Rabbi Yitzchak Breitowitz: Blessed is The Name of His Glorious Kingdom for All Eternity

[Music] okay everybody shalom shalom thank you for coming uh we have quite a lot of dedications today I hope I will get to the shear eventually but uh this is a Raa to mosha Ben hadasa and all those whose Health has been affected by the war and especially for the return of our brothers and sisters in captivity and for the safety and protection of all of our soldiers so all of us I know uh feel very very strongly about that and Al for y h Ben elzar as well as a dedication by eim and Naomi Stein in memory of their parents Rabbi and Mrs Philip fiin as I say every time they do dedicate the share uh Rabbi and Mrs finlin were very instrumental in uh helping me my brother and really a whole host of boys in Hartford Connecticut become sh mitzvos and go to Yeshiva and therefore I'm very very gratified uh to be able to give a sheare in Rabbi and Mrs felin's memory uh in addition uh Carol and schom oaner are dedicating tonight's class in memory of their son on the thir anniversary of his Mitzvah uh those of you who have been going to the sh for a while remember uh how long we were praying for binyamin as he was struggling with cancer very very courageous person who was a righteous young man who tried to serve hasem and uh when he was nifter when Hashem took him to shamayim it was a tremendous tremendous this uh tragedy that all of us felt and our heart goes out to the gers and may Hashem give them much much comfort and strength uh as they remember that Benyamin is in habah in a very very beautiful place with a kesu uh free of the pain and suffering that unfortunately he had to go through in his very young life uh the jakovic children are sponsoring today's share and donating a pair ofin to theim in honor of their parents wedding an iary RAB Shimon and sha jakovic they should be gun have many more years full of sim together amen and a special thanks to Roy Bri for all this wonderful and insightful Shor okay that's some nice words then we have a late entry from Anonymous Stoner um it's a very complimentary stuff about me and I I don't feel comfortable reading it but thank you very much and uh I appreciate the as well as your supportive Torah May it be a source of BR for you and finally end of the year contributions Are Much appreciated you know that y does have a wonderful and c campaign for our and there is such a demand for CES especially that it's very hard to keep up with and uh but if Hashem gives us the opportunity to help other Jews our fellow Jews do these wonderful beautiful Mitzvah that bring protection to and to call Israel how can we not rise to the opportunity and therefore it's the end of the year you can still get your end of the secular year you can still get your tax receipts either for Israel or for America or any other country so beem uh we call on you to contribute as generously as you can so those are our dedications and that we can uh start the share itself uh this uh week is of course the very last para in the uh it is and uh bra as a whole call it the book of the upright and thear explains this is the book of andov who are called they are called upright braus does not have a lot of Mitzvah there's only three Commandments in gracious there is the Mitzvah of procreation PR Vu there is the Mitzvah of circumcision Brisa and there's the Mitzvah the prohibition against eating the sciatic nerve that was dislocated when Yakov was struggling with the angel only three mitzvas so the book of braus is not a book of mitzvos but the NV explains in that it is a book of mos a book of character a book of serving Hashem by trying to perfect ourselves in the best way possible and that is the maida of yosu of course very often keep in mind that the book of Braes teaches its lessons by opposites sometimes we have examples of lying and cheating and the like and we see the consequences but that's a very legitimate pedagogic Technique we often learn not So Much by being told what is the right way to live we sometimes learn by seeing the mistakes that are made and how the consequence es that ensue from those types of mistakes overall whether by positive role modeling or by negative role modeling is about mid toos and the in the was a great great R in the 19th century and it's very very fascinating the says uses this as the occasion to talk about and he makes the point that the of the second temple period was a religiously based sin because there were many many different groups there were the sases and different types of groups and sin was the idea of looking at different groups and saying you're an aorus you're a cofair anyone to the right of me is a fanatic anyone to the left of me is an aorus it is only where I am that's considered to be the right place then it's says that was the that when we look at other Jews and we kind of rate them or rank them based on how fir we think they are now again obviously the N is moda that you have to argue you have to dispute false ideas but to kind of demonize on a personal level this person is an aorus this person is a cofair then it called that the of the Bay and that was a very very relevant issue in his lifetime when you had mum and different types of groups by the way the nitv was attacked for that in many many ways the fact that he was attacked for being too lenient on rashim kind of confirms the very meth it reminds me