Rabbi Daniel Glatstein: The 7 Weeks of Consolation - Life is Good

You my birthday. Thank you very much for the warm introduction. I see uh many new faces, people I've never seen before, many old faces, good friends, many giggling faces. Welcome everybody. Uh it's wonderful to be here. We just read on tishab about tonight's shar on tishab the night the saddest night of the year the predicted tonight's gathering we say inh that all the glory left so simply that's read and understood to mean that when the bdas were destroyed and shalim lay in ruins all the glory left. However, the benesai has a positive interpretation and before I share that with you just a word from our sponsor tonight is dedicated by Miss Malafinkle towards the LMA forum. So we say all the glory left which is uh simply understood as a very ominous prophecy a very mournful prophecy that all the glory of left. However the Beneskai has a perspective on a where he interprets a as a positive prophecy. says Benes that unfortunately in the gulos there's a phenomenon that there's a lot of that comes from and is but there's also a lot of that comes from outside of Isra however when the bdash is rebuilt and the gul comes all the glory will leave all the glory all the will emanate from you so for me personally this is one step closer one inch closer during the rest of the year I have the privilege to teach Tyra in Kaidesh Cedarhurst. Now, it's not a holy city, but if you're going to live in America, Cedarhurst is the best city to live in because it's the closest city to JFK. >> Yep. So, when Msiah comes, first stop >> JFK. >> JFK, John F. Kennedy >> Airport. >> Airport, >> New York area. >> Yeah. Now, so now uh I have the opportunity to teach and the banishes says when when the gula comes it will be and that's what will happen when when the mikdash will be built. So thank you Aaron for giving me this amazing opportunity. Okay friends fasten your seat belts. You know according to the garra when we finish reading the regular para of the week we read the haftra is there any specific haftra that needs to be read on any given week not really shas does not legislate any particular ha to be read at any given week so let's say it's parasy you could read any ha you want you could technically read any prophet any prophecy that's relevant to the the para of the week provided that It's minimum 21 sukim or one self-contained inion. The garra does not legislate. The garra does not discuss what have to read on any given week. There are very few prophecies ordained by the garra by tammed babi. The garra the migillah tells us about the to read on the yamim. What to read on pes what to read on sukus what to read on shuis. The Gomorrah even says what to read. Shabases. And amazingly, even though we have very few halfturas that are ordained by the Gumar and the Gumarra legislates what to read Shabases, we do not follow the legislation of Tammed Bavi when it comes to the ha of Shabasesh. What do we do? So we have a series of hafturas that are called shiva the seven weeks of consolation. Where do where do these haftaras come from? Does the garumar talk about it? Is it in bavi? Nowhere in tali are the shiva mentioned. These are seven ha seven of the most beautiful hafturas of the year that come from the nishay. They are not mentioned or discussed in tammed babi. So how could that be that on the one hand these haurus are not discussed in Tammed Babi and on the other hand Babi does say what to read on Roesh that comes out on Shabas and yet we don't follow the teaching of the Tammed Babley instead we read the Shiva introduces us to an amazing idea that even though the Tammedi is the backbone of all of Shanar comes from Tammed Babi and if there would be a dispute between the Babylonian Tammed and the usi Tammed, we would follow the Babylonian Talmud. So the the tammed babi is the supreme source of nevertheless when it comes to reading certain pario there is a very early source that this source is so important it even trumps the tammed babi and we look in a medish called theika and theika teaches us as follows there is a series of 10 hyas during the year and there the there's even a pneummonic for it The pneummonic is those are what is known as the puranusa the three weeks of punishment. These are three weeks of punishment followed says obsa by seven and the pneummonic is Noah arish has a pretty catchy ring to it followed Alfi and Shinus. You got that? So if you walk out on and somebody stops you and he says what are the seven weeks of consolation you say no say wow amazing it's good it's good to know this because you never know it's it it's happened to people I've personally met many people that have been stopped on street corners and have been asked what are the seven weeks of consolation and they responded noya aresh it's a good thing to know don't ever forget You heard it here at the learning center, right? But