Latest / Rabbi Benjy's Shiur / Pre Tisha B'Av

Transcript

Pre Tisha B'Av · Rabbi Benjy's Shiur

• 0:01
  The time between the start of fasting and marif, which not
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  every Shoal is using. Some Shoals are just dovening
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  marif now. It's a bit of a strange
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  emotional place to be. For some, the the idea of a fast
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  that goes on for 25 hours is is fills up with dread and with
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  awe. Others are cerebral, stoic, have
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  no particular emotional anything about them.
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  And for them, they're just they're just neutral.
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  They don't know what to feel. But we need to feel something,
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  because that's the demands of the day.
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  It's a day where we feel My brother sent me footage from the
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  old city about an hour ago. Typical hymn is going to Shah
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  Shahem. He's standing there at the
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  cottail carton right next to the gate for Hara by it and they
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  were devotional Negunen being sung.
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  Our roots are by three. Channel 14, which is those that
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  know know the channel, Some hate it, some love it.
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  Were were focused also within a live broadcast from the grounds
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  of the of the of the cartel interviewing various speakers
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  involved in the better in the Mahon Mcdoush and the University
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  of Barryland Tamudic professors. But then they zoomed in at the
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  end of their broadcast, again on a huge circle of men sitting
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  there on the floor at the cocktail.
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  By then the cannot were finished, the echo was finished.
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  All the different a duo, all the different communities that the
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  the Tayman in the Ashkenazi and the safari and everything
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  blending into a cacophony of sound hushed out by 11:00
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  o'clock Israel time will close to 11:00 o'clock with devotional
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  singing. So something about this day,
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  despite the fact that we have to study and have to make sense,
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  demand some sort of emotional response and not simply a
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  cerebral, stoic British response to things.
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  And I was beginning to feel during the End of Men for
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  thinking about the start of the fast and sort of an agitation
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  that grips me at the beginning of Oil of Tisch Above that.
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  To me, the best way to connect to that, this sort of no man's
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  land, is that feeling I'm sure all of us have had before a
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  funeral. You're you're waiting for
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  something heavy to start the the, the golf fans hasn't
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  brought the body yet. Everyone just mulling around and
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  it's sort of you're not sure what to do.
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  You're not you don't want to make jokes because you know
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  that's not appropriate. But you're not ready yet to to
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  shed tears because it hasn't started.
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  You're in that agitated state where you're not quite sure how
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  to feel. And this analogy to A, to a
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  funeral, to to shiver, is so fundamental to to the whole of
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  the Tishaba experience. I think it was the third day of
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  the ship, of my Father's Day, Calibraca, when I began to have
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  sympathy not for myself but for the poor people coming to
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  comfort me when they have to know when we get up at the end.
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  And you, you got to take that magic line in Hebrew.
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  And for some people it's like that movement of dread.
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  I've got to stand up in a room for the people, mumble something
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  in public in Hebrew, and I think I just turned to himself, Do me
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  favor, stop mumbling it. Just tilt your head to the
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  right, look like you're saying something and you can go.
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  And I get it. And it made them feel some of
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  them. So thank you.
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  The matter of facts I got in that moment was quite
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  overwhelming. But we say it again and again
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  and we don't even say we think what we're saying Hamakami
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  Nakamaskar made the the one who's all present come for you
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  the soak aveilate sea on of you shall I.
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  And we are now aveilate sea on we are the mourners of Zion.
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  Somewhere in Heshfaan or in Tavas or Adar, no one can.
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  And that's the people who say take on get up at midnight and
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  mourn the temples destruction which you do.
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  That's great, let me know. But probably I'm on safe ground
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  to assume no one here has that custom or at least on a regular
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  basis. And it was hard to imagine where
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  we're wishing that those who have lost a relative, they
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  should be comforted among the mourners of Zion.
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  Who are these mourners of Zion? At least not 300 and 53 days of
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  the year. And on the 354 day Tishaba we
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  can we we want to stake a claim that we are those people.
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  But if you're going to be those people, we first of all need to
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  understand what it was that we had.
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  What is it that we're missing and begin to develop a greater
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  awareness and an understanding of what it's all about.
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  But to be able to be meet our bell, to mourn for the temples
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  destruction, we need to understand the depth and
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  profundity of meaning when it comes to mourning in general.
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  We received after our son was niffed a whole bunch of books.
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  Some I was happy to burn on a bonfire and really no one should
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  read them, they do more damage than goods and some just create
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  such hysteria in the mind of the mourner that there's no room for
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  healing at all and you've got to heal yourselves.
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  You got to return to think functional human beings and
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  certainly humbers and stresses just burdened people.
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  It's one of the ironies where the Talmer talks about in
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  morning. We go after the everything's
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  lenient until we come to modern day Judaism and everything gets
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  full of stringencies that seem to take it in a direction that's
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  not always mentally healthy and to act that way.
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  But the concept of this line, how Makamun Naka Mescam creates
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  a shared group identity. We're saying to the person, I am
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  sharing something of your loss with you.