a little bit lail when uh Pope Benedict uh condemned a lot of Islam for being violent so he was met with violent protests that were burning down some buildings in Rome they were protesting his statement about excessive Violence by showing excessive violence which actually proved that he was correct so the NV who's saying that sin was when you're labeling people upim he was met with a response that was labeling his response as AIC corsus so in a sense the very response was a proof to his point and that's something to think about and once again I've said already more than once I don't want to repeat it yet again but it's actually an important point to think about that the silver silver lining in the dark cloud that we are living with is the fact that there is much greater AK is than there was prior to this point and we're getting to see the good of every Jew and what's interesting is that by reaching out connecting to other Jews people's hearts are open for the to for the mitz shabas all of that is open not by lecturing people not by looking down at them not not by criticizing them but by opening our hearts to them they open their hearts to us and we all come together and that's a beautiful beautiful thing so uh it's a tragedy that we have to have a war to bring us to this level of AAS but it is a precious gift that comes out of a difficult struggle and it would be another tragedy if we would not learn from it if beem we come out of this struggle meaning if we simply go back to the way things were that would be a tremendous waste so that's a just a general observation on safer hayashar uh but I want to talk a little bit about the section of at the end of the par where Yakov gives a braa to each of his children which really each of the and it's very interesting one should can make a project of this which I'm not going to be able to do in one she in which there are two places in the Torah in which each tribe gets a br we have the Bros that yov gives his actual Sons then of course at the very end of the Torah the last part of the Torah we have the braa that Moshe rabeno gives before his death to each of the tribes it would be an extremely useful and interesting exercise to compare and analyze the Bros of yako and the Bros of Moshe and see the differences the commonalities and why Moshe would emphasize certain points and yakob would emphasize certain points and how does that work that is a fascinating topic but I'm not going to do that either but I just want to focus on on one point uh after Yakov blesses all of his children so the T has an unusual formulation it says is each person was blessed in accordance with his Blessing each person was blessed in accordance with his Blessing what does that expression even mean each person was blessed so ra and this is theod that he actually reiterates in different places in the Torah so this is something that he considered very important offers a beautiful interpretation that when Yakov vinu blesses the tribes what he's really doing is he is identifying within each person what their essential nature what their essential kak is and refer says that is the goal of a parent that is the role of a parent parent that is the role of a teacher your goal is not to remake somebody your goal is not even to change somebody your goal is to expose the beauty and uniqueness of an individuality that is already latently within the person that has not been actualized and therefore is yov is blessing them in accordance with the bless that is already within their personality it's similar if you ever speak to a sculptor A sculptor sculptor would say you know you ask him well how did you make that shape in that wood how did you know how to carve the wood that way the sculptor would say I didn't really make anything I just saw this image in the wood and I removed the impediments and the blockages so the true essence of the wood emerges now I can't I'm not sure if that makes sense either be wood or stone but that is really the nature of the human personality the way we Hashem puts every Nish in the world with a unique frequency a unique says train a child according to their way their way the vill says everyone has their way their way of looking at things their K in the world my job as parent is to uncover the that is already within and that is the meaning of isov identified the in cabalistic terms the root of their soul and brought it out so it could be actualized but to go back a little earlier on this I want to focus for a moment on kind of the strange relationship that kashma has in a lot of this the P which is written in the Torah much later sh it pops up according to the medish in last week's para and it pops up again in this week's para and let's trace the two two things in last week's para yakob is reunited with Yosef after 22 years and the PK says they embraced and Yosef cried on the neck of Yakov but it doesn't say yov cried unlike Yosef and bamin where it says they both cried with Yakov and ysf it says Yosef cried when he embraced yakob yov did not cry so Rashi brings a medish Yakov did not cry because Yakov was reciting the when yov met yose yov said kishma Rashi brings this so what's theot why is Yakov saying cre there are two different ways of understanding it the L way of understanding it is it was time to sayma you know the other us kept the T before it was given so kishma he going to he going to pass in a minute