Tisha B'Av 2025, R' Schaffel, R' Kleinman, Reb Geldzahler, R' Greenberg, R, Lati, R' Glatstein

D [Music] and I've seen enough I've seen [Music] Oh, [Music] >> it's hard to believe that we are here once again mourning the Bikto, the destruction of Bikto, the exile, the Claustro from Israel in the continued suffering and anti-semitism that we face. Sadly, we're now experiencing in real time what we say every year in the hold that every generation we have enemies that are have their sights set on destroying and annihilating the Jewish people. And we're experiencing it now in out in the open. Rather than being behind closed doors and being secretive about it and being somewhat subtle in their anti-semitism, we now see it in the news. We now see political leaders feeling confident enough that they can express it without any fear of backlash or fear of being marginalized. It's something which is frightening to to be here. But all of this ultimately is a consequence of the consequence of the fact that when the was destroyed went back up to so we lost our we lost our attachment to to Hashem. And what's always interesting to to consider is the fact that Khazal decided that they were going to go ahead and use the model of a to express and to capture the emotions which they want us to experience during this this time of year and it's not something which just went ahead and latched on to but over the generation through the time of the rish the go and the rishonim so the experience of aos has expanded rather than being just tishabove itself or even air of tishab or even shuabo the week in which tishab occurs. So it extends in some regards even through the entire three weeks the entire beginning with we already begin to experience some of the aus and it increases with time and the question obviously is why did kazal choose this as the mode by which we're going to observed of all the things which they could have chosen all the emotions and all the practices which they could have come up with they could have innovated something newbas was something that experienced once and then a second time. So they could come up with their own method of commemoration. We have things which we do specifically we have which addresses practices and restrictions which we observe specifically to commemorate acknowledging that life cannot be the same without the bas. But why aus? Aus we know is the observance that we do when a person passes away when a close relative passes away. So we tear ka and we sit in the shiva and we sit and there are restrictions on our behavior against sim. But over here when it comes to when it comes to the gullus of from Israel, why would Kazal go ahead and choose the mode of a as the expression of of that? Aus would indicate that somebody died and we know that it's true that many people died, but we're not really mourning the death of those people who died when the B mikdash was destroyed. The mourning, the ais is really for the BA mikdash. seemingly it's for the basal choose that as our mode of observance of besamed and I think that its core as with everything that that we do there are the superficial expressions and the superficial behaviors which we do but those behaviors which we are instructed to do and observe and to follow are really simonyim of something which is much deeper and if we're going to truly understand what kazal want us to experience erience. We have to be able to go to the root of what they want us to experience. Not simply the observances and the behaviors and the restrictions. It's not about not eating meat or drinking wine. It's not about not wearing new clothes or making haz want us to think more deeply about why we're doing those things. And once we can understand why we're doing those things, that's the emotion which kaz really want us to experience during this during this period of time. In a itself is something which is not merely the an expression of the fact that somebody has died that somebody was alive yesterday and they're not alive today and therefore a is going to be the way that we observe that. Aus or grief is really because there was somebody who was in our lives, a very important part of our lives, one of the seven close relatives or Revi Muak or something or something like that and all of a sudden they're no longer here in this world and the ais which we observe at that time is because there's a part of us which is attached to that person who's no longer here. Whether it's a father, whether it's a mother, whether it's a sibling or a spouse or a child, Rahman, there was a part of us we in the relationships that we have. So there's an element of deos. There's an element of attachment. There's an element of of connection. This is the way we're wired to connect to other people over the course of of our lifetime. Nobody is supposed to live on a remote island all by themselves without any connection to other people whatsoever. Can't survive under those conditions. So we have the people who are our immediate relatives who surround us. So they become a part of who we are. Our soul is connected to them. Their soul is connected to us. And upon the passing of one of those relatives, upon the passing of that person who's significant or rebiu, what happens is is that there's a part of us which now has a gaping wound which cannot be filled. There's a part of me which is no longer connected. The connection the devus which I had with that person bound me together with that person and now that they're no longer here it leaves an open wound in the in the survivor and the ais which we have is the recognition of the fact that there's a part of me which is missing. It's not merely that the ais is it's not merely the honor which we give to the deceased but there's also for the survivors because the survivors now have to figure out how to adapt and how to live with a part of them who's almost literally missing from their lives and that's something which is incredibly painful for anybody who's experienced a loss of a loved one. So one knows what that is. Even a close friend one knows the feeling of of being disconnected of being disoriented because a part of you is now exposed and that raw pain of the loss of that person is something which hurts very very deeply and that's really the ais which a want us to experience when we think about the destruction of the Bikdash is something which is an outerious almost expression of something which is deeper. The dull the exile which was sent into in which we continue to live in is also in a expression of something which is much deeper. The most deepest part of Bamit is the fact that the Bamit represented that attachment, that connection between and created the world in order to be able to have a dus relationship together with together with an amar those who will be loyal to Torah emits and the bas was that place where and gashmi where the physical and the spiritual would bind together. That's where heaven and earth would meet. And that was representative of the devas, the relationship that we're supposed to have with. And that's what fueled us. And that's what allowed us to be able to live in this close proximity spiritually, this close proximity to the 410 years of the first Bik, the 420 years of the second Bik. And then upon what happens is says that this relationship isn't working in its current state and I have to leave. I'm going back up to Shamayim. And when leaves, when his presence, his presence leaves, we're left with just the outer shell of a building. And when by the time the nations came in and they destroyed, they burned the bay, they were just burning the outer shell, the remnants of what used to be the bamed, but all rrook was already devoid. All RNA was already missing from the building at at that point. Bam represents this superficial expression of the fact that the deacus relationship that we had with Baraku was now missing goes into a mode of hester panim of concealment. And in the same way when a relative or a good friend or rebu is no longer with us we feel that gaping hole inside of our own nishas inside of our own body because our loved one is no longer here. So you saw collectively felt this gaping wound of the absence of aes the deacus which we used to have which would be overt and which would be obvious and which was tangible and during many of those years we could see explicit miracles taking place expressive of the relationship that we have with and the devas that we have with suddenly that was gone and the realization that it's gone is something which is so incredibly painful that in the same way losing Loing a parent, losing a child, losing a spouse, losing a sibling, losing a rebiu leaves this gaping hole of pain of raw pain that one is going that the survivor is going to experience. Israel who now is no longer actively connected to now that has gone into concealment. He's gone into upon him. So now all of a sudden we're left with this gaping raw wound which is incredibly painful. And that's why chose a as the mode of expression of of the gulus which we have to experience because it's the same way that an attachment figure an attachment person that we felt deeply connected to is no longer here and now we're left trying to pick up the pieces trying to adjust trying to figure out how to manage life without this attachment figure. And isn't just stam an attachment figure. He was he is our loving father, our loving spouse. He is the loving king. He's the one who took care of all of our needs. And now that he's no longer here in an obvious way, in a in a clear