Geula: Rav Kook's Recipe for our Return to the Land | Rabbi Aaron Goldsheider | July 15 2026

Um let me just begin with announcing the sheer dedication. All right. We've had uh we've had a great honor this past year of studying a particular safer of Ravkuk. The name of the safer is Midotera. the the character traits that RV cook and his son um who compiles the book highlights a number actually 18 different character traits that Rkook put special emphasis and we've studied that safer together we went through all of the MIDI not every piece in particular but we can uh we can feel very proud excuse me very proud of our accomplishment of going through this safer this past year many of you have been with us and a very special Yashikawa to everyone. Uh we um a couple of uh very nice participants of the sher by an Ethel and Reggie brought in some food this morning. A little extra nash to honor the semium that we've completed the midotaya. So um those that those of you that like Doritos, we have Doritos here and we have pitu. We have the assortment of of nuts and some and humus and we have humus as well. All the these are all the Israeli favorites. Um so everybody's welcome to make their way. If you want to come and take take some right now, anytime during this year, after this year as well, you're welcome to do so. So it really is a a very nice a very beautiful way to uh to conclude our learning. And uh today we're going to look at a really a standalone topic and it's a topic that is very appropriate for today and appropriate for this time of year. And today we celebrate Rosh Kodesh a even though on the one hand as we enter Av is a time of a time of morning as we all know we're entering the nine days today. Today is Roshesh. We're nine days away from tishab. We pray that we should not have to sit on the floor and recite kinodish. We pray that we should have the gulma before that time. And that's going to be that's going to be the topic of our learning this morning which is a topic that was so beloved to Ravk that was so central at the heart of Rkook's teachings was this idea of Gula and returning to the land of Israel the Jewish people coming back to the land of Israel and the steps towards the building of the beta mikdash the rebuilding of the beta mikdash so that is going to be our topic for this morning certainly in Jana it is the topic of the today as uh as we begin the month of Av roesh a and let us uh let us begin now I want to begin with a um an agadada a story that's found in the Talmud and we know the RV cook was um was a person who took the agada very seriously and he writes four volumes on brahos and chabas on all the agadic sections of the gamarra he felt that it's something that in the galut of the last 2,000 years that we've kind of shifted to um to put in great emphasis on the hala which of course we need to do but in some way we have lost that uh a little bit of the the taste and uh the emphasis on the importance of the agic material as well. So this is a uh this is an agade. This is a story that I want to share with you from the gamarra and uh it was one that I that I was not familiar with which I really found fascinating. It's found in Babasra Daf Ainh that's Bababasra 75A and the text that I'm going to read it from is actually from a a commentary of Rav Schwab Rav Schwab who was the Murad Astra of the uh of the Bruer's community in Washington Heights. He also was in Baltimore before he moved to Washington Heights. One of the great Gdole Torah of the past generation. There's a beautiful volume of his commentary on the sitter called Drev Schwab on the sitter by arts scroll. Highly recommend. And I came across uh this piece there. So I want to read it to you basically the way that he presents this agata. And this is the very first uh source page one. The garra tells us that a pre that the precious stones from which you shall be built will be of enormous size. So the garra says as yalim will be rebuilt it's going to be rebuilt with enormous sized precious stones jewels. And here is what the gamarra says. The yohnades rahan gave the following drasha. He was giving a class to his community to his tamidim. And he was durish. She gave the following in the future. Hashem is going to bring great stones, large stones aloim. Now, not just aanim, but margallot. Margaliot are referring to that. He translates translates it here as pearls, precious stones and pearls. Alahimo, they're going to be 30 by 30 amos. and 10 by 20 there's going to be an opening in them. And that's what's going to be at the entrance of Has anybody seen what they're building at the entrance of Shalim today? There's like a major I don't know if they're bringing these stones in, but there all these high-rise um towers that are going up. It's going to be a major business center right at the right at the entrance at the Shahushalime. moving there. >> What's that? >> My office is moving. >> Oh, really? Which office is that? >> Department of Labor. >> Wow. Okay. Beautiful. >> So, here we have Raban 2,000 years ago describing what's going to be in the future in Shalim, the Shushim at the entrance at the gates of Yushim and the beautiful stones, the beautiful the precious jewels and rubies that will be used. And these are going to be so huge, these pearls and rubies, that they're going to create like a shower. They're going