the adds there are additional two hafts of two weeks of chuva and they are and finally shaveshuva. Okay. So 12yus they are rooted in theika. Now we come to the clash of the titans because we have sika saying there 12 epic of they are noish dash and you have talmedi giving you what to read shabases. So who are you going to follow Tammed Babi or Sika? So you would have thought look you know I learned in yeshiva and I know the importance and the primacy of Tammed Bavi so probably we're going to follow what the garra says. Don't we always follow what the garra says? But there's always an exception. The sins subika is an earlier source than the talmed bab. It's a source almost a tanidic source. It's from medish. Therefore, Tyra says it trumps what it says in Babi. Ty says we do not follow the legislation of Babi cuz we follow the Wow, that's an amazing thing. Would there then be a difference in between the of the and others of the year? Yes, there would. There's aic significance that these have namely let's say on a random shabas say it was paras I don't know >> kadash that's a good one that that's like the most controversial haftra of the year basically because we don't know do we read the mo usually the rule is Rama says whenever you have a double par you read the second halfra but there's an issue with mo kadosh because The kadoshim one is very judgmental on you. But okay, let's say kadoshim and for whatever reason there's nobody to read it. They're looking they're looking for the it's locked up and nobody knows where the key is and they don't even have a tan and nobody and they they don't read the ha that week. Is there makeup for a haftra? Do you make up a haft? Let's say you miss the hyra. Do you make up a hyra? I'll tell you an interesting question. You know, I travel a lot and sometimes the plane will land at our destination on a Monday or Thursday morning and maybe we'll have 10 men with us on the trip, but we won't necessarily have the safer Tory on us. So, we'll d with a minion. We won't have to, but then we'll come to a fork. Do you lean from the tora ma time? Is there a tash and is there makeup for a Monday or Thursday? That's a big question. And if there is, when do you read it? Do you read it like on a tinus in middle of Mina? Do you read it before? Because you still have to catch up from shakas. Do you read it after? That's a big question in actually Isaacam just came out with volume 4 of Shalis and in his fourth volume of respons he deals with that question and do you know who asked him that question? It was me. I asked him the question and that's how I got into the safer. You know, I I was able to get my way into the safer with that question. And his conclusion is yes, you do make up the soar has makeup. Do you make up a ha? And no, no, you don't make up. You do not have to make up a but if you miss the one of the seven ways of consolation and as you'll see many of them are in exact order of as it appears in Yeshaya. So let's say for instance you missed which is and now it's the week of which is also you'll start from and you'll make up and then read because these half are ordained by the must be made up you can't miss it if you miss There is tashmen the there is a safer of chuva not to be confused with the sad one of the early adm of kabad who is called but this was uh the sadak that I'm referring to is mendel who is a tal of the bach who's buried in nichlsburg and the sadek was also manel if your name is manak mendal Then seed is the title for you. Just in case there are any manos over here. I'm not I don't see too many men over here. But if your name is you should name your safer because the gumatria of men is he writes they're the most important of the year. Let's say a guy says there are people like this they need a break by the ha yeah there there there's such there's such a musag not in Israel not in my sh and let's say somebody says you know I only have the bandwidth or the capacity to sit through seven hafts should he sit through yam kipper or implies these are the most important of the year which implies even more important than the ones mentioned in the itself regarding the but once you sit through the seven ha of you'll never want to miss any of the haaras the whole year but now let's examine just one point that I mentioned that these are the most important haftaras of the Well, are they what if falls out on Shabas? What have do we usually read on Shabases? The heaven is my throne. Well, what do you do if it's the week of the On the one hand, the Gomorrah says you have to read on Shabases. On the other hand, you have theika. The pikta predates the babi. What do you do in such an instance? Says the morai. In such a case, you're going to read some of each >> because these are the most important of the year. What about >> what about how often do you read >> maybe once a year? No, >> twice a year. Shabas will always be