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  One of the I'm going to share with you of a range of different
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  sources tonight that sometimes hearing the words of the
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  original authors is is more useful than paraphrasing.
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  One of the very difficult aspects of bereavement is the
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  feeling. I'm going to return to this word
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  a few times because you've got to develop a feeling that we are
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  utterly alone in our misery, that no other human being can
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  possibly share in the depth of our loss.
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  We're lost in our moment. No one can really get it and the
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  feeling only intensifies with the rest of the world and moves
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  on. I remember a time when I was
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  called urgently to go to Heathlands and then the family
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  told me, one of the doctors told us that mum's probably going to
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  pass away in the next three hours as a little.
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  I'll come straight away within the drive from my house in
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  Prestwich to Eastland. The lady passed away in that
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  brief amount of time quicker than the doctors assumed.
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  Stayed with the family for an hour and a half and I left and
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  they were taken care of and I had to go shopping to Haber's
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  and I had that uncomfortable feeling of like I've just been
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  surrounded by grief and death and the everyone, everyone in
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  Haber's like what crisps do I get?
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  What biscuits I'm like what's wrong with you people?
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  Do you know I wanted to scream. Do you know what I've just been
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  I've been with a family that got lost.
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  Their mother and she's lying in the she was in the next room and
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  the world's going on and that just makes the grief so much
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  more now. That way we can access tissue
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  above thinking about the way the world is going on and is anyone
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  here? Is anyone aware of what we're
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  sharing? This experience of profound
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  loneliness can be eased somewhat by a sense of solidarity with
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  others, a sense that our loss, while deeply personal, is also
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  shared by the world wider community.
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  Back in 1967, a few months after the Six Day War, a terrible
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  tragedy struck the home of Ariel Sharon, Sharon's 11 year old
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  son. Gore was playing outdoors with a
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  friend. The two children were messing
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  around with an old shotgun which belonged to Ariel Sharon, the
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  General, when the older boy pointed the gun at Gore's head,
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  pulled the trigger and unfortunately go lay unconscious
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  in a pool of blood on the floor. A Khabad rabbi came to visit the
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  book. Teach them from the Babad
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  Sharabi and I. This one, I I, I like this book
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  a lot. A Khabad rabbi came to visit
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  Sharon during the week of morning.
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  The room was full of generals and politicians and a devastated
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  Ariel. Sharon pulled the rabbi aside
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  and asked him so many questions. You're religious.
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  Tell me, how could this happen? So you're going to guess the
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  end. What did the Habad rabbi tell
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  the general to do? Write to the rebel.
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  So he writes to the rebel, and the Rebel feels felt the pain of
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  every Jew, OK? And after the he left the home,
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  the rabbi made contact with the Rebbi, told him about what
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  happened to Ariel Sharon, and this is what he responded.
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  I was deeply grieved to read in the newspaper about the tragic
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  loss of your tender young son. May he rest in peace.
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  At first glance, it would appear that we are distant from one
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  another, not only geographically, but also, or
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  even more so, in terms of being unfamiliar, indeed unaware, of
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  each other, until the 6th Day War, when you became the famous
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  and celebrated commander defender of our Holy Land.
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  But on the basis of a fundamental, deeply rooted,
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  age-old Jewish principle that all Jews are kindred, the fame
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  you you received served to reveal something that existed
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  even before the interconnectedness of all Jews.
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  It is this connection that wants it that spurred me to write to
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  you an element of solace. Indeed, more than just an
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  element, even in so great a tragedy is expressed in the text
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  Hamaka mi Nakamask that we're trying to suggest in a House of
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  mourning that we feel connected. That's what we need to try and
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  do today, guys. We've got to be vulnerable as
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  modern men. We're told in society that this
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  old model of a man that shouldn't cry can't let the
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  Americans wear their hearts on their sleeves.
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  British people keep calm and carry on.
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  Simply not true when it comes to Tisha Buff.
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  We need to feel. We need to be vulnerable.
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  We need to access a resource of emotions.
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  We're going to learn tomorrow in the cannot that every, according
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  to Hazal, traditional Jewish thinking.
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  Forget politics, Forget sociology, traditional Jewish
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  enormity of Jewish thinking. Every single tragedy is related
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  to Tishabov. It's the source of all
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  tragedies. Which is why in some
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  communities, they disagree with days like Yomashora and having
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  Yoma Zika run because it should all be concentrated around Tish
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  Above. Now, whether we agree or
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  disagree with that concept, the idea that tragedies, global
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  tragedies, personal tragedies are as a result of Tish Above
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  demands that we feel our own tragic tragedies, our own
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  stresses and frustrations, our own losses.
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  And use them as an to anchor ourselves in the day and to
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  connect to Tisha Above as the day where tragedy emanates using
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  our own personal stories. And it doesn't matter if you
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  feel that you're brought to tears at parts of the day you
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  hear parts of echo when you Meow is begging Hashem to have mercy
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  or the descriptions of the depraved nature of Jewish
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  mothers eating their dead babies because they were starving and
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  going berserk. We need to, we need to allow
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  ourselves to feel vulnerable. It's not a place that most of us
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  feel comfortable because we like to imagine ourselves.
