Rav Yitzchak Breitowitz: Rectification of Three Major Sins Towards Rebuilding The Temple

You my birthday. >> Hey everybody. Thank thank you for coming. As always, we are praying for the protection of uh ami is the lasting unity of the people of Israel which will lead to victory and uh and for all those whose health has been affected by terror the all of our and hashem's protection for all of Israel and for the gouish lay soon as we talked about say mashiach is born on tishab. So the truth is that precisely now is a time to hope and yearn uh for the gaul rafu is surah Mosha ben rael and arav benos. May they have Israel. Aliat Shama for Shalom Shaken Moshe Shalom Kellb Moshe Yitz Ben David Leisenberg Azriel Morai bin Ruain Mark Eisenberg Rifka Basana Robera Eisenberg may all of their nishamos have an aliyah through the dy Torah. Um then we have a birthday wish. We offer this dedication in deep gratitude to our breads for the Rav's instruction and guidance with blessings for the Rav's health and continued Harbuts Torah on the occasion of the birthday this week of his Talmid our father and husband Max Lapping again a good friend Mendul Yehuda and Yom Seing discussion whether Judaism >> sorry to the world I can't hear you >> okay there you want to say one Um maybe yes. >> Okay. There is Yeah, there there is a whole discussion. >> Oh, if you talk this way. >> Okay. Thank you. >> I'm okay. >> Yeah. Yeah. I'm sorry. >> There. Yeah. There is a whole discussion whether Judaism celebrates birthdays. We're talking about Hebrew birthdays, not English birthdays. And uh it's pointed out that the only reference to birthday in the Torah is Pyro's birthday. On Pyro's birthday, he released the prisoners. So that shouldn't be any type of precedent for us. And yet and yet many many do say that a birthday is a spiritually significant event. Like I think Nakliff says has a beautiful thing. Mama's a beautiful birthday message. Your birthday is the day that Hashem decided the world could not exist without you. That is when the world needed you. So that's a a very very important um important day. Uh so uh in a sense as I mentioned last week uh because of tishabove being so late in the week in other words after the year we're in kind of the odd position that before tishab we're talking about the para that is read after tishab which is normally a theme of comfort precisely before tishab so it's a little little strange in the sense that um we're talking we'll talk a little bit about even before the fast but uh you'll see that indeed there will be u a connection so I first want to share a thought about tishab and then we'll talk about the para itself and its connection I had mentioned last week a passage of the tid shami and the shami says every generation in which the ba mikdash is not rebuilt must of necessity be guilty of the same aos that caused the kurban. In other words, a person might have thought, oh, the temple was destroyed because of x, y, and z, but I'm not guilty of x, y, and z. I just don't have the special merit to get the mikdash back. The usami says, "No, you don't need a special merit to get the basa mikdash back. All you need is not to be guilty of the aos that caused the kurban because if we wouldn't have those aos the basa mikdash would come back because it's ku when khazal say the ba mikdash was destroyed because of xyz it doesn't just mean it was destroyed then because of xyz but it's being destroyed now because of xyz every single day we are redestroying the basic Imagine that we have are actually destroying the BA mikdash. Now everyone knows uh the famous which differentiates between the first mikdash and the second mikdash. The first mikdash is because of aora gilarayosim. Uh right the three cardinal sins that a Jew must give up his life before he transgresses. idolatry, sexual immorality and murder, right? Those are the big ones. And the second mikdash was destroyed because of the hatred and polarization and dissension. So here is the thing. If the Tommy Jew Shami is teaching us that any generation which does not get the B mikdash is as guilty as the generation of the means we still have those aos we still have and we even have and the question is in what way is that? So unfortunately is not so difficult to identify. We have plenty of that. So I understand if the temple was destroyed because of we still have that's for sure. And uh unfortunately I don't need to bring any proofs to that idea. But does that have any to us? Does that does that have any connection to us? Okay. I have lash horror. I have not having a proper attitude towards the Torah. As we talked about last week, okay, I got that. I plead guilty, but come on. I'm not that bad. Am I guilty of that? In what way can the Jewish people be guilty of? How am I supposed to connect to those of aos which are certainly not part of my normal behavior? So biker I I want to give three answers to that question meaning what is our shas what is our connection to avoid answer number one is that themselves have identified many aos that are connected to for example say aim If you humiliate somebody publicly, that is as if you murdered them. So, am I guilty of murder? Well, maybe not in the sense of taking a knife and sticking it in somebody's heart. But the murder that can occur through hurt hurtful words or through humiliation, I