Longing for the Beit HaMikdash - Making Meaning of Mourning (Tisha B'Av)

In this episode, we are learning the Nesivos Shalom on Bein HaMeitzarim, the Three Weeks. 

If you want to follow along inside, it is in Nesivos Shalom on Bamidbar page kuf tzadi (190). You can find a pdf of the piece here.

There is no sponsor for this week’s episode. I can’t stress enough that your sponsorships are what make this podcast happen. If you would like to sponsor an episode of the podcast, please email Rabbi Charnoff at rabbicharnoff@gmail.com.

Transcript

Rabbi Charnoff 0:00

Hello everyone. This is Rabbi Robbie Chernoff, and you are listening to the Hasids for Life podcast, the podcast where we learn a deep Hasidic insight every single week and explore how it can lead us to a more meaningful, vibrant, and spiritually uplifted life. In this week's episode, we'll be learning the Cevo Shalom on the three weeks. If you would like to follow along inside, you can go to the show notes for a link to A PDF, but please feel free to just sit back, listen, and enjoy the ride. Sadly, there is no sponsor for this week's episode. I can't stress enough that your sponsorships are what make this podcast happen. If you would like to sponsor an upcoming episode of the podcast, please email rabbi chernoff@gmail.com or see the show notes for more details. Thank you in advance for your support. Alright. With that, let's jump into the navo Shalum. We are in on the three weeks. It's in the back of the volume on Babar, on page ku. We're on the first piece, so trying to get into the headspace of what is the three weeks about, what is the morning of the three weeks about and Watch's perspective on how to engage with such a challenging time of the year. He begins and says. There's a concept of engaging in the hal of the mo, of the MO of the holiday, of the time of year that we're in. And the idea of this is on a deeper level is that we're supposed to be engaging is what is the uniqueness of this time that we're in as a Jew in any time of the year, Hanukah, and also the three weeks. what's the meaning of this on a deeper level? What do we learn from it? How do we get to the depth of it and what's the eternal side of it as it relates to me in my life and for us for all generations? And based on this we have to understand what's the nature of the AVEs, of the mourning about the ban of the destruction of the be during, be during this time of the three weeks Anti, just going forward. The term beam is the, Hebrew term for what we call in English, the three weeks. But if I say beam, it's the reference to the three weeks. Because by a Jew, all of the months, all of the holidays, they're all eternal. So then what is the purpose of these days, these three weeks, these 21 days leading up to this? Tremendously painful. It's obviously not. He says the simple meaning of it, which is that we're mourning over something which happened in the past. Because first of all, in general, we never have memories of the past. There's no such thing as a commemorate in in Jewish practice. For something that happened in the past, unless it's connected to and alive in the present. When we talk about Pesach, we're not commemorating that the Jews left Egypt thousands of years ago. It means that there's a reality of freedom from the restraints of Egypt. On this day right now, right here, we don't celebrate VUIs because we got the Torah thousands of years ago. There's a Kaza Torah happening on VUIs right now. And so there must be something real in the reality of time right now in these things. It's not just a remembering of and mourning over of the loss of the beh that happened thousands of years ago. That's not enough. It has to be something real in time right now. Al. We also have an inherent problem with remembering the past and engaging in an velos on something. which happens in the past. Because Al tell us that there's a reality that when a person ne loses someone, there's a process of avelos and a person needs to over the. Course of that process of avilos, whether it's the week of Shiva or the SL, or the year, depending on who they lost and what the nature of that loss was for that person to become as best as they can. Shale with the reality that this person was close to'em. This person lived a full life or is full of a life as a kbo who wanted for them to live. That was their full life and they're gone from us and it's painful that they're gone. And how do I go forward in this reality in a way where I can continue on with my life, even with their absence? And he's quoting it from a puzzle, which is that there's a point at which the, Constant pain of that feeling of loss needs to be gone from a person's heart that they can go forward and function as they go forward, even though the memory of that person lived with'em as they go forward. But here we have the exact opposite when it comes to the ban and it comes to usla. We have the puzzle, I, if I forget