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  To be bold and brave and vulnerability makes us feel weak
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  and takes away the the story that we want to tell up tell to
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  other people about our lives that we are strong, we can cope
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  and tears make us feel we can't cope.
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  We need to move on. Let's go to the first Sharma
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  Hamela. King King Solomon has built the
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  magnificent Miss the Base Hame Dash and in his prayer in
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  Chapter 8 of Malachim Olive. He's a very long chapter.
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  He turns to our Shami speaks about he get his feelings and he
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  wants that what is what is this base Hamid dosh going to be So
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  he says here perks poster of Zine Kiha Umnam Yasha Vela, Kim
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  Alharitz will God indeed like how can it infinite almighty all
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  powerful God dwell on earth. He has Shamaimo, Schmash,
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  Shamam, Loykar. The heavens and the heavens of
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  heavens can't contain God, so how can we take God and contain
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  him in a temple? It makes sense when you talk
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  about idolatry because whatever God you have was a limited being
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  and they could be squeezed into a temple or to a figurine and
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  you can worship that. But how do you do so with an
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  Omni? Everything God and fit in.
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  So Shlomo Mela reminds his audience that we're not assuming
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  the base Hamidos wasn't God's house, that he was going to move
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  in and be nowhere else. What does he ask Hashem to make
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  this place become of? Anissa Altofilas after?
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  Have Alto hinosa Shamotokai turn towards the prayer of your
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  servant, the Shmola El Harina Vella Tefila?
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  That's just a little trailer for first and first night sleepers.
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  Now you know where it comes when the cousins going Ishmayya, it
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  comes over here. OK so just bear in mind and and
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  show me that repeats it a bunch of times as well.
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  So maybe what's why the has on him they've been mchoven to
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  every paragraph in this particular chapter.
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  Probably not but we can judge them fairly now.
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  So he wants the base amigos to be the centralized House of
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  prayer and this is what it's all about.
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  That I have to fill her after him is parallel of an aka and
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  this prayer that should be open to this house night and day.
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  This should be the focus of where you feel connected to our
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  people. Al I'm Moko Michelle Mao to the
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  place where you said he asked to me something that my name will
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  be there. The smile after Villa say it's
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  Palo Alto her El Hamoko. He wants the place to be under
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  the watchful eye to the Mafura sham and protective eye
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  constantly. The presence of the Shakina in
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  the base Hamidos would be a sign of divine testimony, of a sham
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  record of a Sham's recognition of the family of David Hamela.
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  That Schrommer was the divinely elected king, the only king that
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  could be elected. Solomon status will be similar
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  to that of Mosher Abeno. After he built the Michigan, the
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  Michigan comes down. Moshe is like, OK, we built the
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  EGA Hazal that was a big golden calf that was a huge disaster in
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  our history. But when the Mishka goes into
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  use and it's filled with the glory of Hashem and he and Moshe
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  can't even come in at that stage, he knows at that point
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  that the Jews have been forgiven and he so Shama Hamela wants the
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  base Hamidash to be exactly that place and evidence of his own
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  right to be the king, but more importantly that the people have
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  a connection to a sham. And then he's gives a whole
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  different bunch of scenarios. When your people Israel, are
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  struck down before their enemy because they sin against you,
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  and then they're going to turn again to you and praise your
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  name and pray and make supplication to you in this
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  house, and you shall hear in heaven and forgive the sin of
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  your of your people Israel, bring them back to the land
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  which you gave to their fathers. And he continues.
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  And this is an interesting non sequitur because up to this
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  point, it's very, very personal all about the relationship
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  between Hashem and the Jewish people that this place will
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  express it, This place will be a manifestation of our
• 15:00
  relationship. And therefore if this place is
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  where it's manifest, when we don't have it, there is no
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  manifestation and we we question what is our relationship with
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  Hashem. The the later on, enough again
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  and again the Jewish people are saying God's got tired of us,
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  God's abandoned us. And Hashem says no, I haven't.
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  But it felt like that because they they've missed, they've
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  misunderstood the whole the whole purpose of the base
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  Amigdas. When Jeremiah tells them stop
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  pretending the base Amigdas is going to be a a false field
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  that's going to protect you, they kept saying hey Kalashyam,
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  hey Kalashyam, hey Kalash, I've said three times really
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  stressing it that this temple will be this protection over our
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  nation. And Ashem says to him, we know
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  from the most people know this process.
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  From the 4th parac of Kumar Brachos, there's the 2nd armored
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  of the fourth of the fourth parrot.
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  But it's also what is the last show in Piggia Sham says
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  Altivka. Be, says Gemma, Keep your mouth
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  shut, Do not doven. We're closing the gates.
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  It's all over. You're not going to doven to me.