twice a year. Thece >> is seven times a year. But that particular one of the is once a year. Could you say two versus one? Interesting question. The morai says you may not skip the shiva. It's mentioned in theika but inspires the ruled that you read. How do we pass it? Does follow the ruling of the we never skip the follows the ruling inspires that we read. Is that an exception to the rule? Does that mean and then is less important than following that? That says you read no says the you see has a dual function. First of all, it mentions and it also has what's so since this not only discusses it also has therefore you sort of fulfill both inim and read on shabas. But if we'll be able to make up the we'll try to make it up a different week. So this way we're we're able to fulfill both. Let's examine briefly the order of the we begin with which is perk me. Okay. But listen carefully because we want to make sure that when we're reading in safer we're reading it in order. Okay. Yeshme the 40th chapter of Yesha followed by which is Isaiah 49 perme so far so good then okay so me measal 40 4954 then That's 51. What's going on? How could that be? Is Isaiah 54 and is 51? That's out of order. Then we go to that's 54. The beginning of peral. So we have it's already out of order in two ways. It's already out of order in two ways. Then we go to kumi which is 60. So 61 comes to and he says we have two problems with the order of the first of all which is third week which is the fifth week. Sorry which is the third week which is the fifth week. The third week comes from the end of chapter 54 and the fifth week comes from the beginning of 54. So week three and week five need to be switched. Week three and week five are out of order. And furthermore, week four is from. So the correct order should be we should go to the fourth week. We should go to the fifth week. We should then go to the third week. It's out of order in two ways. Why in the world do we not follow the order that these haftaras appear in the navishia? They're a unit. They're a system. They're a package deal of seven haftaras from the nishay. Why wouldn't we read them in chronological order as they appear in the No, we don't do that. Instead, we have this seemingly arbitrary reading of Sara kumias. So how do we understand that? This is a question of the lavush and the lavush reveals to us based on these seven of the are not just random passages and selections from the but actually there is one common narrative and story line that strings the seven from beginning to end. And the reason we pick it in this order is in order to illustrate the narrative of the consolation of the Jewish people. What's the story line? Says the medish God comes to the prophets and he instructs the prophets. Go to the Jewish people and console the Jewish people. By the way, that's the best to have as a baritzvah. is pointing that out. Did you know that it's very very important? So God tells the console my people. So the Jewish people say to God, "We've been waiting 2,000 years. We've been in exile for 2,000 years. You destroyed our temples. You exiled us. We were persecuted. And now you're telling an a a middleman to console us. No says God, you forsook us. What you you destroyed the base of Mdash and now you're sending someone else to console us. That's not right. We're the storm toss nation. We will not be consoled. We don't want to hear consolation from the prophet. So Hashem has no choice. He says, "I will personally console you. I will console you." And therefore, Hashem says, "Run, sing, barren, who has not given birth to her children. Rise my light." And then the Jewish people respond on the final week, on the week before Rashashana. Did you realize that the constellation goes from tishab all the way until rashash you could have rashashana on a Monday and two days before we're reading the kumi so says the lavush the reason we're not reading it in chronological order is we're not taking selections and passages in the order that it appears in the it's trying to illustrate a story line, a narrative. And the narrative is the conversation between the and the Jewish people and the prophets of Israel where Hashem orders the prophets console the Jewish people is the word of the to the says no you've rejected us. We don't accept it. We will not be consoled. Says, "God, you forsook us. You forsook us." By the way, on those words, listen carefully. Little trivia question. Does anybody know in the five books of the Tyra, how many times does the name of Hashem appear? 1,820. The shame havaya appears 1,820 times. Do you know how many words are in the shel? 1,820 corresponding to the number of times God's name appears in the kish. Do you know how many words are in the musf of rashash shana? 