your, it's like forget him right hand. I can never forget your shalam. It always has to be with me. Is living, there's no forgetting. It's constantly supposed to be with us. It has to be something that's always like, I'm missing it and not that I can forget it. So on the one end, first of all, what's the depth of the meaning of this? How is it with us? What's the nature of this Aus? How does it relate to now? And how do we have this concept that we're keep an with us at all? Meaning normally, and this is throughout Torah. Avius is something which. Which we embrace because of the necessity of the human experience, because we feel lost. But when you learn about Avelos, it's a fascinating thing. I I've heard that it's, this is something which is well known. I noticed it when I was learning ves, that when you learn Veles, almost all of the Hal of Velu, uh, learn from Times in Tan where it says. Don't do this, Velu. Ah, from there we learned that when a person sitting velu, they should do it. Meaning we only even learn from the negative side of it. We don't talk about velu, we don't engage in Velu. when I was, getting married, I was talking to a good friend of mine and it was, I think, towards the beginning of the trend where people would break the glass. In the middle of I, so that way you don't yell ov the classic Minh is, is that when you go to a wedding, so there's Hasan goes and he breaks the glass at the, everybody yell ov and goes forward, and it almost seems like we're celebrating the breaking of the glass. And so there's a more modern Minh hug, which has emerged, which is a very beautiful min hug, which is that some hasim break the glass in the middle of. So that way nobody else maslo after. We can actually embrace the fact that we're remembering that we don't have your shala, that our sim class not shale. And then afterwards he could say Masto. And I was talking to a friend of mine and he said, no, no, no, no. I know you like this meaningful stuff. That's great. He said, don't do that. You gotta break the glass at the end of Es. I said, why? He said, It's not that nobody understands that the idea of breaking the glass is for the purpose of Avelos, and so they're yelling Ma, after,'cause they don't understand what's going on. He says, la he says that Min was established that way because. You break the glass and that breaking of the glass is that moment of avelos and what is the Jew do? The second that the avelos is over, we move back to a place of Simha. So dka, yes. Break it at the end. So that way Yes. The second it's broken. Everybody yells, ma it goes right back to simha. This idea of this need to move away from AVEs. We don't embrace avelos longer than we need to. We move past it. We have to move back to a place of sim that Judaism is a reality of. Simha. It's defining that our lives should be lived. In the context of sim, one of the biggest reasons for the toka that it comes, we're told at the end of Fri, and we're coming into Asman of the year, which is velos. Like what does that mean? That there's velos, there's a time of mourning baked into the reality of time. How do we relate to that? And that we're coming back to and living the avelos of the past that we're wallowing in the ave of the past. It can't be, Judaism doesn't function like that. So what he has to do for us is to reframe for us what is the meaning of this avelos? How do is it that we're coming back to an avelos constantly? What does it mean in the context of our present day life? And how do we engage in a way that's positive, that's constructive, that's meaningful, and not just wallowing in the sadness over that which was lost generations ago? Because that can't be sufficient for us in as part of Judaism, to be engaging in avela, in mourning. So he goes on and says the next paragraph. So he says that we have to explain that this ve that we're having here during the three weeks over the loss of the be, it's not over the loss of the be necessarily per se. It's about the fact that we have right now, right here, a lack of perfection, a lack of wholeness in our present day in my life. Because of the ban and because of the deep desire in my heart for the rebuilding of the be and the return of the be because is for a second if the be is destroyed. Vi. So we're always bringing its remembrance up in our hearts, top of the next column, and we're desiring, we're longing for when the base is gonna be rebuilt. Says, he says, the worst thing that there is for a Jew is when you become shale. When you come complacent with the status quo as it is, that's the worst thing for a person. Let's reflect on that for a second. It's very, very deep what he's saying here. He's saying, first of all, we're not mourning that which we lost in the past. It's about tapping into. The reality that we have now, which is since we lost the bean ash thousands of years ago, my life right now in this moment is not complete. My life right now in this moment is