so what do you want I didn't see my son for 22 years but what I got to say kishma bis what's the issue so that you kind of look at it as kind of the cold adherence to no matter what okay maral looks at it a little bit differently instead of looking at Yakov negating his emotion right the first sh is I will not allow myself to feel the emotion of the moment because I a mitvah of the moral says exactly the opposite the moral says it is the D ofik when they feel tremendous love tremendous Joy they want to turn it to God and give it to God they want to give God their Joy they want to give God their Sim and therefore Yakov did indeed feel an unbelievable Sim in this reunification and he said I want to give it to Hashem I want to use it to praise hasem to glorify Hashem this is a beautiful thought because instead of looking at it as Yakov was the cold lit who shut off his emotions to keep the and again sometimes that is necessary I'm not saying that's totally unnecessary it's the other way around yakov's feelings were so deep that he wanted as it were to give it to as his gift to Hashem in sh is now when Hashem told y Yakov that yose is alive after he got the confirmation the language was he told Yakov do not be afraid to go to MIT do not be afraid because I will take eventually I will take your children out and yoseph will put his hands over your eyes ysep yosis y he will put his hand over your eyes The Zo says on that that's even before the meeting the Zoar says Ah what does it mean to put your hand over your eyes that's what you do when you say the shma the Z says Hashem is toov what is called razza razza is the secret of kishma so note that there are two different kma associations here in the the Z says there's an illusion to shma and when yob actually meets y yakob reads the shma but still what is the expression Yos will put his hand over your eyes I mean when we say shma we put our own hands over our eyes I assume ysep did not put his hands over yacob's eyes what does the z mean to say Yos will put his hands over your eyes and this is the secret of kishma so the Emma is that in the words of the zo as one would expect there was actually a much much deeper meaning and that is for 22 years Yakov was bereft of ysf there's a m did Yakov think ysep was dead did Yakov know yose was not dead did jakov ever find out that the brother sold him this is a big m for because you'll remember in the para when Yakov dies the brothers go to yob and they say I'm sorry the brothers go to Yosef and say our father you know told us to tell you to forgive us interestingly yoseph could have said well why didn't Our Father ever tell me to forgive you I'm hearing it from you and there are many weim that say that the brothers are making up that story that Jakob didn't even know so this is a bigus among did jakov eventually know did they tell him did he find out uh whatever it is but certainly whether he thought Yosef was dead whether he knew ysep was sold Yakov lived for 22 years without rues without prophecy in a state of despondency and sadness and loss thinking that God had abandoned him that God had forgotten him that God didn't care about him anymore and then lo and behold all of a sudden he sees that everything was a mistake everything was different than he thought that not only is Joseph alive but yoseph is flourishing and yoseph was able to create the foundation that would support them all both physically and spiritually in and everything that yov thought was rejection th punishment turns out to be the hidden plan of Hashem which is ultimately merciful and good so this idea that what we perceive as the midin is actually a hidden ra is built into the kma itself sh is listen Ponder Israel Hashem is yut that is the name of God the tetraman which is the of el is elim Shu our Elohim elim is the in this world we perceive God in at least two ways we perceive the god of Y which is RA and we perceive the god of din which is Elohim so elu from our perspective it's Elohim but in reality hasem even the den is RA that is disguised in a in a garment so according to this why yov read kma when he met encountered YF was not only because as moral beautifully says he was so filled with love he wanted to give it to God but because he understood the falseness of our perceptions we look at the world and we only see a partial obscure picture but there's a deeper reality that goes beyond what we perceive at the time and sometimes in this world we never perceive it but it's there and this is why you cover up your eyes when you say shma yeah there are other reasons that are given to concentrate on the light but covering up your eyes means I am blind I don't see reality what I see is not the whole story and that's what the Z means y will cover up your eyes it doesn't mean that yosf will physically put his hand on your eyes but it means YF will show you that what you thought was the reality of the situation was in fact not real and that is why yak I think i' mentioned before thatu after the asks hem show me your ways show me your ways and it's not clear what he's asking Hashem gave him a very mysterious answer I will place you in the Clift of The Rock and I will cover you with my palm and then I will pass by you and then I will remove my palm and you will see me from the back and you will not see me from the front right so Moses's question was show me your ways and this is hashem's