Rabbi Aaron Goldsheider presents Messianic Implications of Jerusalem

Heat. Heat. [Music] All right. So, a a big welcome to everyone. Nice to see everyone this evening and a uh a big and thank you to Poston and to the Yan Center. Yan Shalim as some call it official name the official name the official name Yan Shalim and Yana we're here in Shalim this evening and uh it is uh with great joy that we are here in Shalim and great joy that we're going to be celebrating Yomu Shalim in about an hour's time as the sun goes down and the 28th day of is the uh the great celebration of the reunification of Jerusalem coming back in 1967, the miraculous victory, the six- day war, and we come back to the Kotel, the Harabai Badenu, and uh here we are today. And I just heard a stat actually this week, Rabbi Kedron, who is a descendant of the of Rais Coen Cook of the family of the Cook family. So in 1948 when the state of Israel was established there were 600,000 Jews in Erit Israel at the time which is an astounding number because that number 600,000 is the number of Jews that was the count of the Jewish of the Jewish people when they left Mitim it really represents the men but that's the count the Torah says we left 600,000 Jews and there was a statement in a safer called Kolhhatur which is based on teachings of the vagon and the vagon said that when the Jewish people will have 600,000 in the land of Israel. That is the beginning of the redemption. You know that's the gula. So it's really quite astounding that that is the number 600,000 with the founding of the state of Israel. So Ravon pointed out just heard it over Shabas that Yerushim now has 600,000 Jews for the first time. It's in the last year or two. So that number 600,000 first it was in the land of Israel and here we are today 600,000 Jews living in the largest population in all of Israel the largest city in all of Israel where a million people including Christians and Arabs in uh inim. that magic number 600,000. We've reached that number here in Shalim. So, uh this is a an awesome time, an incredible time in Jewish history and to be here and Barak Hashem, the people sitting here in the room to be here in Shalim, living in Shalim and uh we are thankful and it is a night to be thankful and tomorrow to be thankful to Hashem for your shalim. So what I'd like to look at together with you are a number of mikot a number of sources that speak about the holiness of Jerusalem. We all love yushim but to try to define and and really to identify what is it about yushim that is so special. What is the sanctity of yushlay? What is it that we're praying for on the night of PES at the end of Yum Kipper as well when we say what is it that uh that is in the heart and soul of every Jew this yearning for you. So I want to begin with the following which is uh really an amazing that's found in the Rambam. You don't have that on the source sheet in front of you, but I want to read the following. And this is the Rambam has as part of his amazing work of the Mishna Torah. He has a section called betak. These are the laws that relate to the building of the beta mikdash. All the laws around the beta mikdash. And he speaks about the altar. He speaks about the msbayak. And where is the msbayak? And he writes the following. Again, you don't have this. Take this just as turish val even though it's written here in the Rambam. You don't have it in front of you, but just a few words that I want to share with you. The Rambam writes that the MSB that the altar where they brought the corbanote, he says it's a very specific place. The measurement and where it needs to be is uh is very very precise. And why is it so important that it's precise? Because he says the following. He says that we have a misura we have a tradition reading the words the Rambam this is a tradition that everybody agrees to biat it's in the hand literally in the hands of everyone it's a very interesting language to to use which sounds like not only the Jewish people but everyone is aware of this that place that king David in melik where they built that misbeh who shabbano abra What is that place? The place of the misb. It's where Abraham where Abraham had the where he bound his son Yitk and he built the Misbayak in that place. That place which is not too far from here. How far? About a mile, two miles down the road here. That place the Makdash and specifically the Makbak. That that place where they brought sacrifices, brought corbanote. It's where Abraham first brought onto the but not only that the Rambam goes on it says when Noah this is the Rambam writing and he's this is aic work and he's not just you know not just waxing poetic this is something that he believes in a uh I would say a very literal literal way when so when Noah leaves the TVA where does that happen according to this tradition happens here in that's what it says when he left the he went he went to har and he built the misbeh and that same I know it's a surprise I also didn't I've never thought of no when he brought the sacrifices the carbanote that it happened in that spot the raam says this is a misra misury everybody agrees to this there's no question about this tradition that that's where Noah brought his when he left the and not only that he writes and it's a place where K and he going back to the story of Kahl one of the the early stories in the book of it was there that that happened and one other item this is where Adam Harishon the Torah doesn't say this but the Rambam says this is our tradition that Adam that man when he was created when He was brought into this world and he wanted to thank God. He brought a corban and where did he bring