lacking because I in this moment, don't have a bean mik. Yes. What happened thousands of years ago was tragic and the loss of the bean was tragic, and the lives that were lost were tragic. That's very real. But the way that we're able to live avelos in the present. It's because I'm in Avelo over what I actually don't have right now. I don't have the, I don't have the closest with the K. It's an avelos of the lack of what is in this moment, and it's in order to shake us. These three weeks are to shake us out of our sleep, shake us out of our slumber, shake us out of our complacency. The complacency of being comfortable without a, it's a crazy concept. It's been 2000 years, so I don't wanna knock anyone. On the one hand, I understand and we can all understand how, we can definitely get to a place where we're okay with the status quo, but we can't be comfortable with that status quo. It could be somebody who's in the KTA Arts, and there's beautiful things in KTLA arts. There's beautiful places in Kta Arts where you have communities with tremendously strong Jewish communities and multiple shuls and tremendous und and tremendous bat rush. And so much to learning and community and thriving in sedah. Beautiful things going on, beautiful Jewish homes. And one could imagine, and I'm sure that there are many people like this out in the world, a Jew says to themselves, listen, okay, so I, you know, I don't have a base of Miash. I wish we had a base of Miash, but on the other hand. I don't wanna leave my cushy life behind. I've got a great job. I've got a big house. I've got a nice family. I've got a couple of cars. I'm making a significant amount in, in, you know, for a living. I'm giving a lot to Zak. I'm supporting my Shu. I'm learning Torah. Jewish life is good, Jewish life is good, and the threesomes long says no. You can't become complacent. You can't. It's okay to say modem with extra kavana because a kaku took care of you in K Arts and is taking care of you in KTLA Arts. But you still need to cry and you slim. You still need to cry and you have to cry because your BA in KTLA is not the base of, because we don't haves,'cause AK is not here in the same way because we're not in, because we don't have a world in the same way. And these two weeks say, shake you outta your and it's so beautiful that qbo, it's in the summertime. Oh, come on. It's the sun is out. It's so nice. I wanna party, I wanna play music out loud. I wanna go swimming. All the things in the halas of the three weeks and the nine days that we are, we're gonna experience. And a q sparkle says, no, this is the time you wanna go and party the most. Bring it down a little bit because you should be partying in your shall, you should be partying in with the base of English and singing and dancing. That's where we're gonna, that's where it's gonna happen. Don't get comfortable with the status quo. Don't become complacent. For those of us in re, it's the same thing. It can be even easier to become complacent in au. I made Aliyah, I got off that huge flight. There were the waving flags. There was all, there was the big speeches and I'm living here. I'm living the dream and it's so amazing. You can come and attack us. I ran. You can come and shoot as much missiles as you want us. We've got the Iron dome. It's protecting us. We're totally good. We're set. We're able to have a good life here. Money here. Less so P than America, but Beseder like able, we're able to make it work, we're able to make it work. It's Aldi and the answer is, it is beautiful and have tremendous amount of Ana moin, but a Jew and Es cries just as much in I and just as much in in Al, just as much as a Jew and K Arts, we can't become complacent'cause we can go to the Tel, the Cotils. A reminder that we don't have the base of Mikdash, the Cotils. A reminder that we don't have the base of Mikdash. We can't become complacent. And on another level, on a deeper level, let's say I'm a person who's struggling with that. I don't know what it means to have a Mik. How am I supposed to be in that velos? How am I supposed to be in that morning? How am I supposed to relate to that? How am I to feel? How am I supposed to feel a lack of schmos in my heart and in my life? If I never had it? I don't know what it means. Then respectfully, this time of the year, the three weeks, this is exactly what it's for. I don't feel a lack for not having a base of Mikdash. Now's the time to ask myself, why don't I feel like my life is lacking? Because I don't have a base of Mikdash to ask myself the tough questions. Do I know what the base of Mik really is? Did I pay attention in the par CIO of the Mishka at the end of Safer Schmo to begin to understand what it means to have and Miska in this world? Have I learned the raan in safer Mak to understand the significance of the be mash, to hear the suken before that when in schmo, when David is crying to build the baik and the, just the overwhelming and