Rabbi Shmuel Goldin "Looking for Meaning in All the Wrong Places"

[Music] really have to do that brother golden who's joining us tonight and I'm going to read his it's rather really like compact bio but it's full of very prestigious positions relational golden had served until recently as a spiritual leader of the congregation a historian Englewood New Jersey he's the past president of the rabbinical council of America past president of rabbinic Alumni hua university past president of the rabbinical council Burton County and former chairman of his caucus committee now that he made Ali ah six months ago proxy six months ago with his right he is the senior scholar for nefesh phonetic so well it's a real treat I didn't choose the title but it is exactly what and I hope it's exactly what give my name is looking for in this title and I'm sure that's only part of the reason you guys came I'm sure it's really the hear of it go no matter what he has to say so that any further ado really golden thank you thank you so much I posed and thank you all for coming this evening it's a pleasure to be here and a pleasure to join you since coming to territorial I've had an opportunity to hear a bit about the work of Yvonne and it's a pleasure and an honor to be with you tonight I'd like to start off with this a true story from the rabbinate one of those stories one of those experiences which the years in Samiha don't prepare you for a couple of years into my tenure in Ava's store in Englewood New Jersey I received a phone call the individual at the other end of the line identified himself as a Korean Christian minister a minister from Korea representing because Leonia which is right near angle Wood has a very large Korean community representing a group of Korean Christian ministers and he asked he said that we are involved in a comparative religion study and we're going to different houses of worship and we would like to come and visit your synagogue on a Sabbath morning to observe what happens now immediately I I became concerned because for two reasons practical reasons number one I sort of wondered how my congregation of 500 people would react when all of a sudden 60 Korean Christian ministers walked in without warning secondly I was concerned and even more so by what it was that the ministers would witness without warning on Chavez warning in a modern Orthodox synagogue the rabbi getting up and yelling for quiet children running up and down the people out in the hallway all of the various different things the the malady is that that we have to fight in our modern Orthodox communities so I thought quickly and I set out I'll make you a deal you can certainly come on a Shabbat morning but first you have to come to the synagogue on a quiet morning when it's just me and you and we'll sit down in the sanctuary and I'll show you the sanctuary I'll show you what what what the various different items in the sanctuary are about I'll talk to you about the service I'll explain what it is that you'll see and then after that we'll announce to the congregation that you're going to come and we'll set it to a specific Shabbat when you will comment and and and everything will be fine and sure enough a week later I found myself in the basement of Abba store in Englewood New Jersey with 60 Korean ministers standing in front of the our own kodesh now I have to sort of back up and say that when you involve yourself in these kinds of discussions and you throw yourself open for questions you've sort of got expect anything because you really don't know how other people perceive from the outside what it is you're doing for example many years earlier I had spoken to a group of catholic school children and after making my presentation I said to them are there any questions and one little girl raised her hand and said yes could you please explain what's the significance of the different-colored skullcaps does it indicate as it doesn't indicate a hierarchy in the in the community now I didn't explain that yes different skullcaps to indicate different different components of the Jewish community but that's the kind of question you can get so first I I spoke to them I showed them their own kodesh I explained to them what the errand was I showed them the NER Tamid the eternal light I showed them what it was spoke to them about the Torah explained what the sanctuary looked like with men and women sitting separately and then I threw the floor open for questions as I said expecting not knowing what to expect hand shut up where do you do the animal sacrifices I said what they said rabbi where where do you do the animal sacrifices so I took a deep breath and I said okay it is true that the Bible the Torah talks about the animal sacrifices and this was done in the time of the temple but now we have prayer in prayer has replaced the sacrifices they began to quote to me from sukham from viagra in English of course they were saying well what about this and how can you atone if you don't have the animal sacrifice 45 minutes they did not let this go they did not let this go and in fact I was convinced that after those 45 minutes they were still convinced that I had goats somewhere in the basement that I that I was hiding from them and it was only later when I began to really think about it that I realized why they didn't let it go these were fundamentalist Christian ministers they had a very simple equation and a very simple belief and that was that you don't relate to God directly it's not possible man cannot relate to God in any direct fashion there has to be an intermediary of some kind in between God and man in the time of the what they would refer to as the Old Testament or the time of our that intermediary from their perception was the carbonyl was the animal sacrifice which eventually was replaced in Christian theology by by the sacrifice of their God and therefore they could not possibly no