Speaker 1: 0:15

Okay, everybody, welcome back to the Lech Dei Chmosa podcast. We continue with the Bais Levi and Ahavah Sisol. We are deep in the middle of the 11th Parak. Parak Yud Aleph Om Ruch, hachamim UZichronim L'Vracha Kol Dor Sholei Nivinu. Bais HaMikdash B'Yomov. Any generation in whose days the Temple is not rebuilt, the Bais HaMikdash is not returned, ki not returned. It is as if the Bais HaMikdash was destroyed in its days. Ha'anyin.

Speaker 1: 0:42

The explanation to B'Basav Adam. When it comes to people, if a person loves his fellow, he gives him a gift, and if he does not love him, he does not give him a gift. He doesn't give him a present. Likewise, the size of the gift is dependent on the magnitude of the love, and, according to the value of the love, so is the value of the gift. And likewise, if he does not love his fellow and would not give him a gift, in any event, what he had already given to him, he wouldn't take it back from him. Only if hatred has become intensified, it is possible that he will take back from him what he had already given to him when he loved him. What's the reason? The reason is that, regarding humanity, there's a significant difference between giving something and taking it back from him, depending on the object's value and the effort involved in taking it back from him. Depending on the object's value and the effort involving in taking it back. וצורך סינו שיש גבר יייסר שיושבליקך ממנו. And it requires a vastly intensified hatred to rescind, to take back what he has given him. אבל בקודש ברוך הוא, הרי הנסינו ונטילו הכל שווה כאחד, ולא יזה קושם מזה. With the Abister, who is not bound to human emotions, then giving and taking are both equal and one is not more difficult than the other. So, therefore, what this is like, the science and the context behind giving and taking, and when hate is intensified, so what does that have to do with us, the Al-Qayn, imra'i and Dar?

Speaker 1: 2:42

We're going now to explain the Chazal that says if the Bais HaMikdash was not rebuilt, it is as if it was destroyed. If there's a generation where the Bais HaMikdash is not returned, it is a sign that the actions of the generations are the cause, because if they would have had the Bais HaMikdash, he would have taken it from them. For if, according to the deeds of the generation, it would not have been destroyed in their days, hashem would have built it from anew. It is as if the Bais HaMikdash was destroyed in their days. So this is the explanation that a generation, a dar, that isn't zoecha to rebuild the Bais HaMikdash was destroyed in their days. So this is the explanation that a generation, a dar, that isn't zoecha to rebuild the Bais HaMikdash. It's as if it was destroyed Because if we would have rectified and came clean with our actions, hashem would have given it back. But because we didn't, so, hashem, by not giving it back, it's as if he's destroying it by not giving it back. It's as if he's destroying it Because by Hashem, hashem is not going to destroy it Because, as we said before, for Hashem, giving and taking is equal and Hashem isn't bound and confined to human emotions. It's by the fact that Hashem is not giving it back. That in itself is the biggest proof that Hashem, kiilu Kaviyahu, is destroying it every year, every year, every generation that we do not on its own, every single day, the devastation and desolation increases, and the generation that followed, if so the previous generation, did not have as great a devastation as the generation that followed.

Speaker 1: 4:53

In comparison with the generation that followed, we have to say that the deeds of the previous generation, each generation, that it's not rebuilt, it's because of their actions, and the gravity continues and it amplifies and it gets more severe over time. And this is what we say. We have been guiltier than any other people. We have become more ashamed than any other generation. Seized was our beloved temple. His shrine, our holy temple, has been destroyed because of our iniquities. This is a sign that we are the worst.

Speaker 1: 5:48

We call it our Qidm from all the preceding generations, because the fact that the exile continues, the fact that the Golis gets longer and more bitter, is a raya that our actions and our lack of resolve to fix and rectify the situation gets worse and worse.

Speaker 1: 6:11

And what the Bais Alevi is trying to show us to fix and rectify the situation gets worse and worse. Rahman al-Latan, and what the Beis Levit is trying to show us is that, through the prolonged situation which we are in, which is the Galas, it's a riot that we're getting more distant, rahman al-Latan, from the Evishter. And again, what the Beis Levit is trying to tell us is that through our Maisim, we have to rectify, we have to improve ourselves. As we know the famous saying you stick one finger out at others and there's three pointing at you. And that's really the side of the Golas, and it's our job, our avodah. It's not Tishbav yet, it's not even Tamaz yet, but we have the opportunity now to fix that, to hope for a better of we know that a Nisan which is coming up very shortly, b'nisa N'Galu Se'eb Isha Z'Halfan. That, with our collective desire to improve, especially on the midah of Sinus Chinam, when we work on Ahavus Chinam, may this Tishbav be a time of happiness and joy.