that corbanra when he was created it was at that very spot. So think about what happened there and think about the sanctity of the sanctity of the makama mikdash. And then the rabam says one other thing which is also amazing. He saysamra and that's where Adamarishon was created from the dust or from the earth of that spot. Other words, when we speak about the Harabay, we speak about the place the Misbayak, that place Msbayak, why is it so critical? Because when Hashem created man, Hashem created man from that earth of that spot of the Misbay of the altar and sea rabbis. And why was it created from that spot? And why is Misbay on that very spot? Because man requires kapar, atonement. And if man is created from that spot, so God will find a way to forgive man for their sins and every person for their sins. That is the language of the Rambam. So that's where I want to begin. We're going to come back to that, but let's just kind of put that on the back burner for a moment. But here we see the significance of that place. Arainu, Noah, Ken Ve, Adam, and actually the very creation of man begins in that spot. Okay, I want to share with you the following story. And uh this is the first source on the source sheet. We're going to share the story. I'm not going to read it in the text itself. If you like, you can take a look at that on your own or later. This is aim and it speaks about shel. Now, we're all familiar with that language, Jerusalem of Gold. Where do we know that language from? We know it from a song also going back to 1967. Naomi Shemer, she writes a song about Jerusalem. And she names the song and the refrain in the song is shel Jerusalem of gold. And that's the name of the song. And I think if you ask most Israelis or Jews about Jerusalem and to think about Jerusalem, I think that might they probably don't know this Rambam. I didn't know this Rambam either till recently. But if you ask them about Jerusalem, they'll talk about Jerusalem of gold. Shel Zahav. Now, what does it mean Zahav? So, by the way, that term does not appear in the Torah. The term does not appear in all of Tanakh. Where did Naomi Shemer get that idea of Shel Zahav? And what does that even mean? Shalim Zahav that there's a Jerusalem of gold. So, one way of interpreting Jerusalem of gold, I think, by the way, does anybody what how what's the meaning of Jerusalem of gold? Okay, good. All right, we're going to get to that in a moment, but you already know. But when I I always thought about Jerusalem of gold that the that the stones of Jerusalem that they're like when the when the sun hits the stone and from a certain angle that it looks like a golden, you know, bit of a gold tint, the walls of Jerusalem that they're gold and maybe that's the idea of Jerusalem of gold. But the Garra itself uses the terminology Jerusalem of gold. Again, not found in the Torah, not in Tanakh, but it is found in the Gamarra. And it's a really an amazing story. And what's one of the amazing parts of the story is it's a story about Rabaka. And we know Rabaka's love for you. And we know Rabaka's optimism, the famous story at the end of Makos where he comes with other rabbis. They see the ruins on the Harabas and all the rabbis are crying and there is a there are shuim. There are foxes that are running on the on the top of the mountain after the B mikdash has been destroyed. And Raba turns to the rabbis and the Gumar says that he's mit that he is laughing that there's a big smile on his face. And he said, "Well, if this prophecy of destruction has come about, so I know that the other prophecies are going to unfold as well that the BA mikdash is going to be destroyed, that there's going to be hope." So Rebeeka is the uh he is the paradigm of hope and loving Shalam connected to Shalam and love in general. That's right. So look at look at this story. Let me share the following story. This is Gamar Nadarim. He gets married to a woman by the name of Rael. He has a father-in-law by the name of Kba Savua who is a very very wealthy guy. He is not happy about the shak the shak between his daughter Rael and this fellow Aka. Now, why is he not happy about that? That sh sounds like a really aka Rael. They sound like nice Jewish names. Nice. What? What is he unhappy about? Raba is ignorant. Rabbi Aka is not far from being. And he's not happy that his daughter has married this fellow is going to marry this fellow. So, the father-in-law says, "If you marry Aka, I'm writing you out of my will and I'm also not going to support you in any way." And we know even today how important that is, especially Jews of Shalahim and and all of us. We need the support, the help of idls and our parents. It's true in going back 2,000 years to Rabaka as well. But you know what they said? We're getting married anyways. And the Gumari describes how they don't have any money. They live in poverty and they're living in a shack. It seems that they're living maybe in a barn. And they're in the barn. They live together. They are together with one another. And actually the Gammorra describes a very romantic scene. And I would say I don't know all of Shas. Far from it. But I don't know of too many scenes that the Gamarra describes a romantic scene between a man and a woman or husband and wife. And the Gamarra says the father the Gamarra says is they would wake up together in the morning that Rabbika would turn to his wife and he would remove the straw that got caught in her hair overnight. That's I that's very romantic as they wake up and this this uh this portrayal of of Rabaka taking the straw out of her hair in the morning. So that's what the Gumar the Gumar says says and they the garra says