intangible way. Now we can only find him in hester upon him in a con from a concealed place from behind the curtain. So this is something which leaves pisrael devastated as a result and it's for that reason that they chose aos as that mode of expression because it's the same type of devastating loss of the of the relationship that we have with that we now observe. Now what's interesting here is is that there's regular grief and then there's what I refer to maybe clinically as well but there is there is complex grief. What's the difference between regular grief and complex grief? Regular grief is we know the person, we know the loved one has died. They're no longer here. And as a result of the fact that they're no longer here, so we know that we're going to have to pivot and we're going to have to shift our our our life moving forward. We're going to have to manage the new reality of not having that loved one in our lives, not having that rebby in our lives anymore in a physical way. That's what regular Greek. But ultimately, we know that there's finality to it. There's finality to it in the sense that we know that the person has died. We know that until they're not coming back. And we're going to have to learn how to live in our new reality without that person. Complex grief is when there's an aspect of their existence. There's an aspect of the attachment which is gone. But at the same time, we're still able to hold on to some sort of hope that maybe it's not really true and maybe the person is still here. And it becomes very difficult to be able to grieve when that happens because we don't know because there is no finality to it. There's no closure to it. We're not certain that we need to move on because we still yearn for that attachment which we which we want so desperately and we're not able to move on to the step of being able to accept consolation. If you think about what tells the Torah tells us what Kazal tells us with regards to Jacob and Yoseph, the brothers come and they tell Yakov Au that Yseph has died. And as much as all of the children and grandchildren came to be a to Yakov wasn't able to accept. Why wasn't able to accept? Because there was a part of him which did not accept the fact that Yseph had actually died. Whether you would call it denial, whether you're going to call it nva, whatever you're going to call it, it doesn't really make a difference. But Jacob could not accept, he could not accept consolation because there was a part of him which was unwilling to let go of the relationship, the attachment that he had together with Yoseph. And as a result of that, he was inconsolable. And in the same way so we as krael although haku disappeared although the bameites was destroyed although finds themselves in gullis subject to intense anti-semitism the whole door in every generation and yet we never lose hope on the one hand we want to mourn we want to grieve we want to be able to move on but we refuse to accept the fact that this is our circumstance forever that's why we say for example It doesn't make a difference how many years have gone by. It could be decades. It could be centuries. It could be thousands of years since it was it was centuries and centuries that CL did not have a strong presence in Eric is yet never lost sight of the fact that that's where we need to return. We all know that that's where we ultimately want to land because we know that when returns Israel that's expressive and that will be representative of the restoration of the relationship that we're supposed to have together with and therefore we're inconsolable after all of these hundreds and thousands of years since we're not willing to let it go. Not because we're commemorating something which happened in the past per se, but the fact that we continue to live in this circumstance of hester. We continue to be struggle with our we have so many questions and we have so many unanswered difficulties about our relationship with how Hashem is treated both in a general sense as well as individuals. And it's something which we we we cannot let go of the fact that we have so many promises from the nave that there will be a gulah and we never lose sight of that. We never lose hope over that and as a result of that our grief is inconsolable. We can't get past it. Even at year after year after year that we sit and we mourn and we follow all of the restrictions and all of the observances and all the expressions of aus which should allow us to be able to experience and be able to move on. Yet the grief which we experience the ais which we have is complex grief because as much as we have to come to terms with the fact that this is our reality but we don't have to accept that this is going to be our reality forever. And as a result of that, so never fully accepts over the circumstance which we find ourselves in because we continue to uh to uh to to hope as we move forward. Regular grief leads to being able to manage the life our lives without the physical presence of our loved one a anymore. We continue to keep them in our lives. That's part of that's a high level of attachment is to be able to hold a person close even when they're not in close physical proximity. But we know that physically they're not coming back. And we make that adjustment from just from their physical presence to their their presence, but not in a physical form. But the complex grief of of so we're not able to move on. We're not able to take that final step and say, you know what, I'm settled here. I'm good to go. I'm going to build my life over here and I'm going to just accept the fact that this gullless circumstance this no circumstance this circumstance that I'm going to accept that forever this is something which we are inconsolable and it's something which is unacceptable for us and the only thing that we yearn for and we continue to hope for we continue to daven for we continue to work for is the restoration of the duas which were supposed to have with the because ultimately golas was all about the breakdown of the deus the breakdown of the attachment the breakdown of the close relationship that we had with and the gula is going to be the restoration of that relationship it's going to be the rebuilding of the bik the in gathering of the gulas for everybody to come back together and to be able to live with the bas with as the center and the focal point of all of our lives of and it's in this regard that we continue no matter how many times a person is going to observe the ais of the and the nine days and air of tishab and tishab itself it's never going to be enough because we can never be consoled we can never accept true for what we are experiencing currently the only that we can have is when returns with mikdash it It happened. Amen. [Music] Oh, now she [Music] now she [Music] know [Music] is the day we mourn the destruction of the B minus. But what does it mean to mourn the destruction of the Bash Midas? In the golden era of the Bash Migdos, Hakbo whose presence was so profoundly clear and tangible, Jews who journeyed to us and found themselves irresistibly drawn to Ducha. The Ramban tells us that after the Jewish people conquered and divided Israel as a clear manifestation of the brought this, anyone who spoke would immediately be punished with Saras and they were open miracles witnessed by all who came to the B mdash. The mission of lists open miracles in the B of Mikdash. Fire from heaven came down on the mbeak upon him stayed warm all week and somehow there was enough space for everyone of all sheld. You see in the time of the B mikdash's involvement was visibly clear in every single detail as clear as daylight. In the time of the basdos the miracles weren't rare they were daily. Hakur's hand wasn't just something that they believed in. It was seen the time of the mdash who actually saw in action. The miracles were a living manifestation of real presence available for everyone to see and experience. The miracles made our presence unmistakably real. The time of the bash mdash, we knew with clarity what the puss meant. belongs the earth and all it that it contains the world and all those who dwell in it. This pa confirms that the entire world with everything in it and with everyone who lives in it belongs to and as a result in the time of the bash mdash we felt's love we experienced protection and we felt secure because we knew with certainty that was involved directly in everything in our lives. So in reality the is about mourning the whose presence is missing it's not open on the world stage and when we mourn the bayas we're talking about mourning the clarity who runs everything in the world the clarity who loves us the clarity that always washes over us with his destruction of the whose vivid presence has been obscured his divine existence once so overt is now hiding behind the curtain of nature. We lack the feeling of security when things go wrong. And if that's the case, an honest question must be asked. How can we truly mourn something that we never saw? How can we cry for a loss we've never experienced? It's like asking a man, a man who'd been blind from birth to feel the fact that he never saw a sunset, that he never saw the sparkle on a loved one's eyes, that he never saw the rain. How could he have seen it? How could he have an experience? He's blind. So too, we were born into a world without the B mikdash. How then can we be expected to truly feel the pain of its absence? So, I'd like to share a story with you that happened to me last year. Something remarkable happened