mysterious answer the Clift of the rock you will see me from the back so the gar in bras explains that M was asking Hashem why do righteous people suffer why why do bad things happen to good people why do R Prosper where is the Justice where is the mercy where is the fairness let me understand your ways the same question that e brought up later and according to one opinion of K is none other than mosha Renu not that he not that he experienced the sufferings of I but I is a fictional character that M raenu wrote about to explore this idea so what does Hashem mean I will pass by you I I'll number one I'll cover your your your eyes again Hashem is I will cover your eyes meaning you're not going to understand it but you will see me from the back so theam Cipher explains that the ways of God can be understood if at all only in hindsight and not in foresight you don't understand it as it's coming towards you you might be able to understand it after it's all over is the end of days but to understand it as it's happening you will not be able to see it man cannot see it and live and the like and that goes back that in this world we live in the world of she the world of Illusion Hashem elu there is dichotomy But ultimately in that dichotomy there is hidden ra even in the de and that is the meaning of the verse in zakar that we say three times a day in that in that future great Messianic day God will be one and his name will be asks the obvious question what do you mean God will will be one God is one now and the answer is no in this world of course God is one but we perceive God in two different dimensions we perceive the Hashem and the Elohim we will understand that even the Elohim was in fact a of that was a concealed and that was a hidden was a hidden R now to go back to the mosenu point so you will see me from the back and not from the front so the Cipher interprets you will understand me in retrospect but not as it's happening but there's an additional Dimension the gar actually says that Hashem showed him something in the back of God's head very mysterious that is he showed himer Shel the says everything here is hard to understand the BR says Hashem wears filling too Hashem keeps the Torah we were the men weing hasem Weill and thear even says in ouring we have par about the greatness of hem is and hashem's is about the greatness of his people who is like your nation Israel a unique nation in the world fact the briter used to say part of his prayers were you knowem if a yid drops a pair of Fillin he picks it up and lovingly caresses it kisses it we're yourin hasem so we're dropped we're persecuted we're stepped on you have to pick us up you have to caress us you have to kiss us we would do the same thing for your filling why don't you do it for our filling or we would do it for our filling which are about you you should do it for your filling that's about about us so it mentions that mosha Ru saw Hashem filling from the back ker sh filling why is that significant because if you look at the head filling right so we have two straps we have the bias on the head then we have two straps that are hanging in front of the person one to the left and one to the right cabalistic the right represents the M of loving kindness the left represents the maid of G and so from the front we see two straps and gura but in the back you actually see that both straps come from the same knot the same double knot so that's they he says from the back you will see that the division of and G is a perception but not a reality in point of fact there is is a Unity so that is the kashma of jakob's encounter with Yosef and the reference in The Zo are that Yosef will put his eyes his his hands over your eyes the notion of we just don't understand they tell the story some people hate the story but I'll I'll mention it to you that the mag of mesarich the mesar maged do who was the balov successor the he was he he was the rebi of all the famous early he was the re of he was the re of the he was the re of the balat right the mag of mezich was in fact the mag was actually the founder ofus as a movement when the bov died there were maybe 50 there were not not a lot of had a few meum the mag you could almost call him maybe I shouldn't call him so he was the metnick of of spiritual life in the sense that he divided up Europe and he decided which Reby should spread casus in which country based on the certain personality so fili Lithuania for example which is a very rational analytical type of community not that emotional he sent the balatan whoas kabad was a very intellectual and philosophical Casas for the Ukraine he sent the biter that was more of an emotional uh type of thing he actually decided based on the of each Community which person would be the leader who would develop develop uhas but uh the maged lived at a time that was very very difficult for Jews and his T asked him that when he dies and he goes to shmay can he pray for Amel that the gazer raos should be nullified the evil decrees should be nullified and he promised he would and he died and things seemed to have gotten worse and worse and worse they weren't getting better so somehow they managed to contact him and they said hey you know why aren't you praying for us to make things better you promised that when you saw bad things happening you would intervene with God and his answer was you no you're right that was my promise