The Jewish People Have Found Our Name and Our Mission - Rav Moshe Weinberger

But I'll introduce Rebby. And it's possible I did last year and the year before. I forgot. But it remains, I think, still the most appropriate introduction. And I know that so many here feel the same way about Raineberger's impact in our lives is in this week's para, the conversation between Moshe and Parro. When Parro says, "You want to go? You want me to let you out?" Who's going? Who's going? It's seemingly a bizarre conversation. Parro says who's going and Moshe gives against all ages, boys, girls, everybody's going. It's a it's a yontiff. It's kishmak. What's going on in this conversation? And so many of them explain that parro is coming from a perspective of par says he was asked go and serve from parro's perspective the perspective of so many in the world who are the ones who do the aoda religious experience religious ritual religious ceremony religious leadership it's the priest it's a clergy it's the select few it's the exceptional so par wants to no knew. Who are the priests? Who are the exceptions? Who are the exceptional? Who's going? Who are the outliers? Musha turns to him and he says, "No, you don't understand who we are and what we're about. There's no exceptions. There's no elite. It's not only the distinguished Torah or gave us. Who we are, how we live is every age. Why? Because for us is not an aod that's a that's a burden. It's not a religious experience that is designated or allocated for the the clergy or for the few. It's a it's a yontiff. It's gavaldic. It's for every age. It's for every segment. It's for every part. It's for every person. It's in every way that we're feeling. Wherever we are, whatever is happening, Moshabenu incredulously answers, "What are you talking about, our Yiddish? You make you make it Gishmak and Gavaldic. You make it not for the elite, but you make every Yid wherever they're holding. You nourish our you lift. You speak the language of our nishama. You inspire us not only when we get to see you in person here when we take a to New York and you always make time for us but when we listen and we watch even when there's a distance of geography there's no distance between our hearts you speak right into our thank you for making our kite one our avoda one that's a that's a yontiff and that's kishmak thank you for joining us this evening and for coming down during this time that we're so desperate for your message and we're so grateful that you're with us. Without any further ado, it's a great to welcome. Just I want to begin by also thanking the the Bell the Bellazan family. Rebellion and I are dear friends who together working together in yeshiva and all the good that comes from this mishbah this magnificent malus of of and ofidus I know so much of it is traced back to this wonderful family that that Mrs. Bellazan Naomi should have to have from all that good work and from the children the grandchildren and to go together with all of us to you also to my dear friends there the Raonam therea Rabbi Goldberg Rabim I look forward to to seeing you for me this is a personal to be together with dear friends I don't know everybody by name, but I I recognize your heart and I recognize you by the light that you're sending. You know, there's an or this light that's traveling back and forth from from the five towns from Woodmir to to Boca Ratan to this place in particular and we feel it and it means a lot to us. I feel I've always felt this shut a connection especially since 11 has has come here but even before that the are here the the bram so much has changed since I was last here the world has the world has turned found I have in front of me another name that one of the gave to me everyday names people that we don't know but we worry about we cry about we mourn over we rejoice when they come back to us the whole world has been turned around our world is completely different than the led before and I want to share with you some feelings some thoughts in our life. You know there's a an interesting custom that most or many kadishes when it comes to 20 and a Jew is put to rest is laid to rest in the kev and the grave. There's a custom among many of the especially but many of the evens that somebody from the or that's there will lean into the ke not too far but to lean into the kev and to say whether it's in English Hebrew in Yiddish whatever language don't forget your name remember your name and then the person's name will be will be said this is a very very old custom it's already brought down from the kadesh it's brought down in it's brought down in many many we see this in kazal that when a person leaves this world. The first thing that he's asked even though the Gumar tells us that there are number of questions by that interview in the Almis but the question of all questions is what's your name? What's your name? And the swarms say that Sadikim remember their names and they're taken into the world beyond this world. But the rishoim those who are not sadikim they're not able to remember the name. And because of that they have to go through a certain painful process that's called to somehow bring them to that place of remembrance. I'm sure that many of you have also the custom at the end of shas to say a puk with your the first letter of your name last letter of your names that's brought down in the kit as a schooler to help a person to remember to be able to