overflowing joy I. Joy of Mo when he actually is able to build the, be learning the nuances of what it looks like, and also hearing just the feel of Shlomo in the pram where he celebrates the inauguration in the Be Me and everything that represents. Have I gotten to re hashkafa and, and just listen to rum? What is the base if I don't care and I don't feel that connection and I don't feel that lacking. These are the weeks where I need to get into it. I need to feel what it is. And to feel it's lacking. Not from 2000 years ago, but right now. So I don't feel arts for sure, but that I also, I don't feel even here in ARCH trial, we're not there yet. We're not done. We don't have to base m what does it mean that the Shina isn't here as powerfully? What does it mean that we had a base, we had a bite of with a K. A bite of kha. We're supposed to have shabi with a Q Bhu. We're supposed to be in a beautiful relationship like the depth of a marriage with a Q Bhu, and that marriage was embodied in the place the home of the be, and our lack of shabi with a Q caused us to be thrown out of the house and Akko to leave that house behind. To a certain extent, we're not with a union with him in the same way. We don't feel as close this way, and he wants us back and we want him back. But we have to feel it to want it. If we're sitting there and we don't long for it, we don't want it, it's never gonna come. That's what, that's what it's about. That's what these three weeks are about. I was one time during the three weeks by my re's house, I went for a Friday night dinner and Friday night dinner. So it's a beautiful, beautiful experience to be there for a Friday night meal. It's, it's transformative and understanding what Shabbas is. And at a certain point the lights go out and just the sha li are lighting up the whole room. Em's a lot of kids. And so there's a lot of candles and they light up the entire room and then the singing begins. And he asked everybody to give it to Va Torah. And he asked me to give one of the last every Torah. And I talked about how it's a very painful time of the year. It's during the three weeks I was there for, for this Friday night. Um, and then afterwards I pushed him and he spoke, he said something before we benched. And he said, I have to disagree with Robbie, which is great. That's usually the answer. That's usually the correct answer. I'm always wrong, so that's fine. That's how I learn. I learn from him always, every, he always takes everything and turns it on its head and just like opens up my mind in brand new ways. He said, I disagree with Robbie. I said, great. I said, well, what? How do you, how do you love the three weeks? How do you love? I don't understand. He said, no, the three weeks are so beautiful because it's the one time a year where no matter who you are and where you are. Everybody's talking about us shall and everybody's talking about the BEA and it should be all year round, but for three weeks, a Karo who organizes it, that all of us are talking about it and it's the most beautiful thing there is.'cause we remember it and we talk about it and we long for it. That's why this three weeks is so powerful. That's why it's so beautiful. It's an incredible way of thinking about it. It's the present, it's the feeling of the loss and the present and the long of what we want right now. And that's what he's relating to. And if I'm somebody who doesn't relate to it, take time during these three weeks, get into the base of Ash Maes. Get into it, get into your Shala and get into it and make it be so meaningful to you that you can't not cry Auntie Shaba, because how could you live without it? That's this time of the year. Let's see what he says. Let's let him go forward and speak a little bit on his own and see what he goes forward and says. It's coming back inside. That was all from the very short line from the vin in the second line of the second column where he said, SHA, that the worst thing for a Jewish is when we become complacent with the way things are. We can never be complacent. That goes for this, it goes for my saem, it goes for my Tal Torah, it goes from my mitzvahs. But we're talking about now in terms of the lack of a as touch, we can never be complacent with the status quo. The worst thing by a Jew is when a Jew feels he can be complete, everything's okay. He can live even with the absence of a, like this thing that happened with ra. VI that this Jew came front, came in front of the Avme Abta, and he poured out all of his SOS in his life before all of the difficulties and challenges that he was having. He poured out in front of his Rabbi Theta, the Ello, and it was very strange because this Jew, as he was talking about all these challenges are on his life going on in his life, he's looking at the MoPTA and he is like, it doesn't seem like the MoPTA is like relating to this. He seems to be pretty spaced out. Why isn't he paying attention? The, and when he was