💥 “You’ve NEVER Heard a Rabbi Speak Like This – Temple Mount Truths”

Hello David Bar. Thank you very much for uh for hosting us today. Shalom, Rabbi Ali Shames, Ali Shams, and it's my pleasure to sit down together with you today to discuss whatever it is that you have in mind. Okay. I think the reason that we've uh we've gathered today uh to discuss uh the issues concerning uh Ali Alaharabay u and related related subjects to that. Uh if I may, I wanted to uh to start. In many people's eyes, for approximately 2,000 years, the concept of mikdash harabite uh was seen as a farway utopia. And uh even the phrase of bisman that we find uh in the Mishna and other places was very very comfortable um from very very for many many people for many many generations. Um, when did that change in your mind from a distant utopia to something practical that we can actually deal with in a in a real way? I'm not sure that it ever changed, at least not in my mind, because my my my attitude is, I think, very different from that of perhaps certain other people, certain other rabbis. For example, I give I'll give you an example. Recently, someone sent me a video clip in which who is the head of the an ultra orthodox group and he's the head of the best of the rabbitical court and he also speaks English. Rabbi Stanb he grew up in England and he says as follows. He said it is assur. It is forbidden to go onto Harab to the temple mount until the Msiah comes. Those were his words straightforward. And he repeated that statement two or three times. Let us ask ourselves a very simple question. Where does it state in the Torah? Where does it state in the in the written Torah in the in the oral Torah in the oral law? Where does it state in the Talmud in the Rambam that it is forbidden to go on to Harab until the Msiah comes? Is there such a statement? Let us ask ourselves the very simple question. Is there such a source anywhere? And I'm here to tell you that there is no such source. So where did someone like Renb a great a great Torah scholar where did he come up with this notion? And the strange but nevertheless accurate and even perhaps surprising answer is that he embied it with his mother's milk so to speak as we say in Yiddish with the mama's malik with with his mother's milk. In other words, this was simply the the assumption of Jews in the galut in the exile going back many many generations that we're in a certain situation a certain kind of reality that you described earlier as han basan the present time which mean which is another way of saying the exile the galut and when will this all change when the mashiach comes and somehow therefore it it made it makes sense to people to assume that well Harabite is out of bounds until the Msiah comes. But that's not how the Torah works. That's not how Judaism works. In the in the Torah, we have is the Torah is is a law, a legal system amongst other things. And we have aim that tells you that that a person who is a person who came into contact with the dead which is a certain type of ritual impurity which prevents a person from doing certain things may go on to harab. It says so in the Mishna. This is quoted by the Rambam indash in in those sections where the Rambam deals with such matters. There is no other opinion. There cannot be another opinion on the matter. What some people might claim is that uh well that's true but we don't know what parts of Harabay of the Temple Mount may be entered and which parts may not be entered into. And the answer to that question is that those very same people who make that claim have never even tried to find out where it is permitted and where it is forbidden to go on Harab. Because the fact is and this is something that most people do not know but should know only one sixth of the area of of the current Harab temple the temple mount which is a huge area only one sixth of that area is forbidden. It is forbidden for a Jew who is uh defined as tameth as defiled by the dead to enter. And it's very straightforward to pin down at least within uh fairly close tolerances with within a few meters it's possible to know where that area is and where that area is not. And those people who say we don't know if truth be told they just don't want to know because they prefer not to know. And I'll explain to you why I believe such people do not want to know. This is the analogy the the example I give I always give to people. Imagine that I come to you Rabari and I say here are 10 bricks. I want you to put them on the on the floor on the ground and form a circle with these 10 bricks. What would you do? You would take this make them arrange them into a circle. No big deal. Right? If I then came to you with an 11th brick and I said add this brick to the circle, what do what do you do? You can either remove one brick and replace it with the 11th brick. But that's not what I asked you to do. That's not the you still have the 10 brick circle, not the 11 brick circle. Really, what you must do, therefore, is to break the entire circle and begin a new. You have to uh deconstruct that circle and reconstruct a new circle which is larger and includes a new element. And then you'll have an 11 brick circle. That is the mashal. That is the analogy. That is the metaphor. What is the the meaning of of what I'm saying? The Torah, Judaism is like a circle of bricks. The kind of Judaism that Jews became accustomed to during the Galut is is akin to that 10 brick circle. And they cannot imagine adding or detracting from that system that they know that they know and love. So if you come to someone like Ra or many other rabbanim, not all rabbim but many other rabbim I grant you and simple Jews on the street, you