but I just don't see anything bad happening from where I am in my vantage point I just don't see anything bad it's all it's all good and strangely enough I've mentioned this before there's a rabenu Baya in uh in Paras who says quite an amazing thought he says before a is born before Nish is put into a body a Nish is shown all of the experiences it will have and it is asked if it agrees to assume the those experiences or would it prefer some alternative now I'm not clear how much of a a choice a person really has that the person agrees to it the says this is the best life it's so hard to understand this because in life there is often so much suffering so much difficulty so much tragedy and even on even in simple level somebody's born into a non-religious family they don't even become a Sher Mitzvah until they're 40 so they chose they chose so to speak to have 40 years of life without without Mitzvah the answer is they did they did CH they did make that choice that was literally the best thing for them so it's quite amazing so both afterwards and like the story of the maged and even before a person sees somehow the good and even the goros of Hashem but in this life we just don't have the vision our eyes are covered we don't see the reality we see dichotomies when there's ultimate unity is but then there's a second appearance of kesma nothing to do with the first one and that is when y wants to bless his sons say he actually wanted to tell them something else as well he wanted to reveal to them the case he wanted to reveal to them the end of days mashia GA when it's coming and as he was about to reveal it the rues left him and the knowledge left him and yov doesn't understand he didn't have rues for the 22 years that Joseph was gone but now the r KES came back and now it was taken away again why was it taken away so yakob was worried that maybe amongst his children there is someone who doesn't really believe in Hashem other words has improper thoughts and therefore is not deserving of this Revelation and yakob expressed his fear maybe amongst you there is something a disqualifying thought so according to the medish the children responded they're not children they're adults sh is here is you means yob they're cing to their father sh is all of us believe Hashem this does raise an interesting question I mean Hally you're not allowed to call your father by his first name I mean according to this interpretation of the medish Shay Isel is they're talking to Yakov you Yakov whose name is Israel we are telling you so it's a reassurance to Yakov that the children are all connected to Hashem again it's a good KAS about how could they call yob by his name that's I mean yes it's before mat Torah and B no don't have the technical obligation of with all the but as we we know the AOS did keep the Torah even before it was given Etc and then Yakov responded with he actually said what we say when we say the of the blessed be the name of the Glorious kingdom of God forever and ever now again let me just make the obvious point the verse or it's not a verse the words are not a in the Torah if you look in the par ofma which is it say and right afterwards it says there's no we say because had a tradition that this was yakov's response to is now thear actually says there are two different Origins to and it's hard to mesh the stories the first origin is this was the response and praise of Yakov when his sons said sh is so that would attribute the origin of to yov but we have another Kaz that says that when Moser Renu went up to harini for 40 days and he was taken up into shamayim to be maab the Torah and they had encounters with angels who were arguing with God why give the Torah to human beings and Moser Reno had to come up with a defense but he overheard the Angels praising Hashem with bar sh and it was a praise Moshe stole it from theim and he brought it down so we have two different versions of one is it came from Yakov and the other is Moshe brought it down from the Mal now thear says the following we can't not say it in kesa because Yakov said it so we have to say it but we shouldn't say it out loud because if indeed it got forgotten and Moshe had to steal it from the malim the malim would get jealous that were taking their praise so we say it quietly either so they don't hear us or even if they hear us thead is the fact that we're doing it quietly shows we're acknowledging that it belongs to them and and this is why we say but we say it quietly and the one exception is an yum Kipper where we are on the madrea of angels and therefore we have to say out loud fact it's a very dramatic M transition if you think about it you know at the end of Nila so we say AO right at the very end say AO and after we finish AO we say and then we say out loud and then we say seven times because we're still in yamer it's still we're still we still say out loud we are and then the sayses says the kades and we might sing a little bit and then the chauffer is blown and then we do weekday M we know you don't get out of weekday my even though you doing all day and then weekday when you say is said which means something happened over the last 5 minutes five minutes ago you were saying sh loud right we were demoted something happened that teas chur and some Sor even describe it this way is the divine presence has gone up it's less accessible we're not MIM we can't say out loud so we