1,820 corresponding to the names of God in the Tyra. Do you know how many words Ruv Shim ley Yehuda Zulan Dali God and say in 1,820 words. >> What did I mean? >> The 12 tribes >> in thesh if you count up the words that they say. All the words that each one of them says >> total if you add up all the words of the 12 tribes theavas of >> they don't speak so much >> they don't talk a lot has a lot to say >> not 1,800 words don't but I'm just saying who else talks Who else talks? Ruain. Ruvane say, you know, you know, they have they have they have what to say. A total of 1,820 words says, "Yeah, 1,820. Now comes the Nvi." And the Nvi says, Hashem. It almost seems like we're saying we've been abandoned by the name of God. Almost like Hashem's name has abandoned us. And what week do we read? Those are the two weeks where we say we're just destroy God's name has abandoned us and you ready for this and of and I want to thank my my dear friend who made arrangements for tonight's share. Thank you very much. You ready for this? The two weeks where the Jewish people say the name of God has abandoned us. Now primarily it's parv we say about wouldn't it be something if there was something special about the number of names mentioned in paraso and behold which parra has the most mentions of the name of hashem the week that the Jewish people say the name of god has abandoned us the para itself consoles us. We have more mentions of the name of God in ava. And then second on the list, the week where is almost as destroyed where we say we have the second most names of the name of Hashem in thesh. We have 93 in av and 88 in. There is no twoe period in the hish. There's more mentions of the name of Hashem. The para itself consoles us. By the way, who remembers little trivia question in the kenus we say in the kenus about it says the Jews realized in the morning that something bad was going to happen in the bikdash when they woke up in the morningish matzah. How many clay share are there in the basa mikdash according to makid? How many km are in the basa mikdash? There 93 kalem. And they couldn't find the 93 kalem on the ominous morning that tas came to the bas mikdash. The kinos even says we we were missing the 93 kalem. Well, in the first full week after the where mashim the 93 km by saying the name of hashem 93 times in paras and then I found in the roy the roy says paras 93 mentions of hashem's name can get the 93 kalem and he doesn't say anything more but clearly this is some kind of fulfillment of the missing 93 kalem that were missing in the time of the so these weeks we feel distant from the name of hashem These weeks of the year have more mentions of Hashem's name than any other week. Actually, it's very amazing the letters yud. How many ways are there to unscramble these letters? How many permutations are there of the shame havaya? >> We have 12, right? Each month of the year corresponds to a different permutation of the havaya. There's even in some sad it gives you when you say when you say those words, it's recommended to think of the permutation of that's associated with that month. So there are 12 different ways to spell the shava. Anybody know how to spell the shame havaya of the month that we're in right now? think the he and then >> it's spelled >> it's spelled he vav yud k havaya how do we refer to hashem's name of all the 12 permutations who decide who decided let's call it let's call the name of god the permutation of a why don't we call it I mean any of the other 12 permutations. Why have we honed in on the permutation of the month of a and we referred to the name of God says because this is the month everything is going to turn around. This is the month that Hashem will rebuild the third B mikdash and the gula will come and Msiah is born. Therefore, we're focused on the permutation associated specifically with the month of A which is then that's why we call the name of Hashem. Now let's think a little bit more about the words. What time is it? >> We says Hashem abandoned us and Hashem forgot us. Which one did he abandon us or did he forget us? These are two different things. Abandonment means total total forsaking something. Forgetting means temporary losing focus on something. And why the first time do we say and then by forgetting we say somebody sent me an email today a very upsetting email. No, it wasn't so upsetting actually. But they want to know why do I say the says you shouldn't say it's not and there's a reason cuz usually I don't do it. I only do it if I need to distinguish between the so I say so that people are clear that you understand clearly that I'm referring to Hashem's name spelled as opposed to Hashem's name spelled Yud V. Why is it that when we refer to Hashem forsaking us, we say soar says another beautiful idea when we say or we do not pronounce Hashem's name at all. We don't pronounce it. We don't pronounce the we pronounce it. So in the gulus we don't even say the name. So it's like the has completely abandoned us has abandoned us, forsaken us. We don't even