could very much have. So on some level yeah I could be very guilty of shikos dumim as understood by aos like lashara and malbin pavo embarrassing someone similarly the gammorra says anyone who is angry anger is as if you worshiped aoda zor so okay I don't bow down to an idol but if I have anger kazal say it's gu of so even if I'm not guilty of the sin in its most literal way I can be guilty of its manifestation in the sense of murder humiliating people hurting them by my words in the case of a vodor anger by the way as a little aside the balatana of Alman the alterb uh is mazbear why is it so that anger is equated to idolatry what is the connection between anger and idolatry. So the Balatana says the following. Idolatry is any system of belief where you don't believe that one God is in control of the universe. Now if I believe that every single thing that happens in my life comes from God, then how can I be angry at you? Yes, you have free will to hurt me or not to hurt me. That's true. But the point is if you're successful in what you want to do, it was ultimately the will of God. So what am I angry at? Am I angry at God? Maybe. Or am I angry at you because I don't believe it comes from God. So the balatanya says the anger at being slighted, at being hurt, at being humiliated is connected to idolatry because at least for that minute you're not believing that God decreed that this is what happened to you. So we've now correlated the idea that yes, I didn't commit murder, but perhaps I humiliated people and I hurt them. Yes, I didn't commit a vodora, but I might be guilty of anger. And finally, Gilearayas. Well, Gilearayas too say a very interesting thing. Perhaps I didn't rape or commit adultery or incest. But Khazal say hur a sexual fantasies, improper sexual thoughts can even be worse than the actual a itself. and in the world that we live in that is saturated with sexual imagery. So certainly people can be prone to giloarayos in different ways. Now one might even say a little further more allegorically that when one is not fully committed to shalom bay if a husband is not fully connected to his wife his wife is not fully connected to the husband that is a form of adultery. It's a spiritual adultery. It's an estrangement of the marital bond and that is a level of gilearayas. So that's answer number one that even if I'm not connected or you know the Jewish people are not connected to in a literal way have identified other aos that are surrogates or expressions of answer number two uh to uh illustrate answer number two I want to start with an excerpt from a very very very fascinating ating book, a diary that was written privately, not for publication, by Ravio Caro, none other than Rav Carro, the author of the Sharak in the 1500s. And Reeseph Caro, people don't realize this because in some ways he was overshadowed by the Arisa, but Rioseph Kairo himself was a great great Makuba. Although it's interesting he seemed to have a bit of a split personality in the sense that in his works like the he very very rarely brings in kabala he kept them as two separate spheres of his life but in fact he was a great great makubo he was much older than the Arizal re of kairo was the ravat and he was in his 70s when the Arizal came in the last two years of the Arizal's The Arizal died at at 38 and it is said when the Arizal came to so kairo used to want to go here from the aran kabala and every time he would go he would fall asleep and the Arizal said that's because it was decreed in Shamayim that it's not your cavode that you should learn from mem didn't want you to become my in that way but kairo had a very good kabusa. He learned with an angel. He had a private seder with an angel and he sat down his discussions with the angel in a diary. He would ask questions and get answers. And this diary is available mid mearim. The angel was called his mag his preacher magarim. If you go to hebrewbooks.org uh you can actually see the book for free. So in the magarim rais kairo tells the following interesting story and I don't have all the my details might might not be completely accurate but this is the uh the main outlines of the story are the following. There was a difficult sug for many many weeks to try to get clarity. And finally after so many weeks, he understood the suga and he had a great sense of joy that Hashem revealed the deep secrets of the Torah. And he's walking outside in the narrow alleyways ofat, right? You can still walk through the very places that car walked through. In fact, some of the buildings are date from that that time. And he overhears a sho a shoe maker learning with his seven or eight year old son. And they're learning that same gamorra that carro was perplexed about. So I assume didn't want to ease drop but he was a little curious how would they come to this question and the little boy asked his father the very question that had been bothering of Yoseph Cairo for weeks and the father was a little annoyed at the son for asking such an obvious simple question. He said to the son, "Well, I I did think this gamarra is too advanced for you. Uh, the answer is very very pushet." And the father proceeded to give the answer that it took of Yoseph Cairo several weeks to figure out. And it was apparently such a pushet answer that a father is annoyed that his