to me which profoundly impacted my understanding of what we are missing with the destruction of the B mikdash. The date was July 12th, 2024. When I was learning the discusses the exchange between and in which makes a heartfelt plea to Hashem that perhaps his suffering is happening by accident. Maybe a storm passed before you when you are confused between and the word which means enemy. Maybe my suffering is a mistake. Responds with three parables illustrating his precise control over the world. Parable number one. Barasi I created countless hairs on a person and each one is sustained by its own follicle. No two hairs draw from the same one. And if two hairs were to share a follicle tells it would impair man's vision. And if I do not confuse the follicles and the hair, how could I confuse? Parable number two. I created the rain in the cloud has its own channel of two drops would come out of the same same channel. Guess what? The earth's ability to bear fruit would be diminished. It wouldn't happen. And therefore said to if I did not confuse drops of brain how could I have confused in parable number three the most powerful one's letters do you know when the wild goats give birth or when what happens explains that the wild goat seemingly cruel gives birth at top a mountain And I send an eagle to cast a kid at the exact moment. If it would come one moment too early, too soon or too late. You know what would happen? That little kid would die. He would fall down in the valley. And therefore the aisha says how would I confuse these three parables demonstrate's precise control and unfailing justice beyond human comprehension. These parables underscore's infinite precision assuring that nothing in the world including e suffering happens by accident. So how does learning a gamura create an epiphany? I had a light bulb moment where the truth became clear. You see, that was on July 12th. The very next day, July 13th in Butler, Pennsylvania, I saw this very Gomorrah come to life. The Gamarra was no longer an abstract. On the 13th, the Gammorra compl became completely real. You see, on July 13th, a wouldbe assassin tried to assassinate President Donald Trump. And by doing so, the bullet missed his head by a margin so thin that instead of delivering a fatal shot, the human precision could not even have been calculated, the president remained alive. Think about it. that day in Butler, Pennsylvania, had the wind gusted less, had Trump's head turned in a slightly different direction, sooner or later, or had the adrenaline of the shooter would have been beating slowly. The world would have been plunged into chaos. The United States maybe would have even had a civil war. Was shocking. This wasn't luck. Protest in action. You see, if you look closely, if you really look, you'll see that it was the assassin was positioned with the perfect line of sight. The gun was powerful and accurate. The moment was chaotic, and yet he missed. And the question is how? How could he have missed? And then I thought about the gam with that I had learned just a day earlier. in the Gomorrah is speaking not just to speaking to every single Jew. If Trump would have moved his head one moment sooner or one moment later, You know why the assassin's bullet missed? There's only one reason telling the world is telling the world the president would have died and therefore The bullet missed perhaps because using President Trump flawed and humanlike as all leaders are to protect, support and uplift CLA Israel just like the ais you Cyrus the great the Persian king Kesh in the days of the Bidos. And perhaps a who wanted President Trump to be alive to bomb Iran almost exactly one year later and for the United States to attack Iran's nuclear facilities. Or maybe the asterist wanted Trump to be alive for future events that have yet to unfold. But for me, for me the confluence of events on July 13th, exactly one day after I learned that for me became a light bulb moment. You see, I had been learning the for over 30 years. And I have learned the same several times over with learning it in. And yet this time within one day this garra became my light bulb moment or a truth about the same thing that the Jews during the bda saw over and over each and every day it became clear to me but why this time so desplains as follows. There are those who speak about recognizing. They say it with their lips but not with their hearts. [Music] If a person truly internalizes the reality of guidance and his heart perceives the miracles with clarity, [Music] his actions will inevitably change entirely from one extreme to the other. Otherwise there is no change in his action was teaching us you know what we're missing with the destruction of the B mikdash you see when the B migdash was standing involvement was visible we were able to see it and to internalize it with clarity we lived it we experienced it we felt it in every detail as clear as daylight light in the time of the B mig miracles weren't real they were daily whose hand wasn't just believed it was seen the times of the B mda she didn't have to believe without knowing you actually saw in action at the time of the midash the miracles were a living manifestation's real presence available for everybody body to see and experience the miracle made presence unmistakably real. You know what deser is telling us that seeing in action has the power to transform us deeply. And if we genuinely saw the hidden miracles and the divine precision surrounding us every single day would not be just theoretical but would become a lived reality. And you know what would happen? Our actions, our priorities, our very essence would shift dramatically. It would reflect a life aligned with our gurb whose presence and his loving care. You see, abstract lessons which are not vivid demonstrations do not awaken us. They don't jolt us into realizing that nothing in this world is random. Seeing is believing. Because when we see something, it creates a visceral undeniable connection to reality. moment or if I would send it a moment later Miyad Mace the little child from that bur that gives birth on the top of the mountain that child would die so I don't confuse the moment the is telling us I am still here I still run the world but you know why you take such an unusual event at least for me like Butler, Pennsylvania. It was so unusual or so remarkable, the confluence of events, the exact moment. Why did that have to happen to show me that Hashem runs the world? Gives a beautiful parable that explains this idea. A man is grieving the loss of his infant daughter and he was walking one day with the go and the who gently held the man's held and inquired do you notice my firm grip? Yes, the man replied then pointed out but you're wearing a watch that doesn't seem to bother you. You don't seem to feel it. Why is that? And the man was puzzled. Slammed explained the following. You don't feel the watch because you have grown accustomed to the watch gripping your hand each and every day. But my unexpected touch however ah that you felt immediately. It was unexpected. And this is the way reaches out to us. Butler Pennsylvania July 13th. The day after I learned that gamarra, I had learned that gamarra over and over many times garnished. But when I saw when I saw with my own eyes the video of what happened when the president got shot and tragedy was averted. You know what I saw? I saw more than tragedy being averted. I saw Elmune in action. I saw unexpected grip holding our hand at that time. We got a glimpse what it meant living with the bas what it was all about who governs every bullet, every heartbeat, every breath. On a hot summer's day in Butler, Pennsylvania gave the world the same message he gave. We're not like blind men who have never seen a beautiful sunrise, the magnificent sunset, a beautiful radiant color. We have seen it. All we have to do is look for it. Kim Kfski explains the puzzle the glory of the it proclaims his handiwork. Yes, the heavens at the ais he speaks to us. He speaks to us like events in Butler, Pennsylvania on July 13th last year. He tells us to do chuba when a calamity happens. used to encourage his students to view world events such as wars at divine messages. The Pik says the mind of the king and hand and although man has the free will to choose between good and evil the king's decision particularly those affecting global affairs such as war are directed by the aisha. With this I was able to figure out perhaps three years ago I wondered why would au have Putin invade Ukraine and perhaps now with the 12day war with Iran with the United States knocking out Iran's nuclear sites perhaps who wanted Russia to be so busy that Russia should be in so over their heads in Ukraine that they can't be involved with the wars in Gaza and Iran. Sam Cipher used to say that global events especially wars are orchestrated by the Aisha through heavenly representatives of each nation. The truth is every aspect of our world widespread global events they're all imbued with spiritual significance. Each moment, each incident serves as a message from the hash clamoring for us to acknowledge his presence and awaken our spirituality. And that's what the garra means in a no calamity strike the world is it doesn't mean that we should view ourselves as a direct cause of all global disasters. But if misfortune reigns upon the world, it's a message to us to the cha. If misfortune reigns upon cla themselves, then we need to take responsibility. You see, the truth is miracles still do happen. It's just the