answer that question of all questions what's your name and everybody here knows and I'm sure you learned each one of you know in a different way on a different level. It's a very big subject in the shilim in if you want to look there you'll see it's a very big subject in this the moral talks about this in the kuzi that the essence of a person the entire mits of who that person is and his and her tlas and tap job mission in this world is contained in the name and the parents have a kaides to bring down a name or names that are connected to those pukim and to the isis of the person's name and the isis and the correspond and so on. So the meaning of sadikim remembering their names. The question is not about memory. The question is during your time in the world. Did you did you live up to your name? Was your life a reflection of a manifestation of your name? Sadikim lived that way and they live that way every moment of their lives. There are those who are not sadikim and they have to go through what's called to go through something and the emis is that this on a deeper level is and should be the struggle of a person throughout his or her life. The Torah tells us that was alone. though when Yakim was alone when you and I are alone. So he had that wrestling match with this Malikov and Yak was asked what's your name? And he answered, "My name is Yakov." Then he was given also the name Israel, which we carry. to be able to answer that question whether it's coming from the Malik or it's coming from means that a person knows the purpose of his or her life. All of us have to keep mitzvah and learn and dav to the best of our ability. But each person the same each one of us has a a name and just like Yakov had a wrestling match over his name and whether he would remember his name. The name is something which is very easy to forget. When we open which we just did two weeks ago the name of the but then afterwards there are no names and the talked about this nobody has a name. A man went from Bavy and he married somebody at Basly. These are big people. Aaron is nameless until later really until until Vron we have the names even Shiffra and Pua it's not really their names the first one we have the daughter of power who doesn't have a names the child Mosha who has other names that we find out about much later, our enemies. And the definition of gullless is to erase our names, to cause us to forget our name, to forget our tap in this world. It was like that throughout history in the Holocaust. Their names, parents, any of your grandparents, great-grandparents, their names were taken from them and they were numbered because gullis means not knowing your name. It means not knowing your name. You could be a person that puts on talent and film. You light shabas candles. You keep mitzvah. You try to stay away from a and you go throughout your entire life and you don't really know your name. You can't really answer the question. How did this begin? When did this begin? What's the beginning of Golas? We're going to try to understand this and our avoid right now. the amazing amazing painful and beautiful time they were living through. Of course, the beginning of this was in the tree of knowledge of good and evil in the tree is often called the tree of doubt. And as a result of that of the eating from the tree, everything that is good is mixed with something that's not good. From that moment and on, all of life is a taru, a billable, a confusing taruous, a mixture that causes doubt and uncertainty on all levels. It's very rare that I can go a week without having a conversation with a husband or a wife who somehow over the years have tasted of that fruit of the certain doubts have set into the marriage regarding faithfulness. being trustworthy, being honest, truly loving the spouse. How many children are growing up having all kinds of doubts about their parents' love, the rabbi, the teachers caring for them, love for them. Even when we learned terror which is teras emis. But over the years the terra is filled with so many questions which the know a little bit about the know that the ideal state of terra is not one where there are and all of that has to do with the kipus that need to be fixed that need to be repaired and refined. because we have questions that are unresolved in our learning. All of learning takes place in a way where we're lacking clarity even though it makes it exciting. And it's our life to resolve these doubts. But there are many tus and even when they're not takas there are paraches in the don't belong in that place they belong someplace else. So why aren't they there? Because everything in our lives is filled with uncertainty, a lack of clarity and terrible confusion and doubt. Because since that day, life in this world is a life where we're all eating from the alana desa, the tree of doubt. And until the day of Msiah comes, this world is going to be a world of of uncertainty of doubt. And the Garra tells us a remarkable story and which I'm sure that many of you know this gum. The tells us that there was a sadic Yeshua and the died. He left the world. But his journey to the other world was for only a brief time, for a moment or two. And he returned to this world. There are many studies that are made whether such a thing has happened clinically or medically. But that's not important for us. What's important is that the Gomorrah has recorded such a misa that there was a sadic