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  You're not going to try and get me to forgive the Jewish people.
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  We have to press reset on the whole experience because it's
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  all falling apart. And now we have to start again.
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  And then he says and also to the stranger, the gun at Hanokri.
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  Asha Luna, I'm he's not part of the Jewish people.
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  What's he got to do with our holy place?
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  Although me Eretz Rocco, he's come from a long way this nocri,
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  this stranger Luma and Shanaka he also wants to connect with
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  you. There's a non Jew who feels
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  connected as a non Jew. He's not coming to convert.
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  He's coming as a non Jew to want to connect with Hashem and they
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  will hear Kiyishmuna shimha godel.
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  The world is going to hear about the greatness of Hashem.
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  That's yokoha Hasako is the road kind of toya.
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  We knew these words from safer shimmers that referring to the
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  power of Hashem's mighty outstretched arm etcetera, over
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  his pal at her base has that he's going to come and he's
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  going to dub him towards this house and then hishi do
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  according to all that the stranger calls for you that all
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  people of the earth may know your name to fear you, as do
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  your people Israel. That they may know that your
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  name is called upon this house that I have built.
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  So it's bigger than just our individual color, our national
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  story, that there's the House of God that we turn towards, not as
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  a as a prison for God to be captured inside.
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  That doesn't make sense theologically, but to be a place
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  of of worship, a place of connection to us sham and our
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  purpose. Remember, our national purpose
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  of the Jewish people is Mamla has Khan in the guide college.
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  We're meant to spread God's consciousness to the whole
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  world. That is our national purpose.
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  We have to remind ourselves if we're having national tragedy,
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  then we have to remind ourselves of national purpose and what we
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  are, who we are. We're not hidden in exile.
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  We're not some pious Jew waiting for the Cossack to whack us over
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  the head. Now we've done that.
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  Now we're now we've got to got to enter into a different,
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  higher consciousness in capitalistic language, mokin the
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  godless, a more expansive conscious awareness of our
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  national goals and national ambitions.
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  That is to spread God, God, consciousness over the whole
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  world. And now even if we try to
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  experience that, we're limited because you're not going to find
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  a little section in sure, you got the section downstairs in
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  the big Shoals where steps up where the people the ladies
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  can't go up with, they're not able to walk up for the women.
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  You're not going to have another section for Gentiles who are
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  going to come and pray as as non Jews.
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  So even our national purpose can't be fulfilled in the
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  greatest capacity because we haven't got the base on because
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  we can't fulfill our our Our Calling as Hashem's people.
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  And we've really, it's not just our our loss, but it's a Los for
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  for mankind. So what exactly?
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  I just popped into my head. The pasta from the beginning of
• 18:59
  Malaki. At the beginning of Malaki,
• 19:01
  Hashem says a lot of people quoted that during COVID.
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  It was one of those popular texts.
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  The quote that Hashem says you're worshipping me, but in
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  such a disgusting way. You're putting no effort into
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  it. You're bringing me lame and
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  crippled animals and sacrifices. You would never offer those
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  gifts. You would never turn up to a
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  friend on Chavez. Here's the dish.
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  It's a bit chipped. But, you know, here I have it
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  anyway. And I I love you.
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  I think you would. We wouldn't.
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  And he said you wouldn't do that to your governor.
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  Doing that to our sham and Malaki says better to shut the
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  doors on the base than to worship God in an insincere,
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  inappropriate way. So we have to have a certain
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  attitude, a certain respect, a certain awareness of who we are
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  and what we're meant to be doing in this holy place.
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  So let's turn to a famous missioner again to enhance our
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  implicit others parrot. Kay A Sara Nissim now, so that
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  the same of Ace Hamidos, these 10 miracles that were done, and
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  each one of them. I know this is one of those
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  golden oldies the men many of us got for our bar mitzvahs back in
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  the day still got it on the shelf, but I after, after
• 20:03
  looking at a few different editions, there's one by Urban
• 20:05
  Bunny. We've got some beautiful
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  interpretations, particularly on the symbolic nature of what
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  these 10 miracles are all about. And it will help to enhance the
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  loss or the lack of the base Hamid dosh by understanding what
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  it provided us. So I saw a nested natural have a
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  say no base Hamid Dosh, 10, Miracles Lohi Pila Isha Maria
• 20:22
  Bissarra Codash. No woman ever miscarried from
• 20:27
  losing her mind. Having cravings ever understands
• 20:31
  your pregnancy and the pregnant women sometimes can have
• 20:34
  cravings for various foods. The smell of meat or these
• 20:37
  barbecued meat can make you salivate and make you want to
• 20:40
  eat. And a woman who was smell that
• 20:43
  smell, she had no option. She couldn't eat the base
• 20:46
  Hamidos food either. It was going straight up on a
• 20:48
  BBQ to our Shem as an Ola, and it was going to be a Shromin.
• 20:52
  Then Rubber Simmons and Rubber Cohen's ancestors would have
• 20:55
  been munching away, but not some lady who's expecting a baby.