matter how often I said it that we believe we relate to God directly it destroyed their their equation concerning not only Judaism but concerning their own belief system because their own belief system was built upon this concept of Judaism believing the same thing which is you can't relate to God directly and it was an eye-opening experience for me and one that that I did not forget as as you can see for many years but I believe and this is what we're going to talk about tonight a bit that even we as Jews sometimes forget what it means when we talk about relating to God directly and going even further than that as we will suic and how our concept of kedusha our concept of sanctity is a very unique concept that differs greatly from the common perception of holiness and I'm going to show you this by returning to the to some of the first early moments of our history as a nation past the patriarch Ilia revered during the period of duty on Smith's ryeom period of the Exodus and the period of entry into the Land of Israel at a time when our religious foundations as a nation are being formed and forged and we will see that the torah continues to repeat to us a message about spirituality about significance and meaning that we sometimes fail to note travel back with me to the first scene that's described on your on your handouts it's a very familiar scene it's one that very much played in our minds over the Pesa please come anyone come on in there are handouts over here very much played in our minds during the the passat season and that is this is the first moment of contact between God and the greatest Navi we have known the contact between Moshe Hashem and motion the tour tells us mayara Shem kiss our Lee wrote Moshe saw in the distance the burning bush and in response he moves aside to investigate now just as an aside it's very important the Torah doesn't weigh some water the tourists telling us that had he not moved aside to investigate God would not have spoken to him so it's important for us to note that motion always takes the first step throughout his life and had he not taken that step who knows how Jewish history might have been different by our Schanke Sally wrote vehicroid love elokim be Turkish name and God calls to him from the bush by your very name emotions resonating by Omar antigrav hello Sean Aleppo may our Raghava qiyamah commissure Otto I made all of odd Mosconi he says God says to Moshe do not come near this bush take off your shoes from your feet because the place where you stand upon is holy ground now I know that this is familiar to us but I want you to look at it and add it as if you've never seen it before isn't it a bit disappointing that these are God's first words to Moshe let's understand this moment I would expect that a Kurdish vertical would turn into motion same motion do you know where you are you know what's about to happen do you know the mission that I'm about to send you on or by the way I'm God do you know the role that you're going to play in unveil something momentous this is the very first moment of communication between God emotion of anyone take off your shoes so most of the commentaries will explain that it is an important instruction it's an important instruction in that this particular area where Moshe is now standing is how far it is Mount Sinai and God is saying to Moshe recognize the significance of this location recognize the significance of this moment you are to take off your shoes out of respect for this okay but many years ago I read an interpretation by refuge song raphael hirsch which changes everything I'm taking it a bit further than he didn't but it changes everything he said we he says read those words again I'll take grabbed how long God says to Moshe don't come near the bush don't look for me in burning bushes shall not I left on the outer level take off your shoes see hamako ma chere otra o made a love audience collision because you the place where you stand wherever that place may be is potentially holy ground and suddenly the first instruction given by God to Moshe is not this esoteric idea of this is sanctified place take off your shoes but it's much more in fact it is the one instruction that in captures in a nutshell the very mission upon which Moshe is about to a modern the concept of being the cadre change our mind the concept of sanctifying God's name the recognition that man's role in the world is not to experience sanctity but to help create sanctity and that our mission is to partner with God Kurdish vertical you know those who are mystically inclined talk of God's seems of God's withdrawal but what that really means is that God gives us space in his world to become partners with him in the creation of kedusha and therefore what God is saying to Moshe Rabbeinu is you're about to embark on a mission which will give rise to a people which will give rise to a name whose fundamental task will be to create sanctity to partner with me and that is why I'm telling you take off your shoes root yourself to this world to this ground don't look for me elsewhere because you'll find sanctity where you're standing fast forward fast forward to another familiar scene the scene that takes place that unfolds in short in about a year later in the very same location this point we're dealing with the birth of a nation we're dealing with monitory we're dealing with the Revelation now again one of the problems we have when it comes to the learning of Torah is that we learn things in fourth grade we fix our understanding of them at that level and we never return to question and to criticize what to critique to recognize to explore as adults what it is we learned and here's a perfect example the Torah is being given to cloud Israel and the scene the scene of Mactan Torah is really defined by one particular commandment the physical scene that God gives to the nation it's the commandment known as hug