say it. We're not even allowed to say it. But the we do say and we say it repeatedly. It seems like he's forgotten us. That's the nuance of difference between azavani forsaking as associated with the shame havaya and the forgetting as associated with the shame adnas. Let's make a quick calculation here. We have seven weeks of consolation. How many sukim comprise these seven weeks of consolation? So if I ever need to read these ha from a claf my go-to besides nakamu which I may have I didn't say it explicitly did you know that nakamu is my bar mitzah para yeah you yeah >> thank you thank you is my my bar mitzvah para I see a few people who actually were present at my bar mitzvah I can't mention any names and I'm not going to even insinuate who they might be but besides Nakamu I like Tain Anias and Rani Akar you know why Anas is only 12 sukim and Rani Akar is only 10kim now usually the rule is you have to read 21 but if it's a inian shaleim if it's a complete topic you could get away with reading lessukim the total number of pukim of consolation that we read The 26 of Nakamu, the 27 of the 12 of Ani, the 24 of Ano, the 10 of Riakar, the 22 of Kumi, 23 ofus, 144 of consolation, >> 144 >> 12 * 12 >> 12 * 12 or 144* 1. >> Okay, those are 144. Why? Why 144 says the safer hat of Rebel Yahoo Kito actually today was the yard site of Harav Barrel wine his first yard site. So I'll tell you a story that he would say over. He once met Rabbel Kitov in the airport and he heard the clerk or the stewardist wish have a safe flight. And he bellowed out, "Amen." And Rabbi Wine went over and he said, "Why the dramatic amen?" So, well, the Ramban says that when the angel told Sarah she was going to have a child, she should have responded, "Amen." And because she didn't respond, "Amen," she was criticized. So, from here, we see even when someone who may not be a member of your faith gives you a blessing, a Jew should always respond, "Amen." That's well, this is a that I do not think appears anywhere else in any other source. This is the of the that if you count the number of of stern retribution in the and of there are 143im of insh corresponding to that you have 144 of why because always gives us consolation for our trouble for our challenges for our difficulties and the consolation is always more than the piranas than the punishment. There's always more good in this world than there is difficulty. That's the limo. That's the lesson of the of the that there are challenges in this world and there are difficulties but there are a lot there's a lot more consolation and happiness and sim and good occasions than there are difficulties. And this is an important idea that we see in this para. Now I have to point out the word s is a very important word. Let's say it says the s comes to teach also your older brother. Now if my younger brother would be here now I would definitely want him to hear that right this but s is very important s also it says you know uh you're supposed to give to the when somebody asks you to say and you're in somebody else's house you have to bless the balabay where does that come from is there any source to that says angel of course it says So not only you have to bless God, you got to bless your host also. S is rabbis. So would say where in the Torah does it say you have to learn Moser says it says rebuke your friend. But who else do you need to rebuke? S don't forget to rebuke yourself. Don't forget to learn. So whenever you see the word s it's always balis there's even a safer dioning all the s's in the and some people get so carried away they love essen you know but that's not what we're referring to we're referring to the word s >> how do you translate s how can we in English >> in English there's no >> in Hebrew >> it's an article that has no literal translation >> uh You know, you didn't know the languages. >> No. For example, besim could have said hashim. In the beginning, God created the heavens. It already says 'the'. It already says ha. >> So, you know, I I'll give a good question. You know, it says that um Shimani specialized in the S's. He had an explanation for every S until he got to the He didn't know who else you need to fear besides God fear Torah scholars as well. It's interesting what why didn't he have a problem with Hashem? Who else should you love besides God? That he didn't have a problem with. Okay, but that's not the topic. The topic is we're going to now come to a very important S in this week's para. It says and when it comes to it says who wait a second why does it say and by the it says and the balaturim basically says because when it comes to happiness and goodness and the blessing of Hashem there's always a lot of it There's always more blessing in this world than there is difficulty. Our job in this world is to recognize, appreciate, and hone in on the abundant blessing that Hashem gives us and showers upon us