seven-year-old son didn't get it. So Ravisf Cairo was heartbroken because apparently this was a very simple answer to a question and if Raisef Cairo didn't understand it, it must be that God was punishing him, not allowing him to understand something that was so obvious that even a child should have gotten it. So he had someone to ask. He asked the angel, this is recorded, "What was my sin that God withheld from me?" the obvious truths of Torah. What did I do wrong? And the angel said to him a very interesting thought. He says, "The truth of the matter is the explanation you came up with was very very deep and very very complicated and the world was not deserving of it and it would have remained inaccessible. But through your work and through your effort and through your toil, you brought it into the world. Once you brought it into the world, it becomes lowhanging fruit. So anybody could get it, even a child. The truth of the matter is you see such an idea even in secular areas and science. It's often the case that discoveries are more or less simultaneous. that once a certain idea comes into the world, other people pick up on it. Like calculus was more or less simultaneously invented uh by Newton and by lieutenant things and many ideas in science are that way as well. But just to focus on Torah for a moment at first glance, what the angel tells of Yseph Caro seems to be inexplicable. What do you mean once you brought it into the world? If Kyra didn't teach anybody this idea, he didn't write it down. He didn't explain it. It only existed as a private idea in his head. In what way would it be the case that this private idea now becomes accessible to everybody else? So you see the following idea that when it comes to kaduca when a person learns dabins does mitzvah does it's not just a private action that they're doing for themselves but they bring holiness into the world the world itself gets transformed and therefore the people say that's why the garra says in Sanhedrin that one of the definitions of an apiicorus A heretic is someone who says, "Oh, the people who sit and learn Torah privately, they do nothing for the world. They're only learning themselves." The answer is no. They do much for the world without getting into army issues and controversies. But the simple idea is that even if you're learning in total privacy or any mitzvah, you bring holiness into the world. uh the used to say that the senos of women in Paris is affected by the intensity of the learning in Raden. Raden was a relatively small town in Poland where the had his yeshiva. Paris was probably a thousand miles away. And the compared learning to kind of an atom bomb. When you have an atom bomb, you have ground zero which is very intense. And then as you go further and further and further and further, the radiation is more attenuated. But it still applies. So maybe in know they're learning in Ren. So maybe by the time the radiation gets to Paris, they're not going to be learning so much, but at least the dresses might be a quarter of an inch lower and the like. waves of holiness. So in some ways the anti-semites uh have a have a certain argument here although don't tell them they blame Jews for everything. Well in fact we do blame Jews for everything because because here's the point. If our mitzvos and our masim toim create radiations of holiness that uplift the world, then when you look at a world that is so degenerate, in a sense, we bear some of that responsibility because we could have made the world into a better place. Not necessarily by lecturing or or standing on a soapbox, but simply by the way we live our lives. The point basically is that the mitzvos masim to Torah learning and the like can change the world even if people aren't even consciously aware of them. So let's go back to our question. How do I relate to these are not my sins? The answer is even if they're not my sins. This is answer number two. But if I live in a world of Gilarayas, which I certainly do, and I live in a world of dim that I certainly do, look at the violence and the murders that exist in all corners of the world. You know, if you listen to the UN and a lot of the commentators in America, it seems that the only murders that are taking place is by the IDF in Gaza. The whole world seems to be at the highest level of morality and property in which the world is a peaceful world except for Israel. Israel is the only aggressor in the world. Yeah. Right. Uh we live in a world tragically tragically that is filled with violence and murder in every corner. We live in a world that quite tragically is filled with sexual exploitation and immorality in every corner. And a bodhisora is a little more subtle but once again a vodora can take many different forms. A vodora for money can become the new idolatry. So the thing is therefore this is answer number two based on the story of bashv. Maybe I'm not guilty. Maybe I'm not guilty of but if I live in a world where those things exist, I have a certain responsibility because the world would have been different if I would have been different. If I would have been different, the world could have changed. And if the world didn't change or got worse, then I do bear a responsibility. That's a very heavy burden indeed. But the interesting thing is that when anti-semites blame the Jews for everything