A Tale of Two Children Living in Two Tomorrows - Parsha Bo - By Rabbi YY Jacobson

[Music] [Applause] [Music] you [Music] [Applause] good evening and welcome to all before I begin the class tonight I would like to invite each and every one of you to join us next Sunday evening January 24th 2010 the night of the 10th of Shevat 5-7 70 at 8 o'clock p.m. for a live evening a global evening of music and inspiration commemorating 60 years of the leadership of the lubavitcher rebbe at a live event which will take place at Habad in boca raton and florida with a live webcast at the yeshiva dotnet that's next Sunday January 24th 8 o'clock p.m. this evenings class is dedicated in honor of our new son Avraham Moshe Ben Esther avi guile Jacobsen in honor of his birth on the 20th of Tavis 5770 this evening's class is also dedicated by our dear friends the vid and EDA Schottenstein in the loving memory of the Kadosh iam of Mumbai including Rebecca Vril Maya and risky hallsburg in the loving memory of altar shoeless word love in the loving memory of Avram dovid libera of pasha Leia özil a - hey nish Masson surah bit Sara haha [Music] they tell the anecdotes about a farmer from Texas who came to visit his fifth cousin also a farmer in Israel and the Israeli farmer wants to impress his cousin from Texas he takes him around his beautiful farm in the Holy Land shows him the crop shows him the vegetables shows him the trees the fruits shows him the stables the animals the cows the chickens and so on and so forth and they're discussing their respective farms and the man of Texas turns to the farmer of Israel and he says huh I see you don't understand what a farm is let me tell you about my farm back in Texas when I get into my tractor in the morning to drive through my farm it takes me three days to get from one side of the farm to the other side of the farm and the Israeli farmer looks at as a remote cousin he gives a deep sigh and he says yeah I know exactly what you mean I also used to have such a tractor this anecdotes demonstrating how two people can communicate to each other but yet their language is completely different they don't even understand that the language of each other is this suitable introduction for the theme we want to discuss this evening a tale of two children living in to tomorrow's the conclusion of the weekly portion of BOE finds the Israelites set free from a long and horrific Egyptian bondage and slavery their leader unparalleled leader and master moisture obey no Moses who set them free speaks to them in the aftermath of the Exodus and one of the most important themes he speaks to them again and again is about education about shearing the story with their children and with the generations that will follow them one interesting verse we will focus on this evening please open your source sheet your curriculum right below the video you have a PDF document with all of the sources source number one will also bring it up on the screen source number one parshas by chapter 13 verse number 14 you'd gimel dalet moses talks to the jews and he says the high officials have been some maher lamer Moses the amarte love bhai secured I'd see uh no Hashem omits rally me base of other when your child will ask you tomorrow what is this you will tell him with a strong hand God has taken us out of the house of slavery after Moses tells the Jews that when you will come to the Holy Land you will come to the land of the canaanites vahana Akiva Akash similarites economy and he gives them a series of commandments namely the idea that the oldest child the firstborn male must be redeemed from the coin as well as the firstborn cow the firstborn sheep your child will ask you tomorrow what is this what are these mitzvahs all about and you will respond to him that God has taken us out of Egypt now you know the greatest biblical commentator is Rashi Rashi is the acronym for bein new it's cocky he lived in the 11th and 12th century in Troy in France for a while he was also in worms in Germany vermeil's in Germany but most of his life he lived in Troy in the country of France and he wrote the most basic fundamental commentary on the Bible on the tomás as well as on the Talmud he's known as Arashi Rabbeinu was his name slo-mo and his father's name Yitzhak thus rational banished normally it's kaki Rashi gives us an interpretation here what seems to bother him is a very obvious question what does the Torah mean when it says when your child will ask you tomorrow why tomorrow why will this question happen only tomorrow in 24 hours why tomorrow why marker take a look in Rashi second paragraph of source number one please bring it up dr. Rashi key is also been Komaki yes mother show acts of via Schmucker show lockers man there is a mocker there's a tomorrow which is part of the today which means now and there is a tomorrow which means at a later time there's two markers Rashi tells us sometimes the Torah says mother earth tomorrow and it means now it will happen tomorrow that will happen tomorrow Tuesday in 24 hours but sometimes when we use the word Makar tomorrow it