to create a gate with the ruby itself, with the pearl itself. So the Gumar goes on and says the following. There's a student sitting in the class and he hears this and he doesn't he's he's not quite on board with this idea that Rabioanan presents. Upon hearing this description of the size of these stones by Rabayan, one of the ridiculed it, one of the students said, "How is that possible?" He says the following. To find these precious stones today that are the size of a small bird's egg, that you can't find. So can there exist stones of this size which you are describing? In other words, we're talking about a pearl. We're talking about something that's tiny. And here the rabbi is describing these shahim, these gates that are going to be built from these tiny gems and these tiny pearls. So the gumar now continues, subsequently this particular talmet embarked on an ocean voyage. During the trip, he had a dream about the malim who serve Hashem. They were cutting huge precious stones of the size described by Rabbi as a talan. It's no wonder that he could have such dreams. So he has a dream and in this dream this is the talmet he sees that the malim are actually building or they're preparing these they are preparing these gates. The gar Yeah. Um and when in his kodes dream he asked these malikim he goes over to the malim in the dream and it said and he says to them he asked these malim whom these stones were for and they told him that these were st these were the stones that would in the future erect at the gates of so he saw this in the dream and now he's going to come back to his rabbi to his master of yohan and tell him you know what what I was kind of laughing about. I saw it myself in the dream. When he returned, he told his rebi that he had indeed seen those stones that he had described and the Talmed complimented him and the Garra says, "How fitting it is for you to give this drussia. How beautiful it is for you to give this dra. You did not exaggerate in describing the size of those stones." Now, how do you think Rabayan then responded to his student? Now he comes back and he says, "You know what? What you said was correct." What >> he what? No. Now he didn't. Okay. Now the rabbi, how do you think that he responds to a student? Now I would think he would say, you know, "Thank you for sharing that." And you kind of made up for for some of the uh you know, the way that you questioned it. This is this is what Rabioan says. Upon hearing this, Rabanan responded, "Reika." Now raika is a very strong term in the gamarra. It's from the word rake. Empty one. You are empty. Now look at what he writes. Illeita lo. If you didn't see it in a dream, you would not have believed that this could have happened. Only because you saw it in a dream. You now believe that the gates of your shalim can be this beautiful and this large. So he gave him right. He gave him gave him the words of and the Gar goes on and even stronger. He looked at him with his eyes and he became a heap of bones. That's what the Gamarra says. So you got to be careful when you when you question what the rabbi is teaching. That is the opening story in what? What? >> Okay, good. >> You don't believe me? >> Ah, very nice. So, he doesn't believe the rabbi even though he comes back and says, "I saw in I saw in a dream that this is what the angels were doing." That did not satisfy the rabbi and and and he gave him muser and he said, "You should have believed me." So, that is the that's the story. But the story now continues. The story now continues where actually the Gomorrah asks a question about the following story. The garra is going to ask when the people now come back to us in this time of gula as they're entering the shaim these gates of your now you have these very beautiful and very large gates but the garra is going to say that we're not going to be able to fit inside of these gates. Look at what the garra says me. So a question is raised on this gamarra on this teaching ofan. Interesting by the way that the student kind of questions about the gamarra is going to question as well. It says that when you come back to Israel you're going to come back. We're familiar with that right? That's from the that we say is part of benching. The Garra says that when the people come back to they're going to be the size of 200. Now what is that based on? It's based on that mut is in the plural a and based on the height of a person. The height of a person is adamarish who was one was a 100 amma. But when we come back, we're going to be we're going to be double the size. We're going to be 200. Again, we have to interpret what this gadget is teaching us. But this is what the Gamarra says. How are we going to be able to fit through those gates? We're going to be too tall to be able to get inside of those gates. Says the Gamarra. The gamarra answers um yeah let's just read this last line but if they are each 100 cubits th tall how could Jews enter the gates of yushalime whose entrance gate will be 10 by 20 cubits as claimed by ra by raban the gamarra answers stated that idea he was not referring to the gates themselves but to the windows that allow wind to enter that's the gamarra we're just reading All we've done at this point is read the Gamarra. So the Gamarra says, question of the Gamarra, how are we going to be able to fit through? The Gamarra