that left the world and returned. And his father asked him what did he see? And you remember what did he report seeing in the other world? You're all going like this. That's how I began. An upside down world. I saw an upside down world. There are people in this world who are considered to be nobodyies. There's somebody over there on top. There's somebody here. They're nobody. It's the world is reversed. It's upside down. And his father told him, "What you saw is a world that's clear. that we live in an amum. I was just told on the way here that Germany is sending somebody to testify in the international court on behalf of the Jewish people. Pastor M is I say that they're very they're very good at them. They're going to We have to ask the Germans to come to the International Court to testify to try to explain what does genocide really mean. What does genocide really mean? And the and the Germans know what it means. We were there and we did it. We're we are the rebellum of Kamas and we carried out genocide. Maybe not we the the uncle, but it came from our from our Mah. And we need to have Adam come to testify from Germany to somehow prove that the Jewish people are not carrying out some genocide in Gaza, but in fact that we're saving the world from genocide. That that somehow became our job. That the victims are now When Hashem took to Ganed, Kazal tells us to and he flew him over Grenaden and he said, "Look at my world. It's a beautiful world." Be careful not to destroy the beautiful world that I created. Means you have to concentrate. means it's very hard because in this world of the des nothing is clear and I remember these conversations I would have with my father when I was an idealistic young man and I would insist that a holocaust could never happen. It can never happen and my father who lived through it said it happened and it can happen in a minute. And all of us had these years where it seemed to be sort of quiet, relatively quiet. And then the cameras and October 7th, we had one or two days of nas because the world likes dead Jews. So there was in the for a couple of days and then Germany 1938 1939 this is I spoke about this we learned this together yesterday was yard site Monday. Today was today's Monday. Hey. So suffer means truth, right? And you and I have to d every minute. And this says only save me from lips that say things that are false. But the word is like means the shore, the beach, the shore. Says that the whole world is an ocean of lies. And it's very easy to slip into that ocean of lies. And there's a tiny piece of earth. It's called Israel. It's called amusel. It's called Israel. There's a tiny piece of truth. I beg you. I d into you. I don't want to slip into the ocean of lies. I don't want to cross over the and I was mentioning that I heard from my rebi who heard from his but the mission says in office that two talid of au and the talidum of bimarasha and there are certain characteristics certain midas that characterize the talidum of and so on and there are other characteristics that define the talidum of bum. So I remember hearing from my rebi who heard from his rebi. Why did the mission all of a sudden introduce us to this these twomies like the besamemed of au and the bamedish of bilasha just tell us that I these are good meters. The whole picture is telling us about good meters and bad meters. Good behavior and bad behavior. Why all of a sudden these are these are David said that there two medium in the world. You see throughout all of history it seemed to us that philosophy, theology, morality, how to define good and evil, what is right, what is wrong, it seemed to be very very nuanced. And there are thousands and tens of thousands of books and all kinds of makers over how do we define what's good and what's bad, what's right and what's wrong. David said there are only two batim in the world and you and I live at the time when Hashem has clarified for us that there are only two batim. You're either with us or against us. You're either You're either a Talmud of Aramino, which is a world of loving kindness, a world of compassion, a world of life. You're either a tal of au registered medish of au. You might not wear yamaka. You might not yet be put on film. You might not keep shabas. But is it clear to you who's right and who's wrong? what's good and what's evil. There aren't a thousand batim. It's not about l and habs and linenets. It's not about thorough. It's not about Hemingway, Alexander Pope. It's not about all the different ideas and opinions. All of that comes from the Alona Deska, the tree of doubt and uncertainty. You and I are living at a time who is screaming in the ear of each and every one of us who still is Jewish. Jewish, you are seeing a world that is clear. And therefore, Hashem is reaching out to each of you with us now to be able to answer the question, what's your name? And if you have the question, look at the third on page and with speaks about of the Jewish people as a nation. The Jewish people remembering our name as a people. There's never been such a beautiful time where is remembering every Jew we were just talking about we were just talking about this in the office that that every single Jew is remembering that all of us have been shaken back into that reality on Yam Kipper in Tel Aviv there were Jews that were screaming and throwing things at other Jews who were dvening on Kipper and now it's just a short time