You don't have to think the same. You don't have to dress the same. You don't have to believe the same. But you're brothers. If you want to be God's children, you need to be brothers. Your brothers, don't break yourself into audas. Actually, there's a from the bach. You ever hear the bach in the back of the in microscopic letters? the asel a of bhach. Every good ka is found in the microscopic letters of the asel a of bach. Don't think you'll find anyone who could actually identify where it is. That's why if you're not if you want to have a ka and you want to blame it on something it's don't say it's because now they have the no one will ever call you out. You know you lots of luck find what what page it's either the 17th or the 18th page of the asel Abra actually when I was raving queens I had this to sit next to Warman Worman was the author of seven volumes yo his name was Warmanach was his last name was Warman he had a brevil by the way thisman was the rashiva of Hebrew Academy of Nassau County. He was a tal of blazer silver. He was a kus of Ramosa Feinstein and the stipler and the Alvi held his in the highest esteem. He had a revival in his house. I saw it that traced him back to the Asel Aram of Bach. Says Aramach in Tanak you find a individual called a Sar Shalom. Sound familiar? You probably heard of it because he sings once in a while. Yeah. So the is of says like this. He he has a on this. Hashem could be our father. He could be our mel. What does it depend on whether Hashem is the father or the mel? Ai. The difference the barometer whether Hashem is the father or the king is shalom. It's dependent on if we get along he's our father. If we don't get along he's our it's only if it's if it's the whole concept of mikdash it's a covet for the father to live next to his children. But when are his children considered his children? If his children are brothers, then they're his children. So then he's he lives near them. But if they don't get along and they don't act like bunim because they're violating, so he's not in a he's not in a he go he's elsewhere. He's not in the mikdash. He can't have a mikdash. It's no longer a for the to be in that mim. Here's another very important aspect of aas is I haven't really seen this or heard this. I think this is so fundamental. You know, usually when people talk about aas, they talk about, you know, putting your arm around another Jew and having some kind of very warm and cozy kumzits like this somehow is related to Israel. If you don't like another Jew because you don't like the color of his socks or you don't like the shape of his yamaka or the material his yarmaka is made out of, that's not sin. You need therapy. You're out of your mind. Why would How does that affect? He's your brother. So it matters what color his socks are or his yarmaka is or what material they're made out of. That's not that's low-level insanity. What are we talking about over here? This is such an important concept writes at the end of the seafair's honor can only be magnified through the honor of the Jewish people. Why? Hashem's honor is dependent on our honor. Why is honor dependent on the honor of the Jewish people? So it's a very important concept and Israel is our king. He's our father and we are his ambassadors here in this world. We represent Hashem is holy. His name is holy and that holiness is reflected. But it's much more than that. It's not only you ready for this. It's what? How does me getting along with another Jew? How is that connected in any way to we say in the remember the Russia say an astounding statement what do we say he removes himself from the community he's a kifer why is he a kifer how is he a kifer he's a believing Jew every day after ding he says why is he a kifer because he doesn't partic participate with the rest of the community. The answer is the appointed the Jewish people with a very important task in this world. We reflect the reality of one of the most important dimensions of Hashem's reality is his unity, histo. And what if we're disparate? What if we fragment oursel into different nations? So then what are we saying about the we're saying lack of Jewish unity is like heresy it's like the Russia who takes himself out of the community he's a kifer he's a heretic because our job in this world is how do we say how do we declare there's is one Hashem. I ask you a question. You know, every day we come to SH and we declare the unity of Hashem. How do you think you declare the unity of Hashem? Everybody thinks because YOU SAY God is one. Because you said so he's one. Yeah. You really think so? You believe that? You believe because you said the words God is one therefore he's one. Or therefore you're you're pro promoting the message Hashem is one. No. No. That's not what's happening. You might be familiar maybe when you went to yeshiva you learned this p you remember this p are you familiar with the pama hashem sound familiar what does the p