doesn't mean literally tomorrow in 24 hours it means tomorrow in terms of in a distant future at a later time tomorrow may mean in a week in a month in a year in 10 years and a hundred years in a thousand years tomorrow in the distant future at a later time that is also included in the word Makar tomorrow and Rashi continues kaguya's air like this Makar here when your child will ask you tomorrow doesn't mean in 24 hours rather it means in the distance in the distant future at a later point in history a child may ask you Mazdas what is this what are all these rituals and commandments and mitzvahs and laws and you will talk to him you will explain to him the story of the exodus of Egypt and Rashi continues oka going there's another example for this type of mehar which means not tomorrow as in the next day in the following day but tomorrow at a later time and that is a verse in yahushua and joshua muscular um Reuben aid from Lebanon no the B'nai God Reuben a Reuben and the story of the children of God and removing two tribes of Israel tomorrow your children might tell our children there two tomorrow does not mean tomorrow as in the subsequent following day but tomorrow in the distant future that story we will discuss later in the class this is what rash she tells us let's ask a simple question in this Rashi why was it necessary for Raschi to give us the introduction yesh Maher show action there is a tomorrow which is now that is not relevant here it's obvious that when it says tomorrow Moscow it could mean literally tomorrow as in the next day the following day in fact in the Torah itself and the portion of the era Moses tells Pharaoh uses the word Maha a few times tomorrow this plague will happen tomorrow I will pray tomorrow it will stop there Lamar means literally tomorrow it's obvious it's simple it's a no-brainer that Makar means acts of there's a marker which means tomorrow as within the next 24 hours or in 24 hours or so that is not the novelty of Rashi here what Rashi is trying to explain to us is a new insight that yesh moach Osho lacquers man sometimes when the Torah uses the word tomorrow when it employs determine maka it means not literally tomorrow but tomorrow as a distant future that is the novelty of Rashi so why does Rashi begin his commentary with the seemingly superfluous and unnecessary statement yes Maher show actual there's a mantra which means today every word in raschi you must realize is meticulous it's precise no excessive and superfluous words Rashi's commentary is a masterpiece in the sense that every single word sentence is profoundly meticulous impeccably why is this introduction necessary now she should have began Kia shawls our business tomorrow when your child asks you tomorrow yes Marcus Urlacher's mom sometimes the Torah will use the term Maher tomorrow and it means not literally in 24 hours but in a distant future in fact in fact the same term was used by the Torah at a later point and that's exactly what Rashi does open up source number 2 in Deuteronomy in the portion of a scam and the Torah says kiya shall have been the mother lame Emma my ideas become Amish but too much it's a rush I'm a Latino ask if your child asks you tomorrow what are these laws which God has commanded you take a look in raschi a source number two the second paragraph bringing up soccer Ashley keeps all Cup income on her yes marker show a phrase man sometimes the Torah uses the word mother and what does it mean it means the distant future Rashi does not give us near the introduction yesh mashter so acts of each month cultural life as mom the marker show actions are necessary rashly goes straight to the point yes Marcos lockers mom why here in BO does Raschi give us this seemingly unnecessary introduction another question Rashi brings a proof from the book of Joshua Joshua obeys Joshua 22 where the Torah uses the word marker and it means not the immediate fout that immediate day following this day but it means a later point in history a later point in time why does rashly have to wait and bring us a proof from Joshua 22 when in this very same book of yahushua in chapter 6 in chapter 4 I stand corrected in chapter 4 there's already a marker which means the distant future source number 3 yahushua chapter 4 joshua commanded the Jews to take stones 12 stones set them up by the Jordanian river after they crossed the river from the East Jordan to the west of the Jordan to enter into the Promised Land why so he says source number three la Monte is ice ice beaker become this shall be a sign among you kiya Shaolin beneath the Mahalo Marv Marv on am a lil ahem when your children might ask you tomorrow what is the meaning of these stones and you will explain to them that these stones represent the fact that you crossed the Jordanian river and the river split as you cross the river to enter into the Holy Land there to mock are your children will ask you tomorrow doesn't mean tomorrow Tuesday or Wednesday a Thursday next day it means at a later point and this isn't Joshua chapter 4 but rashly does not bring this source he waits for Joshua