later and really it was just uh it was just a few days later by Sarah when in one moment There was a that the Jewish people went through a a painful torturous shaking up of amuse in such a way that we've been brought back to a place of memory of who we really are. That doesn't mean that everybody was all of a sudden agreeing with each other. It doesn't mean that all of a sudden everybody's everybody's skipping mitzvah. But as R Goldberg just was mentioning to me, this lush was there's no such thing anymore as a secular Jew. There never was such thing as a secular Jew. There were only brothers and sisters who were disguised, who are wearing those Purum costumes because the whole world is Porum. The whole world is Mr. says McMillah according to the mand that before Mashiah comes in order to bring Mashiah we have to do chuva so according to that mand that we have to return to Hashem in that mand that opinion of the garra if we if we're stubborn and we don't do chuva that hashem is going to send someone upon us whose are like homs or even worse than hmons and all of this is coming from Persia all this is coming from Iran And we're going to be brought to Duch. And whenever we learn that gimmar, we were frightened by it. We were confused by it. But now we don't have to learn any fancy. It's the gumar is that we've been shaken. There's been the Jewish people are remembering. We're remembering. And when we remember, we can't let go of each other. When we remember then I no longer look at this person as being an Ashkanazi Aitzvak. I no longer look at this person as being different from me. I look at him as being my brother, my sister. Every single clip, every single that's coming out from the healthy people who are now who haven't been lost and destroyed, who haven't forgotten their names in gade that even Hmon hasn't shaken them into remembrance. But for the vast vast vast majority of Amiso, it's so clear what a galda time we're living in. When I was growing up, there was a singer who I listened a lot. I listen to him a lot. He's not Jewish, but by us in Yeshiva was like an honorary Jew. I don't have I don't want to mention his name. Not that there's anything wrong to mention, but I'd rather not. But he had in the lyrics of one of his songs, the songs like the songs of poetry. So he had words, shower the people you love with love. Show them the way that you feel. You don't have to be embarrassed in front of me to nod your head that you know that. It's okay. Shower the people you love with love. Show them the way that you feel. Hashem bra has brought us to a time where he wants us he wants us to taste the taste of vados of clarity of certainty of being able to talk to our children in a in an honest and real way of being able to talk to each other husbands and wives and to say words that we haven't said before and to be clear and to be feel in a in a way that's clear to be able to sort to get finished with all of the sus of the gullus that our marriage was in of the gullus that we were in as parents and children to forgive live and to come back to each other in a way that's real because the word Msiah is the name is alive. Let me read to you something from RV cook translated into English see if you I'll just read the English the Hebrews you know is very very hard when a person forgets the nature of his essential soul When he distracts himself from looking at the core of his inner life, then everything becomes confused and uncertain. The primary chuva which illuminates areas of darkness immediately consists of an individual returning to himself to the root of his soul. I was explaining in the parish that when it says doesn't only mean that they became strong. It means they remembered themselves. They became the came out. The atmo the self of the Jewish people began to emerge from the namelessness of gullis. They remembered themselves the children of so to return to the root of his of his soul. Then he immediately returns to God. The order is and that's what the order that's happening right now. First you have to return to yourself and then you return to then you return to Hashembar. Then he immediately returns to God to the soul of all souls. He proceeds and strides forward ever upward with holiness and purity. This applies to an individual to the entire nation. I'm remembering her name. We're remembering our name Israel. We're remembering the the Jewish people are remembering are returning to the essential soul of Amisel. This applies to an individual to the entire nation ultimately to all mankind to the rectification of all existence whose imperfections always due to the fact that it forgets itself. Therefore only with the great truth of the return to oneself do the individual and the nation the world and all worlds all existence return to the maker of existence to be illuminated by the light of life. That is the secret of the light of Messiah, the appearance of the soul of the world. When that light will shine, the world will return to the root of existence and the light of Hashem will be revealed upon it. And from the source of this great return, a person will draw forth the authentic holy life of truth. This is the time that we're now in an almost unbearable tar as a mixture of of inspiration of unbelievable unbelievable octus of love together with the horrible fear. The thought of parents who can't sleep at night not hearing from their children and hostages. We don't know