they were going through a very very difficult time. There was a knock on the door and at the door and Rashi says who this person was it's a mysterious person it is Elia Na'vi. It's Elijah the prophet that comes to the door. He knocks on the door and the man, this mysterious man who knocks on the door says, "My wife has just given birth. We have nothing. My wife is lying on the floor. The baby has just been born. Can we borrow some straw from you?" And they give the man some straw. He leaves and Rabika turns to his wife. They turn to one another and say, "Well, thank God we have what to be thankful for. At least we have straw. this person who came to the door doesn't have anything and thank God we have the little bit that we have and Rashi says the commentaries say that's Rabbi Aka but I'm sorry that's Alia who came to give them to try to strengthen them and Raba takes that message and he and he sees uh he sees the blessing and the gratitude that they should have now here we go we we're speaking about you Zahav the Garra says that he turns to his wife and says one day if we have money and if I make some money, you know what I'm going to do for you? I'm going to buy for you a shalim shel. This is the first time that we have that term. And I looked it up on Google that Naomi Shemer was aware of this gamarra. Where did she get this line, this phrase you shalim shahab? Where did she where did she find that? She found it in the gumar. She found it here. It's Nadarim Dun alf. And Rabaka says, "If we ever have some money, I want to buy you aim." Now, what's a yalam shel? It was a kind of crown. It was a piece of jewelry. And the jewelry looked like a It was like an outline of the walls of Jerusalem. And Rabi Kea says, "This is what I this is what I'm going to buy you." And that's the gamarra. The gamarra the gamarra ends there. And um so there's a lot that you can say about this Gamarra. Just one one idea about this Gamarra is that it's a that's a story about hope. It's a it's a story about loyalty. It's a story about optimism, about the possibility, the potential of of a future. And I think this is part of what is is all about. It's about it's about loyalty. Loyalty to Torah, loyalty to Hashem. It's about optimism. It's about possibility. Possibility of what? Of what can be of the great potential. And now we're going to see what that potential is. What is that great potential? What is that great vision of your shalim? Okay. So now we're going to go into that was like I would say that's nice agadeic learning a nice tale from the gar. By the way Ravuk said that we got to take the tales the agade very very seriously and he broke away. By the way, we're talking about uh we were talking about RV cook a few moments ago before we started class. Was he coming from the traditional world? He was right. That was the world that he came from from the great Lithuanian learning and that style from the Salvix that he learned from from uh from the nitiv. And essentially in that world when they came to a piece of agata they kind of put it aside. That's kind of just lighter stuff. And Ravk says no let's not treat that that's not light. what whatever's in the Gamarra Rava Raashi if they put it there's some very very deep stuff going on there and he wrote he spent a lot of his life actually writing on the agadada he wrote on all the agata in braos all the agadada in chabas four big volumes on that thousands of commentaries that he has on that that's all he got to in his lifetime so we have to take it from there but that agit we can think about that ag and of course there's there's important messages there so I want to share with you two two teachings. One which comes from the or mayor also known as the mashma for his famous commentary on the Torah and then both of them talk about the meaning of usim or what we would call the vision this great vision of uh maybe even a prophetic idea about what yushim is all about. So here we go. What is the name yushalim? What does that reflect and what is the source? Where does that come from? this name that we have and we know that we always begin with a name, right? Especially in Hebrew, right? The name of something always has ve or very often embedded in the name is the very the very nature, the very character of that item. So where does come from? Where does his name appear? So here we go. This is and I want to let me let's read a few lines from from um from Sima Coins. This is the top of page two. if you want to see this together with me. And he begins by quoting a medish. This is medish rabba page two. You have a number one on top then number two. The meter says the following. This is from braces rabba nunv. So where does the name your shalam come from? There was a man by the name of shame. That's kar to shalem. Shame is one of the children of Noah. He settles. He's the first that we know to settle in again. He survives the flood. He's on the TVA. He's on the ark. He comes out of the ark. By the way, we just learned a few moments ago, where's Noah and where does he where does he offer that sacrifice? He's in. That's what the Rambam says. So, Shame, his son, is now living in as well. And Shame. How do we know that? It's actually a Torah or Malit mel. Now Malit, he becomes the king. He becomes the leader of the city, the city that we're sitting in right now where we are right now. He becomes the head, the leader of that city. He becomes known as Mali Sedc, like melc. He's the mel of righteousness. So that's shame. And what does he call the city? There's a in the Torah, right? There's a bra. You can look it up is he's in the city of Shalim. He calls it Shalim. Abraham. Now Abraham is