ball or the creation of a boundary if you look at the second section before you the Torah says they bound to s Haram Soviet layer he shall rule ahem allows for Harvin ago I become say Oh call her know gay about hormones you must and you shall create a boundary around the mountain saying don't touch the mountain don't climb the mountain during revelation anyone who touches the mountain is liable to death lo see Baba Yaga's shocked nice okay low yo Romeo rat now as an aside by the way I remember when I first learned this I assumed that what it meant was that when if somebody touches the mountain how would that person perish green lightning see see Cecil B DeMille lightning would come strike the person means it's not what the Torah says by the way if someone touches the mountain it's fascinating it is the job of the community to carry out that sentence she's so cold you Soquel or your rosy or red wine because rooted at Sinai and this is just an aside it's not just the giving of the law but the launching of the judicial process and therefore God is saying I'm giving you law and you now have to use it and you have to apply it but one way or the other this the account of commandment is what actually sets the tone sense the tone right because what what it if what it requires is that the nation is at the bottom of the mountain God is speaking from its summit above it toward the Gemara says he doesn't come down to earth entirely but he's above the mountain speaking and Moshe ascends and descends but then we ask yourself why why did God command this mission this this commandment of Hubble why is it necessary for the nation to stay at the foot of the mountain at the time when the Torah is given this is the moment of closest contact between God and man in his dream surely that moment of contact be exemplified by nearness why does he insist that the nations stay at the foot of the mountain at the pain of death so there are a variety of answers there are those who will say that the nation could not have withstood the closeness to God there are those who suggest and this is very important that this is the commandment that create the balance between distance and familiarity that marks our relationship with God similar to the kind of distance and familiarity that marks relationship to a teacher to a parent which is at once close but at the same time distant but I would suggest you that perhaps one of the important messages that emerges from here is the very same message that God gave to Moshe on that earlier occasion which is he says to the nation don't look for me in mists at the summit of Sinai that's not where you're gonna find me you want to find me stay at the bottom of the mountain look into the eyes of your neighbor look into the hessen that you can perform accept the myths vote that I'm giving that's really the message here take the commandments that I am giving to and infuse them into your life and that's what you'll find God if you look for me in the mists I'm not gonna be there you're gonna find me down below you're gonna find me in your world rooted to your world obeying the law that I'm giving to you and maintaining it and infusing and weaving into your life in fact there is a another section which I should have put on the page here which is just mind-boggling and I'll just sort of summarize it for you as this seam goes off as the preparations for Sinai go on God is ready to start the ten commandments and so then which really launches the revelation process and the tour tells us in the paragraph that God turns to Moshe Rabbeinu and says please come up the mountain so motion ascends the mountain and no sooner does he get to the mountain go take a look at this event in the commercial after afterlife speech because it's an amazing paragraph as soon as if that motion ascends the mountain God says to him go down and tell the people not to climb the mountain and Mosher being who does something that's Littlefoot spending he says to God you already told us that you can almost hear him saying coach Martha you just made me climb the mountain now you said what's this busy you're sending me me immediately back down to tell them something that I already told them I mean that's my words but that's really what he's saying to which god responds in a way that I as a child promised myself I would never tell my children because my parents always said it to me because I told you so right which is what God says to Moshe he doesn't explain he says let red go down Moshe goes down the mountain tells the people and what would you expect the next thing to happen would be what's gonna happen next well shit's gonna go back up as soon as Moshe hits the bottom of the mountain and tells the nation you know what happens in the next sentence a Nokia chemin low kept God begins revelation and you can always see Moshe I've ain't got wait a minute wait a minute God I'm supposed to be up there but that's not the answer this is one of those occasions where God teaches motion not by telling him something but by teaching him by saying this is something you should realize yourself when revelation begins where do you belong Moshe with the people there will be a time when you will come back up there will be a time when you will assume that role and and of teacher but when revelation begins when mocked on torah begins going with the nation and i'm not going to tell it to you I'm gonna let you learn it yourself and that there are two or three occasions like this where a cut is vertical instead of directly saying something to Moshe causes him to learn the lesson because the lesson is so important he wants realize it for himself so there's the second occasion where curtis mark was saying now to the nation what he had said according to her to moshe individual which is don't look for me in those mists find me in your world find me where you are let's go to the next section next section God then