have the Yakov origin we have the mosha origin here we have these two origins of bar so I want to share with you a very very fascinating of the Amor he was a t also a very great POS in the 19th century he points out that you know obviously Kadesh is a very very important part of daving Bor there are Kadesh all over the place half Kadesh whole Kadesh Kadesh D and within Kadesh the most important part of Kadesh is the refrain may God's Great Name be blessed forever and ever so the points out if you think about this this is a virtual translation slight paraphrase of right Blessed Be The Glory of God's kingship forever that's B this is May the great name of God be blessed forever and ever it's not 100% uh word for word translation but very very close so you might ask a very simple we are supposed to say silently except on yum Kipper because it's the praise of the Angels the other way around there actually is a Mitzvah to say it loudly in fact there's a gar that says anyone who says with all of your strength what does mean so it says even if there's an evil decree that's been signed for 70 years Hashem will rip it up what is called K so some say it means with all your kavana and others say you should shout it right if you ever been to toab can break your earum but the truth is you know even in regular Yesa is I I distinctly I mean by now it's been so many years so it doesn't impress me but I remember the first time I walked into Yesa like in six and I heard it was so different than what I heard in a regular show that you know you say it out loud right so the question is if is nothing more than a translation of why is is this is the question of the so the Amud or gives a brilliant brilliant answer the gumar chabas says that when you DAV for your own needs your private prayers i d to hasem for parnasa i d to hasem for I DAV to hasem for health whatever it is I should not DAV in the Aramaic language and the reason that's so is that normally a person needs to direct his prayers to God they're like the mailmen they're the delivery people again a lot of these Concepts we don't fully understand but this is what theor says and do not understand the Aramaic language because Aramaic confuses them they know Hebrew of course and they even know English French and German Dutch but they don't know Aramaic Aramaic throws them off so therefore they're not going to know where to take your so your private should not be bash Ari uh but the gamar says if you're doing in a minion Hashem is directly there so there's no that are needed and if you're ding in the presence of the if I'm ding in the presence of a sick person I also don't need malim so I can D in in Aramaic but it turns out malim don't understand Aramaic so says the he says they know his Hebrew so if I say it out loud they know I'm stealing their so I got to say it either so they don't hear me or they'll see that I acknowledge they're the owners but which is the same thing as I can say that out loud because they won't understand me anyway and therefore the idea that I'm Awakening Jealousy on the part of the malim that simply does not exist if it's this is the the horror of but the final point I want to talk about which is is this and that is so we say bar in response to shma Israel but there's actually another lurgical context besides yipper where bar sh was invoked and that is in the B mikash when we say AA and someone hears our braa so the the response to a Braha is in the B mikdash the Mish says a onik the response to a blessing in the B mikdash was not aain they did not sayain in the B mikdash they actually said shame shame was the of the bik was the of the bikik and in the bikash they did not say it they said it because apparently every Jew in the bikash was like yum Kipper he was elevated to the madga of malar what is the meaning that they didn't say amain they replaced amain with here I want to share with you an amazing thought of the mahara one of the great commentators on the talet there's a gar in that says a strange strange Rule and this is brought down even that means the person who answered aain to a braa is greater than the person who made the braa itself I make a br you answer a you get more reward than me your answering a is even greater than the one who made the bra but P that doesn't seem to be right what is aain the word aain means I affirm that it's true I mean I make the bra you simply say yeah you know agree why would that be a greater thing so the mara offers okay tonight I I see I'm a little more agree two Jews agree you're right you're right that's already a miracle good that's a good a good word a good thought um so the Marsha offers a a bit of a cabalistic explanation the Mara says like this let's look at the gatria of aain aain is Al me n so the gatria of aain is 91 now the name of God that we use in a right that's the name what's the gatri of Al Al is five and N is 55 65 right the shame adus is 65 the shame Hava Y is 26 65 and 26 is 91 so here's theat when I make an aain I'm sorry when I make a braa and I just use the shame adus the braa does not reach the highest levels of Heaven oddness is a lower level aain adds the shame Hava to the shame adus c91 so it adds the shame Hava the 26 to the uh to the what I to the 54 uh 5 uh one second uh what's my number here 55 yeah yeah the 26 to the so essentially it puts my braa on steroids and therefore the arain is greater than the