also going to come to the city of Shalim and famously he comes as the Rambam says when does he come here? He comes to fulfill the word of God to do. He comes to you and he comes to the and what does it say? And when he performs that uh that command of God of following that episode, what does he name the place? He calls it Yera. We now have two names for this city. We have the name that Shame gives to the city, Shalam. It's a city of what's shal mean? It's a city of wholeness. Now we have Aram comes along and he gives it another name. He calls it. It's a city of fear. A fear of of seeing God of fearing God of awe of God Abraham. He calls this place the name of this place the city shalim Hashem. So now the is still the midash. The midash says we now have two names for the city. It's called shalem. It's called y. And God doesn't know what to do because you have two great individuals and both of them give a name but different names. Says the midrashes. If I'm going to take the name that Abra gave Shakar to Abraham shame this fellow shame the son of Noah Adam Sadi. He was a righteous man. Mitraim, he is going to have a complaint against me. It's not fair. Why are you going to name the city after Abraimoto Shalim? If I'm going to call for the rest of time, for eternity, this will be known as the city of Shalim. Abraham Abraham was an Adam Sadik. He said at Sadi, he's going to be Mitim. Now, you would think he's a sadik. He's not going to complain about something, right? Sadikim, don't complain. But I guess this this kind of thing you can complain about. If you if you feel that this is the right name for the city and you call it, you have a right to turn to God and say, "Why did you why did you take my name?" So look at what what does what does God do? What does Hashem do? Ella Hareni oto. I'm going to call it yushim. I'm going to combine the two names together. By the way, where does the name of Jerusalem come from? Who names Jerusalem? God names this city. That's already significant, very very special. That name is the name that God chooses and he chooses it as a combination of bringing together Shame's name Shalim and Abraham's name Yer and that's Yeru Shalim. So Yerushim is Yer that's Yeru right and then this Shalim that's Yushaim that's the Shalim of Shem. Okay. Now the question is what does that midrash mean? What does the midrash mean? And the mesh says the following and I won't read the rest of it in the text itself. If you want you can if you like you can take a look at that a little bit later. But what does it mean that this city is a combination of shame and Abraham and here I think here you have something which is really quite significant and RF cook is going to talk about this as well. Take a look at this. You have the name Yalim that's named by a Jew and named by a Gentile. Named by a Jew and named by a Gentile. You also what? That's good. It is good. It's very good. It's very good. It's very good. We'll see that in a moment. And Rook is going to explain how that's very very good and what the vision of the city is and what we what really is the um the holiness of the city. What does shame represent? Shame, what does he represent? He represents and the mesh says, what do we know about shame? We know very little about shame, but we know that he was on the TVA, that he was on the ark, that he was helping his father, that he was feeding the animals, that he was that he was a good son. So, what does shame represent? Shame represents ethics, morality, compassion. The compassion that he had for the animals on the TVA, the way that he helped his father rebuild the world. What does Abraham represent? Abraham represents yah. What's yah? Yura means faith. It means it means a recognition of God. Yatashem, fear of God, awe of God. So we have two different components and that is Hashem and Hashem. And we have the idea of ethics and morality. What is your is the combination of the two. And the combination of the two in the sense that we are the city that brings godliness to the world right to well let's let's well let's start here godliness for the descendants of Abraham right this belief in god 613 commandments and we also are a city that represents bringing this message of the wisdom to all mankind to all of humanity we want to be in or goim that's what is a place where the Jews reaches the highest levels of amuna, of faith, of yera, of aba, of dedication to Torah. I think it's one of the reasons why we're all here. We came to Shalim because we're pursuing a life of of of dedication to Hashem and dedication to mitzvah and dedication to Torah. And we believe that we can do this do that here in a way that we can't do it anywhere else in the world. And by the way, that's that's Abraham. That's Abraham coming to this place and saying, "I sense in this place there's God in this place. There's godliness. There's yatashem in this place like no other place in the world. And by the way, that's everybody sensed that by the way. That's what that's what Ara, that's what Noah, Cayenne, and heel, right? They all sense the holiness of this place. But there's another aspect and that is that it's not only for the Jew to reach those levels, to reach those heights, but it's to bring those teachings and that's shame's part of you shal Hashem says I want shame's name to be part of you shal as well. Good. I want Malit and they're the same people by the way, right? I want that sedc. I want that righteousness, right? I want the shalam that aspect of wholeness that the Jew that's right that the Jewish people are going to bring that to all mankind. And where does it come from? Where is that light coming from? It's coming from