ask them, "Well, here's something new which has to be inserted and included in our new version of of Judaism because this is the Torah. The Torah speaks about harab. Harab is there. It's waiting for us to do something about it. We are commanded to do something about harab. We are commanded to be there, to pray there, to uh visit there, to build a mikdash, a temple there, etc., etc. But this is something the Jews haven't done for 2,000 years. So some Jews are so a feared of having to break the the circle that that is to say, their galut form of Judaism, what I always refer to as GMJ, Galutmo Judaism. They're so afraid of having to deconstruct their GMJ version of Judaism that they refuse to deal with any new bricks or elements that you introduce. And therefore, it's not just something like entering Harab that such people will not be willing to accept and go along with. It's even something as innocuous as what you see here, the these blue threads, the the blue thread of the of the which doesn't involve going to harab. It doesn't involve too much meth impurity. It doesn't. It's a very simple thing to do. You go to the store, you buy it, you add it to your ce. But Jews have got used to the idea that is just white strings. And not not also the that we speak about in katma every day. And many Jews, not all, again, this is changing over the last few decades. This has begun to change. But some Jews refuse to make this change because it's something new and different. They're not used to it. And it's like the 11th brick that you're asking them to introduce into their system and they can't do it and they freeze and they say, "No, no, we can't do that." Well, when when when can you do it? When the Mashiach comes. Because that's just another way of pushing it off indefinitely and and sherking your responsibility. It's easier to say rather than admit the truth, I'm not sure how to do it. I'm not sure what to do. Perhaps you can tell us. We haven't thought about this in our little community. What do you say? rather than admitting that they'll tell you it can't be done till the Mashiach comes. It's assur. It's forbidden and we don't want to talk about it. That's the bottom line. As surprising as it may seem to some people. First of all, I love the uh love the mashal. If I could just maybe maybe an adjustment to it probably um possibly um what you're almost describing is adding something new into the circle and that is the push back is against adding something new into it. Actually the mashal would have been having the original circle being uh let's call it 12 stones just for you know symbolic sake or 20 or having uh uh and having a third of them be removed uh because out of the 613 mitzvot we uh we're missing about 200 um by the lack of uh lack of mikdash. Uh and then having removed a third of those stones, they have reconstructed the uh the the circle based on those and now they're being reintroduced into it um as a as a reintroduction uh rather than uh rather than to as an introduction as a as a as a reintroduction. You are you are of course completely correct. you you're you're correcting me and and you're cor correct to correct me because the true description of of the of the reality of the Torah as you say the Torah was once something much broader and greater and more majestic and included many aspects of the Torah which the Jewish people unfortunately lost and almost forgot about or most of the Jewish people almost forgot about for many many generations. And we mentioned the mikdash the temple and harabay. We also mentioned the the blue string. We could also speak about the concept of simply uh living in conquering controlling establishing a a an independent sovereign Jewish nation in our homeland in Israel in the land of Israel. This is also an aspect that many Jews simply forgot about. So of course what we're discussing is not coming up with something new. Nothing new fangled at all. It's all very old, very ancient and authentic. It's just that parts of the Torah fell into disuse and were covered up with refu and and dust and what have you and and now they need to be removed from the as it were shalom the the the rubbish pile. They have to be dusted off and polished up and put back to use. If I could go back to my original question though because I'm very very curious. Um on a personal level, when did you um dust off and put back into use this particular uh aspect of Judaism that it didn't come with your mother's milk? Because none of our mothers uh nursed us with such milk. True. What you say is true. I studied uh in Yeshazar for 10 years. I can tell you honestly that even in that non-haredi non-ultra orthodox supposedly religious Zionist uh yeshiva no one ever spoke to me not once about going to Harabay the need for doing something about Harabay the temple mount or the temple it was it was not discussed it was a non-issue didn't exist in fact I I recall that when a certain individual in that yeshiva discovered that I was becoming a bit more active in in this field. I was probably at that time a young a young married Torah uh member of of the KL. I was perhaps 22 or 3 years old or something like that. Um he was he was uncomfortable and he began talking to me about uh you know we're against going to Harab or something like that. But I during that period I was coming into contact with other with other people from outside that that more limited area and that that limited community shall we say. And I began to look into the matter and study the matter. And I discovered that there there was no basis simply no basis in the Torah for for all these uh fanciful claims that Harab is out of bounds and and the temple is not something