done, theta looked back at this Jew and said, he said, you listed all the tars in your life. How come the fact that we didn't bring the Corban Tam in the base of, how was that not on your list? Yeah, you have a lot of sorrows in life, but there's bigger SOS for CLA Israel. You need to open up your mind to also connect to the sorrows of CLA Israel, that there's no Yola, there's no base on Mik. There's no corban tamed. Also, all of your stuff. Yes, a hundred percent, but broaden your mind about the big picture of what we're missing here. Meaning that by theta, there was no worse thing in the world. In trying to spread that and share that with everybody else, how could it be that, that that's not on your mind, that that's not on the list of things making you crazy by a Jew. It's usher. He says it's usher to become complacent. With the lack of three times a day to focus on those words, during those words, to cry during those words. Come back to and to arouse up in my heart a desire for the bin for the rebuilding even more so we mu on the holidays. If a person looks and one should look at the text of the Mu, they're an tremendous emphasis of mussaf, is that I can't bring that, I can't bring the cor mu. Because please, please, please bring back the, be quickly. We need the be so we can bring you Anos. That's a very, very big theme he's emphasizing here in the of Mustaf. But every day on the holidays, in, in, in, in Mussaf to see in the, this is baked into it. It's part of it. It's part of what our experience in the present is supposed to be and to feel it. And it's this desire that's like the s. Like the SBI says in one of his letters, he writes very deeply that a person's longing for something is even greater than the thing itself. Rash. And so the beginning of the be is, it's built upon the desire, the longing that has. In theirs for the rebuilding of the be that it's through this that we draw out the rebuilding of the be. When a Jew is in a place where he's really in the. Bitterness of the fact that we don't have the light of Q top of the next page, that we don't have the light of a Q to full of longing and desire for the be to come back. That's what supports, that's what founds the beginning of the base again. And specifically during this time of be these three weeks, that this is the time where are really bringing out that desire for the be. So that's why this time it's not about the ban. This time is actually the beginning of the building of the, we unpack it in a second. Lemme finish the paragraph. Part of the mitzvahs that are required on the heart of a Jew is that he's required is me to always strengthen within himself, to arouse within his or her heart, this desire, this longing, this thirst. For the specifically during the three weeks, and then even more so during the nine days, and this is the time and the extent that a Jew. Increases his longing and that desire. That's what brings around the gula for all of C and for the individual. It's so beautiful. We s saying, and this is why you have to learn, cast and in general in life, obviously that's why we're all here, but Dahan the three weeks in a time like this to understand what he is really trying to say, what it's really trying to say, what we're really trying to do, which is look how he flips it on its head. So many of us think, how do I connect to the three weeks, nine days av? How am I supposed to cry on something that came so long ago? So first of all, I need a reframe, and the first reframe is I'm not, I'm crying about the lack of a Q, about the lack of a Q bur whose presence in my life right here and right now because we don't have the M. So why am I engaged in this three week process of this remembering and mourning over the base of ash not to wallow in the sadness of the past? Shalom to create a reality of Avelos even in the present. Judaism is not a religion of avelos. We are not a religion of mourning. We are a religion that goes through incredible pain and trials and tribulations over centuries of our history. A hundred percent. But if anybody's ever experienced Jewish humor, we, we find a way to even laugh at our deepest pain and sadness. We have to, it's part of who we are. We don't wallow in sadness. We embrace it, we dignify it. There's covered in those moments when we need to have it, but we move to a place we have to go back to joy. So why is there three weeks of sadness? Because it's not three weeks of sadness, it's three weeks of ingraining in ourself. What it means to, because if I really understand how much I've lost, if I really understand what it means, kus presence so deeply and. Beautifully expressed in the world and in my life. All I do is I want that. And here's the twist, the greater the extent, the greater the amount of my longing for the beam. That's what brings it back. The foundation stones of the be. Are the tears that we cry in. Longing to reconnect with the Qj Bku and bring that be back. He says here