chapter 22 discussing the different story why why not bring our earlier source from Maher tonight I want to share with you one explanation for this it's an explanation that was presented by the Lubavitch Ariba at a Shabbos afternoon gathering or fir brainian and Yiddish on Shabbos parshas boy you taught of salaamed on the Shabbos of the portion of bow the tenth of Shabbat 1970 was actually the 20th anniversary of the passing of his father-in-law the previous Lubavitch Rebbe Rabbi Yosef Yitzchok Schneersohn the sixth Lubavitch Rebbe Oh passed away on the tenth of sharat 1950 and this was the 20th anniversary of his passing the tenth of Shabbat 1970 there ever gave then a lengthy explanation into this Rashi but tonight I'm only calling one idea a more homolytically and symbolic explanation in this rashly based on the Lubavitch Rebbe is explanation on that Shabbos the Torah here is addressing that phenomenal concept of key issue havi now when your child will ask you mass iswhat is this this is not the only time the Torah refers to your child asking questions in this very portion of Bo earlier Moses tells the Jews when your children will tell you my avoid as I slow him what is all this service that you're doing later in BO he says we got the television so you should tell the story to your children here again for hockey Sullivan for your child will ask you invest and on that I quoted before again Valhalla keys all covenant or your child will ask you these four verses correspond to the famous four children in the Haggadah based on the fact that there are four verses and the Commish with the Torah addresses the conversation between the parent and the child in terms of Passover the Torah here is presenting a very powerful idea namely don't be scared of questions encourage questions celebrate questions embrace questions sometimes people think that religion must be threatened by questions if your children or students ask too many questions or they run from questions rebuke them chastise them for asking questions how dare you ask questions this is not a religion of questions comes the Torah immediately after the Exodus after they become freemen before even they become a nation at Sinai and Moses again and again and yet again emphasizes the fact that questions are not only not something you should be threatened of but on the contrary questions ought to be embraced questions ought to be welcome Judaism is never scared or insecure of people children and students and people asking questions to give a simple example when your books are legal you don't mind if somebody scrutinizes your books or when your house in a good condition you don't care if a inspector comes and makes a thorough inspection to examine the foundations and other parts of the home you're secure because you know that you could look deeply into the house or deeply through the books and you will not find any worms you will not find any destructive forces because you're confident Judaism has the confidence to allow for any question in the world ask we're not scared of questions when there are answers then there's no reason to be intimidated by questions how above our about the cool above the Mishna says turnover tor a turnover tourists search and search because it's all the earth true you don't have to wait till you understand everything in order to observe the tour and the mitzvahs in Judaism the order is NASA before nish but the Jews at first will do and then we will listen and understand but understanding and asking questions in order to be able to appreciate and understand is not only something you have to engage never if you have no choice it's something you should celebrate because if there is real confidence if you understand that your product is real its authentic then never be afraid never be scared of questions so the Torah says your child will ask don't run don't chastise engage the child but there are two types of questions coming from two different types of children and it's these two types of questions and two types of children that the Rashi is alluding to in his commentary children by definition belong tomorrow they belong to the tomorrow they represent our future they are the voice not of today but of tomorrow but there are two tomorrow's Rashi tells us yes Maher show acts of the a Schmucker Shula Hersman there is a tomorrow which belongs to the today there is a tomorrow which is disconnected from the today there's a tomorrow which belongs to a distant future you see there are two types of children living in the tomorrow two different tomorrow's there's a child who represents to the tomorrow but his tomorrow is a continuum of the today this is a child for whom the values the traditions the lifestyle the perspective the veldt and sound the convictions and ideals of his or her father grandfather great-grandfather a precious are valuable he cherishes them he holds them sacred he loves them but he's a child he wants to learn he wants to explore he's curious she asks questions he shall have been he asks questions he wants to understand he's curious he wants to discover