Shalim. It's coming from this place. So here Rafuk adds the following. And here's a PK that we say I'm looking at the Auron right now. Every single time we take a safer Torah from the Auron, we say the following words. Every time we say the following words. So where is that? It's a from Isaiah from Isaiah. It's per it's gimmel. If you want to take a look at that. So I want to read to you the following. Cook asked what is the difference between these two names and shalim is a name for Jerusalem and shalim is a name for Jerusalem as well and in the it says by the way when you comfort a mourner and please God we shouldn't have to do that we shouldn't have to do it but when we do it what do we say we use both terms that God should comfort you like those that are mourning Zion and Jerusalem. Well, Zion and Jerusalem are the same place. And why do we use those terms? And every time we take the Torah, what what is this? Zion, out of Zion shall go forth the Torah and the word of God from Jerusalem. So just a few words and I always like to read the words of RV cook to see his language his beautiful language and to see it inside not to take my word for it but to see the words of Rkook just to take a few lines. This is right in the middle of page two and Rafuk writes the following. This is if you want to take a look at it. Uh it's a gamarra in there's a shin right where there's a dot. That's the the piece. Okay. The language of these two names parallel one another. They are both names for Jerusalem. There is a sigula. There's something singular about Jerusalem, an inner singularity that's particular to the Jewish people that we are a nation. That is very good. We are apart. We are different. We are distinct. We are singular. That is by the way the word itself very good. It means to designate a place. It's a particular place. By the way, it's a word that they use for a ke. It's called as well. I don't know if you ever heard of that. It's called, right? Means that there's a particular place where this person is buried, right? A particular place. So when you say meaning from this place this particular place a particular people that there's a particular Torah that is going to flourish in this place that out of Jerusalem will come a great Torah for the Jewish people by the way quite an amazing thing I think they they say every week or every day or so there are books that are I don't just mean books a safer is being printed every single day in Shalime I don't know the exact stat but either every week, every two days. It's it's an amazing step at being poor. So that's that's what it means. A particular people that's teaching that's that's that's that is that's learning theem for the Jewish people that we have a particular school. By the way, the word sigula and singular. Do you see how those are the same letters essentially? Skoola, singular. Singular. We are that's the word skoola. Skoola means we're singular people. There's no one else like us. Singular. That's what means. No, kadosh means holy. Sigula means singular. Okay. Yeah, they're all they're interrelated. But the word again, just the word itself is is like the English word sing. Just take out the the N. Singular. The same letters are there. Skulas singular. We are singular. Singular means there's nothing. Singular means there's nothing like it. There's there's there isn't a a copy of it. We are singular. So that's what is represent. And we're doing one more line from a learim. What does shalam represent? That we're going to be what's anybody know the word nahar? What's the word nahar mean? What's nah? River. A river. We're going to there's going to be a flood a flood of nations of other nations that are going to come to this city that are going to want to learn from the Jewish people in this city. Have you ever walked before the war a year and a half ago? It's more than that. And before co between all of this, do you ever spend a day in the old city? You'll see literally it's like a nahar like a river of Gentiles walking through of Christians walking through the city of Jerusalem. That's so you have not hashem. What's dvarashem? Dvarashem is the word of God, the message of God, the wisdom of God, the light of God. That's you shal. So we pray every time that Torah is taken from the ark and we say we want to be a place this particular place for a particular people that's going to master Torah that are going to be the greatest in Torah for the Jewish people. But then there's also and we want the word of God to go from to the entire world. And Bo says says Israel, the great spirit of God that is upon Israel that's going to reach the world, the inner world. He uses poetic language. Anybody know what are the what? Very nice. The islands, the faroff islands. Very nice. So he says Cook says that this message is going to reach the far off islands, right? to people everywhere in the world. So what is yushalim? Ushalim is this great combination of shame and abraham of shalim and yerra. What is yushim? Where the city of this particular of Torah kimion Torah and where a city hashem and the word of God this great message of the Torah is going to go from yushal. What does shalim represent? It represents this great message that we have that the Jewish people have for the rest of the world. There is a book that was written a few years ago called future tense. It was written by Rabbi Lord Saxs Zer Sadik Lra of the many books that he wrote. And in this book he makes the argument he says for 2,000 years in exile the Jewish people have not been able to fulfill one of its most important missions. Because our message, our mission is not only to put on fill in every day and to