and all you could, I couldn't say this if he didn't say it, but when he says it, it has to be. So these are in three weeks of avelos. These are the first three weeks of the Be of Bai. That's how we need to look at it. The only way to do that is to understand the impact of our sins that we lost, the base of mash that we lost that relationship. The Q bro, the de, the closeness that we had when Ashina was so present. Of course, we're still close to the Q bro and he's still here. But the closeness, the depth of that closeness that we had when Base Mik, and if I long for that, that longing, that desire, that pain, that. All I want is you that just, I'm, I'm just, I'm crying and here I'm sitting there and there's tears streaming on my face and I'm crying. Why am I crying? Because I don't wanna sit here on the floor of the cent. I wanna sit with joy. I wanna stand with joy in the, of the me that I want, that desire for closeness for you. That brings it together. He says here again, coming back to the what he said earlier, so beautifully. And it's from the it. It's from a letter of de himself, from one of son because the desire and the longing for something is even bigger than the thing itself. That desire and that longing, you think about it as beautiful, and again, I, I. Encourage everyone to go to those PR of Les and read Thera about the bean of Ab s shown. And again, read the Tela of Mo of what the Be Mik means doesn't, not what it means to him. He was the smartest person who ever lived. What the base means. Get into that, feel that, and then recognize. The same wrote shi and you read back to back. It's like an exercise in like understanding what it means to read back to back the be of Best Bite Reone, and then his fah, this heartfelt, beautiful, gorgeous Fah in Machen. And then go and read Shiam, and you come and you tell me which of the two. Has greater emotion packed into it. Which of the two do you feel like Shamo Maleek's heart is soaring in a way that's totally distant from the previous example? In my humble opinion, it's not even a contest. It's she or she. Why? Because in safer Machen, he has the base of Mik and there's nothing comparable to the joy of the Be But in is singing about. The longing to reconnect with the Q bjo, and that's what he's saying here, says the slaner, the longing for something in a certain way is even deeper than the thing itself. You can't write. She has, when you have the base, you write shiam, when you're longing to reconnect with the Q Bjo. I hope what I'm saying is, is correct. I, I think it is, it certainly resonates with me at least, and that's what he's saying. To long, to Davin and to long. That's where the roots of the base of miners come from, and they did. And if you think about it, I'm thinking out loud here, I apologize that I'm freestyling a little bit more. We're recording this azz. Maybe the fastest is getting into my head a little bit, but like, but to, but to think about it, who was the one who actually brought about the be of Miash? It wasn't, who brought about the Mesa, what was not allowed to do, wasn't allowed to build it. What was he allowed to do? He was allowed to long for it. He was allowed to long for it and prepare it. And if you look at those P in Chen, even when Schmo builds it, it's all because of my father dove it because of my father dove it. And I've never thought about the P in those way. You think about it, where did the ba, where did bait Reon come from? It came from the longing of David Alek for also something he never had and something he never experienced was like, I can't long for Bass. Micha never had one. No, he says, I've never had one. We've never had one. We need one. How can he not have a bias? How can we learn the So mess with the gun sparkle and he das and cries and longs and prepares, and I would say possibly Shar. Those are the foundation stones of the base. Mik being laid. There couldn't be a base Mik from Shlomo without the longing of David Ek. There can't be a bahi in our times without our longing. We are the David Ek. We need to be the David Ek, who never experienced the base on Mikdash, but desperately wants that. It needs it, and that longing and mi em that longing. We'll set the stage, we'll lay the foundations for what that beta Mik could be. Next paragraph. Let's go back inside. Next paragraph. So based this, we can understand the story of the philosopher. Who came across Y as he was lamenting over the ban of the be and after this philosopher was able to see the tremendous, it doesn't make sense to me. You're a, you're such a brilliant person since his philosopher em me. How could you be sitting here crying about the past? You know, past is past, you know, it's not gonna change anything. You know, it's a meaningless exercise. Philosophically. It makes no sense. Why are you crying about the past? Arabia was already burned. Van, anyone is not here. Var and the past has passed. It's no longer, um, what