braa because it adds to the kayak of the bra a shame hav that pierces the highest gate so now the mar says with this we can understand why they didn't have to say aain in the B mikdash because in the B mikash every br was said with the shame Hava so if the purpose of aain is to add the kayak of the shame hav to the braa that was not needed in the mikdash and instead they just said the Glorious name of God should be blessed forever that is the shame Hava see this is a common mistake a lot of people think that it's only on yum Kipper that the special name of God was pronounced that's not the special name of God was pronounced every single day in the Bas of mix ask so what was unique about so some say that's a different name that's the 42l name of God a 72l name of God but the YK VK the four-letter name of God was pronounced every single day in the B of mikdash and every time it was pronounced the response was not just onum kerav right so so the Godless of aain is it takes the shame hav and it combines it with the shame adness it is very interesting although it's not our subject really that there's another word that has the same gatria as 91 which is a combination of Shame Hava and adus and that is Suka okay it's not our topic but a Suka a Suka envelops you with godliness of all levels the shame adnos and the shame AA it's a double Embrace a double hug of the almighty so there's a strong between the of and the of uh again there are books actually written about the the Merit of answering the of answering amain and there were GM there were GM I'm sure there still are GM they will not make a Braha unless there's somebody there who will say Amen to their braa they're mock on that they sayner was this way they sayner would never make a braa unless there was somebody to answer so if he was by himself he would not drink water or whatever it is so one time The Story Goes he got up in middle of the night and he was very very very thirsty but no he didn't want to wake his family up and nobody was up uh and he would not drink water he would not make a braa if there's somebody there so he hears a knock at the door let's say 3:00 in the morning I knock at the door and it's one of his Tom inan who says you know Reby I saw the light was on so I thought I could ask you a question and R says wonderful of course you can ask me a question I'm so happy to see you but let me make a braa first and he drank and then he uh learned with the boy and answered his question so the next day r sees the boy sees the B and says you know I'm really so grateful you came over I was able to make a br and the boy didn't know what he was talking about I mean Reb I was not I was not at your house so realized it was elohi who came just like when wants orim so Hashem sends angels in the in the in the shape of people so too has to drink water hasem will sendi in the sh in order to make the and that's why you sometimes see in SCH although I I I have a on this I'll tell you that people say the morning Bros so people will show up and uh I'll say my Bros and you'll answer aain then you'll say your Bros and you answer and then you'll say your BR answer and you know people got together each one says the BR so each one will answer aain I I I do have a t maybe I'm being a Mr Scrooge here but um I I actually told somebody I I wish they didn't do that sometimes because people come to show to learn sometimes I including myself and all of a sudden you know there's a a gazillion or Mains that I have to answer because you know so I said you know do it do it do it in the hall or something uh because you have to be careful when you want to be aaic and you want to do something of extra piety you should not do it in a way that inconveniences other people from what it is that they're doing so that's something to think about just uh if you have if you want to have an aain club and there is there is an inion there is an inion of having it but don't do it in a way that's going to cause people who are learning to stop what they're doing to have to answer a to all of those all of those bras okay so these are a little few and the interesting appearance of shma so it appeared in yacob's meeting with Yosef and it also appears in Yakov and his sons but in that case it's the sons that say and it's that says but again the overall idea that in this world we really don't understand the things that happen our our our our knowledge our perception of reality is so truncated and so incomplete once again it's it's something that we need to think about in times of adversity in times of s in times of of Challenge and things happen that you know we can't automatically make sense of I mean for example three hostages uh three you know Israeli hostages were killed by Israel uh again obviously this was a this was a stunt of Kamas again they released three people in the middle of an active war zone you know what are you supposed to do uh they're waving a white flag so what Hamas terrorists also wave White flags and how you're supposed to know but it was a tragedy like why why wouldes allow it that we would kill our own people we don't know we just don't know but we we do understand that ultimately there is a purpose there's a reason there's a Tas and we just have to wait and hope that eventually there will be the GMA and then we will understand what is truly going on so we all a wonderful chabas and thank you for [Music] coming