says, "No, we're not actually going to be walking through there. That's going to be much larger." Rabbi Yohanan was just describing the windows of those gates. Now the question is, how do we interpret this gamarra? How do we interpret this gimmar? The way that I would suggest, and this is I guess my my own suggestion, what are we referring to when we're talking about the greatness and the heights of people when they come back to Israel during a time of gula? We're not talking about physical height. I mean, this is a way that the Gamarra is presenting it in a fanciful way, in a memorable way, but we're talking about people of greatness of gibber goreim. people of greatness. Our heights, the heights that we're going to reach, the spiritual heights of the generation return returning to the land of Israel are going to be people that can't quite fit through a regularsiz gate. And I was thinking about this idea and this is something that Rafuk and we'll see in a moment RV does speak about and that is the spiritual heights of those that are coming back to the land of Israel. The spiritual heights of those that are returning to the land of Israel. know who are the great spiritual personalities that are returning to the land of Israel. So my first answer is just to look around the room and say that there is a group of great individuals who are here sitting in this room right now who left their place of comfort did not know what their apartment was going to look like here in Israel. did not know what their neighborhood would be like here in Israel would not know the profession or how they would necessarily make money here in Israel. People that sacrificed a lot, people who are debim and to come to the land of Israel, the act of coming to the land of Israel is an act of great spiritual heights. That's answer number one. And the Gomorrah says that when we come back to the land of Israel, when we enter those gates, we're not going to fit into we're not going to be able to fit into a a typical gate. Great people are coming. Great spiritual people, great courage, great dedication to AmIrael, to Eric's Israel, to Hashem. That's part of the Gula process. A great generation, a great group of people that are coming back. So, that's one. And I, by the way, I think I I believe that with all of my uh with all of my soul. I believe that this generation and Americans and people from Kutzlar, wherever you may come from, people that had a comfortable life, people that knew what their future looked like to give that up, to leave family, to leave friends, to leave community is something that takes tremendous dedication. It takes tremendous commitment tre it's a tremendous act of of hashem of a of service to hashem to Torah to mitzvot to the land of Israel to the people of Israel that I think is that's how how I understand the gamarra when the gamarra says how are we going to fit through those gates not typical these are not typical people okay the second group of people that I want to highlight as I was thinking about this idea are the soldiers of Israel the IDF F and many all of us all of us are still still thinking about still very much impacted by October 7th and the war with Iran and what we've gone through over the last uh the last it's almost what it's almost three years now since is that correct since October 7th I wanted to highlight just one I want to highlight just one soldier just to think about the gibbo to think about greatness of individuals and it always comes down to again we talk about it on a large scale, but it's it's it's just kind of like identifying one um one individual. I happen to come across a a very interesting source and something that this soldier wrote. So I don't again there's so many soldiers and I don't know if this is a story that you this name or a story that you may be familiar with. I was not familiar with it until I came across this text. His name was Amha Yano Vanino. Safar Sergeant Amihi Yano Vanino. who was 22 years old, a squad commander in the Mlan commando unit from Katrin. He was killed on October 7th, battling the kamas invasion of Kibbutzkar Aza. That morning, Amikhai was stationed at the Julius IDF base east of Ashkalone when the attack began and he and the rest of his team in the elite reconnaissance unit were sent towards the front line. They arrived at the hard-hit Kibbutzkar Aza where they went house by house rescuing residents and eliminating Kamas gunmen. According to an IDF eulogy, in one home, Amikhai's commander, Captain Eli Adani, was shot and seriously wounded, Amikhai pulled him out and got him to an evacuation vehicle while trying to staunch his wounds. While um while Eli and Amihi were evacuating from the Kibut, Kamas open fired on their vehicle with a valley of bullets and neither of them survived. Amihi was buried on Mount Herzel in Jerusalem on October 11th. He has survived by his parents Rachel Mahim and his seven siblings al- Itai bin Naya Abishai Elad and Rooney. So there's a you know there are a number of books have just come out recently of stories of the soldiers and um this is a book actually of it's a book that has a commentary on Rkook on pieces from Anaya that safer that I mentioned the four volumes and the he came out with a third volume this rabbi who's writing the commentary and after a number of the pieces he just shares a little bit about a