mean so what mean I I open up the art scroll sther and it translates here o Israel so who's the Israel that you're talking to when you say here o first of all I don't know who the o is you know here o Israel who's which Which man in the show is the O? But we'll put that aside for now. Okay. Here. O is Israel? The guy next to you. So you're talking. Who are you talking to when you say Israam? What does the word sham mean? Says the villag says the you know the kared was rebel. Revelar wrote of he was a contemporary of the says the word doesn't mean listen it means gather galvanize like in the sha your empty declarations have no meaning you know and we live in a society that when something happens important people have to give official statements you So a senator died. Okay. Now everyone, anyone who's a somebody has to offer an official statement. It has any meaning or any tlas or anybody cares what the official statement was. He was a good man. Oh, thank you very much. And if he wouldn't have said that, you know, that really adds to the legacy of the poor guy who had to die. What do you think? Schma is an official statement. Schma means as follows says of gather O Israel gather Yidden come together as one and if we come together as one then our actions declare there's one God because we reflect Hashem's reality. What's a statement here? O Israel doesn't mean here. It means gather together is gather as one. Unite. When we unite, then we're declaring the act of unity declares to the world there is one. And what do you think it declares to the world if we can't get along and we're like three. So heaven forbid the declaration is it's not it's some aos are so fundamentally destructive. Yeah. Korak couldn't do it. Karak tried. The moragum couldn't do it. The messenim couldn't do it because at least there's one god. You know, at least there's one rebum. But now is making an open declaration. There's not one god. Got to close up shop. It's all over. Finished. Here's another idea. I was just in I had this that I left the night of the yard of the so I made sure to go to I thought you know I thought at night already who's going to go at night probably everyone's going to go the next day it's very at night I wasn't even sure if it was safe but until I got there and there were 100,000 y in there in paras says on the words. So every human being has 248 limbs, 365 senus. You need them. They're important. You need two eyes. You need two ears. You need a nose. You need a heart. You need lungs. You need kidneys. Each one of our limbs corresponds to another mitzvah. Each mitzvah breathes life into one of the 248 limbs. Each time we're careful not to violate nava, we breathe life into one of the 365 sen. problem is that we're not able to do so many mitzvah. You can't be a ley is live in and in there's no feasible way to actually fulfill all the mitzvah in the Tyra says. Therefore, that's why the key to physical, emotional, spiritual viability is you need to align yourself with the team. You have to be part of the team. I'm part of the entity called Israel. The khain will do his mitzvah. The ley will do his mitzvah. The men will do theirs. The women will do theirs. The people in will do theirs. The people ins will do theirs. The yam will do his. The will do his. Everyone has their tapid and as long as you're a card carrying member of the team called Israel, you could connect and fulfill all the 630 mitz in the Torah and be mashim you're aim and beam your gimm. But if you say no no no it's my it's my way of doing things. The way I serve Hashem is all Hashem needs. So then you're fundamentally and fatally lacking not only in your spiritual accomplishments but in your ability to be a viable Jew and a viable human being. Without the mitzvah of it is impossible to mimit but even some of the mitzv. The only way to be able to connect to all the mitzvah of the Tory is being part of the team called. So I want to uh share with you opportunities, daily opportunities to be in the mitzvah of Israel and the mitzvah of and if you take advantage of these opportunities that come up again and again and again throughout the day. So you accustom yourself to practice this this mindset and this perspective of associating with the team and being part of the team. First of all, the Arizal teaches that every morning a person should make a declaration that they accept upon themselves the mitzvah of Now when are you supposed to do it? I'm going to give you a good even if this is the only thing you walk away with, it's worthwhile. Okay? If you go to Schul in the morning, don't bring your phone with you. The best thing you could ever do is not to bring your phone into it will change your entire life. If you have your phone on you while you dabin, then you're not giving yourself a fighting shot to attempt to dab into Hashem. It's just plain too distracting. I don't care. Don't tell me it's on vibrate. If you say your phone is on vibrate, then