to some degree we do plead guilty because we could have changed the world. I don't mean an individual necessarily but Khloe Israel as a whole could have changed the world. Okay. So that is answer number two. Answer number three comes from Rav Saddak of Lublin and Raduk of Lublin says the following. Remember that in Perky Yavos in the beginning of Perkyos there is a statement of the great Cohen God Shimanadic very famous statement that says allaya the world stands on three pillars positive pillars Allah Torah the study of Torah Allah voda divine service and loving kindness. So those are the three positives that build up the world. But then later on in Perkyos there are three negative forces that destroy the world and these are kina. Kina is envy, jealousy. Tya is an excessive lust for sensual and material pleasure. And is the desire for glory and ego gratification and the like. So They take a person out of the world and as the altar explains it not only means you lose your hab but it even means your life in this world is going to be miserable jealousy you you won't you won't you will not take pleasure in your life so sadduk says the following are the underlying negative factors which and manifest themselves in the extremities of Zara which are symptoms of character flaws. So even if I don't have the symptoms I can have the disease. So here is the example we know let's say Gileia is the extreme manifestation of tya right tya is lust for the sensual. Now that may manifest itself in you know eating five hamburgers or it may manifest itself in Gilearas. So Gilearas might be the extreme manifestation of tya. Murder might be an extreme manifestation of jealousy. And indeed it is it is actually the case that most murders that are not war or terrorism related because that's a big number. You know most just average murders so to speak are often because of jealousy and it may be you know I'm jealous of your coat or your shoes or your sneakers or whatever it would be or family quarrels which somebody is jealous and the like. Do you see what what Saddak is saying? Yes, I'm not guilty of but this correlates to the root causes of so kina jealousy can lead to murder tya can lead to gilearayas. Now avoid and gel and um and cavote that's a little less clear but once again once we understand that avoid means serving anything other than god as your ultimate value when your ego becomes the primary motivator of your life then you become your god you become the god that is avoid is when my life is about serving me looking after number one as the expression goes. So that is a form of a zara. Surf says very simply that I don't have to be guilty of if I have the character flaws of which give rise in extreme cases to and this in short is the our three answers why in part of our chuba in our introspection over the basikdash uh we actually think not not only about which for sure there's a lot to think about but also about okay so that's yet another and I just want to add a little bit and you might say well why am I even bringing this up uh we lost the first basa mikdash and then we got the second basa mikdash and we lost the second one because of so why do we need to think about the loss of the first temple It's not relevant because we got the second temple. The answer is that's not true because the truth of the matter is the second temple was never a full replacement for the first bas. There were a number of things that existed in the first basikdash that did not exist in the second bases with the l we did not have in the second bas mikdash the coenle well the coangut had the breastplate this is a mistake a lot of people make the garra says that in the second basikdash there was no vumim now a lot of people misunderstand that a lot of People say, "Oh, that means the Cohen Gunnel did not have the breastplate with the 12 jewels." He certainly had the breastplate with the 12 jewels. The Coen Gunnel has to have that. But it means it was not communicating prophecies to use computer terminology. We had the We had the hardware. We didn't have the software uh so to speak. Uh so the point is that even when we have a second temple, we're still mourning the first temple. And therefore even today we're mourning the first basikash not only the not only the second in fact the Rambam actually writes this is quite amazing that during the second basikdash when there was a basikdash we actually fasted on the 9th above the fast of tishab was observed during the 420 years of the second temple. Now you might ask what's the logic of that? We have a basa mikdash. Why are we fasting? The answer is even when we had a basa mikdash, we never got back. We never got back what we lost the first time. So we're still mourning that. So hence even today we're not just mourning the second one. We're mourning the first one. Andem when we get the third one that will have everything and more that the first one uh that the first one had. Okay. So now though I want to move over to the para a little bit because I think there's some important messages here as well. Uh the book of Dvorim is Mosher Rabenu's farewell speeches. Uh this is the last basically five weeks of his life. The whole book of Dvorim is starts Rosh. This is the 40th year of the desert. 