keep kosher and to keep shabas and not to say lashinhara, right? That's and that's the message that we've heard. That's the message that I grew up with and it's it's a good message. It's it's correct. But that's not the whole story. That's not the story of the Jewish people. The story of the Jewish people is that we don't just want to change ourselves and the Jewish people. We want to change the entire world. That there's a message in the Torah that is for everyone. that God wants the word of God. Again, we're not talking about converting others. We're talking about uplifting others. We're talking about elevating others. We're talking about teaching compassion, morality, and kindness and oneness of God to all mankind. And we, the Torah has that message from Good. And it's here. That's right. It's from here that the great minds and the great masters and the great scholars and the great rabbis that we're going to come up with that plan of how to do it. And by the way, I don't think we've come up with that plan yet. So Lord Lord Sach says we have not been able to do this and we've been missing it. We've been in exile. We've been running from country to country. We're just trying to hold on literally hold on to to our kids and to our lives and just trying to pass it on to the next generation trying to survive dayto day. But you know what he said? Now that we're back in Israel, 7 million strong, the majority of the Jewish people, we have a government. We have a great army. We have the greatest scholars in the world. A few blocks from here, we have the mere yeshiva. 9,000 students are sitting right now and pouring over a gumar. 9,000 students, the greatest minds, the greatest Jewish minds are sitting with a gumar right now. My son being one of them. That's why I'm talking it up. Um, they're sitting there and they're learning right now. And they need to come up. Rabbi Sax would say they need to come up with a plan. How are we going to bring this great message and this great knowledge and this great wisdom and the great light of Judaism to all mankind? That needs to now it's not to water anything down within. Right? We're we're kit Torah. This is the city of Torah. We're going to be the greatest Jewish people in Torah here. But we also have a great message for everyone. So when we talk about the sanctity of Jerusalem, what do we mean about the sanctity? What's the vision of Shalam? So that's the vision of you. Now by the way just getting back to that Rambam. The Rambam says what happened on Harab? What happened on Harab? What happened the Mak is we said the happened there. But what was the very first thing that happened there? That's correct. The Bria, the creation not of the Jew, the creation of the first man. The creation of the first man. That's what the Rambam writes. And not only does the Rambam say there was creation of the first man, but he had to be created from that spot. Why? Because that spot is the place, the misbak, the place of kapar, the place of atonement. Meaning, we're going to teach the world how to atone. We're going to teach the world how to do chuva back. How to get it back. That's right. I would just I have to read it to you one more time. Hashem created from that spot. That's the place where Adam is shown. Again, a mile and a half. How far are we from the uh Mak Hames, the Makt? Two miles. It's a half hour walk down the road. About a two- mile two miles. So, here we are in close proximity. By the way, that's part of the Gadoucha that the Gaducha is coming from that place. The whole city of Shalim has has that kaduca as well. By the way, that's why everywhere else in the world, if you don't have a safer toe in the room for you don't do, right? You don't you don't do this for but is if you're saying that you do this why is a great RV, he explained because we're in the presence of the makdash. He says actually that there's an aron which is right in front of us as well. Which aron is right in front of us. Not just this Auron, but the actual Aron is a mile and a half from here. The Rambam writes that the Aron with the loot is underneath. It's in vaults below the, you know, in that mountain, right? Right beyond the the cotel that it's buried inside. So why do you do? Because we're in the presence, if you're within the boundaries of you're in the presence of the Aron, not just in our own where there's a safer Torah. We're in a city right now with we're we're within the district, right? We're within that atmosphere of being in the presence of the Aram. So what happened to that place? It is from there. He was created from that very spot. Okay. So that is when you talk about kadusha shalam you talk about the holiness of yushim. So that's uh quite an awesome idea talking about a great vision that that rabbi had for Jerusalem. So this is uh this is the ultimate vision. This is a messianic vision of yushalam the holiness of yalam. Um let me just share let me share two more ideas. Where are we timewise? Give me a keep going. Is that quarter two on your watch correct? Okay. I don't want to go I don't want to go more than 45 50 minutes. Where is that the right time? It's a little bit fast. A little bit fast. Okay. Yeah. Okay. So, I want to let me share with you um let me share with you let's go to the if you want to take a look at it the last page. Three three short ideas that will will bring this bring this to a close. And as the sun is setting, we see it's getting darker. We're moving towards yu shallay. And by the way, we can we can now, you know, we can now feel, you know, feel what it means and to and to and to really grasp what it means the celebration of coming down coming back to Shalim