you've already turned off your brain. You've lost the ability to think rationally. If that's the response, if you say your phone is off, you're still too distracted. If your phone is on you, you're tethered to your phone. You're giving about If your phone is on, you're dedicating about 4% of your brain to dabing. The other 96% of your brain is still tethered to the phone. If your phone is on vibrate, you're giving 8% of your brain to dabing and the other 92% is tethered to your phone. If your phone is off and in your back pocket, you're giving 89% of your brain to your phone and 11% to dab. Leave it at home. If you leave it at home, if Msiah is here, he'll take probably maybe a quarter of a mile advance toward the finish line. Just if you do that now, you freed up the time you have walking to shul in the morning. You know how many great things you could do walking to shul in the morning? You could be mimitz to me. You know said not a day of his life ever went by without thinking the mitzvah they once asked you know should a Jew fulfill the you know or maybe you know you learned you learn maybe it's for ballet no no says he said not a day of my life went by that it wasn't and then you could be this and if you say you're not into doing it's already codified in the Ara brings invalid mitzvah Now, okay, many are familiar with that. It's in many sudurim. Now, here's a very important thing. Here's another fromal. The Arizal said and it actually is not sourced in. It has an earlier mar. It's well known that Arizal was the one who recommended the recitation of technically speaking is not part of it's from the Arizal is from the Arizal is the one who encouraged it. At the end of the though is three words. Those three words read as follows. Bashim is you're familiar with that bashame is actually it doesn't come from that. We have a misoira that the rashbammo benme mayor the grandson of rashi the son of the daughter of rashi that went on he was on his deathbed he called over one of his close tidim and the rashbam says I want to share with you a is every time you give sodaka let's say you're going to give a million dollars give a million and one and that extra dollar you should think you're giving it and it's marumas in the t don't just give Give a bit more. It's a do mitzvah call is now what does that mean to do mitzvah bashame call is that means like this sometimes people who are yeshiva educated they think most Jews know how to learn tyus all Jews know how to learn rashi and even those they for sure know how to learn gamarra But the reality is most Jews don't even know who Abrahamu is. They can't even if you would tell nine out of 10 Jews, I want to tell you something. Uh, Mr. Jew Israel, Hashem, the overwhelming majority of Jews today would say, "Did you just say an Indian incantation?" They never heard of that. They don't know what Shmayur is. you know because you went to yeshiva but his mother's also Jewish but he doesn't know it he doesn't know the difference between Yeria Hanovi and James Monroe he doesn't know the kick between James Madison and Kagay he doesn't know any of them he doesn't know Ravina he doesn't know Raashi never heard of these people but you know how to do mitzvah so when you do a mitzvah you're selected by on behalf you're an ambassador of the Jewish people. So when you put on your titus in the morning and there are a lot of kavanas to have first of all if you just put on your titus and you don't think anything you don't get a mitzvah you need to have a formal also you should think I'm doing the mitzvah you know what else you should think I'm putting on for cl Israel Well, I'm putting on sitsus for Jews in Wyoming. I'm putting on sitsus for Jews in Israel who don't know what sitsus is. I'm putting on sitsus for the millions of Jews who don't put on sitzus bishame you ready for this comes the bach he also wrote a sar besides the microscopic letters in the back of the he wrote a sar famous it's called and in the to he says whenever you do a mitzvah is you should think by doing the mitzvah bashame call is your mim the mitzvah of loving Jews of Israel. You hear this? Whenever you do a mitzvah, so when you say, you're doing it for the team. And when you put on fillin, you're doing it for the team. And when you say, you're doing it for the team. And when you learn Tyra and you're coming in a shir, when you sit down at a Shir, by the way, anytime you come to a Shir, the first thing you should do when you come to Ashir is you should think I have to the mitzvah of you're here. You might as well get credit for it. No, even though there are a lot of good things that happen on a first important thing is you're not eating. Number two, you're not speaking lash. Number three, you're not fighting with your spouse. So it was already a product but you you came to learn so you might as well get for learning. So you should always think I have kavana to mim the mitzvah of don't forget