miracles that happen in our day, they look different than the way they used to appear in the time of the ba mikdash. Now the miracles are wrapped in nature. The miracles are wrapped in politics. The miracles are wrapped in war. In our day still runs all the world events, sometimes gently and sometimes with thunder. Every millisecond and millimeter in the Trump assassination attempt was orchestrated with precision like the ais's message to either one slight variation and the outcome could have been catastrophic impacting millions in the United States and billions worldwide. This visible display to us serves as a powerful reminder. Nothing is random. This showcases mastery of even the smallest detail of life. So it's not enough just to theorize about a bou's presence. Just as it happened in the time of the bases, we can witness presence imprinted this truth on us in a very unique way that cannot be ignored. It encourages us to internalize his presence and live with a greater awareness of exactly what happened during the time of the bas. And it's not just now in 2024 who sends us these glimpses throughout history. He wants us to see that he exists, that he runs the world, that Islamic, that it's real. You know, in the 1967 6 day war, Israel was surrounded on all sides. In six days, Israel not only survived, but on the third day of the 676 day war, Israeli paratroopers entered the old city of USA into control over the Kosil. And when the Israeli army military defeated the Arabs three days later, General Mosha Dad went to the Kosil. He was the first person to dabin there. He placed a fiddle in one of the cracks of the wall. A curious news reporter took the from the Kiso and reported what Mosha wrote. It was aim recognize this was from wondrous in our eyes. By then everyone realized that their unusual military victory was because Hashem runs the world. Rabyak of Kamki was quoted as saying, "If you don't see the Yashm in this war, then you're blind." We saw it. We saw it this past year. We saw it in 2024 in October. We saw it in 2025 with the 12-day war in Iran. Yes, we have experienced this. We have seen it with our own very eyes. We've experienced it. And the message is just like just like it happened in the time of the B mikdash. Imagine in 12 days in 2025 the war in Iran who flipped the script. It's not because the firepower was greater. It wasn't the timing. It wasn't the great discipline. It was divine choreography with the aisa doing its thing. We began by asking an honest question. How can we truly mourn something we never saw the bas? How do we cry for a loss we've never experienced? And you know what the answer is? Although it's true that we may never have seen the basis with our eyes. It's true we never brought a curb in. It's true we never stood in the courtyard. And it's true we never heard the levim song echoing off the stones. But in our day, yes, we have seen glimpses of Yashem clearly. In fact, one could say that presence is really hidden in plain sight. Except we just have to train ourselves to know where to look and how to find him. We should be z to the menu. [Music] Our generation has a unique unique problem and that is that we um we ask a question that I don't think was asked much in the history of Israel and that is why do we cry people come together every tishov and we try to connect with the idea of mourning and sadness and reflect on what we're missing. Historically, I don't think yen really had the luxury of thinking like that because you didn't always had what to cry about. You go to the average in the in the the last few hundred years and he's basically he's trying to withhold tears year round. He doesn't need he doesn't need inspiration to cry. his life was so miserable and so challenging and um you know from whether it was the the pits the the the disease whatever it was just life was difficult in the were poor it was just a difficult life so when it came once a year that was dedicated as a I don't think they sat down and they asked the question why are we crying today we uh our lives are very different than they were hundreds of years ago and uh all over people come together and we try to really connect and think you know what what what is it that we're crying about and I think that if we really want to find out what we're crying about you know there's a good story a good story is that the was once in in was in and like all the big like the first you know the first he got up by and he cried. He cried think no mashka is sleeping and he hears he hears someone crying. He walk you know he goes from room to room until he could hear where this whailing is coming from and he he walks in quietly and he sees this old yidela sitting over sidd and crying and weeping. He approaches the man. He says, "Reban, what's going on? Could I help you? Is everything okay? You look, you know, you look very distressed." So the says, "I'm crying because so the se you know this mosque is a very simple man." And um he asked the what what's this all about? She says, you know, we don't belong here. You know that the we we belong in and you know the the torture us they take advantage of us they charge us crazy money and every day there's another pgram and you know the turist we hear all so we die when Hashem you know Hashem should help us and we should you know should finish with all with all of this oh he never thought about it so he goes so what's the solution solution is going to send Msiah And um Mashia is going to take us all to fine. He goes to his wife and he tells this uh Mrs. Mos and he tells his wife, you know, this this ye has a very good point. You know, the go are terrible. They're torturing us and um we should we should cry. We should all go to to his wife said, "No, it's a big problem because you just invested money over here in, you know, in the stable with the with the horses. just invested a lot of money. Go ask theb if he could that mash should come and take all the gun and get rid of them. We have to be careful when we think about and we reflect about what we're really mourning is if it's only about the and if it's only about um you know a person has a heart or whatever it is then the solution for that doesn't really have to be the gul. The solution for that could very simply be that Hashem should you know Mashia should come and take all the Gim and Mashiah should come and take the Gim and the disease and then we'll all be good and we could all stay here. So obviously when we reflect on what we're missing there's something that we're that that we ourselves are lacking in our day-to-day lives and our experience as Eden and our avoid hashem is um to the point that we could mama on the floor and cry about. So the Torah famously is in Pes says there's adbash the adbash is that every day of PES is is a corresponds to a different for a different event in the in the calendar and the first day of PES is at is alf the first day of P is always the same day of the week that is the symbolism the idea behind that is >> is that the first day of Pes in general we reach Sherim is the migilla that describes the relationship of Claus and as it's in the most intense love possible and that is at the outset of when Hashem is marrying came to and he found Israel and and the there was beautiful future. There was kavok a couple that loved each other with with such deep and saw so so much beauty one one another and the future that they that they saw for each other that's all expressed to mish the intense is written on the other side of this relationship is written when this woman is an alman when she betrayed everything that was special in that relationship to the point that she finds herself alone the idea. So now I want to talk about something very deep and very mystical and very you know primus but um obviously we uh there's deeper levels in everything and um I think there's something that we can all really understand if we put our minds to it. There's an idea of which is something that seems very far is a type of person. So he probably could uh you know he could cry about it's something he could care about he could relate to. We uh as a very mundane people rarely come in contact with the you know in our day-to-day lives. But the idea of we all say, you know, before you say the idea of is that Hashem created the world and he put part of every one of us and that is that is that is the is Hashem's covenant, Hashem's that is reflected in this And when when the relationship had with the relationship that is described in that is the relationship where Hashem had a had a meeting place in this world there was a place there was a base Hashem there was a bid in no it's called which is a place where met in a very intimate way and that's when when has open relationship with that is that when when we have right we have a channel in which we could talk Hashem talks back where we could if if something's bothering us. We go to we ask him you know what what is it Hashem wants from me? Why is Hashem punishing me and will tell you if you fix so and so and you'll see everything's going everything's going to turn around. That's a relationship. If you did if you didn't have if you made a mistake you made a mistake you go to the B md bring a carb you you have a kapara you want to say thank you you can bring a carb and say thank you and and in turn we have Hashem talking to us and and Hashem being in it and you have the kim and you have and you have and you have all that that is that is the perfect life that is the life that if someone's with someone wants to wants