we're interested in right now or something along those lines. Um, some people even wished to pin this attitude and this belief on Rav Cook that Rabbi Cook and that's not true. I want to point out it is true just to clarify or no I'm referring to the father to Abraham Rabbi Abraham Isaac and Cook. He nowhere, not once, states that he is opposed to uh going on to Harabay. He doesn't talk about it. I I can go into more detail, but I'm I'm making that claim categorically. He also was opposed to the idea, the notion that the temple will fall from heaven or some such thing. He was opposed to that idea. And I can tell you how I know this if you again if we have time. And but it is true that his son Harava Haken Cook whom I knew personally for about 4 years until he passed away. Um I'm not claiming I was very close to him but I did know him. Uh he he had a different attitude. That is true. And and his attitude which was Harab is basically out of bounds. I mean not something we're going to talk about. Uh that attitude percolated down to the student body and and to his most of his followers. And that's what that what we that's what we see unfortunately unfortunately to this day. But I can tell you for example I have somewhere in my files up here on the shelf I have a news a photocopy of a newspaper clipping from newspaper shortly after the six- day war. A journalist visited Cook and asked him what about the temple mount? What about the mikdash? And what was Suda's answer? Just a few words. He said, "We'll wait a few years." That was the answer. Very strange, very vague, non-committal answer. But as a friend of mine once said in terminology, in thinking, Shaim is in the plural. So it's min a minimum of two years. Kamashanim a few years can be interpreted to mean three four maybe five but that's that's the most well it's been a lot more than five years since Amiso returned to to the temple mount so that's that answer is really uh rather strange I can tell you something else I have in my files up there that my my ra my teacher goshel zets once gave me a photocopy of a handwritten letter that ravi father wrote which was not which is not printed for whatever reason in growth in the collected writings of RV cook which I have here on that shelf but it's not there in this letter he was asked is it not the case that we believe that the the temple the mikdash must fall from heaven and we're not supposed to do anything about it rak responds and he says shalom heaven forbid that we should uh claim that this is an article of faith of Judaism that that we are not to build a temple that it has to fall from heaven or something like that and he quote from the Tammy, the Jerusalem Talmud in the fifth chapter and there it says in the that is to say we learn from a certain discussion there the mikdash will be built before the renewed Davididic Davididic dynasty which means that before the mashiach comes the mikdash or at least it's possible the mikdash will be will stand before that time that's based on the opinion of ra and then in particular mishna over there this is what rafuk writes in his own hand and I've seen it and I have it in my possession and and that's that's what Rafuk really thought but unfortunately his his views have been have been uh misrepresented for many years so it's important that people be aware of that um so if you if you ask when I when I for instance went for the first time went to Harab. I'm sorry. That was going to be my next suggestion cuz I'm still uh trying to get there. So I as I recall it was approximately um it was for the first time it was probably around Tshin me or me. Um 1986 or 1987 according to the Gregorian calendar. That was the first time I went to Harab with a with a few other people. One of the people who who uh who went with me at that time and encouraged me to go and and I spoke to him for a long time about it was a an elderly gentleman already at that time by the name of Manahim Benyar. I don't know if you know him or heard of him. A very fine person and he was one of the the first Jews to become active and and vocal about this whole issue immediately after the six- day war. Okay. Um, have you have you been there recently? I have not been there for about uh a year or something like that, but I I I do go there occasionally. Yes. Okay. I was wondering whether or not uh I mean if it's been around around the year then the big changes happened then there but you reflect upon uh the different type of experience that you had the first time that you went and how things developed over the years and also with the with the intense efforts of Yesharabite uh and the constant presence there on on a on a daily basis and how that has how that has impacted things. There is no question that over the past several years, perhaps more, there has been a very significant and positive change on on on Haraba on the Temple Mount. For many years, when I when I began first going to Harab with other with other Jews, with other rabbis, and it should be mentioned there are many rabbis who who go to Harabay um serious rabbis. Some of them um would normally be considered haredi that is to say ultra orthodox. They they dress the part and they come from that kind of background but they have seen through the smokec screen of this we have to wait for the msiah that that ideology. They've seen through that and and they they have taken a different approach which is based on the as I say it's not an opinion. It's not a matter of opinion. If you want to know what the Torah says, you look up the sources. The Torah says very clearly in again in the Mishna we say you look it up and it tells you where a Jew can go in what state of ritual purity or