40th year. Aaron and Miriam already died. They already died. Moshe starts giving his farewell addresses. Roshes shat of the 40th year. Mosher Rabenu dies 7th of Adar. Shvat is the month before Adar. So the whole book of Dvarim, just to keep this in mind, the whole book of Dvarim are the farewell speeches that Mosher Rabenu was giving from Rosheshvat until the seventh of a day. Now we we're not given a dayto day. So I can't tell you, you know, what did he say on the second of what did he say on the third of we're not given that breakdown other than we know when he started and we know what he said the day that he died. uh the exact days dates of everything else that he said we we can't give you a date but it was between and another thing about the book of Javar that's worthwhile is the Gammor McGill says that the whole Torah the first four books of the Torah are the words of God but the book of Dvarim are the words of Moshe Rabenu and that's why for example temple. In the rest of the Torah, God is what in literature is called the omniscient narrator. Now, here, of course, the term omniscient narrator is actually very accurate because God is the narrator. But, but this is used as a literary device. So, it'll say, "And Hashem spoke to Moshe," a narrative voice. In the book of Dvarim, Moshe speaks in first person. Hashem spoke to me. You see the difference? Meaning the rest of the Torah, God is the speaker. God is the narrator. In the book of Dvarim, these are Moshe's words. Now, Doran McGill says this problem is what do you mean the book of Dvarim are Moshe's words? The Rambam lays down as one of the 13 principles of faith that anyone that says a single letter of the Torah was written by Moshe on his own initiative and not from Hashem is a cover is an Apicoras. Yeah, we have a Makloh who wrote the last eight verses about Moshe's death. Was it Moshe who wrote about his death before he died or was it Yeshua? But that's a mlo is it Moshe or Yeshua? But everybody's motive. It's from Hashem. It is Hashem. So how can you say the book of D'vorim are Moshe's own words? So the the Abarban now gives a very very I I think a very very good logical more or less simple to understand this and that is the difference between the written word and the spoken word. Now, the Torah has many, many speakers who say things. Bum says things. Now, people who aren't even good. Bum says things. I don't mean his brother. I mean his conversations with uh with Bulock. Love says things. Pyro says things. As says things. Now, these were not words they were told by God to say. They spoke these words because they chose to speak these words. But Hashem determines which of their many many words and they said many words should be recorded in the Torah. So the barnel says if you understand that when we say the whole Torah is from God we don't mean God told the speakers what to say. We just mean God determined what of their word should be written in the Torah. So if you understand that you can see the difference between the book of Dvarim and the rest of the Torah. In the rest of the Torah, Hashem told Moshe what to say. Hashem elos. So Moshe is saying the words of God. In the book of Dvarin, Moshe was not told by God what to say. This is his own farewell address. These are his words. But that doesn't contradict the idea that everything in the Torah is from God because Moshe could have said many words. Moshe I mean Moshe probably said many many things that are not in the Torah over 40 years. Many things people know a married couple came to him for advice. Right? As far as I know we don't have Mosher Rabenu's marital counseling advice. Right? But it must have been there. Maybe not. Maybe Aaron handled that. Okay. So, so the point is in the rest of the Torah, God told Moshe what to say. In Safer Devorim, God did not tell Moshe what to say. These are Mosher Rabenu's own words. But God decided which of Mosher Rabenu's words would be recorded in the Torah. So as a result Ibrael says very pushet there is no contradiction between saying the book of devour are Moshe's words and saying every word in the Torah comes from Hashem. Right? So this is actually a to me at least uh this is such a logical answer that uh you almost wonder what the question was to begin with but but uh it's a very very logical good answer of how to understand the book of Dvorim. Be it as it may though, therefore, the book of Devorim is a very personal book. It is Moshe Rabeno pouring out his heart in the last month of his life to give the Jewish people guidance and instruction. And thought those words were so important that Hashem then said to inscribe them in the Torah. So because of this, the book of Jarim is called Mishna Torah. the same name that the Rambam later used for his book on haka. Mishna Torah means a repetition of the Torah. In fact, the term duterronomy, which I believe is Greek, literally means the second law. So, Deuteronomy is a very accurate fact uh Deuteronomy is a better name than Dvoreim. Dvorim just picks the first word, the the second word, Ala Dvarim. Deuteronomy is Mameish, a translation of Kazal's designation of the book of Dvoreim as Mishna Torah. Now the truth is as the Ramban points out uh there is a lot of review in the book of Dvarim both of history and of mitzvot but there's a lot of new mitzvah as well there are many many mitzvos that appear for the very first time in the book of Tvarim. So