he asks all types of questions but then there is another child yes Marshall honors Mon there's a child who belongs to a tomorrow which is distant alien and foreign to the today this is a child who lives not only in a tomorrow which seeks to continue and carry on the torch the flame the passion of yesterday a child who sees himself or herself in the chain of millennion of continuing the story of writing the next chapter of continuing the song in the melody that's a Maher show a show of it's a tomorrow it belongs to the today but Rashi says there's a Maher Shula a KERS man there's a tomorrow which belongs not to today this represents a child or a new generation which identifies not with M which empathizes not which appreciates not the perspectives the values the traditions the rituals the lifestyle the faith the memories of their ancestors this is a child who lives in a new milling Yuen in the world not only geographically not only technologically not only as far as the timeline of history is concerned but also existentially thematically conceptually the paradigms of this child differ drastically from the paradigms of his father or grandfather a great-grandfather a great-grandmother the very modalities of thought are different it's not just this child or youngster may have a disagreement may have a question the very paradigm the the very paradigms of thought the very foundations of how to look at the world of how to look at life of how to look at virtually every reality in life is of a different perspective it's a different modality it's a martial actors man it's a tomorrow which is separated from the today by a very profound gulf visco these questions coming from this child very different type of questions it factors the questions of a child who identifies empathizes loves and just wants to learn wants to understand the questions of this child are completely different because as very paradigms that different his very foundations are different you know they tell the anecdote about a Jew who walks into a store and he was a religious observant Jew and it's a meat store and the man standing behind the counter serves him the meat and then he says tell me is the food kosher is the food in the store cause right I keep kosher so the man gets a little bit insulted then he says look up to the wall you see that man with a long white beard hanging on the wall he was my great grandfather and he was a great rabbi in this in this city in Poland how dare you doubt and ask me of the food is kosher so to excuse me so the Jew tells him I'll be very honest with you I'll be very frank with you forgive me if it was the other way around if you were hanging up there on the wall in the picture and that man was standing right here behind the counter I would have no question I wouldn't doubt it but now that it's the other way around your great-grandfather they with the beard is up there hanging on the wall and your hair bill Yerba standing here behind the counter I have a question is the food kosher or not so sometimes we're dealing with the situation that the child asks questions not because he's young she's curious they want to explore but the questions are ever different caliber completely the entire context in which you live in is completely alien to him it's not about a detail or about a nuance it's the very paradigms and foundations are completely different we have seen this shift in Jewish history at different periods but I want to emphasize one there was a time when Jewish children by nature continued the legacy continued the lifestyle continued the faith of their parents but then a few hundred years ago and we know the exact period at the end of the 1700s the early 1800s with the French Revolution with the Enlightenment which took over Eastern Europe Western Europe and then traveled to Eastern Europe a new phenomenon occurred in the Jewish world hundreds of thousands and then millions of Jews were born and raised in a new generation in a new educational system in a new milieu deeply influenced by movements which shook the world and shook the very foundations of Judaism and of Jewish existence and a new generation slowly emerged which represented not only a mockery represented a motherless man we're suddenly what was meaningful to the father and the grandfather was meaningless to the child what was meaningful to the child was meaningless to the father the very foundations of their life the very foundations of their perspectives completely alien one from another there is that old Yiddish Saund you know that song which describes the Heder the old school in which Jewish kids would grow up in pity pity gap identified earnings to be hazed on their ever learnt me dick in there are comets Oliver who is actually in there who's Akshay tired komets alefo suction ah Himanta kanakam comets aha on the hot stove burns flame and the rappers sitting with the young children and teaching them the olive Bay's the Hebrew alphabet and he turned to the children and he says say kinder laughs komets alefo say it again and yet again , Tolliver and the melody continues this