and coming back to the Harabayat. I mean, from a religious perspective to think about it in these terms that we're coming back to the holiness of this place and that the soldiers and to conquer this area that we can davin in uh by the Kotel and that we can live here in Shallay. So just one interesting fact, this is the top of the page. So it's the 28th of Year, which by the way is KAR. It's a nice way to remember it. Kak, the strength of Yar. That's the day that this great miracle, the six- day war, and coming back to uh to the old city and to the Kotel, to the Harabayat. So going back about 100 years or so, the 28th of Yer was also a very happy day, a very festive day in the city of Yafo. Now, why was the 28th of Ear a festive day in Yafo? Because that was the day that Ravk arrived in Erit Israel. The very interesting this is from a saber called Moaya uh by Ravaria. It's translated and uh here's the translation. I'll just read it to you. The 20th of year, the Hebrew date of the unification of Jerusalem in 5727 1967 was also a festive day in Yafo in Jaffa in 1904. This is the day that Rkook comes to that day the new rabbi of Yafo. His name was Ravkuk, a young man. He first set foot in Aritus to Israel. And 10 years later on the 29th of Ear, the Rev wrote to his son. There's a letter that we have translated. Thank God. Yesterday was the 28th of Yer. Vizraf Cook writing to his son 10 years after the date, the great day in which the rock of Israel, blessed be he, favored us to come to his pleasant land and see with our eyes the beginning of the flourishing of his redemption of his holy people. So this is an amazing thing. Is it coincidence? I don't think so. That Rkook arrives in Shalai, I'm sorry, he arrives in Israel on and that day becomes such a significant day in uh in the Jewish calendar. his connection, his love for Yale and how that played out. One other interesting uh I guess historical fact uh and uh speaking about another great uh master and great rabbi of our generation, Rabbi Salvetic, Rabbi Salvich, Rabbi Yseph dev Salvet, he lived the majority of his life in Brooklyn in Boston and he was the Russa in at Yeshiva University. He gave a very famous talk in uh eight years after the founding of the state of Israel and it became known in Hebrew as Kulid doofake the the Knox of my beloved uh the Knox of my beloved cold de and in English you can read in translation highly recommended called fate and destiny uh it's a small work but it it was really it was a speech that he gave in that speech famously he says that there is a knock at the door of the Jewish people kodake which is based on a pas and shirim and what is that knock that god is calling the Jewish people back it was a miracle he said that we have been given back the land of Israel god has knocked on our door how can we not respond when our lover is knocking and he refers to sharim the story of lovers actually in the story in the puk it's the woman has already describes that she's ready for bed she has her night gown on she's already in bed there's a knock on the door her lover's at the door and what does the woman today even though they're like dating one another, they're courting one another. And she says, "You know what? Why don't you come back tomorrow? I'm already already got undressed. I'm already in bed and we'll we'll meet tomorrow." And that Rabbi Salvich used as a as a metaphor for what has what what was happening historically that God has come to our door. Let us respond positively. If God is knocking, don't say come back tomorrow. So we have to we have to respond to that. There was a so this is what he writes and it's really a call an amazing it's an amazing it's an amazing uh message and the whole the whole talk and the and the the learning that he shares but it's a very powerful message. He says to the American Jewish community that you must respond. It's time for the American Jewish community to respond to God's call to return to the land of Israel. This is Rabbi Salvich saying it again in the early years right after the founding of the state of Israel. It's one of the reasons why the modern orthod whatever I don't like the the you know the different labels but the centrist modern orthodox community is is a religious Zionist community. If you go to Beamesh today go to Rama Beamesh go to go to Beamesh and you'll see all these communities and rabbis and they're going up left and right. Open up Torah tidbits. Last week, a rabbi from Tene, he's leaving and they're building. Another rabbi from Tene. Where is this coming from? Where are they all leaving? It goes back to that speech. It goes back to Rasalic saying, and we have, thank God, we've we've learned from that. Maybe we have to respond even uh, you know, with more enthusiasm and passion. Okay, so here we go. There's a letter that there, by the way, this book called DE becomes part of a curriculum here in Israel. Many of the high schools are learning that. And there's a kibbutz um yavna the yavna kibbutz that they're reading it. They finish reading it with their teacher. They say this is beautiful. It's powerful. But we would like to write a letter to Rabbi Salvetic. The students say the teacher and we want to ask Rabbi Salvetic well if you're such a strong Zionist what are you doing in Boston? Like why are you telling the American Jewish community to leave and you haven't left? So that's the letter that they write to Rabbi. That's the uh you must see the the letter in full. So So the first thing that he says, so yeah, I'll tell you what he says. The first thing that he says is that I have sinned against the land of Israel. In other words, he doesn't make, by the way, he