why should you forget besides that you should think I'm learning for I'm learning for the Jewish people writes in parakeotess what isosidos is when you do avoid for the benefit of the generation What does that mean? To bring them to protect them. Here you are. You're sitting in Brooklyn. You're worried about Israel. Maybe you're worried about Jews in the north. You're worried about Jews in Yehud. You're worried about Yidden and Shalim. So, you know, you should think I'm putting on sitsus to protect Yidden. I'm putting on to protect Yidden. I'm learning Tory to protect Yidden. I'm saying to protect you and I'm having to sh to watch over the Jewish people. I'm having to protect yen. By the way, every morning there are not that many that you do. How many mitzvah you think you do in the morning? You could correct me if I'm wrong. I have a calculation about seven. Finishes and then according to the once a day is seven mitzvah. You want another mitzvah before you come into the you leave your phone out and you have the mitzvah. You're not scared to bring it into a shul. You should be scared. You should be frightened. You should be afraid to bring the stupid phone into the shul. So that's an eighth. And then you should think you're doing it to protect the Jewish people to watch over them, to guard them. Sometimes person wakes up in the morning. What could I do for the Jewish people? What can you do? All the mitzvah you do, you could do for Israel. You do them bashame is you're making a big difference in the world when you put on your bashame is and you think I'm doing this because I love my people I love Jews doesn't mean he doesn't annoy me doesn't mean sometimes I don't want to what do you mean he blocks my driveway he's so inconsiderate you can't pick your family if your brother would do that you'd be annoyed with him but you'd still love him. So, you can't choose your family. I don't like what he puts on his head. I don't like what he puts on his feet. It's funny. He wears a funny hat. He wears funny socks. Get over it. You can't choose your family. You love him anyway. He's part of the team. Don't say only your avoid Hashem is holding up the Jewish people. the hashem of Jews inim in Tel a Viv in Williamsburg in Miy they're all your brothers don't say no no no only Jews who are sitting and learning in the B I'm going to say something now don't repeat it I don't care if you don't like it only Jews who sit and learn are valuable only what only they're your your brothers no as soon as they pick up a weapon no they're not part of my No. No. Only Jews who fight are important, but they're just sitting and learning. Same thing. You You can't choose Mahanise. You don't have to agree with it. You don't have to subscribe to it. You don't have to endorse it. But they're all part of the team. You can't exclude people. You have seven mitzvah every morning in which to be the mitzvah. Can you imagine? I'm putting on fillin in the privacy. Nobody could be in the I could wake up early in the morning and put on and I'll be the mitzvah of Israel. I'm learning Tory in a closet. I'm being a Israel. How? because I'm doing it is you know when else I'm being mad is we said earlier the word shama the exercise in shama is gather oh Israel hashem you know the have a very interesting practice now when I say the have a practice I've never seen them actually do this but it's in the beneskai so maybe somebody here will tell me that they they sees Sparam doing. I never saw Sparam doing it. When Spardam uh take the three steps back to Sichan, they start like know looking around and like motioning, you know, like they have a routine. That's what the Benes they like, you know, motion like okay on your mark, get ready, get set, we're all going to d says the what are they doing? It's because like the They're all doing it together. And by doing it together, it brings honor. It's a way of davening together with everyone. I don't d by myself. It's not just my I'm part of the team. I'm part of the winning team. I need to dav with ruin. I need to d with Shimine. I need to d with Ley. I need everyone to be on board. We need everyone together. We need everyone to so that we're ding and we're all being of it's a key ingredient in the doesn't rest on me. He doesn't rest on you. He doesn't rest on buildings. He rests on the collective heart of the Jewish people. And the essential and central ingredient to ensure the sham is with us is to engender the feeling we're all together. Whatever he wears, whatever he thinks, whatever his ideology is, he's part of the team called even someone who's unworthy, even someone who doesn't know about to mitzvo, I'm his ambassador. I do the mitzvah for him. With this kind of attitude, with this kind of perspective, we're able to start to inch forward to bring the back to rest on for the inspiring freedman for sponsoring tonight sponsoring a to donate to support worldwide call 718851-8651 or email.com 10:00