• 20:59
  So she was completely no, she had no options of possible to
• 21:02
  her. And the miracle was that despite
• 21:04
  the cravings and the yearnings of this food, she and not that
• 21:07
  she didn't lose her baby. We'll explore that in a bit more
• 21:09
  detail in a moment. Blowing its three of passerko
• 21:12
  dish Marlon. Now you've got meat.
• 21:14
  It's boiling hot Middle East, even before climate change and
• 21:18
  global warming. It's very hot then before
• 21:20
  fridges and freezers and somehow the meat that could have been
• 21:22
  left out for a number of days if they were busy on the on the on
• 21:25
  the Miss Bayer. No, didn't they didn't go
• 21:27
  putrid? No maggots came out growing out
• 21:30
  of it. It stayed fresh.
• 21:32
  And that was another miracle. Below, near as the Vuv, but
• 21:35
  based on its behind, there were no flies found in the
• 21:38
  slaughter's area. There was a fly in my kitchen
• 21:40
  today. I tried jolly hard.
• 21:42
  I tried to whack. It didn't work.
• 21:44
  I tried to be compassionate towards it, capture it in a
• 21:47
  matchbox and then released it outside.
• 21:49
  Each time I got within about 3 centimeters, it flew away.
• 21:52
  So if flies were coming to my kitchen and the windows were
• 21:54
  sharp because it was raining, this was definitely a miracle
• 21:57
  that known flies were around a slaughter place in the base of
• 22:00
  Migos and their blood meat food. There were no flies below.
• 22:05
  Ever. I carry the car in Goddell, be
• 22:07
  my keeper. The car in Goddell never became
• 22:09
  Tom Tommy with a seminal emission on Yom Kippur which
• 22:14
  would be humiliating, embarrassing for him.
• 22:16
  We'll come back to that below. Hippo Hadgashamin Asia up say
• 22:19
  Hamaraka Fascinating line, this one in particular.
• 22:22
  The rains never extinguished the fire.
• 22:26
  Well, hello. Don't make it rain like you know
• 22:29
  we've all driven before and it's like your car's wet.
• 22:32
  You go 2 seconds down the road and the cloud hasn't quite got
• 22:35
  there yet so why didn't I show them?
• 22:36
  Just do something with the clouds and just don't make it
• 22:39
  rain right over where the smoke was coming out of.
• 22:42
  No, it rained, but the fire never went out.
• 22:44
  But a Nitska Harukas Ambuga harsh on.
• 22:47
  There was this tall erect column of smoke coming up from the from
• 22:51
  the Miss Bear and the wind never blew it off course.
• 22:54
  And that was the sign when Jeremiah he will.
• 22:56
  He went back to visit his Misbakhri in Athanot.
• 22:59
  He went back and just for a little like lull in his
• 23:03
  prophesizing. We had a really tough time in
• 23:05
  life. Not a guy that you want.
• 23:07
  If you go back in history, you could be anybody.
• 23:09
  Nobody would pick Jeremiah. Maybe you wouldn't pick Yona
• 23:12
  either, but Jeremiah for sure you wouldn't pick.
• 23:14
  He really, really suffered. Known in like academic circles
• 23:17
  as the prophet of doom and gloom.
• 23:19
  Because that's pretty much what he spoke about for his old book
• 23:21
  and positivity bias is very strong.
• 23:24
  Even ancient Israel and the the false prophets who are much more
• 23:28
  positive. They got all the fans and
• 23:30
  Jeremiah. Never no one listened to him.
• 23:32
  But he went back home. He expected, you know he wasn't
• 23:34
  there very long. He expected to see this column
• 23:37
  of smoke and lo and behold the the Babylonians had already
• 23:41
  destroyed the base. I mean he got a big shock.
• 23:43
  Didn't see that column of smoke below nymphs.
• 23:46
  Now now we get onto some other less funky things.
• 23:49
  Below nymphs are pursul but Omar the the that measurement of
• 23:53
  barley that was brought on the first day of Kalamay Pesak to
• 23:57
  allow the nation to eat the barley that was never parcel.
• 24:00
  Nothing went wrong with that, or with the loaves of bread on
• 24:03
  chevres, or the show bread that were in the best amigos from
• 24:06
  week to week. On dims of fuffin somehow
• 24:10
  everyone stood and they were squashed together and Mishtakov
• 24:12
  and Mavaka they could die down on the ground and space opened
• 24:16
  up. Flo Hissic knockers for outcrob.
• 24:18
  No snake or scorpion. Never injured anybody in Russia
• 24:22
  line again. These animals are common in hot
• 24:24
  countries. Play all my Aldona cabero, no
• 24:28
  one said to his friends Sally Hamaka.
• 24:30
  They've got nowhere to hang out. When I need to be in Russia
• 24:33
  line, there's always space for the pilgrims to to stay
• 24:37
  overnight. So what is this place?