soldier and a way that it may connect with the teaching from RV cook. So he writes in the introduction that a number of the soldiers left diaries, they left messages to their family. Often it said if you're reading this message, you know that I you know did not survive. And this is from his diary that he uh that he kept and the family shared this. And I just want to read we'll read the few lines in uh in Hebrew and again talking about greatness of of individual. This is a 22year-old young man who's serving in the IDF. Hash this is his writing in his diary. Hash anote this year I want to be different. I want to know myself more than I have. I want to progress in a straight path. I want to begin to write thoughts about my life. Never never to give in, never to give up. to see even the most difficult times to see the the growth the sea flourishing even in difficulty 100% that I should always give 100% to be disciplined to purify myself as much as I can to live a life of Torah this is interesting What is to what's what's >> energy? Fuel. Yeah. To put more fuel to more energy, right? To keep del. We use it like to fill up with gas is del. But easy to put in more fuel. To put in more energy, take advantage of every moment. note every moment to to grow and um and to and uh what to have to have what's the word >> aspirations not to uh not not to ever give up just to give in to be on a certain uh certain level to always keep them in place maybe at times to adjust them it doesn't make a difference where I am Hey, my eyes should never lower from those goals, those aspirations to always move forward with joy. To be joyous ear to bring light that I should continue to learn gam to improve my gamarra learning sh to davin better wrote leotam to I want to be a better person. This is from his diary. This is a young man talking about great spiritual heights of those that are leading us as we return to Shalam. Yes, please. >> Absolutely. And you think it was if I said this was the writing of the or this is the writing, you'd say how beautiful that is. This is a 21 22 year old writing in his diary. Okay. So yes, these are the um this is what the Garra says. Rabi says when we return to Shalim there going to be great souls that are going to be entering you shalim great souls of the Jewish people that are going to be bringing the gula. So I mentioned the because the next page is uh is a uh just a a short teaching from the wrote many books. He's most well known for a book called he named the book and then he became known as the about we're all familiar with that his greatest work what's his greatest greatest publication the mission bura he writes a commentary in all of our which is considered to be the standard today he wrote about 40 or 50 volumes on on many many different topics and often he would pick up topics that he felt the Jewish people were not as sensitive two that the Jewish people were not observing certain things and he wrote a book called and you have it here which is he wrote a small volume and it's about the mitzvah the obligation of every Jew to await the redemption in other words if that's not part of your life awaiting redemption you're missing one of the most important facets of Jewish life and we know the garra says six questions that we're going to be asked and the yadin coshua did you await the redemption. Were you pining for the redemption of the Jewish people? What did you do towards that movement towards redemption? So here that that you see the the title page actually this is a volume that was uh published 1921 in Boston. Interesting. A publication of Caitua by Rab Yoseph mayor Jacobson who I don't know that who that is. 1921, a rabbi in Boston said, "Let me let me publish uh let me publish this work." And um here he writes on the side, by the way, it was a it was a um a Yiddish translation of the work with a Yiddish translation. Just one year ago, the a new translation in English, the first time that it was translated in English, it came out one year ago. Art Scroll translated this work. a very well-known rabbi, Rabbi Danielle Glatstein. I'm not sure if that's a name you're familiar with. Very well known in the in New York in the five towns. He has a sh in the five towns. He's written about I think 30 books or so, 30 sparum. And uh this he translated this volume and with articles and it came out I think I think just a year ago and it's beautiful reading for uh very appropriate for this time of year. the save for the kabidoshua and here just on and there's a note here there was um this is in the introduction the art scroll introduc introduction there was an earlier publication of leoshua 1921 by rabbi in Boston Rabbi Yseph Mayor Jacobson a student of he was a student of the kavetim okay now that makes sense there he is now in Boston he was a student of kabit but he wants to publish his work it includes a yiddish translation the publisher notes in his preface that he personally heard numerous times from the mouth of that we are in a time of just behind the wall and happy is the person who believes in that uh in in that the redemption is close. So that's what the students said that the would often often say this this and we'll look at the just this note here from the it's part it's just one line from the safer that I wanted to highlight um and do they know one another did they meet one