where and what's with them. And there's so much that we're still afraid of. And there's so much fear. But at the same time as the snake is being destroyed in Gaza with every step that's being taken on the head of the snake I'm using they like to use that lo with every step that our soldiers are taking on the heads of the snake in Gaza the poison of the snake of Ganeden is being extracted from from the world and Amus Israel is coming back to her strength and the Jewish people are remembering that we really love each other and all of the Mleen and they're going to be but all the Musin are the type that I would always have arguing theology with taxi drivers in I don't know if any of you have ever gotten to those those are my most special moments being in Israel in certain ways is the conversations I've had over the years with drivers. Some of them are very funny, but arguing and yelling at me. One of them actually stopped the car. I was coming back from the airport and we got to a whole thing. He stopped the car and he took my suitcases and threw them onto the side of the road and I just stood there by the car and I said to him, "You know what that means? Are you serious? He says no. And he he I lost my mind. He put he put the bags back in. He gave me a hug and the rest of the time we were talking about he was a great grandson of the His name is Alulai. And I started to tell him things from the from the he put his head on his head and he says and by the time by the time he dropped me off he already had my phone number. I had his phone number. Ah. But now we're at the next stage where I don't have to have suitcase thrown out of the car. It's it's there. It's all here now without going through the and the pilum. It's not a it's not a whole big it's it's the it's the lives now. It's the last stage before. So, I just need another tune I already went over. I'm sure I'm not coming back to next year. Next, so there's a song that I've been reading the lyrics from lately. I never heard of this group and I didn't hear this song until somebody I don't remember who first told it. Maybe one of my grandchildren. I don't remember. But there's a group that's called ETH day. You heard of it? So I think they're very sweet people and talented people and and I'm just going to read to you a few sentences from the song. I find it very moving. It's called the song is called Abraham. And I'm skipping a little just a sentence or two. Abraham, are we the children that you dreamed of? Are we the shining stars you saw at night? Our father, our pride, we've got your soul inside. Take us home. Father of our people, I'm skipping. Father of our people, your dream is alive. Abraham, yes, we're the children that you dreamed of. I think that Amish can now proudly say to Abraino, "Abraham, yes, we're the children that you dreamed of. And we are the shining stars you saw at night. Our father, our pride, we've got your soul inside. Take us home. I think we're all feeling that the hard stuff is going to end soon. Can I end with a little story? It's all right. Just bear with me another minute or two. just came into my head to tell you this which I like to say to the you heard of the brothers the rebush was if you didn't hear them I can't I can't start explaining what that was those brothers that's why we called them the rebush and the rebi and the were very careful not to say they were very very different. So listen to this. You know that many of our stories begin with a Jew being in trouble with a pirates with a non-Jewish land owner, right? We have a bad history with them. Jews weren't allowed to own property and they worked for non-Jews. And this was a story about one particular Jew. We'll call him Yankl. And Yonkal didn't have money. That's how the story usually goes. It was a difficult season. There was a lot of snow. They had a he he was supposed to be in charge of the of the cretchum of the inn. The fellas were not stopping off for drinks because the roads were so covered with snow. It was a bad season. So the this Jew didn't have the money to pay the pirates. He was behind quite a bit. The pirates gave him a few chances. But finally he came in and he said, "Listen, uncle by Monday. If you don't have the money, I'm going to kill you." So those were people that had to be taken seriously. And Yankl had no way of getting money where they were. There were no there was no Jews that were right there. He didn't know what to do. And him and his wife were terrified. And when it came to when it came to uh Monday, sure enough, there was a an initial beating that took place, but he was given some time, a little bit of an extension, and his wife begged him because they probably said, "Next time I'm going to kill you. This is just a warning." So the wife begged him to go to Lejensk and Lejensk in Lejensk's there's a big rebi and maybe he'll have money for us. They needed something like 10,000 rubles. We'll have money or at least a braha otherwise we're going to get killed. So this Yankl went off to Lejensk and he came into the Rebel and he walks in there and he didn't have to even tell the he starts to tell Rebel what happened and Rebel says listen to me uncle I want you to go back and I want you to tell the pur that you'll only agree to stay if he gives you 10,000 rubles. So Yanka said, "No, Reb, the other way." The Rabbi said, "You tell him that you'll only agree to stay if he pays you 10,000 rubles." That was it. He