purpose is there in your crime? The Amar says back to him, looks back at his foster, and says, I'm not gonna engage in this. Forget about it. I'm not gonna answer you because you won't understand the answer. You don't have it in you to understand the answer. What does that mean? Because this philosopher is talking about the philosophy of that. There's no reason. There's no logical reason to cry about the passage. Yeah. Yeah, you're right. But he says me now. I'm not crying from a philosophical perspective. I'm not crying from intellectual perspective, and I'm not even crying because I'm emotional about what was lost. You don't understand that. You don't understand what we lost. You don't understand what we lack right now, and you don't understand that it can come back and it's coming back through. Those tears you looking says it's not even worth engaging in the conversation. This is not a philosophical debate. It's a spiritual reality and it's an emotional truth. The says to means, mu David. Says unto when Alek was in the, he says that my soul is thirsty. My, my, my, my, my flesh is just, it's, it just, all it wants is you when meaning rah, when he was on the run and far away from the base. And again, especially you're in s when Alek was in, that was too far from the base of Miri that he was already freaking out. Right? If we're in s think about how much farther away we are, but he was all far away ud and so therefore he didn't feel the light of a kaku from the beta as strongly as he normally did, and he Momish was desperate for it. Then his whole reality became, I'm just thirsty to get back to you. My soul wants you. My whole body is long. This is the reality of the mourning and the crying of. The longing and the desire for the light of godliness that lights up when there's a Be. I'm longing for, that's what I'm longing for, that it should be here now. I can't live without it. Governor me was a few thousand meters away, something like that. Who care? He is like right next to it. Basically. He's still an trial. And he can't live being so far away from light of when it was in the world, we didn't even have it in the world. How could we not be crying for it? How could we not be longing for it? And we are longing for it. That's what's the beginning of the Binion. And it says in the, he says, when there was a understand, when there was a be, and every moment it was like, it was like the n even greater novo. The, the world was in a different place. The world was elevated, different place. Every Jew was elevated to a different place when there was a base of Mik. And so we can understand that looks at this philosopher and says, you're not gonna understand why I'm crying, longing, crying because you long for the return of the light of godliness in this world and in your life. It's not for a Jew to understand. They don't understand what they're even missing. They don't understand what they're even talking about. A Jew can understand that. A Jew understands and feels that, and we need to bring that out in ourselves because that's how we bring about the next paragraph, and we need to add onto this. Oh. So it says all the way back and say Schmo, when OT sees Monu floating in the river va, she sees him and she sees that this child is crying Va. And she says, this must be a Jewish child. So what does learn from that meaning? How did she immediately know it was a Jewish child? Not'cause he was in a basket. Not'cause he was in the river. Not'cause he was at his parents. You hear a cry like that, you know it's a Jew. A Jew knows how to cry, and she immediately understood from the nature of that cry, that child has to be a Jew ra. Wow. Because bad Paro, he says, because Pat Paro heard in that cry, a cry of hope. The baby was crying, but it wasn't a cry of yosh, of despair and of giving up. That little baby floating in that river was crying but was crying. A cry of hope, not a cry of despair. So then it must be, must be a Jewish child. That's what a Jewish cry is. He says, that's the essence and the definition of a Jewish cry. Ma, which they can cry when they cry. It can be a cry of despair, this cry of totally giving up. That's not the cry of a Jew. And we knew this cry from the times of the Holocaust that there were so many Jews who, when they cried even in the Holocaust, the tears that streamed down their face were tears of Una tears of pain, but tears of Una tears of walking to their death, but tears of ion. We never have cries of ye. We have cries of hope, even in the face of utter destruction, even in the face of definite destruction. Even in the face of ban, even in the face of ban. If we cry, we cry. Tears of hope and longing for a q. When a Jew cries over the ban, when we cry this year, we shouldn't have a T. But if we do, I, our tears should be tears and cries should be cries of hope. We're crying because we understand and have internalized what we don't have, and we have faith and hope. That it will