impurity. It's all laid out very straight in a very straightforward fashion. Um initially for many years many Jews including myself visited Harabite frequently. We were constantly uh harassed by the police. sometimes by the uh by the uh WAK for the Arab Muslim uh organization that that tries to impose its will on her on Harab. And we were most most definitely prevented from praying on Harab in any way, shape or form. And if a person even attempted to do such a thing, he was rem immediately removed forcibly from Harabai. This went on for many years. But as a result of of perhaps a change in in in personnel in the police and in on in the in the political sphere as well. In recent years things have begun to change. When I say recent years I think perhaps we could begin to count this from perhaps 10 years ago, eight years ago. Uh there has there has been as you mentioned yeshiva harabay that is to say there are Jews uh Torah scholars who now make a point to visit most of them live near near harabites they can do this more easily on a regular basis. They go to Haraba uh daily and they simply by insisting and and pushing the limits. Uh and also because the the Israeli police and the political echelon are a little bit more only slightly more but somewhat more amenable to the idea of Jews praying on Harab. they began to do so and now it's become a regular daily fixture which is a wonderful a wonderful development for for many years despite the visits of many Jews to Harab this did not happen so this is something to be celebrated during those times when it was difficult uh more difficult than today it's not like it's simple today uh still but uh you can't compare it I I started uh 30 years ago um and part of the uh uh part of those experiences that you're referring to. I remember them very very well and it's a world of difference especially in the last uh I mean coming up in another two weeks to the year anniversary of of major changes um that happened um but at the time when you when you started and it was very very difficult you came back again yes was that for um let's say kibush uh for uh reasons of of trying to show um Jewish presence there or was it a was it was it a manifestation of the place for even though wasn't even available in an in an outward fashion. The answer is yes. All of the above. It's all of the above. It's it's essential that Jews make their presence felt and known everywhere throughout our homeland. And that includes Harabay which is the the the beating heart of Erat Israel of our homeland. It belongs to the Jewish people. It always has belonged to the Jewish people and forever will belong to the Jewish people. But we have to make manifest our connection to that place. And it it is also a question of therefore making our presence felt but also giving expression to the the spiritual nature of the place. It's not just a a piece of real estate. the uh the Muslims treat it as a piece of real estate because as you know very well as someone who goes to Harabay you must have seen what I've seen on many occasions Arab children literally playing football on Harabay or Arab families turning the place into a pl a site for a barbecue in other words they they don't treat it as a holy place but we do we immerse ourselves in a mikquay in a ritual bath beforehand we we don't wear shoes uh and we have to behave in a in in a very specific way and not do certain things on harab because it is a an extremely special place but that doesn't mean that it's out of bounds for Jews. The only area that has to be stressed, this the very small area on Harab that is out of bounds, out of bounds for for a Jew who is who has been in contact with the dead and has not been purified uh is called the azara. the the isur the prohibition to enter any part of the the place that is it is forbidden to enter in that state is is called the azar the court of the temple and that is a very small area and we can know again within a few meters exactly where it is and where it was and where it will be in the future and the rest of may be entered that is the and no one can invent a new hakic system not with all with all respect not and not and not and and no one on earth can change the Torah. The Torah is immutable. The Torah is clear and the Torah states exactly what may be done and what must be done. And uh anyone who claims otherwise is misrepresenting the Torah just as Donald Trump introduced us to the concept of fake news. uh we all have to also get used to the concept I'm afraid of fake Torah. There is fake Torah in the world and sometimes it is propagated by people who should know better. There have been a lot of efforts um in recent years and again in the last year things have uh changed significantly um for allowing uh clear. So instead of it masking it behind what we used to do in uh as as tour guides uh and the like now there's regular um that happens there on a on a very regular basis. Um, is is that what we're looking for or are we trying to go to a stage beyond that of uh the establishment of uh of a temple itself uh and in the direction of uh of animal corbanote animal sacrifice as it appears um in the very uh in Vikra and the rest of our tradition. Clearly this is only the first step. Again, no one can invent a new Torah. We cannot add to the Torah, and we do not detract from the Torah. The Jewish people are commanded by Hashem in the Torah, and they shall make a temple for me, for my name, and I will dwell amongst them. That is what the Torah states. That is a commandment directed at the Jewish people. Hashem is not commanding himself to do something. He's not commanded to make it fall from heaven. Hashem can make anything happen. But