commands the creation of a mission right the Mishkan is the portable sanctuary that is to be carried around with the nation through the desert but the theme puzzle that launches the creation of the Mishkan is the third plus ik is a third passage on your page the asou lemic - vishanti Basava and they will create tell the nation God says to moshe that they will create a mikdash a place and i read well within them so most most commentaries focus on the last part of the sentence because they say it's it actually teaches a tremendously important lesson it should have said one would have thought we shall Conti bateau ha I will dwell within it let them create a mr. Cano says I eat well within them so pressure shot means I will dwell within them in the encampment others suggest it means I will dwell in their hearts I will dwell within the people but one of the commentaries the orihime asks a different question he says the word McDonough this is the only time in the total where the Mishkan is referred to not by its specific name but by a generic name the specific name is Myshkin that's what that edifice was it was a McDonough it was a holy place but it was the Mishkan it was the portable sanctuary why doesn't the Torah say we are solely Myshkin vishanti bitola why does it say the Asumi McDuck so the our time gives two answers the first extremely important is that this is 8 C boil adult this is a commandment not simply concerning the Mishkan but it's a commandment concerning the beit hamikdash that will eventually be built the Mishkan is the precursor of the Temple in Jerusalem so when the Torah says we assume li mikdash he's commanding us to build the MCDOT whenever we can but that the our time says something else and it's brilliant he says when would you expect the sanctuary to become holy I would expect the sanctuary to become holy once God invests his presence within it says your name that's not what the Torah says the Torah says we are solely mick - to quote the orihime Miasha osimo told the Schmoe yet one of me on whom it - vadim kadesha from the moment you created according to my commandments it becomes a m'q - from that moment it becomes holy when you invest your efforts in fulfilling my will and therefore this building that you're expecting me to sanctify god says no I'm not saying to find it you are you create it as soon as you created according to my specifications it is aiming time and once again holiness become something that is not created by a cottage bar coin isolation in some mystical way but is created by the efforts of man following God's will practical and concrete way in the world but now let's go to the last example one which is close to all of our hearts because we're all here and that is of course the sanctification of the Land of Israel ask you a question before you even look at this last section when did the Land of Israel become sanctified and what point in Jewish history did the Land of Israel become sanctified I'll tell you what I had always thought before I learned the truth from time immemorial from the from the moment of creation right after all the first Rashi on the Torah says why does the Torah begin with the creation narrative to tell us that God is creating the world and Eretz Israel as ours and I would have thought it was sanctified from the moment God created the center of the world we have all of those Midrash in which talked about the the Land of Israel being the center of the world being the sanctified place in the world being the portal to kedusha at the very least I would have thought that when God turns to Avram IV new to Abraham and says Abraham let's look on the arts of only melodical at that point the land is sanctified how logically that is not politically on a very strict a logic level the land becomes sanctified on two occasions in Jewish history one in a temporal fashion and one in perpetuity what's the first occasion Joshua Joshua the first occasion of the sanctification of the Land of Israel referred to in the Talmud is kedusha rashanna as the sac the first sanctification is when Joshua leads the nation of Israel as a people as a nation for the first time into the land that creates kaduche Aisha excuse me alright I'll get to that that that's great that's correct I'll talked about that in a moment they no but they could Duchamp is shown up that first sanctification is a sanctification that is occurs when Joshua enters with the people with the newly formed nation of Israel after the death of Moshe now this gentleman I'm sorry what's your name I mean so I'm here Emir mentions that there is actually a dispute in the Talmud concerning that first sanctification is that sort of for sanctification in perpetuity or does it dissipate upon gullible and let me explain let's look at Jewish history for a minute we enter the land under Joshua we create the first Jewish Commonwealth after the period of the judges and I'm pushing Jewish history into a nutshell here we then divide we have a kingdom under dove in and Slocum shall W in which is a United Kingdom we then divide into two kingdoms ten tribes are exiled and then finally Babylon X Isles the remaining Jews you who done that's why we're all Jews because we're descendants of the kingdom of you who don't when we are exiled from the land the rabbis ask does the kedusha we shown a dissipate or does it remain and the Rambam which you have on your page both on the bottom paragraph and the next page holds as to most authorities that that sanctification dissipates that when the Jewish nation leaves the sanctification disappears except for the Temple Mount and Jerusalem which is unique and dealt with differently when does the land become sanctified a second time when 70 years later 70 years later at the end of godless bubble what happens is and by the way go to spa Belen this is just a bit of history comment the exile into Babylon is an extremely important period in Jewish