it's not like it's only a review but it's largely a review. Now Mosher Rabenu in last week's para gave a lot of muser about the moraglin. He reminded them uh not so that not to show the lack of faith that their forefathers had etc. But then Mosher Rabenu then recounts a very recent event an event that everybody in front of him had recently experienced and that was the conquest of the land of Son and Og east of the Jordan. Now this just happened a few weeks before. It's not like an ancient the moragum happened 40 years before or 38 and a half years before. This happened like two weeks ago. And yet Mosher Rabenu was marik because it's very important to give them courage that you're going to face an enemy and look at the victories Hashem has given you. And parasum ends parasum ends with the great victory over seon and oak. And then parasan says and I then pleaded to God to give me a chance to enter Israel. I thought maybe I have a chance too because we've started conquering land. Perhaps God will let me enter the land of Israel. And Mosherenu says God was angry at me because of you and God said can't go. So this puss is a little difficult. We know why Misha Rabenu could not enter Erit Israel because when the Jewish people complained for water uh after Miriam died and the well dried up, Moshe was told to speak to the rock and instead he hit the rock or he called them rebellious. There are actually many explanations what the Ara was. It's not so but Moshe lost his temper on some level and God said because you did not sanctify my name, you shall not bring my people to the land. So Mosher Rabenu seems to be saying it's your fault. You got me angry. You got me upset. And that's why Hashem said, "I can't go to Eric." Now, in truth, that may be true, but you know, it kind of resembles the guy that slaps his wife or abuses his wife and says, "She made me do it." That's not necessarily a very sympathetic character. And anyway, is this the way of a sadic? Moshe was the greatest of the nim, the greatest of the sadikim. Is he gonna blame other people for his shortcoming? God got angry at me because of you. It's your fault. You got me upset. If you wouldn't have complained, I wouldn't have lost it. That's how Mosher is going to talk. Right? It's very very difficult for you. So because of this the mafam say that maybe we are mistransating the word lean instead of saying God was angry at me because of you in the sense that you made me sin maybe it means God was angry at me for your benefit for your sake meaning I committed a sin and I take full responsibility But God would have forgiven my sin except for the fact that my not going into Eric Israel will be to your benefit. So he's not blaming them. He's saying it was for your benefit. Now the question is in what way is that true? In what way is Misha Rabenu not coming into Eric Israel? For the benefit of the people. See here too I guess today everything is in groups of threes. I'm going to give you three answers to this one. Uh answer number one is given by the medish. The medish says that why did Mosherenu die outside of Erit Israel? In order to facilitate the resurrection of the dead of people who die outside of Eric Israel. How does it work? The medish gives an example. Let's imagine, I'll use contemporary money. Let's imagine that um some money fell out of my pocket, like a a half shekele piece fell out of my pocket. And for whatever reason, you know, I want my money, even if it's a half shekele, but I'm embarrassed to ask you to help me look for a half shekele because the half shekele is so cheap and inconsequential that I wouldn't ask you. So what I might do is the med says I might drop of course I'll keep my eye on it. I might drop like 10 shekels there and then say oh I lost 10 shekels. So once we we're looking for the 10 shekels we'll we'll find a half shekele too. So the medra says the following whatever this means exactly it is not worth God's effort whatever that means to go to to be makabets all the mason of it's not worth it but once Moshe is there once he's going for Moshe he'll go for everybody else so therefore Moshe says my dying insets is a way that Hashem will resurrect and bring back all the Jews init like Moshe is like the 10 shekele coin that justifies looking for the half shekele coin. That's the medish. The Medish actually says that that Moshe Rabenu will be the enabler of the meim to be toas. By the way, that's one of the reasons why even if a person didn't live in Israel, there may be an Indian to be buried here because that way the will be less of a painful process of going through caves or subterranean caverns and the like. A second explanation is given by the Malbim which is also based on another medish and this is also relevant to Tishab. The Gmorian braos says you know one of the mismintes is a prophetic psalm that talks about the devastation of the mikdashim. The nations have entered your temple. they have desecrated it etc. And it begins with the words mism which normally means msmore is a joyous song of David. So the gumar says this psalm talks about the devastation of the bikdash why does begin mismar it should be called kina kina means a lamentation. So the Gomorrah says like this. The Gomorrah says that there's a certain that God poured out his wrath on the stones and the wood of the temple because