and showers upon the world. We'll end with this. The gar at the end of says what should a person do if they want to know if they're going to live through the year. It's always good to know. It's you know it's it's a good thing to know. It's a convenient thing to know whether you're going to make it through the year because let's say you're not going to make it through the year. Let's say so I'm not so I won't go clean the garage. I mean, I'm not going to make make it through the year, so I should clean or let's say a person wants to know, should I clean under my bed? They're not if they're not going to make it to till next year. Why why clean under the bed? You know, they see all the way in the back of the bed, there's an old sock. So, if they're going to make it through the year, maybe there's time to go get down and but if they're not going to make it, there are other advantages of knowing whether you're going to make it through the year or not. It's a good thing to know. So, how could you know if you're going to make it through? Listen to this. says, "Gomra, if a person wants to know, will they make it through the year or not, they should light a candle during the 10 days of repentance in a house where there's no wind, there's no AC." Okay, so far so good. Yeah. And there's no air, there no drifts. If the light burns, he'll make it through the year. What if you want to know, I'm about to involve myself in a certain enterprise. Will I be successful or will I not be successful? Take a chicken, feed it kishka, chulant, kugle. If it gets fat, you'll be successful. Thear continues, let's say you're going on a trip and you want to know, will you make it home from the trip? So you should go to a house if you could see the shadow of your shadow. You know what that means? The shadow of a shadow. Most people I'm afraid to try. I'm not even going to try it. But whenever there's light, it shines on you and it creates a shadow. Then when the light shines on that shadow, the shadow produces a second shadow. Says Gamarra, if your shadow Don't look. No, I'm not saying you should do it. This is what the Gamarra says. Okay? But we're going to see the Gmorra says you shouldn't try it. It don't don't even think about it. Don't don't go there. Okay. The Garra says, "If you see the shadow of your shadow, you'll you'll make it back from the trip." And the Gomorrah, however, concludes, don't do any of these things. You might get nervous. You'll have anxiety. Then it will weaken your masle and you won't fulfill the criteria. And don't do these things. However, says gar you should eat in the beginning of the year certain symbolic foods to portend what will happen during the course of the year. That's why we have similar. Okay, that's the gar. You want to know if you're gonna survive the year? Light a candle. If it burns, you'll make it through the year. You want to know if you're going to be successful, feed a stuff a chicken. If it gets fat, you'll be successful. The Marsha has two basic questions on this Gamarra. Question number one is this would seem to fly in the face of one of the basic prohibitions in the Torah called divination. Let's say a person's uh about to engage in a certain business deal and they see a black cat and they say no I'm not going to go there's a black cat has crossed my path if they refrain from going to where they wanted to go that would be violation of the so says how could you do these superstitious practices of lighting a candle and feeding a chicken and you're going to determine and prognosticate based on that whether you'll be successor or whether you'll live or not says Marsha there's a basic difference between prognostication and confirmation. Did you notice the garra when the garra started off the garra says if somebody wants to know whether they'll make it through the year or not they should light a candle if it burns they'll make it through the year and the gumar never said and if it doesn't burn they won't because think about it if you're lighting a candle and there's no wind of course it's going to burn why would it not burn and if you stuff a chicken with kishka it will get fat just Like if a person eats that stuff, this is not rocket science. If says Mar there's a difference between prediction and confirmation. If you say I want to try to predict will I live out the year or not and if it burns I'll live and if it doesn't burn I won't live. That's divination because you're determining both eventualities based upon the result of what will happen with your experiment. And that's as if to say, I don't know what could happen. I may live or I may not live. And if the candle burns, I'll live. And if the candle doesn't burn, I won't live. That is prohibited. You're not allowed to do that. That is a violation of but what this person is doing is they're relying on the says if we would have special divine glasses and we would look up to