history because it is the first time that we as a nation break rule and that is that we are in exile people that survive as an exiled people retain our identity and return to the land seventy years after the destruction of the temple Cyrus the Great with some fudge factor here Cyrus the Great who is the king of Persia conquers Babylon and says fine you guys can go back you can now go back to the Land of Israel you can resettle I want you you want to build your temple go right go ahead how will you choose return not even less than 10% hmm after after said 60 70 years of crying and saying I'll narrow Slav al shami ashab you gombo he knew right there by the rivers of Babylon there we cried there we sat we wept cheer I'm all those for sure mushy mushy about seonyu cuckolding wonderful words cyrus the great says you can go back over 90% of the israelites say thanks but no thanks why because it's great in level it's comfortable the same reason that my community and angle would be to call the same reason I didn't come for a whole total now it's comfortable where you are less than 10 percent return under the leadership of Ezra now I'm young rebuild the temple it's a quiet returning they begin to reestablish they begin to spread out that's good to shun yeah that's the second sanctification the land and save the rabbi's can do shush yeah kids on the shoptalk rule to kick the kids on our team on that second sanctification the one that was occurred on that when that remnant and wasn't this bold conquest but it was the struggle to return until we establish and if you take a look at the second page you'll see that the rum the Rambo in the second page take a look at the second underlined second underlined section the cave on Shastra outlaw Ezra the kitchen alone kid shop aqui bush el árbol Hazama Ezra did not sanctify the land through conquest but through Hozuki what is Kazakh mean it means through mist the establishment through holding onto through the acquisition became yours chef zicoba Lafitte ha ha Macomb chef zicoba ole a barbell and this is an important helluva by the way it has to do for example with mushrooms it has to do with the taking of my ser it has to do with the only places that are considered sanctified land or the places where those who came back from both and lived where they establish communities where they began to thrive again and therefore certain areas of Israel I made Sean others are not necessarily within those boundaries and are not considered from a halawet perspective for the purpose of Smith's votado Barnett's we're not considered part of the part of the Israel leave the country in Israel but again we're not in a whole lotta ground in that regard but it's an important piece think of what we're saying the land chosen by God it's not sanctified until we become partners and it isn't even sanctified until that partnership emanates primarily from us without his commandment let's understand there's a fundamental difference between the conquest of the land under Joshua or God still talking and we get to Ezra net can be aware at the end of the prophetic era shoes are making their own decisions people are starting to this is the time this is the time when God winds us away from direct prophecy it's right on the cusp of that period and we're entering the non prophetic Europe where the Jews have to do the Israelites have to find their own way back and what is Hashem saying it's when you find you away and when you decide to be partners with me in the conquest in the not the conquest the acquisition of the land and you are my sick ball and you make it yours that's when it becomes connection that's when it becomes sanctified and for anybody who in our time wants to think about what it means to have this host to be in Eretz Israel and to play a role in that regard this is where whatever this is what we're talking about there's a pattern here it's a clear pattern it's a pattern that we often miss it's a pattern that says that sanctity is created by the direct relationship and partnership between man and God in this world in a practical way and I tell you that as a rabbi who has served in the rabbinate for many years it is a it is a truth that we in our time sorely miss we live in a time of instant not just gratification but instant everything instant everything you push a button I remember my mother made aliyah last ten years of her life she was a teacher all her life she made Ali Hashi to tear in the tummy or one day she'sshe well do you know what you can find on Google all right I mean instant and by the way for good and forbear you can find anything and also it you become an interesting scholar or you think you become an interesting comment how scholarship now is defined by whether you have a blog and whether that blog is read by how many people read the blog and that makes you suddenly an undefined the peace process - who knows what that instant aspect of scholarship of knowledge of everything has seeped into the quest for spirituality as well people want instant spirituality how many times have I heard from members of my community and others no rabbi we want to be moved we want to walk into the synagogue and we want the synagogue to somehow create spirituality I can come late I don't have to get there early you don't have to get there on time necessarily I can sit and talk to my neighbor through most of the darvany but somehow it doesn't create spirituality for me the rabbi's tell us the first the Hussey degree shown him when did they get to show an hour before docking an hour before that an hour before dominum they would get to show and they would sit down and they would meditate and they would think about who they were gonna talk to because you don't you can't just shut off the world and all of a sudden become spiritual the red Bengal that you get at the Kotel is not going to create spirituality spirituality in Jewishness is hard work