song was composed to describe the Maher show Asif the child who grows up within the context of his Tata of his Aida of his Bob of his Elton Baba it's a tomorrow but it's a tomorrow that seeks to continue the today but then there is a child who grows up in a different home in a different world mashallah actors man his questions are very different questions comes Rashi back to Ashley and tells us when the Torah says kiya shows up in Harlem when your child will ask you tomorrow Ma's ice there are two types of children who will ask this question yes Maher show Asif does a child will ask these questions but he is emotionally existentially intellectually historically connected intertwined with the past but there's also another child yes Mahesh Elantras mom and for this rash she brings a proof and this proof is from the story of the children of God then remove in Joshua chapter 22 and the reason he brings this proof is because this story really captures the idea Rashi is trying to tell us about Marla Osman it's not just tomorrow it's not even just tomorrow as in time a distant tomorrow it's a distant tomorrow in the sense of a new era an era in which the old paradigm has been replaced with new paradigms what is the story actually is referring to it's a fascinating story in the book of Joshua the tribe of God and removing and half of Menasha was given permission by Moses to settle at the eastern side of the Jordanian River and not cross over the Jordan to settle in the western side of the Jordan but Moses made a stipulation you can do it only if you agree to fight with your brothers on the front lines when they have to conquer the land in Joshua they fulfill the agreement the children of God the children of the tribe of Reuben half of Manasseh fight with their brothers to settle the new land on the west the wars are over and Joshua says you fulfilled your condition now go back to your families go back to your homes go back to your farms on the eastern side of the Jordan and they bid farewell to Joshua with a leader and they go back on their way back at the Jordan River the members of the tribe of God removing in half of Manasseh build a magnificent miss base a magnificent altar and when the other Jews ten tribes back on the west hear about this they are horrified why they see it as a statement that they are separate there was a Michigan there was a Tabernacle in Shiloh that was erected the primary sanctuary an abode for the divine presence where Jews would come or offering who were brought where prayers were said this was the primary Myshkin the tabernacle which would later ultimately be relocated to Jerusalem the mountain top of the base some endures but now it's in Shiloh before it was wandering in the desert for forty years now it's in Shiloh and yet these two-and-a-half tribe has built their own altar they have their own new religious center their own place of sacrifice as the other Jews felt this was a declaration of painful autonomy we're not part of your people we are our own people and we're not going to come to your Tabernacle to offer this sacrifice we're gonna offer the sacrifices here which was forbidden in Jewish law and the Jews fear that there is a need to go and fight them and they call the NIH's an army but before that they send before any war they send a representative a very prominent person pinnace you remember princess princess is the son of allah sir the son of Aaron the high priest they sent Pinkus to ask them what is the meaning why would you do this haven't you learnt of the previous events of Jewish history what a disaster this can create for you and for all of us were part of one people their answer is very moving and it's this answer Rashi is referring to in his commentary here in ball take a look source number four we have their answer via an uber Nehru oven Obon a god Versace Savita Menasha the children of Reuben and God and half of Menasha speak to Israel and they say kale la Kim Hashem Kaela Lucke masam whoo yay day of Easter Allah we ADA God the Lord God God the Lord God he knows and Israel should not in Banaras member melash amethyst GN who I am as a live my solanum his bath wash of maharashtra MV Mahalo soul of ILO minister mamata syllabification Lama mass M who you've a Koosh let him testify that we have not built this altar to betray God to use it as a place of sacrifices in lieu of the temple in lieu of the tabernacle that is not the reason Himalaya me died give me divorce in us all a mur Makar Yoruba nation love an anal aimer mala hem vilasa malik is ro the only we built this altar is because of concern of a future event tomorrow your children might tell our children what do you have with God the God of Israel Oakville Masonic M Binet know of a nation a roving a goddess a yard in English MK lobotomies be supinate him as banana lability reassertion and your children might tell our children there is a border that God created between you and us it's the Jordanian River you don't have a part in God and your children will wipe out our children not allow them to fear God Vaughn I marry the second Pirates