• 24:39
  A Place of Miracles. Now, it's fascinating because if
• 24:41
  you compare the missioner with passages in Tanakh, you get a
• 24:45
  little bit of a different story. Here are the incredibleness, and
• 24:48
  we're going to understand what they in a moment.
• 24:50
  Some of them really represent and we like to fool ourselves.
• 24:55
  We like to lull ourselves into into full sense of security that
• 24:59
  if only Hashem would do miracles for us today.
• 25:01
  That would all be the biggest. My meaning would all believe
• 25:04
  would never have any doubts. We'd be loving thank you Hashem,
• 25:07
  all day long, all day night. But it's simply not true.
• 25:11
  It never works that way. It didn't work for our ancestors
• 25:13
  and it's unlikely going to work for us as well.
• 25:16
  They had the base Hamidas. They had the miracles yet in the
• 25:19
  time of Amos for example when Amos gets finished by
• 25:23
  castigating all the other the nations.
• 25:25
  Very smart fellow by the way you should read his book when it's
• 25:28
  in the tin trail. So if you had never read it read
• 25:30
  I must It's good but not tomorrow but you're not allowed.
• 25:32
  But when when I must goes around all it goes on the whole border
• 25:35
  was like Craig Carroll the weather gosh, she goes around
• 25:38
  all the borders of the country. Then he zones in on the southern
• 25:41
  Kingdom and then he turns to the northern Kingdom.
• 25:43
  They were worshipping idols when you had all these amazing
• 25:46
  miracles that were testimony to the wonders of a sham.
• 25:49
  The special relationship of a sham to the Jewish people.
• 25:52
  Yet Despite that, they worship idol still and they still lost
• 25:56
  it. So let's look at the first
• 25:59
  couple couple of examples, the first one that no lady
• 26:02
  miscarried Inherent and this phenomenon says I'm urban
• 26:05
  Burnham lies the principle that no harm will befall a person
• 26:09
  engaged in fulfilling A mitzvah. If a lady had come to the base
• 26:12
  Hamid Das, then she was fulfilling mitzvah's first She
• 26:16
  was participating in a bedwalk she was expecting so she was
• 26:19
  partaking in. Whether it's her mitzvah or
• 26:22
  that's the gamura talks about being fruitful of multiplier.
• 26:24
  She was doing something positive and by being in the base Hamid
• 26:27
  das she was worshipping A sham. How to this was evidence.
• 26:30
  If you worship God sincerely and properly, no harm will come.
• 26:34
  And again the with the with the meat not been not decaying and
• 26:39
  more mystical ideas. It's because everything is a
• 26:42
  mixture of photograph, good and evil and if something is
• 26:45
  dedicated purely for our sham that loses the physical elements
• 26:49
  becomes a spiritual conduit to connect to our sham.
• 26:52
  So this isn't just a cow that's been slaughtered or a sheep and
• 26:55
  it's a chunk of lamb. It becomes a way of connecting
• 26:58
  with our sham. And once you've got divinity,
• 27:00
  once you've infused Sonic physical with sparks of
• 27:03
  divinity, it uses its material properties and therefore decay
• 27:09
  and becoming putrid were no longer part of the experience of
• 27:12
  that particular meet and again free up for the human being.
• 27:15
  Seeing that person dedicates themselves to spirituality
• 27:18
  detecting with our sham they will not become putrid or decay
• 27:23
  either. In terms of the rain Rabunan
• 27:28
  sells like this, it sets a rule for us to follow.
• 27:30
  Our living faith must never die out.
• 27:32
  That smoke was H Tomid. You have to be devoted to our
• 27:36
  sham, our relationship with us sham, my correlation with
• 27:39
  anyone. Remember those relationships are
• 27:41
  connected. But I have to ask her.
• 27:43
  Shamma Lokaka, though I have to. The rare her come over exactly
• 27:46
  the same demand made to love a fellow human being and to love
• 27:51
  Hashem creates that parallel relationship.
• 27:53
  And in the way that we know we want to, we want to be loved or
• 27:56
  we want to give love as a constant in our life and not
• 27:59
  simply on a on a card once a year.
• 28:02
  Happy Mother's Day, Happy Father's Day, happy anniversary.
• 28:05
  But it's something that's constant then that smoke that
• 28:08
  represented the continuity, the stability of our relationship
• 28:12
  and therefore it couldn't be blown out.
• 28:14
  It was needed as a symbol of that relationship.
• 28:17
  So we have in the mission following on from the Tanak,
• 28:21
  this holy place that that calls out for relationship with us
• 28:24
  sham when we don't have it. We've lost a relationship.
• 28:27
  And those in the room who've experienced a loss in a
• 28:30
  relationship, we need to use that as the hook to think, fill
• 28:34
  that, that void, that emptiness, that wave of grief, all those
• 28:37
  things that we know unfortunately from experience,
• 28:43
  just in conclude, as we come to the conclusion to understand the
• 28:46
  nature of the day. It's a complicated one of those
• 28:49
  schizophrenic Jewish days. And if you're not sensitive to
• 28:52
  the passage of time, then you're going to miss the different
• 28:55
  energies, the different emotional states that one ought
• 28:58
  to be in throughout the day. So drugs all of eight tickets.