left. He didn't know what to make of any of this. And on the way out of Legis, there's a crutch where the Jews were going back and forth. The Reb was sitting and having a drink and warming up a little bit. And Among those Jews there was a whole crowd around one particular Jew of Lublin who we all call whollinis was there. Now the is called the because of his eyes. from the time that he was a child when he walked in the street they had to cover his eyes with a black cloth because if he would see somebody he would he would tell that person everything that he had done you know earlier in his life and he was as a child he would say over everybody's aus so he used to walk with a his eyes being covered he was a person that could see beyond so the second that the lifted up his holy eyes and he saw uncle he ran over to the uncle and he said to me listen my friend your life is in great danger I'm begging you. Don't go back. They're not going to do anything to your wife. Don't go back to your village. Run. Go as far as you can. Don't go home. You're doomed. He didn't even say a word to he. So this he had said, "Who are you?" He said, "What's the difference?" He says, "Who is a man?" He said, "My name is Yakavitzk from Lublin." So he said, "Look, I don't know who you are. My wife told me I have to go to Rab Malik." I went to Rabalik and he told me that I should go back and he gave me instructions and the is begging I'm begging you don't go back. He said, "My wife told me I have to listen to Rabbi Melik." See, he comes back and sure enough he tells his wife, "This misa she was a big believer. Okay, the Reb says such a thing." No. Anyway, comes to the deadline and sure enough, the pirates comes. This time he beat him with a couple of thugs to the last ounce of his life until Yonkl was almost dead. and he said, "I'm coming back later to finish you off." Yianncle was lying there. In the meantime, the pirates goes home and he's having supper. You know, they have no problems having supper, these people after doing such things. And he goes home to have supper with his wife. And his wife says, "You know what happened to your uncle? I haven't seen him in a while." So he said, "That you're not going to see him at all cuz I almost killed him. I'm going back to kill him." She said, "What are you talking about? The uncle's the best worker we have. He's the best person. I love his wife. They've been here for so many years. If you harm him, if you kill him, I'm leaving you." So, he was afraid of that. And he went back to the house and the wife says, "Oh, no. He's he's he's here." And he starts screaming in. The purest screams in and says, "Younk, don't worry. I promise you, I came to I came to ask for forgiveness. I won't harm you. I promise you I'm I'm not going to hurt you. So, he comes into the house and the uncle's looking at him lying there bleeding and everything. And and the uncle says, "No." And he said, "Look, it was wrong what I did. You've been here so many years. It's okay. Right now, we'll we'll leave the the money that's owed for the next season. Forget it." So the uncle remembers what the rebel told him and he said you know what I'll I'll stay but you have to give me 10,000 ruples. So you understand the purist looks at him says t what he said and you know like you imagine going I'll stay if you give me 10,000 ruples and the pur said like I'll give you a thousand you should be lucky that you're alive. He said 10,000 rubles and the handling and he wouldn't give in and they and the poets gave him 10,000 rubles and and he became a gir became a wealthy person and it was a some because he invested in this or that then sometime later his wife said you know you never went it's not nice never went to leans to thank the rebel it's not nice and they made up a nice gift a fruit platter or something to take over as a gift to the rebel to tell him what So uncle goes back to leans and he comes into the rebel. They let him in comes with a beautiful wagon hose. He comes into the rebel and guess who's sitting there with the rebel the sitting together the two of them areing the sitting with the rebel and the looks up and he sees your uncle and he looks at him he says how are you still alive you're still alive and he's not only he's alive he's standing there like in a nice suit and the rebel says with the whole thing. He said to the he said they call you the because you have galdiga eyes. You could see but you're only able to see until the patch until the smack. But Hashem gave me eyes. I could see after the patch. I'm able to see after the smack. That's d that hashem should help us to see after the smack. The patch hurts a lot. We're in a lot of pain. But there's something very very very very remarkable that we can't even imagine. We never even dreamt of and all the things we learned in there something that's waiting for us after the p for now. Hashem help me see a clear world. My family for that time each one of us will have the eyes to see. The vitamin A [Music] she You [Music] may [Music] it did it. Did it my D I'm on my [Music] I'm [Music] see I may [Music] look for you. Do a session for him. Do a session for no [Music] session. Do a session for it. I [Music] know it [Music] boy. Mama. Woah. Woah. I I I [Music] d More [Music] [Applause] [Music] [Applause] [Music] dem. [Music] I I wo I I w I say sh my Oh, my heart is my mind. My mind. Oh. 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