that's not how the world works. That's not how Hashem wants the world to work. Uh and we are commanded to rebuild the temple and the temple can only be rebuilt in one place and this will be for the benefit and the welfare of all of mankind when this takes place with Hashem's help. And that is our aim and that is our purpose. I want to mention to you the the following uh the following story. Uh it's a true story. I know because I was there. It happened to me many many years ago. I was invited to a certain yeshiva to give a sh exactly on these matters. Harab miktdash called the the the pesak sacrifice. And I gave this I gave this sh and I quoted from a famous tishuva and hakic response written by one of the most famous uh authorities of the last few centuries Moshe Ser. This was about this this inter exchange between Moshe Ser and took place between himself and his father-in-law. This was about uh this was about 110 years ago or something like that. And Rabia asked his son-in-law the difference between was only a few years because it was the second marriage for the Katham. He asked him what what does your honor think about the following? If the Turkish at that time the Turkish the Ottoman uh Sultan were to give his permission could we uh go ahead and offer the the Kurban Pesak that that's the question he asked it's written in in it's there for everyone to look at to read it's all it's been printed in print for for over 200 years and I quoted what he said and his response to his father-in-law was yes we can and we must if we receive such permission from the that again the the person in charge then politically the the Ottoman Sultan and he goes through various issues that some people raise is it possible is it not possible how it will be done and he explains how it it is possible and and if it's if we were given permission we need to do it I quoted this response of theam to ra and one of the yeshiva jumped out of his seat quite literally and said, "I don't believe there is such a tusha of the katham." I said, "Well, actually, it's right here. I have a photocopy. You can read it." And he said, "Well, it cannot be. It must be that it's either a forgery or theamare changed his mind." I said, "And why do you say that?" He says, "Because I myself come from a family and from yeshiva where the kathams was one of the most important figures and and Torah giants and I never heard that he said such a thing." This is the kind of thinking that uh we're dealing with. People who do not know and wish to turn their ignorance into a virtue. It's there's nothing virtuous about being ignorant and there's nothing proper and correct about being dimwitted or being obstinate. The Torah is is what it is. The Torah says that a pesa is to be offered at all times. If a person, by the way, asks, "How can we offer a pesah?" um the the the the sacrificial lamb on Passover. How can we do this if most of the Jewish people are tameth? They they're literally ritually impure according to the halaka. And the answer is that when a majority of the Jewish people are in that state and they cannot be all purified in time for pes then the is that we go ahead and do it without that purification. That's not something I made up. It's again it's in the Talmud. It's in the Rambam. It's a straightforward I'm sorry which means that such uh in such a situation this form of impurity is to be overridden and the Quran is be brought anyway. These are straightforward that no one can deny or contradict. Some people, just as I explained to you with the bricks, some people prefer not to know about it because that would then force people to re-evaluate many things and to understand that their version of Torah Judaism is a very poor shadow of the real McCoy. It's not the it's not the authentic original article. It's something that we were able to maintain in in a galut reality in the in the the reality of exile. That's why I refer to it as GMJ, Galut mode Judaism. But that's not Torah Judaism. That's not the real thing. And it's time for the Jewish people to break out of that mold and to break that circle and to reconstruct the the authentic much greater, more majestic, more beautiful circle. Um there was on this past shalt um a uh a step maybe in in the direction of increasing the availab the availability of actually doing some of the service um by the the brought on on sh the two the two loaves. Uh there was an individual um in the in bday ki huna in the proper in priestly um garments um and in a very clandestine manner um it was done and this was met with um great enthusiasm on one side and great um trepidation on uh on the on the other uh for various reasons. Uh I'm interesting knowing where where what what what was your take on this. I again I I I became aware of this shortly after Shv this year. Someone sent me the the video clip that someone managed to record. On the one hand I'm in favor to be honest because it's impossible to be opposed to such a thing. How can you be opposed to an Jews attempting to do what the Torah tells them to do? How can one be opposed to that? But I will be honest and I will tell you frankly that this type of activity trying to clandestinely perform the the misworth of the the of the Torah on Harab on the Temple Mount in a in an underhanded and um almost uh um as I say clandestine fashion as as as if we're uh criminals or as if we are doing something improper that should not be done something that that is to be hidden as something we should be ashamed of that leaves a somewhat unpleasant taste in the mouth at least in my mouth and uh frankly I perhaps I'm less I'm not opposed to it because again I can't see how you can be but I cannot claim to be infused