can make a very easy excuse, right? He could say, I'm, you know, I I'm a I I have thousands of students. I'm training rabbis. My place is here. My purpose is here. the letter and by the way it's printed it's in Hebrew it's translated uh in a collection of letters of Rabbi Salviche called community covenant and tradition or something like that and so in that letter he writes one other thing I mean he writes a few things first thing that he writes and I'm always amazed by just the humility again this class these you know this teacher from Israel is like asking the great Robert Salvich why are you not here you could just write back or he doesn't even need to answer whatever but he writes back with such humility from a great guilles saying, "I'm a sinner." That's what he wrote. "I'm a sinner and I have sinned against my people in the land of Israel." That's what he write. That's how he opens the letter. And that's the basic gist of the letter. And he doesn't make any excuses. He just says, "You're right. You're right. I have sinned." But then he goes on to say the following. He says that my wife just passed away and I don't have the strength to go to the land of Israel without her. It's too difficult for me. And I'm and and he says, "I'm I'm in a a very sad state, you know, after the passing of my wife. I don't have the wherewithal, right? You need to have the, you know, I have to have the energy to do it." And he says, "I don't I'm just not able to do it." And then he quotes the following and he says that there's a that shaim is a city that's filled with joy and it must be filled with joy and I can't bring my sadness to you shalim. And he quotes the following gamar. I wanted to share with you the this is with a I'm sorry it's a medish actually not a gamar it's a medish it's in the middle of the page we'll finish with this there's a nice way to finish about joy and shalim because that's really what yalam is about it's about bringing the joy to amrael to everybody that's the only way we're going to change the world with joy if we want to change the Jewish people change mankind it's not going to be happen by being by by hitting people first it's not right we have to do it first and it has to be with joy nobody wants to be hit over the head nobody wants to be told that they're doing anything wrong we got to you got sit down with stakes and together and that's how you change people right Poston with stakes and this is how we we bring joy so the gamarra says the following we'll end with this gamarra because I think I'm smelling the stakes so it says the gamar I'm sorry I keep saying gamar it's a it's a medish rabba paras and safer medish rabba and we'll just I'll read it to you and you can look at it middle of page four source number two amar this is a puk it's a puk is found in tahill It's 482 y no that Jerusalem is a city. This is King David describing Jerusalem. Jerusalem it's yaf no. What's a no? It has beautiful what? Beautiful vistas. Is a city of beautiful vista msos kharat and it's a city that's misos. What is the word? Son. It's a city of joy. It's misos karat. It's a city that brings joy to all the land or to all lands. So there was a place where all calculations when let's say all the pilgrims would come to and they had to do business here. By the way there was a lot of money involved. You had to buy the carbonos and you know the all the things that had to go on. So where did all the all the bonos right all the banking where was that done? So the midra says no banking in your shalim, no calculations. You know when you look at your bank book and you look at your you know what what you owe, right? So usually that doesn't bring a lot of joy, right? So, so the is all of that needs to take place outside that building like a it was like anybody who wants to make any calculations he has to go step outside you right there should be no offices that deal with things that are going to depress you especially around money issues. You shouldn't have to think about these things that are going to cause you pain. It's the city that's called the joy of the world. Why is this a city that's praised as a place of great joy? Because this is the place of the great king. This is where Hashem resides. And where Hashem res and where Hashem resides and when we're in the presence of Hashem, that is the place of our greatest joy. Our greatest joy. So, when we think about Shalim, we think about us as a place of this great future vision. Really a messianic vision. I don't think we have to wait for the Messiah. We have to start talking about and thinking about it right now. How are we going to do it? How are we going to bring bring greatness to AmIRel? That's what usim is all about. great Torah, great dedication and how we're going to bring the great message, the great light to others. And it also needs to be the city that's filled with joy. Rabbi Salvich said, "I can't come to the city in a depressed state." Yes. Must be joy. We have to be joyous. We have to celebrate with one another, celebrate Shabas and Yantiff and every day the way that we davin, the way that we relate to one another. It has to be a city that's filled with joy because that joy is going to bring a great connection to Hashem and the Torah and the joy is going to bring that great message of Torah to the entire world. Okay, I want to wish everyone a shim. Thank you very much for being here. We should be za to see this great vision of yushalim, a place of yera, a place of schlamos, a place of Abraham, a place of shame, a place where there'll be a atonement and forgiveness and to raise the entire world with the word of God. Amen. Heat. Heat. [Music] to my