• 29:01
  The famous tour from him, Tisha Bob is both a tan.
• 29:04
  It's a communal fast based on the communal fast power
• 29:08
  excellence of Yom Kippur. And many of the aspects are of a
• 29:13
  very, very similar to the point where of sort of it, it does
• 29:16
  have an essay we're not going to go into.
• 29:17
  Now why is there no Neela on Tisha Bob?
• 29:20
  Or we're paralleling things we can't do Yom Kippur Then there
• 29:23
  should be an extra theoretically, but that's not
• 29:25
  for this time and it's also a Yom avilut.
• 29:28
  The day of mourning and the different aspects of the day
• 29:32
  govern the hilacking practice of the day from when the first
• 29:35
  starts until tomorrow cuts or midday.
• 29:38
  It's a young Ave. look. We don't greet each other.
• 29:40
  We sit on the floor. We don't wear to fill in.
• 29:43
  In fact it's like the first day when a person has to loses a
• 29:46
  relative. You don't wear to fill in before
• 29:48
  before the burial. You don't do that.
• 29:50
  You don't know we don't eat. But I remember those times when
• 29:53
  I've been there. It's a very strange feeling, not
• 29:56
  saying a brocker on food. You don't make any any positive
• 29:59
  into any positive mitzvahs. It's a very strange place to be.
• 30:03
  So as a talent super, the total fast it starts sunset, it goes
• 30:07
  over to the next day. Second feature of a of a
• 30:10
  communal fast as well Soloveich relates to time.
• 30:13
  The other fast, sorry, starts at dawn, communal fast starts at
• 30:16
  night. The third the other fast days
• 30:19
  are not complete in the sense that we only observe one of the
• 30:22
  five prohibitions. We don't eat or drink but on
• 30:25
  communal fast day like Tischburg and Yom Kippur, we have to do
• 30:28
  the rest. Not allowed to anoint ourselves,
• 30:30
  washing our bodies, wearing other shoes, physical relations,
• 30:34
  our husband and wife. It's it brings it into the
• 30:36
  category of Yom Kippur. Tischburg is similar to the
• 30:39
  communal fast para excellence of Yom Kippur.
• 30:42
  All the unique laws are derived from the simple equation that
• 30:46
  Tischburg equals Yom Ha Kippur. The prohibition of eating and
• 30:50
  drinking is a function of the Yom Tanit, and not because we're
• 30:54
  too sad to eat. So how does the avelut comes
• 30:58
  out? And here we have classic Solovay
• 31:01
  thinking, a dichotomy, a split between two types of avelut.
• 31:05
  There's the avelut are the people who say yiska, it's
• 31:08
  avelut. Yisha night old.
• 31:10
  You've mourned, the person died. You've gone through a cycle.
• 31:13
  It's not current. That's why.
• 31:17
  That's that's what we're doing now.
• 31:19
  No one second. It's Avilukya Shana, an old
• 31:21
  mourning in contradiction to the more familiar one, which is
• 31:24
  Avilukkadasha recent morning. I'm confused on the other way
• 31:26
  around. So they look at the shouts when
• 31:28
  we're struck with the death of a relative.
• 31:30
  We're in the place now and a whole bunch of rules apply to
• 31:33
  that. But we are now as a group with
• 31:35
  talk a veil A/C on we are the entire Jewish people is in
• 31:39
  mourning. They're even opinions that say
• 31:42
  it's very fascinating that Tisha Bev, not only with the day of
• 31:45
  Avilut, a day of Shiva, but with the first day.
• 31:49
  And in fact, the last few weeks in Ross Soloveitic's thinking
• 31:53
  have been these concentric circles building up in the
• 31:57
  restrictions to very much like a year of mourning and paralleling
• 32:01
  the her lockers that go with that.
• 32:05
  The prohibition of terrorist study is another example of Yom
• 32:08
  avilut. There are opinions in Halaka
• 32:10
  that you shouldn't study any Torah during the week of Shiva.
• 32:12
  Nothing at all others permits that.
• 32:14
  The laws of it, the laws of Shiva.
• 32:16
  So you know what you're doing. But we have to study aspects of
• 32:19
  Torah tomorrow because then the peak things we can study are
• 32:22
  cannot #1, which is full of Torres shabal pan Torres of
• 32:25
  itself. It's the the genius of the poet
• 32:28
  of the poet was to be able to capture in a few words, entire
• 32:31
  paragraphs or chapters of Nach. But we need to study it because
• 32:35
  when it's an old morning, you need to tell the story.
• 32:39
  The more you allow the story to be told, the more evocative it
• 32:42
  becomes, the more we can fulfill this aspect of Yom Avilut and
• 32:48
  the final thing. And this is a really, really
• 32:49
  important teaching. The catastrophe of the
• 32:55
  destruction of the base Hamidos is the one exception to a
• 32:58
  cardinal Jewish rule. We generally say that you're not
• 33:03
  really allowed to ask why. It doesn't help.