by it as much as perhaps some other people are. I think that we have to aim for and achieve a change in the status quo and the reality on the ground such that Jews will be able to worship Hashem as as dictated by as mandated by the Torah on Harab openly and without any trepidation. Okay. So if we look and with in in in closing um we have various parts of the Jewish society that are not necessarily on board when it comes to the Herabite issues. You discussed some of them when it comes to say the uh the Karedi scholars who despite uh their their their acumen uh of learning um have chosen not to see the things in the same way um that you've presented them. Um we also have um a large section of the Israeli society that define themselves as uh not not not n not n not n not n not n not n not n not n not n not n not nonobservant uh and uh they don't also seem see why this is uh this is a necessary part of uh of what's of of what's going on. How can we move forward and talk to both of the sides of the equation um in order to have a larger group of the people that see the idea of aliharabite and issues concerning mikdash in a positive light. If only I knew how how we could go about that uh wave a wand and simply make that happen or change people's minds. That's very difficult um a very difficult uh task to to achieve. I think one of the things we need to do is that which I attempted to do here in our discussion today, and that is to say in a forthright manner that as much as we wish to show respect and honor to all great Torah scholars, when a certain Torah scholar, whatever, however he describes himself, it doesn't matter to me, not these words mean nothing to me. Either a Jew follows a Torah or he doesn't follow the Torah. If if a certain group of scholars says something which is opposed to the Torah which is not correct, we have to call them out. We have to say so. Uh and it's untrue by the way that all are of that opinion. It's not true at all. I'm going into all kinds of pointing to people and and using this name or that name. There are many greatim who have gone on to harab who continue to do so and who do not accept that position. I can also tell you that many many years ago something like uh 35 years ago I had a conversation with a girl Rabi Avigdon Neansa the rabb of the Jewish quarter of the old city of Jerusalem and I was discussing this matter of the migdash and with him and and I said to him I don't believe that the migdash can fall from heaven such a claim is made based on certain sources which I claim are not to be taken literally and cannot be used as anic argument. And I said I don't believe that mikdash will fall from heaven just as the first mikdash did not fall from heaven. The mishkan the sanctu the tabernacle didn't fall from heaven. The second mikdash did not fall from heaven. Why should the third mikdash fall from heaven? He said to me said to me I believe it can fall from heaven but I'll tell you the following. If it does fall from heaven, it it will be a terrible reflection on us because we should have built it first. And if it falls from heaven, it will only be because uh we didn't do our job and Hashem had to do it instead of us. And he then he pulled a off the off the shelf and he pointed me to a certain source which more or less indicates that that that thought. So we have to tell people the truth uh present the Torah and explicate the Torah as it is as it has always been without fear without shyness and uh and introduce people to the truth and the more the truth is heard and known the the more this will somehow take an effect. The fact is that it's the early the first generation of Jews like the person I mentioned earlier who many years ago already passed away. Um it's because of people like himself who spoke about Harabith really immediately in the aftermath of the six- day war and uh pushed for going on to Harab and and what have you and and these things took years and lots of civific uh effort and campaigning but eventually and in those years you could barely find a khedi an ultraorththodox rabbi or or young person who would go along with such an idea and yet we see that because of such people who were not from an ultra ultraorth orthodox background. Today you have as you know very well many uh young and not so younged rabbanim and Torah scholars going on to harabay. They they come they go on to harabay in the hared garb and and they on the one hand they will tell you I'm kared but they don't uh accept the party line when it comes to harabay. That didn't happen by itself. That happened because non-haredi Jews talked about it for a long time and and forced people to look at the sources and to uh look at the at the truth of the Torah and not accept uh uh some kind of fictitious Alice in Wonderland version of the Torah and and therefore it's only by disseminating the truth that we will make progress. Okay. I like to uh as I tell people the first time that they're on uh they're on Harabite um that they will have the opportunity to tell their grandchildren things that their grandchildren will think that the Zeta doesn't know what's what he's talking about anymore. He's crazy. It couldn't possibly have been like that. Um so at least this will as long as the internet is still around um the conversations people won't believe us one day that there was a debate uh about about this issue. It will seem totally archaic and impossible. Um and uh after we're makban to uh on harab we'll be able to come back with our families and eat the corban and have a suda and watch this clip um and be reminded about how silly it was um in the time when not everybody recognized that. Amen. Can you hear? May it may it be so.