I can I speak for myself I'm a little out which means that my family comes from Lithuania that means that we're all or cerebral we have trouble when it comes to the emotions it's hard i find Aven and very hard it's very difficult how do you how do you relate to a god so I find that my answer has to be I have to work at it I have to study I have to read books about feel out I have to read books about what it means to believe in God and when I believe in God and what how that you have to invest the time you have to invest the effort spirituality is created by the partnership between man and God and it is only when and if we invest that effort we will find spirituality and access it we will find spirituality in Shabbat properly observed we will find spirituality if Shabbat is not just a bunch of laws but as it's me ride the tech simmer at the table if it's time spent with family you know I've often said to my community and others that the laws of Shabbat create the circumference of a circle but how you feel in that circle the investment you place in making Shabbat a different day a day of thought a day of study a day of spending with family of day of discussion how often do we sit and talk to our to our children these are aspects of kaduche on that are created by us through hard effort and cannot be reached without that effort so the message that emerges from them fundamental piece pieces that are before us is really a very startling one to those ministers who are probably stink that think that I have goats in the basement that's not spirituality and bringing the carbon note to the Mick Dodge alone was not spirituality come on over shared meals with a Kurdish mother who most of them were eating that's another it's another topic to discuss how to view car by note but they were an opportunity to draw closer to God they were an opportunity to invest time invest effort invest what was important to you in that relationship one of my favorite stories tells of a man whose task it is to stand outside of a minimum-security prison camp in the Soviet Union before the fall of the Soviet Union and the way this prison camp works is that the prisoners work in the camp during the day and sleep off both grounds at night and it's the job of this particular guard to make sure that nobody steals anything when they're leaving the camp at no camp material is tape so the first day the guard notices one particular inmate this this inmate wheels out a wheelbarrow full of straw the guard stops the men empties out the wheelbarrow nothing in the straw looks at the wheelbarrow look stop bottom yeah nothing lets him go next day inmate wheels out a lil Battle Force one looks at again examines it again same thing day in and day out month in month out year in year out for 30 years this same text takes place info finally at the end of 30 years the guard turns to the prisoner and says listen I'm about to retire and I promise you that your secret is safe with me but it's gonna bother me for the rest of my life can you please tell me why for the last 13 years you've been stealing strong I looks at him with a glimmer in his eye and says you still don't get for 30 years I've been stealing wheelbarrows I a seam can become so familiar to us that we fail to see the reality the tourists telling us that we can find God in the clouds we find him here in this world and that's a message that Russell [Applause] excellent question in other words how do we end up with a perpetual sanctification should roll up should be renewed each time and we come back or it should not be perpetual we're not reliable that's right we're not relying so the answer is it would seem again I'm not sure that I have an answer but there I think the seed - the answer is is what you said which is Curtis burrow who allows us the gift of creating a perpetually sanctified location when we finally reach the point when we actually meet that challenge and we did it it's sanctified and it will continue to be sanctified because we met that challenge at that particular moment now it's interesting I believe that such perpetual sanctification can only be created in heritage soil we've never had an example of perpetual sanctification created outside the land so it's in a sense God create God saying if once you sanctify this location because it's chosen I will allow it to become gradually sanctified but then all other efforts will be temporal in nature and and and I think had he not allowed that had he not allowed that that perpetual nature you're right were not reliable and those would have happened the very fact that he allowed Israel to become perpetually sanctified as part of what kept us alive well the question is what does what does kedusha mean alright does that does that give you the license to do anything you want to know it means yes there is kedusha in this land it was created by our ancestors and in partnership with God that doesn't give me license to behave differently it gives me license to earn the right to share in that kaduche shine in this day but how how people react to the reality is not a comment on the reality it's comment on how people are reacting I just add I think there is a significant difference qualitative difference between war and I'm going to use a word it's not a dirty word settlement meaning war may be dirty and settlement is not well you see the concept of class Olga is but I'm not gonna get political right but yes yes very good question the answer is that the the kedusha of of herebut and of you shall I mean everyone agrees became perpetual with the first sanctification when when David conquers yerushalayim and when builds the base--emitter that sanctification is the exception and that sanctification remained in perpetuity so it was already sanctified it was reclaimed perhaps is the best way to put it when when the soldiers came back all right thank you very much everybody [Music] [Applause] [Music]