• 33:07
  Why do bad things happen? It's not a useful question.
• 33:09
  It's a useless question. You're not going to get an
• 33:12
  answer until you go out there and meet God.
• 33:14
  And any answers that you work that you provide may or may not
• 33:17
  give you any useful solutions. To your question.
• 33:20
  On tissue above we are allowed to ask Aikha is the question
• 33:24
  that opens the whole experience up.
• 33:26
  The cannot are full of the poets having his rhetorical question
• 33:31
  man and God in a dialogue wanting to know why.
• 33:35
  So our right to ask on tishabout comes from the precedent set for
• 33:40
  us by Jeremiah. A special license is granted to
• 33:43
  the Jewish people that allows them to ask aikha on Tishabhav.
• 33:47
  Because Jeremiah wrote a book that begins with the word aikha.
• 33:51
  Tomorrow, we can ask all those questions.
• 33:54
  And I would say that if you don't ask questions tomorrow, if
• 33:57
  you allow the day just to be experienced passively or
• 34:01
  robotically, technically that you're missing a huge amount of
• 34:05
  the day. It's the one day in the year
• 34:07
  where we can start. Now, I'm not suggesting you're
• 34:09
  going to, you're going to be provided with any answers that
• 34:11
  necessarily will satisfy your questions.
• 34:15
  Or as what was his name yourself?
• 34:18
  The old Holocaust survivor Robert Cohen, remember, came to
• 34:21
  KD Levkovich. Levkovich.
• 34:25
  So he was. He came to King David School a
• 34:28
  couple three and a bit years ago and happened to coincide exactly
• 34:31
  with the end of the shiver for our son's day, Philli Rocca.
• 34:34
  And they brought, I was still finishing shiver or the home the
• 34:36
  next day and he came to my home and they brought in this very
• 34:40
  note to try and give me some some Lakhama.
• 34:42
  And he said he gave his story said to me, I said then how did
• 34:46
  you do it? He said he lost 150.
• 34:48
  I remember crap. I was conscious of the time but
• 34:50
  over one of 100 family members in the in his wider family were
• 34:54
  all gone and he survived and said how did you, how did you
• 34:58
  find any energy, anything to keep going And this was a man in
• 35:02
  his kind of hurry. He's still going.
• 35:03
  He's in his 90s. So he said he believes there are
• 35:07
  answers to these questions, but the answers are with Hashem.
• 35:11
  And he was in no hurry to go into Hashem to find out the
• 35:14
  answers. And that's the final part of
• 35:17
  Tisha Buff. It's a mixture.
• 35:19
  I had this on this is on on our it's our bias for it's cute.
• 35:22
  You have to take a day where it's off fire with all of pay
• 35:25
  rash afar. It's dust, it's miserable, and
• 35:28
  you scramble up to pair to glory.
• 35:31
  It's one of those moments we have to answer the questions.
• 35:35
  We have to open up our emotional capacity to feel vulnerable, to
• 35:39
  latch on, to be the availing Seaum, to not be bothered if
• 35:43
  people see why are you looking sad, What are you connecting
• 35:46
  with? What?
• 35:46
  What emotional torment in your life are you latching onto?
• 35:50
  To feel. This is the time to feel.
• 35:52
  To feel and to ask. But then at some point as the
• 35:57
  morning turns into a tan is in the afternoon and we begin to
• 36:01
  see the end of the day. And as in the in the language
• 36:04
  that rubber salivate it uses for for for Yom Kippur, that the
• 36:07
  skier, the sunset on Yom Kippur isn't just something beautiful
• 36:11
  in nature that you might see but it brings with its forgiveness
• 36:14
  and cleansing. It's a whole metaphysical expect
• 36:18
  experience that you have to be aware of to know what's going
• 36:21
  on. The same I'm going to suggest
• 36:22
  true of tissue above but because I'll tell us that Mushir is
• 36:25
  born. They're very cute, Hazel.
• 36:27
  They want us. They don't want us to wallow
• 36:29
  with misery. They want us to believe that the
• 36:30
  solution is ready with the problem.
• 36:32
  We have to be able to see, see that, see.
• 36:34
  The life of Aharata Bahayem is a word that rings true even in mid
• 36:38
  shrine. When the midwifes are told to
• 36:40
  kill, it says that that Batikhey Batriana, Sayaladim, that the
• 36:44
  boy that the children were given ability to live even in the
• 36:48
  depth of death. The word life comes out.
• 36:50
  Hashem wants us to be Baharata Bahaim.
• 36:52
  Let us choose life, but a life that works.
• 36:55
  They cannot again scramble the letters to make the tikkun to
• 36:59
  fix it. So through the keynote we could
• 37:01
  be metaken, We can fix the problems and bizrat tashem, fix
• 37:05
  the Jewish problems and we'll all be celebrating in future
• 37:08
  years. Thank you very much.