the heavens and see what is emanating from we would seek from God emanates only goodness and blessing. and all difficulty and all hardship in the world are a result of sin blocking our ability to receive the kindness of Hashem. So since the status quo since the default of is only we are allowed to say to ourselves Hashem is going to give us another year. Hashem is going to make me successful. Hashem is going to help me return from my path. Not because I deserve it, because that's the way the Hashem operates. Hashem is always mive. He's always giving. He's always giving. He's always giving. So what I'm going to do is I'm going to light a candle in a room that has no wind. And if it burns, well, no, of course. That's what it's going to do. It's going to burn. You're not predicting. You're merely confirming the established method and principle with which operates, namely says, you're allowed to confirm God's. You're allowed to light the candle and say it's burning. I'm going to live. I'm allowed to stuff the chicken and it's getting fat and I'll be successful. And I'm allowed to check on the shadow of my shadow. Every shadow has a shadow. There has never been a shadow that doesn't have a shadow. But don't look. You might not see it. Don't focus on it. But scientifically, according to the laws of physics, the shadow produces a shadow. All of you here have your shadow. Shadow has a shadow. You're all good. You're merely confirming the coming up. The first week of L is the 100th yard site of the mesh. He tells us that after Hashem gave the man to the Jewish people, Hashem says, "So that the Jewish people see the bread that I fed them when I took them out of the land of Egypt." Says, you know, we we're living in an age where we're bombarded with the following word. Have trust in God. trust things will be good. However, sometimes it's hard to trust things will be good when we have annoying feeling that we know Hashem wants to be mative to us. We know Hashem can be mative to us. But sometimes we think maybe we're not deserving of Hashem's beneficience and benevolence. Maybe we're not worthy of it. Therefore says reminds us remember when I fed the Jewish people when they left the land of Egypt. They were on the 49th level of TMA. They were not learned. They were not dedicated. And they were rebellious. And that's when I gave them the not after I gave them the Tory. Right after they left Egypt to remind the Jewish people that Hashem provides for us even when we're undeserving and even when we're unworthy. And teaches that a Jew has the right to say and to think Hashem is going to help me, save me, provide for me, show me not only if I'm as long as I'm not actively rebelling, says that was the main between the Moragim and the Moraglam said, of course, God could defeat the 31 kings. and he could give us the land of Israel and he could wipe out our enemy. The only thing is we're no longer as deserving as the Jews were 40 years ago. So he could do it and he would do it and he wants to do it but he's not going to do it because we're not deserving and Yeshua says say the historic words that reverberate until the end of time. Four words that you should never forget. Bashm alimu. What are these four words? Yeshua and KV taught the Jews of the desert taught cloud yourself for all time. That a person has a right to say Hashem is not only going to save me if I'm at sadic. Hashem says I will save you. Just don't be a rebel against me. Just don't rebel against Hashem. Listen to the words of A person can anticipate everything that is good in this world. The Rambam writes in the most of what we receive from Hashem is good, is enjoyment, is happiness. And even at the end of one's life and they're not as healthy maybe as they were when they're younger, the majority of life, Hashem gives us health. And even when a person has a difficulty, the majority of things at that very time are the Ram says there was never someone who didn't have an abundance of blessing in their life. That is the opening of this week's para. When it comes to it's there's an abundance of it. It's extra. It's more. There are 143 of but there's more consolation. There are three weeks of punishment. There's seven weeks of consolation. And that brings us to Rashashana. And when we feel the consolation of Hashem and the love of Hashem, it helps us begin the process of chuva that already began last week. 45 days beginning with tuba begin the process of chuva and when we feel this consolation of akalu we are motivated and catapulted to begin the process of chuva I thank you very much for >> uh giving me the opportunity to join you this evening thank you Rabaron for arranging tonight's shar thank you ribsal and thank you to my family for comprising the entire audience tonight. Um, no or thank you Judah. Nice to see you. Thanks for joining us and I wish you all. Thank you. You see your body tomorrow. My God.