that displace some of the anger that he would have poured upon us. Of course we did receive much anger but this gave a displacement. He poured his wrath on wood and stone. So says the medish that the Malban brings. If Misha Rabain would have entered Eric Israel, he would have built the basikt immediately. And any basikt that Moshe builds could never be destroyed. So what would have happened if Mosher Rabbena would have entered Eric Israel? He would have built the base of Mikdash it would never be destroyed but the Jewish people would have sinned wouldn't have had the outlet of so what would have happened all of us would have been destroyed. So therefore is saying it's better that I didn't enter that way the physical mikdash can be destroyed and therefore we have some of God's anger is on the and that's the meaning god was angry at me for your sake it was for your benefit that hashem did not let me answer now had I not committed a sin hashem wouldn't have had a choice even though this consequence might happen but if there's any excuse hashem has he'll use it against me because it's ultimately to your benefits right That's the answer of the malima vonim. The third answer is given by the run rais one of the great reishonim in the drussan and he says the following. The book of D'vorim as a whole is a book of mus a book of chastisement a book of to right correction and Mosher Rabenu gives us a lot of muser you're idoltors or you're not faithful to God you you've you've question him etc etc so what the says when you give to there are two different things you got to do at the same time. One is to point out all of the flaws and in and inadequacies and mistakes that a person makes but you also have to build them up and show them how beloved they are in the eyes of God. To cannot just be pointing out failures and inadequacies. It must be against the background of showing and communicating how good a person is, how noble they are, how beautiful is their nishama, how great is their potential. This is a vital message to parents visav their children to teachers visav their toidum to husbands and wives visav each other. Now there's a u a very prominent psychologist in the from community. I think she writes in mishbaka magazine sana radcliffe u very very perceptive I don't know her personally but very perceptive person. So she actually writes what about what she calls I think I have the numbers right the 8020 rule. She says you have to strive in your interactions with your children that no more than 20% of the communications should be negative and 80% should be positive. Now the truth of the matter is it's very very common that we're a little kind of close to almost a reversal of that and it's kind of you know everything bad is going to be pointed out and you know maybe correctly so and the good stuff is just ignored meaning no news is good news meaning you know uh and it really has to be the opposite people need affirmation they need they need to know how good they are. And then they're willing to take the criticism because they know it's coming from a place of love and a place of validation and a place of supports. There is a saying that no person can become better unless they also feel they're already good. If you don't feel you're already good, then you're broken. If you're broken, what's going to motivate you to become better? You think it's hopeless. You think there's nothing to fix. You see, so the Ron says the following. Until now and and and afterwards as well, Mosher Rabenu is giving them Mosher. You did this sin, you did this sin, you did this sin, you did this sin. And by the way, one thing you should notice, I I I this is really from last week's para. When Mosher Rabbena was talking about sins that were committed 40 years before, he's always talking to the present generation as if they did it. When he talks about the spies now, no one in front of him was involved in the sin of the spies. He says, "You had no faith. You questioned Hashem." I mean, they could say, "Hey, it's not us. These were our parents." No, he's implicating them all. He says, "You're just as bad." So he's giving them muser, muser, muser, muser, muser. But now he has to give them validation. Now remember, keep in mind how frightening this whole situation is for the new generation. The people that Mosher Rabena was addressing were either born in the desert or they were less than 20 when they left Matim. They had never really known a life without Moshe. Moshe was their presence. And through Moshe there was Matan Torah. There was the man. Through Aaron and Miriam there was the traveling well of water. There were the clouds of glory. Moshe was their protector. Moshe was their intercessor. Whenever there was a problem with Mosher Rabenu protected them. And now they're going to face the challenge of a war in Cananan. And they're not going to have Moshe anymore. They're scared. They feel inadequate. They're frightened. What will we do without Moshe? So Moshe needs to reassure them that God's love for you is even greater than God's love for me. This is what the Ron says. God was angry at me for your sake. Meaning, look at how many times you made Hashem angry. And with all the times that you made Hashem angry, Hashem, I mean, there were casualties to be sure, but in terms of the nation, God forgave you. But