to connect if someone wants to feel like hashem is part of his life he doesn't have to work on it in times of the basement was was an integral part of every person's life people were spiritual people but by by by just waking up in the morning you appreciate it you you you you felt you felt You felt kadusha, you felt spirituality. So when we lose all that and when we betrayed that relationship, right? And whatever that various we did because we just you you know the the nobody says really why it happens and it's it's it's in the idea of you know when sometimes if if a person has a relationship that seems so strong and so dependable and um so predictable you know so there's a bd standing for hundreds of years what happens is people take advantage of that and people instead of bringing to to to to to to correct your ways and to reflect and to bring yourself closer to the ultimately what ended up happening is is people started to take advantage of that relationship and say worst case scenario if I mess up I'll bring a carb at a certain point that carb it turns into an insult right imagine someone says I figured out a cheat code you know if uh if every time I hurt my wife I can bring him flowers so then he just takes advantage of that and he brings flowers eventually the flowers are are are are not only repulsive but the flowers are the most hurtful out of their relationship with these flowers. Don't bring me these flowers. I don't want it. I want a relationship. I want you to be someone who cares. I want you to be someone that's that's involved. Hashem says to the Nim through the end of the for the B m and other says, I don't want you to come to the B mikdash. What is it? You're coming to you're doing whatever you want and you come to the B mikdash just to feel better about yourself. Get out of here. I don't need this. What do I need this for? The B mikdash is really what corrupted us. It wasn't the B mikdash obviously per se, but it was the fact that we took advantage. We we started neglecting our own our own to make ourselves a place of and we started think you know seeing the mdish as the place of instead of understanding that the real is when every is connected when every time you do a mitzvah you're representing in this world and you're bringing down in this world and you're making a place of every time you do a mitzvah you this world you yourself you bring you elevate yourself You elevate whatever mundane object you're using whether it's a little of an or whether it's food or or whatever it is whatever it is you're elevating the entire world which was the and the was that that there's an elevated is reflected in their actions and the way they do business and the way they eat and the way they walk on the street in the way they marry and the way they talk is reflected in every part of their life and it all culminated and it was all the the house for that was the bidos where there was and there was a void on the highest but that's obviously in this world we had that place where you could go and connect in the deepest highest level but when when the bdash itself became what the the the vehicle through which we started taking advantage of our relationship with then it was all it was all for not so threw away the bid so when we when we sit down There's two things we should think about. The first thing is we have to really appreciate how how how much of an ammon we are, how much how neglected we are. The fact that we dav and we do mitzvah and we try to do everything. We're good. Claus is good. Try closure tries to be better every day. But the fact that we don't have no the fact that October 7th could happen and we don't know why it happened. We could theorize why it happened. We don't know why it happened. The fact that that second world war happened. We have no idea why it happened. We could all theorize why it happened. But the fact that we we we we we suffer so much maybe us in our personal lives everyone to their degree but collectively and we have no way we're in the dark and we tr we dive in areas answered are we doing the right thing maybe we're focusing on the wrong things who knows we have to understand the tragedy that we don't have a two-way conversation something that Eden took advantage of for a thousand years we don't we don't we live in a world where we have to do whatever we have to do but we have no idea if what we're doing is right what we're doing is the the telephone line is cut off. We we live in a world where we fight to to to appreciate any sort of spirituality. If you want to get to Vegas, you're talking about people that the biggest sadikim in the world reached levels of the veas after a lifetime of intense work things that every in the times of the B mdash people lived with a spiritual awareness. They just their eyes were open for spirituality to the extent they were of a desire, right? There was too much spirituality to to us. That sounds you know we can't even connect with that idea but in a world where where where vus is a given spirituality is a given imagine you live in such a world where where you wake up in the morning and you feel intense spirituality you feel the the highest high you've ever had in inem that that is the baseline of your that's what we're missing we're missing we're missing is that reflected in this world when we cry about We're crying that our nishas are are are are extinguished. They're they're they're flickering. They're they're not the intense fire of that's really and that's ultimately what every want. Ask any of the I want a little everyone wants because we're doing it anyway. We're dedicated. That's the thing with we're going to do it whether we feel it or not. We're going to do it whether we're connected or not because we're here for the long run. We're here. We're dedicated. We're going to be here. Yes. Alman, not Almano. We're here. But if we're doing it anyway, I want to feel I want to feel close. I want to feel like Hashem is part of my life. I want to feel like this is the the thing that I love to do more than anything else in the world. That's what we're missing in now obviously the of it is is when you have a B mikdash, but we have to understand that if you start with a B mikdash, right? If we were if we were to start now with the B mikdash, we would end up in a very similar place where they ended up till now. Right? You can't if if we want if you want to be worthy now. I believe Christ was worthy. we suffered enough and we're still but if we want to is be worthy of of of of we have to start in in inkb said right famously was a little kid and his reb asked him where's the he said wherever you wherever you know you let him into so if you open if if we could open our hearts to build in our hearts and that is to make that our lives should be refined and our heart should be a place where Hashem should feel comfortable and we should be d and yearn for this and make ourselves worthy of it. Then hopefully that collectively we should be as a to be reflected with and and we should Mar. [Music] I'd like to focus on a strange very enigmatic episode in Berious because it gives us insight into and that is it's the last moments of Rahul's life. She's giving birth and it's incredibly painful. She's suffering and she realizes she's not going to live. This is her end. And as she's giving birth, she looks at the child she just brought into the world. And with her last dying breath, literally she calls this child Beni, son of sorrow, child of my pain. And the apostle concludes Binyam. But Yakave the father intervened and said, "No, no, no. His name is Binyam." Binyam means child of strength, son of my right hands, child of power. Now this story is deeply enigmatic because by the birth of all the otherwhatim all the other 12 tribes the mom always selected the name and the father never intervened certainly never overrode the name that the mother chose for the first time the mother says the name of the child should be Beni, the son of my sorrow. And suddenly the father steps in and says, "No, no, no. Binyamin, child of strength." What makes what makes it deeply perplexing is that this woman Rahul was the woman that Yakov loved with extra love. The TRA tells that to us. And it tells us for instance that he worked 14 years for her hand in marriage and because he loved her so much 14 years of hard work went by like a night was very powerful feelings of love and this is the woman that he loved the wife that he loved so much and it's her last wish the last thing she ever said she says this child that I'm dying for I want his name to be son of sorrow and this is the time where a loving husband says, "No, no, no. I'm changing the name. I disagree. I have a different name. I want the child to be child of strength." Very, very strange. Why does he do that? Where's the sensitivity? I was reading a safer very profound book called written by Dave Buri. He's the son of the firstb and in this he descri he asked this question and he gives a very beautiful answer and I want to share the answer that he gives in that safer he says the reason why yak changed the name is not because he wasn't sensitive to raal and what ra wanted but precisely the opposite because he loved ra and he was sensitive to what she was trying to accomplish. That's indeed why he changed the name from son of sorrow to son of strength from Ben to Benyam. What what's the meaning in the names are very significant? Names are not simply okay your telephone number a way to identify you I need to call you something so this is your number. No, in the