come. We believe that the Mik is coming. I'm crying because we don't have it, and I know it's coming, and why isn't it here yet? Not a cry of despair, that it's never gonna come, not a cry of desp, that it's not here, but a cry because it should be here and it can be here and it's gonna be here soon. Come please bring the base of, wanna connect with you. I'm crying out of that long for the base and that's why says I can't explain to you. I can't explain to the nature of these types of tears. You don't have it within you, your philosopher, to understand cries of hope. You don't understand what that means.'cause it's not rational, it's not logical, it's not physical. You don't understand. It's the by you. A C cry is only a cry of despair. A cry of loss, a cry of the past. And that's why you say it's not proper for an, for an intellectual to be able to cry over something on the past. You're right. A by me, my cry is a cry of hope. I'm standing here sitting and looking over the horran, but my cry in the present is a cry of hope. And certainty that it's gonna come, but the tears are what lay those foundations. The foundation stones are comprised of tears of hope, tears of longing, a cry of desire, and longing for the future of the past. The, and that's what it says. Wow, that it says in, in that it's, it's because by a Jew is not on the past. You can have, you don't have Ave on Chaz, but you can have Te Chavez, you can have faith on Chaz, you can have on Chaz, you can have longing on Chaz and D in connecting and reconnecting to him. Whenever you're listening to this, we're recording this on Shava, and you're probably listening to this during the three weeks. It's a very challenging time, and it's a time of the year that most people have. I think for many people, the greatest difficulty getting into and connecting to on Pesach, I can get into, I'm cleaning for Pesach. I'm sweating while I'm going and cleaning everything, and I'm eating the Matza and there's Cedar Night and the whole thing. Vu Matan Torah. I find a safe air and a sheer. Suckiest. I build, I wanna build this soah this way, I wanna build this soah that way. I wanna, I'm sitting in there, I'm living in there. L love tro Hanukkah, the lights and the darkness, the three weeks. It's like, oh, man. How long does it take for this to pass the answer's? Three weeks. It's literally in the title, but that's fine. Right? I, it's like I, I spend my time in the three weeks just waiting for it to be over. And I hear, and I hope that maybe you'll hear too, and I'm sure I didn't say it as well as he did, but maybe for me, you can hear a little bit of it to hear the words of Rebi. The beauty of the three weeks is, at least for the one time, three weeks a year, we're all talking about your shaula. We're all talking about the baik and we're all, it's giving us the opportunity to go deeper, to dig deeper and ask myself, to what extent do I connect to the bass on Mikdash. To what extent do I not, and how can I deepen that connection? Because by deepening that connection to the base mixers is the most incredible thing that we've ever had and will ever have. By deepening that connection, I deepen that longing, and by deepening that longing, that's what brings the tears and the cries and the longing, and it's those tears and those cries and that longing and cries of tick fuck, cries of hope. That's the beginning of the be. This is not a remembrance of the ban. These weeks, if we dig deep and we live the three weeks properly. These weeks in Muir Em, if, if I'm right like Doel himself, like being the doel side of every single one of us will be the foundations of the be that will come in, Muir Em will come so soon. We should be to dig deep into and to wherever we are in life and in the world, to not be complacent, to not be okay with the status quo to, if we are to shake ourselves out of that, to shake ourselves out of that. To be comfortable with the discomfort of the fact that I am too comfortable, I'm too comfortable in RA with my life as it is. I'm too comfortable in eclipse hours of my life as it is. I'm too comfortable without a base to get to that place inside to cry. Those tears of hope to cry, those tears of longing, and through that bera Hashem to be able to cry now on Shava Haram those tears already, to feel that lung already in a way that we won't even need the cries of av that will see the base Mik come down and be celebrating this Isha. With the be right here, right now in our times through our longing right now should happen right now. Everybody. Thank you so much for tuning into this week's episode. If you enjoyed the episode, please rate the podcast and hit the follow button and join us every week for a new episode. Once again, a reminder that you, yes, you can sponsor an episode of the podcast. Please email Rabbi turnoff@gmail.com from our info or to share any thoughts, comments, or feedback on this week's episode. See you on the next one.