I I got angry at you. I insulted you. I called you rebellious ones. I didn't have faith in you. Hashem said one strike and you're out. In other words, you see what the is saying when Mosher Rabenor says God was angry at me because of what I did to you. God cared more about your honor than he cared about his honor. His honor he forgave. Affor he forgave. of friends to your honor were unforgivable. Therefore, know how beloved you are in the eyes of God. And therefore, don't be afraid. Even without me, without Moshe, you're going to make it. So, that's lam. God was angry at me because he stood up for you, you know. Um in um one of the Rambam's famous letters, he wrote a letter uh my keshm this talked about various situations uh where there were Islamic persecutions in Morocco and in Yemen actually two different letters in which some Jews were forced to convert to Islam at least externally or they would be killed. So, a rabbi had told them, the people who converted, and they wanted to keep Judaism privately, that God doesn't care about you. You're not Jewish anymore. Your mitzvah are sinful, and you know, you're totally rejected. And the Rambam wrote letters to the community, famous letters. And you could you could see from the letters themselves that the Rambam had a a a white hot anger against the rabbi for speaking this way. And one of the points he makes is no matter how great a person is, when he does not defend Kalisrael and does not see the good in Clra, God takes away his leadership. It happened to Moshe. It happened to Yohani when the Nvi Yeshayo when he was called to prophecy and Yeshua said, "I am dwelling among a people of impure lips." Hashem Amalik took a hot coal and put it on his lip to burn away the lush horror that he spoke about Claw Israel. Right? You can't attack Clai Israel. You have to speak about them with love, care, concern. The Rambam says, "How can this rabbi just speak poorly about people who want to serve Hashem and converted because they were afraid they would be killed?" Even if they should have given their life, but the Rambam says after the fact, they're still good Jews. In other words, there's a difference between what you should have done and what is your situation after the fact. So Duran says that that is the ultimate message here that Mosher Rabenu like a loving parent gives us the discipline gives us the chastisement gives us the criticism but it's always coupled with the recognition of how beloved we are in the eyes of God. And when you have a sense of God's love, you can then take God's chastisement and even punishment because you know it's coming from a place of love. That makes a big big difference. That makes a big difference in human relationships, parents and children. And it can help us in our relationship with Hashem to know that it's coming from a place of love. Even the mikdash, you know, in the first temple when you had the uh aresh. So on top of the araidesh are the two kuven two cherubs. And it actually mentions interestingly enough that during the shell shrial this is very very interesting because all of us know the idea that nobody goes into the kodesak dashim except the coen gagal once a year on yum kipper but you know the keshak dashim was in fact exposed meaning nobody went into it but they used to open the paroas during the shish regolum and people standing in the ba mikdash and even in the courtyard if they had good eyesight could actually see and they would see the inside of the kotes dashim and they would even gaze at the ark and the gar explains that even though in the midbar if you gazed at the ark it was forbidden but in the basa mikdash you could gaze at the ark and it mentions that the krim were like a report card about our relationship to hashem when we were in a good place with hashem the Kuven would embrace. And when we were not in a good place with Hashem, the Kuven would turn away. And when they were embracing, the kohanim would declare, "See how beloved you are in God's eyes." So it's recorded at the time of the Bikdash the Kuven were embracing at the very moment of destruction. God was assuring us that his love is still there. By the way, there there are technical catches with this Gamarra because the Gomorrah another Gomorrah says that well before the Yoshio had the ark concealed. So there actually the ark was not in at the time of the I say you have to understand how that that works exactly but there is a Gmorra that says at the time of the be proven we're there. So this is what we have to think about on tishab. Don't abandon hope. With all that we've gone through and all of the difficulties that we have, Hashem's love is still there. And for whatever reason, if it doesn't find its fullest expression yet, it will come, right? We know that for a certainty. We don't know when. We don't know how. We don't know even exactly where. Although the lobies be for merit and the Rambam brings a tradition that Mashiach will make his first appearance from the north from the gal. It's interesting why that's so mashia will not come from Mashia will come from up north and come down but as the raom says even if he delays I wait for him actually that's not the is a paraphrase but but the lion is really a ina That's actually a PK. If Mashiach is delayed, wait for him for he shall surely come. You see your tomorrow