tra the name represents an essence, an identity, a calling, a destiny. In the TRA, a name is not biography, it's destiny. You see it in many areas. I'll give an example or two. Aram and Sor could not have any children. Hashem promised them children. They were not unable to have any children. What what happened? Hashem said, "As long as your name is Sai and Aram, there's no children there. But when your name becomes Sor and Ara, when I change your name from to Abraham, now your name signifies, you're going to be a father of nations. You're going to be a princess of nations. Now you're going to be able to be the father and mother of the Jewish people. A name impacted who they were, what their life mission was, what they stood for, and what their calling was. You find it also, I'll give just one more example. Hashem tells to the go to the Jewish people and tell the Jewish people God has remembered you. He's going to redeem you and take you out of Egypt, out of Mit. So Misha says, "Very good, very fine, but I have a problem." Hashem says, "What's the problem?" He says, "The Jewish people are going to ask me one second. What is God's name?" Very strange. I'm coming to redeem the Jewish people. Suddenly, they're going to ask, "What's the name?" So God responds he says tell them give them a name etc. It doesn't mean we we we want to know what God's name is. Like what they wanted to know was tell us about the nature of Hashem. What does Hashem stand for? What does Hashem represent? What's going on? They wanted to know the depth of what Hashem is all about. That's what it meant. What is Hashem's name? It's a serious question. And so now back to Rahul and what she was trying to accomplish. Rahul knew that her child was going to be was destined to be one of theatim the youngest of theatim of the Jewish people to be a father of the future of the Jewish people and she knew that this child's going to grow up in a cold dark world without a mother's love without a mother's education without the inspiration that a mother gives and she was wondering how will my child managed to grow up to be the the wonderful human being he needs to be and the wonderful Jew with all the Jewish values and ideals of Abra and Saul and Yak the transcendence the mitzvah the everything Judaism stands without a mother to share her stories and her sacrifice Raul grew up in the house of love and she became a sutan and an incredible kind and righteous person there was a big story there. But Ben wasn't going to hear the story from her. So she was broken as she died. She was thinking, "My child's going to be an orphan without a mother. How is he going to be educated? What's going to inspire him on a daily basis?" She felt terrible. So she figured, I'm going to give him a name. And every time a person calls his name, he's going to remember his mother. I'm going to call him Beni, son of my sorrow. And he's going to remember my mother died so that I could live. He's going to remember who I was, what I stood for, and the suffering I went through to bring him into the world. And that will push him to grow into the person God is calling him to be. That was her intent. We understand it. Special, beautiful. And Yak understood that as well. He understood why Raul is using her last moments to gift her child this name, son of sorrow. He understood what she wanted to achieve. But because Yakiv loved her so much and felt for her so much, he said, he said like this, why should your child always live in the shadow of your death? Why should he grow up always hearing about how you died in the pain you went through? What would be much more powerful is that he should understand and feel every day not how you died but how you lived. Let him experience and feel the beautiful way you lived every day. You lived a joyous life, a life of of kindness, of great faith in Hashem. That's what animated your life. So let him know that he's a child of strength and he comes from a mother who lived an incredible joyous life. So she said in her last moments, "My child's name is Ben, child of sorrow because she wanted him to live that way. He should remember his past." And Yaka said, "I also want him to remember his past and I want him to grow into the person he's capable of being." And the best way to do that is you're a child of strength. the child of our right hand. You have the power, you have the capacity, you have the braha, the inner gifts that Hashem gave you to be a wonderful Jew. So I want you every day when anybody calls you, you should remember how your mother lived, not how she died. And friends, this is not simply two different names, two different ways that Binyan remembers who his mother was. But in a deeper sense, these are two models of how you build a Jewish future. These are two ways of how Jewish people live throughout after in exile, after pain and devastation, after death. I am a kabad for over 20 years at Stanford University in Northern California. There are many Jews at this campus. It's a prestigious campus, but the vast majority of Jews are good Jews, but they were educated to the extent that they had Jewish education. I would call it the Benini education. So much of their Jewish involvement and Jewishness comes from Jewish sorrow and suffering. Holocaust today, what we call Jewish guilt, anti-semitism, the new rise of anti-semitism on the college campus, the demonization of Israel. And so many Jews are brought up with Benini. Why am I Jewish? What makes me Jewish? The sadness. And because of that and because of it in the western world so many of our young Jews grew up with their primary identity was on Holocaust education or evolved around anti-semitism. You have record numbers of Jews walking away because you cannot nurture and nourish the next generation of Jews through Jewish guilt through the oi of Judaism so to speak. What Judaism needs is the beauty of Judaism, the mitzvah, the sh of the sim of so it's the joys of Judaism and it's Gishmak and its profound depth and moral grandeur that motivates and inspires the next generation of Jews. And that's what Yakv wanted. There is an interesting episode I read about where the Polish government was celebrating 85 year anniversary of their air force, the Polish Air Force and they invited different European countries to send some of their jets to have a great air show on the 85th anniversary. They reached out to Israel. Israel said they'd be happy to participate sending a quadrant of F15 jets, fighter jets. Okay. The Polish government thanked Israel. Israel said, "But it's on one condition. What's the condition? We want to come a day early and we want the jets to fly over Awitz." The Polish government wrote told Israel, "No. Why no? Awitz is a sacred place. It's a solemn place. We can't have military aircrafts flying over Awitz. A desecration. Could you imagine the Polish government telling the Jewish people how to respect the dead Jews and Awitz? You can't make this up. This is actually what happened. So, Israel told the Polish government, "It's non-negotiable." And the Polish government relented. And the day before all the jets were flying. You can see the video of this on YouTube. They're flying slowly, as slow as the jets can fly and as low to the ground as possible on the tracks. They're flying over those tracks, the famous tracks that we all know, up to Awitz, slow and low. A whole group of the jets. And as they get as close as possible to the entrance of Awitz, suddenly in unison, all the pilots pulled back on their equipment in the plane. And suddenly all the jets roared with a tremendous thunder straight up firing all engines, pistons, strong as possible. And you see the jets fly up into the air with a mighty roar. And Ashwood shakes. You hear the thunder and the crash. And the next day, the Polish newspaper, the biggest newspaper, there interviewed the ambassador to Israel at the time in Poland. His name was Sheweis. And they said, "Why did you need to make so much noise, break the silence, the solemn silence over Ait? Why did you make the noise?" So said the Jewish people felt that it's time for the silence of Auititz to be broken and it needs to be broken by F15s from the Jewish defense forces from Israel. That's an image there. You have an image, two approaches to Judaism, two models. You can have a Judaism that's quiet, that's intimidated, that's defined by pain and suffering of the past, ashawitz, anti-semitism, and it's a living and quiet fear. It's in pain. That's it. Judaism. Or you can have a Judaism that breaks forward with tremendous energy that shakes up the world that shakes up heaven that makes a vast noise a noise of mitzvah of all the great values that is are embodied in every mitzvah and every dra and every page of that we learn and teach. That's the element of Judaism. And we know in the tra that the only time is called Ben is that one time. But Judaism determined so to speak that is not called Ben child of pain or suffering. But biny the name that stuck that TRA embraced that Jewish history embraced is to be a Jew is to be is to understand and to teach that we are a people of of royalty of celebration and of joy of optimism because we represent we're ambassador of ambassadors of Hashem and indeed there are moments where we focus on the Beni there are moments on the Jewish We focus heavily on the Beni element. So there that's part of too. There is the Beni there is the the day and the hour of morning 100%. But that doesn't define Judaism going forward. That's not the majority. There are moments. There are days of but the