second section and source for bring it up van Naima we said national on Olympus Asami's bath loyally oil oil is over key a Dubonnet know obey nation maybe they were saying about her anal lavitus away this ashram life on earth we said let us build an altar as a monument not for sacrifices not to substitute the Tabernacle in Shiloh but to simply serve as a testimony between our children and your children for future generations following Reuben a the Marylebone a know a little Halen mushrooms in that your children will not tell our children tomorrow you don't have a part in God this is the purpose of this altar as the verses go on to explain so you see why Rashi brings this verse mahuri I'm Ruben a from Lebanon oh this is not just a tomorrow which represents a distant future as far as time is concerned it represents a new era a match how can anybody approach the members of the tribe of God they removin and half of Menasha and say you don't have a part in the God of Israel you're not part of the Jewish faith you're not part of the Covenant we have with the Almighty what do you mean we have just left our homes and our families back in the east and we have joined you on the frontlines to fight your wars we have sacrificed our very selves in order so that you should be able to inherit your land how would anybody even tane the idea that they are not an equal part of the Covenant of Judaism who would have the hood spur the audacity to reject them from the covenant of Israel who would even think so that's today but ma tomorrow we will not be here anymore we will not be here the witnesses will not be present any longer tomorrow it will be your children and our children or your great grandchildren and our great-grandchildren and your children living in the West and the promised land might turn to our children and say aimless m'kay labelled aquellas no malice can vilela que you so what do you have with the God of Israel your strangers your alien you're not part of it thus we need the altar we need an eternal monument right here at the Jordanian River built by us to represent the fact that we too are part of the reality of Eretz Israel the Land of Israel torrid Israel the Torah of Israel aquellas draw the God of Israel so this is a type of marker which is not just tomorrow in a few years your child wants to understand it represents a marker of a new era were things that were obvious in the past are not obvious any longer we're people who sacrifice their lives for you can now be seen as strangers as outsiders it's a new era what was obvious then is not obvious any longer what was simple to that generation is not any longer simple for this generation you can't take anything for granted this is the marker that Rashi is referring to us in this portion as well your child may ask you tomorrow a question it's not only a child who is steeped who is entrenched in the reality of today merely continuing it into a new generation it's a child for whom the whole today is completely alien his questions are different questions as convictions are different conventions his very context his modalities of thought and experience are completely different comes Rashi and says the Torah is referring also to this child and primarily to this child he shall have bin Hammam are when the child who is still connected today asks questions obviously you should answer obviously you should respond obviously you should embrace him and explain it to him but the Torah is trying to tell us something much deeper and something much more revolutionary and something much more difficult and something less obvious when you encounter a child who speaks the language of mashallah Astra's mine he speaks a different language his terms are different his paradigms are different his perspectives are completely different you find no common denominator between you and this child and he asks questions and you may feel that the questions are completely irrelevant and irreverent to the world you come from don't run away don't be intimidated don't let him Hank don't leave him hanging don't escape don't flee don't chastise them don't say I have nothing to talk to you about form our tale of talk to him you might ask why should I talk to him how can I talk to her when our very fundamental ideas are so different how can I talk to him why should I talk to him for this there are two answers answer number one and I'm gonna ask you to bring up again source number one in your curriculum bring up source number one take a look at the verse again Vishakha benhamadi Mermoz is vimar tale of what should you tell him the high security onerous MMH sama base of autumn God took us out of Egypt with a strong hand came the lubavitcher rebbe and said let us read this verse a little deeper when your child tomorrow asks you this question you will tell him with a strong hand God took us out of Egypt the Torah is not only telling us what you should answer him the Torah is also explaining to us why you have to answer this to him why you he's even asking these types of questions because God took us out of Egypt with a strong