primary thrust to move out of the destruction and the pain is for a Jew to know we are strong powerful. Hashem is with us. And therefore, as we know that when we raise our children with a positive optimistic Judaism, not that they're victims of somebody else, that the definition of a Jew is not defined by somebody's hatred, but rather love. You're a Jew because Hashem loves you, not because a non-Jew hates you. It's a different identity. Then we raise children like Binyam raised Shaw, the first king of the Jewish people. Malus, you have royalty. That's Byam. Morai and Esther, both Jews who knew how to live in a non-Jewish environment with great courage and faith without compromising an inch. In fact, with changing hatred into respect for the Jewish people that comes from Binyam and the Bikdash that we mourn for will ultimately be rebuilt and whose portion is the heart of the B mikdash built the of the Bdash that's all built on the territory of because when we live the life of we are to build a royal Jewish future. future and a future where that mikdesh is rebuilt. [Music] Oh, [Music] says, "Why was the first bet destroyed? The three cardinal sins immorality, idolatry and bloodshed. That's the first bet. Second betash. Why was that destroyed? Because there was basis hatred. Now, was there basis hatred in the second mdash and it didn't have to move? They were perfect people. They learned Torah. They performed acts of kindness. They had avot probably didn't even have says the only sin that they had an interpersonal sin basis hatred. But how could it be says the to teach you to teach you that this sin of basis hatred is equal to the three other sins the three cardinal sins. And I ask you my friends, how could it be? How could it be that one sin outweighs the three cardinal sins? So we have to understand exactly what is what is basis hatred. People think I don't hate him for no reason. He wronged me. He embarrassed me. He cheated me. So why do you call it basis hatred? The reason why we call it basis hatred is because we have and I quote, "Don't hate your brother in your heart. You should love your friend like you love yourself. I am Hashem." What's the connection between I am Hashem and not hating your brother? The answer is if you really believe any Hashem, that Hashem runs the world, you cannot hate. Your friend didn't harm you. Hashem allowed it for your good. He's only a messenger. So if you hate him, you're actually hating divine providence. So is really a lack of when we forget hatred grows. The lesson is when we deepen our hatred dies. Let me tell you a story. Actually, just like a mother changes a baby's diaper despite the mess because love is greater than disgust, so does Hashem. We dirty ourselves with sins, but he forgives us because we are his children. The message is our must be like that mother's love knowing every event comes from Hashem in not in judges. When Ball abandoned Hashem and turned to idols, Hashem told them, "Go and cry to the God you chose." Only when they removed foreign gods and return to to Hashem that Hashem save them. So what's the lesson? Hashem enters only when we remove false beliefs, anger, ego, jealousy, desire. I control my life. That's the ego is a modern idol. It's a modern. It replaces Hashem with self- worship. That's the in our days. That's the ego when I only care about myself. And who cares what happens in the world? That is basis hatred because you are forgetting that everything that happens in the world is run and governed by Hashem. says was only destroyed because they were very adamant and diligent about the about the law and they did not act beyond the letter of the law. But why such a severe punishment for following the law? Says they followed the law. So why such a severe punishment? Because when you insist on strict just justice, Hashem judges you the same way. No mercy down here, no mercy up there. What does that mean? Why do people cling to strict justice? Because there's a fear of losing. There's a lack of faith. But one who trusts Hashem can let go. Because giving up for shalom never makes you lose. I'll tell you a story. There was an a that buzz an apartment with permits to expand. His neighbors protest. you blocking my light. I'll lay under the bulldozer if you build. Legally, the is 100% right. His wife says, "Take him to bed." But he says, "I don't want fights. Let's wait." 6 months of suffocating in a tiny home with six kids. Then a wealthy man in his co offers, "Buy a big, beautiful five room apartment. Sell yours. I'll pay the difference." He passed the test. That's the lesson. He passed the test. He chose peace over pride. He lived beyond the letter of the law and Hashem rewarded him beyond imagination. This is how we bring the back by making space for Hashem in our conflicts. Says in is not a single sin. It's proof of foundation. It shows aren't for Hashem but for ego. Now we're understanding why it's equate. equates with because when you do those, you're only doing it for your own ego. You're forgetting Hashem at the moment. How do we know? Because if your Torah was truly for Hashem, your friend's success would bring you joy. So, we have to ask ourselves, do we rejoice in another Jew's growth or we feel threatened? This is the ultimate test of if Torah is of our own ego. I'll tell you a story in when told that his translator was greater than him said from me or from him as long as Hashem is glorified. What what difference does it make? That's the message. A heart that beats for Hashem cannot hate the other person. Tell you a story about the Rebi of Panovich, Allah Shalom. The Rebi of Palovich in America, he was a master fundraiser. He met he meets aka representative instead of collecting for his own yeshiva he raises funds fork. Why? If the goal is what difference does it make which yes benefits this is the opposite of this is in action. Let's take some practical steps to change our life around. Number one kill the grudge. Call one person make peace. Number two give beyond fairness. Let go of ego. lesson number three practice say if Hashem is honored I'm happy even if I lose credit number four strengthen your say all day everything comes from Hashem the beta mikdash fell because people serve themselves not Hashem we can rebuild by living for him if we love for no reason if we love without reason we'll bring redemption without limit May this be the last of one of tears and the first one of song. [Music] Thank you, Robert Glaston. We have this to have have you again this year and it's it's hard you know we're doing this already a few years of talking about tishov doing it again you know everybody is in a different place but um we need some I know you um put out the book on the on the essay from it's a piece of Yeshua so you put out translation. If you can tell us about that, that would be uh interesting. >> Yes. So about a hundred years ago about the year 1913 wrote an essay to try to inspire Jews to yearn for the gula. And had a hard time publishing it. He wasn't able to publish it because of censorship. He had to slip it in as a as a supplement to a magazine that doesn't exist although the name exists. Hamodia that was the name of it at the time. It was a magazine that existed between 1910 and 1915 was published by one of the rabbon in Europe in Palaba. And the the purpose of the essay was to remind Yidden that you know we have to do mitzvah. Of course we have to do mitzvah. We have 613 mitzvah. But there are certain things that are even more fundamental than mitzv. There are six questions we're all going to be asked after 120. One of them is did you wait the coming of Msiah? So the wrote this essay to be people to make yearning for Msiah part of a person's day part of a person's sed part of person's reality. So you see on the cover we have a etch of the third BA mikdash it's a beautiful cover it's a beautiful safar but it has to become part of us and Most Jews, if you speak to them about the subject of say, "Of course I dree times a day, by the way." I don't know if we could let the cat out of the bag. We're recording this on. Is that okay that I'm saying that? >> Sure. >> The truth is always good. Yeah. Right. Um, hey is the yard site. This is pre-recorded you know for those who think it's live you know here we are beforeh working on this preparing is the yard site of the Arizal tonight is the art of and the Arizal said that after 120 the question did you await the coming of Msiah the designated spot to be able to fulfill the obligation to await the coming of Messiah and therefore or to be able to answer in the affirmative that we indeed awaited the coming of Msiah is in the of when you say the words for your salvation we awaited the whole day. So during those words you need to stop and focus and try to and to engender genuine yearning for for Msiah. You know I remember when I was a Bak I had this to go to Victor Miller. So his custom was that on uh onesh he would put keys in his sid so as not to forget yal you know this way when you get to say and you're wondering what's this big thing of keys doing there you say oh because it's uh because it's so we need to make some kind of mark in our s because three times a day we say these words we need to take advantage of the opportunity but it's more than that you know the para that we're going to read after say what does the word van means I ded say where does this word van come from so the numerical value of is 515 what did moshabu davin for so many times you know he says he daved 515 times what was he dabbing for parasa he was