hand representing the fact that God took us out of Egypt through force through coercion if God would have not needed to take you out of your own Egypt with force then you would have not perhaps not had a child who asks these types of questions Maharashtra's mom in other words the fact that there is a child there is a student who is so alienated who is so far who is so remote from your very foundations may actually be somewhat your fault because even with you you disguise may be forced if your Judaism if your experience of the exodus of Egypt to serve God would have been truly tranquil truly serene if it would have permeated and penetrated you in a very wholesome and harmonious and real way your child would have felt that that would have gravitated to it but since by you it's because a cured God had to force you to come out of Egypt so even though you are a committed Jew and even though you may be an observant Jew and even though you are a Jew left Egypt but since by you it was because a cured since you all sad to be slept out since you are also repressing a certain part of you which is alien since you had to be coerced with a kaval to be taken out then your child may be responding to that deeper part of you which never wanted to leave Egypt and he or she refuses to leave Egypt it reminds me of a story somebody once shared with me that a Jew came to moysha feinstein rabbi moshe feinstein was one of the greatest her logic authorities of the last generation he passed away in 1986 and he lived on the Lower East Side of Manhattan on East Broadway he built his famous he-she with inter Pharisee Rochelle I am now the Lower East Side of Manhattan was a place that was populated with thousands and thousands of Jews it was actually their first address when they came to the United States especially in the mid 20th century in the 1920s in the beginning of the 20th century and then mid 20th century was filled with Jews with synagogues and Epis and teachers and classes and communities malapa mulches and Titian Shabbos and somebody asked him said but all these Jews were very committed Jews and yet most of their children left Judaism why IRA Moshe responded and he said it's true that the parents were very committed Jews but the common terminology that was used by them when they were raising their children in their homes they would say Oh sister Vera design i8o it's difficult to be Jewish was a famous expression so she writes a zine I eat and he says children don't want fair they don't want a hard life they want a good life they want a happy life they want an inspired life they want an interesting life they want a fun life an exciting life who wants a shred of lemon who wants a caved-in hunchback psychologically crushed and repressed life you were very committed Jews but it was Polly secured who was with a strong hand got to take you out with a strong hand so back to the talk there ever said it may be your fault that your child is so alien so don't run away but there's something else even if you are completely innocent even if the fact of your child speak such a different language is really not your fault you are truly innocent nonetheless the Torah says kiya shall happen ha he is your child be now she is your child don't run away don't be intimidated don't be overwhelmed don't recoil into your own orbit into your own comfort zone into your own synagogue into your own community reach out to this soiled Valmeyer tale of speak to him explain to him enlighten him enlighten her how relevant their episode this is to our era and if this was true in 1970 how much more so today in 2010 today we live in a degeneration in an era where so many Jews are completely alienated from Judaism it's not just there are questions to our disagreements there are different ways of approaching the same truth the same reality it's a mocker but it's a maher show a shove it's a tomorrow which is a continuation of the today there are Jews who live in a Marshall as man in a tomorrow which is completely distant completely alien the very foundations of the Jewish approach to life to love to marriage to children to faith to every single aspect of life is completely alien to them comes the tour and says remember that each one of these Jews are been huh they are your soldier the connection that you have with them is very deep it's deeply profound don't run engage him love him listen to him talk to him build a bridge reach out embrace let the affection between you to flow remembrance benefits your child even if it's a Maha life as man never give up never flee never become insecure never become pompous bombastic or arrogant reach out to this child find the courage within yourself find the depth within yourself to cross over what you might think are endless borders and what might seem as an unbridgeable gulf cross it over into binah into the Mahalo Kozma and expose him or her to the truth to the depth to the richness of setting yourself free every single day from the physical psychological spiritual and emotional Egypt have a wonderful evening [Music] [Applause] [Music] [Applause] [Music]