dinging for a raise he was dinging for the a new model of a car he was dinging for one thing to be able to enter the land of Israel to go into Israel. Moshenu davened incessantly 515 time to the point where Hashem said, "Stop it already. No more. Don't you dare say one more." But Moshenu, the greatest leader of Claus in our history, greatest person who ever lived, think about how much energy and time and emotion he invested to Davin to be able to be to go into Israel. some Yeshua makes from the from the time that Hashem told him you're not going in until he passed away. He did not let up again and again and again and again. He'd have 515 fel. He even said the rishim say let me go in 51 am the is 50 wide he said let me go in one let me cross no 51 am just let me just step foot in the medish says if I can't go in as a human being let me go in as a behema or let me be an o and fly through you know when we're going to say who would make me wings and I would float through Israel. Where did he get such an idea that it has any value to float through Israel? He got it from Rabenu. was the says was if I can't go in as a let me go in as a sh let me go in as an you know a from Jew who would make an honest assessment of the state of the Jewish people or even of of themselves even someone who's a even someone who learns three sedar a day to make an honest assessment. What is it like to be a from Jew without the ability to live in Israel? It's completely missing. Moshenu, he had Tory. I think I think we could say that Moshenu had lambdos. He had amus he had sat but he devoted all of his just to walk to be able to put his feet on the on the ground. So if I could share with you an insight I think this is not a but this is just a simple observation that we're going to have in the kinos. You know, the last 10 kos all begin with uh the word that kinus composed by Alvi. If you read them, they're not kinis. They're not kinis. We're not mourning anything. They're not mourning anything. They're not mourning the destruction of of Israel. They're not mourning the destruction of Ba Mikdash. They're poetic. They're poetically articulating longing for the land, for the air, for the environment. How is that a kina? Akina, I understand. You want to say kennas for the crusades, for the Jews who were massacred, for the communities that were killed, for the persecution, for the burning of the shas. You want to say aka for destruction of the bam mikdash, for the those are kinos. We're we're lamenting tragic events. But the last 10 kois, they're not kinis. They're they're poetry of love for. So what's it doing in the kina? What's it doing in the book? And I think it it serves a very very important function that the kino end with these 10 kos that begin with the word. Let's think about why we had to go into golas in the first place. Moral says that on that fateful night when the Moragum came back with the report about the Pik says the people cried and Hashem said you're crying for nothing I'll give you good reason to cry. The maral explains that if you cry over something, if you cry that you don't want something, you don't just say I don't want it, but you so deeply don't want something that you cry, you're able to shed a tear, not because you don't want something, that means you are fundamentally disconnected with that thing. That mean that item and you have no have no connection. You don't belong together. The fact that cried overem said okay you crying that means it's not yours doesn't belong to you you're not connected to it I'm going to have to take you out of the land it's not a punishment it's reality if you're able to shed a tear that you don't want to live here then you don't belong there it's not shy to you it's not connected to you so therefore the gullus of 2 years is because we cried over going to now you know the nivos the nivos was wrote one of the classic because I don't want to be accused here of uh of some ideology that you're going to say I never heard of such a hashkafa really you learned the right the wrote a on the tear is on your cheek tes and interprets the tear of The moragle is still on the cheek of the Jewish people today. Meaning we're still crying that we don't want to go back. We say, "Why should we go back? We have motora. We have yeshiva. We have we have ldos. We have we don't need it. What do we need for? We don't need it. We're not missing anything. We have we have to we have we have thera we have the the tear of the moragum. This is not what I'm saying. I'm telling you what the voice says. He says the tears of the moragum they're still on our cheek. We still are telling we don't need it. We have enough without it. The tears still on our cheek. The only way to go back is to show that we really want it and we're really missing and we have an ahava for Israel. However, that expresses itself. The last 10 kin, they're not kinis per se that were mourning the tragedies of the last 10 kinos are trying to rectify what got us into this mess in the first place. What got us in the mess in the first place is we don't need erit. So therefore, composed 10 kos that we're longing just to fly through the land. were longing to step on the dirt like Rav Zund of Salant would be walking through say why are you walking so much he says the garra says you have to spend yes say the last 10 kos are rectifying the problem that got us into this mess in the first place and what really substantiated this idea in the biography of the cloenberba says that when he was coming to Israel finally to to make residence in Israel, you know what he was doing on the plane? He was saying the 10 kos of the seen longing for Israel. So this is the if if you notice in this week's paras if there are many many things that um emphasize the centrality of Israel namely that you go up says what do you mean you go up because is the highest of all the lands really it's not higher than Switzerland how is it the highest I don't even know if it's higher than the catkills well what does it So explains that if you have a kador, you have a ball any point that you focus on and you turn it to the top will be the highest point. When we say it doesn't mean the altitude of is higher than the Alps. It means because in the mind of a Jew is the center point of the universe. So we turn the whole world with on top. So it's meaning in our mind it's paramount or the the par says the great river. What's so great about the Euphrates? I don't know. Is it is it bigger than the Mississippi? Rashi says because it's associated with Israel. So sometimes in life people get carried away with side reasons for whatever in whatever hashkafa a person has why perhaps they're not able yet to make their permanent residence there. But at least in their mind has to be the center point. The ahava has to be there and it has to be a genuine aava. That's part part of part of mitzv and part of rectifying the according to the is we have to wipe away that tear. And the way to wipe and it's not enough to wipe away the tear. You have to counteract the 2,000 years of crying. You have to engender a deep love for Israel. When a person goes to sleep at night, do they imagine flying, gliding through the airspace of like a bird like said that the ear of has spiritual lifegiving properties. We have to develop such an attitude so that we could start to think maybe one day maybe one day they would have yeshivists there that are going to work for my family. What maybe one day they're going to have communities because the first step is you have to wipe away that tear of the morag and you know there are many things in life we daven for I'm sure people have a whole laundry list of things they daven for imagine if you could see what davenin for maybe that would give us some insight in what we should din for but we don't have to look too far that's the first thing we're going to learn after said 515 times. Not for a raise, not for Yeshua, not for not for number one on the list. So the thing the truth is we say these our ding is replete. Actually, we made like a bookmark. If anybody wants it, any of your listeners wants it, we could send you the digital copy of 14 times in that. When you say the par you say that the should and when you say you sayd when you say by the way the reveals 516 that's the 516th and I'll let I'll let the audience if they want to study the list you'll be able to send it to them but our sid is full of opportunities and tishabove it's a wakeup to remind us of what our priority should be, what should be paramount in our eyes and we should all be says it's not enough to ask for it. You have to be it like a debt like something the owes us. You have to be says do means to be the claim like somebody owes you money. So if we utilize the day properly, it's not only one day in the year. It will transform our entire year and we should be z to really behing understood that without the I think this is something we have to daven him for that we should understand it so that we should d him for it because many people are trying to figure out so we're missing something so Hashem should help us we should this is what we should for we should understand what he is what is what is it it's all of part of it and we're in goalless we're forgetting so glassing thank you very much Like you said, I think the biggest golus, the darkest golos is not realizing we're in galas. >> Yeah. >> Thank you. Thank you. >> Thank you for the opportunity. [Music] She now [Music] [Applause] she [Applause] know Glor [Music] now she [Applause] now she tell you She tell you