another yes they had a very close relationship with one another they studied with one another at one point was gathering a group of students who were cohanim was a cohenuk was a cohen and We wanted to bring together kohanim with what in mind to study the laws of the avoda in the vesa mikdash that we need to be ready not just hypothetical you know how to do it but practically if the msiah comes and big believers that the msiah is going to come soon that we need to be ready to lead the avoda to do the avod and the bas mikdash. So he brought together a group a coal a group of students that would study leisa and he sat with Rifk Cook and at one point he turned to Rif Cook and he said I see you should not be sitting in a base medish I see how charismatic you are and you need to become a leader of amusel and I'm I'm telling you you must leave the coal and you must take a rabbitic position and that's what happened. Rafuk did not Rafuk did not want to leave. He wanted to sit and study but the said you must leave and that began his rabbitic career. Interesting. So inc leoshua I wanted just to point out this this is one just one line and I invite everyone to uh to look at the safer maybe it's I don't know if it's uh you can look at safari look online or you can go purchase the safer um a place that we can have kavana especially and I let's just talk about now let's talk about it's rodesh a over the next nine days through tishab a place in davening for us to just take note where we can have kavana regarding the so he writes the following and I just took one line says if you look at the if you look at prophets like what we read the chabas what do the prophets talk about says it's really about this issue of it's about a messianic age and he says if you look through shass you're going to see over and over again that the great rabbis that they're talking about this idea like this Gamarra that we started with this morning talking about returning and the gates of and the rabbis are talking about this idea of return and rebuilding in the beta mdash who says this is an essential idea of what it means to be a believer to be a believing Jew and where do we find this in Daviding now we find it we find it in so many places in Davening and and if you kind of like you know take if you have it in mind you'll see that it comes up again and again but the very opening paragraph of the Amida which is said every single day 365 days a year it never changes right that opening paragraph and according to many authorities if you don't have kavana if you don't have a basic understanding of what you're saying in that opening paragraph you have not fulfilled the mitzvah of according to many salvich was famous for that in order to fulfill of deting the first paragraph of the amida you need to have basic understanding of what you're saying what do we find in the first paragraph in this idea of anticipating awaiting the redemption we find in the very first paragraph the amida that we say every day again we say this every single day what do we say in the very first paragraph it's a prayer for gula and a belief that hashem is going going to bring guild to our great to our grandchildren. Yes, please. >> The author of the >> Yeah. Meckllinburgg. >> Yeah. >> What does he say every day? Good. >> So people say tired but not is not tired. >> So in that means and it refers to the fact that every day we're saying please give us the to >> continue to beautiful that's a beautiful source I like to I'm going to look that up okay so this is this says the needs to become a part of our excuse me a part of our life a part of the way that a the very basis of of a muna of a Jew And um so let's now let's now turn to to RV cook and uh as we're thinking about the thinking about our redemption and cipa leoshua and especially at this time. So RVuk has the following teaching which I also just came across recently. This is a beautiful safer. It's called Moaya which is from a student of Ravkra Moshitvi Nara and he he compiled many of the teachings of RVuk. So he points out that in the au that we say that we're familiar with of course from the yum that we say on fast days as well. So we say we ask Hashem that you should bring us back to do a full chuva. Ruk asks what does that mean? What what it should be sufficient to say help us hashem bring us back to do chuva. What's chuva? Surf Cook offers the following answer. He says, "Well, look at the next line." And the next line that we say is that we ask forma. So what does that mean? What's afu? And what's chuva? This is what suggests. Rafu means the following. You go to a doctor and you say to the doctor, you know what? I I my legs have been aching and I have cramps in my leg. Anybody relate to that? And the doctor and the doctor says, "You know what? Just just take some Tylenol, right? Just take some aspirin and that should that should do the trick." Now, when you walk out of the office, the doctor's office, you're not really satisfied, not very happy with that because the doctor hasn't been able to identify what the issue is. Okay, I can I can take some aspirin. I can take some silent, but I'd like to know exactly what it is that is wrong. So, we can correct that. So, Rafuk says that's what it means. Rafu means that I can identify what it is that needs to be fixed and then we can have Rafua. Rafuk says that's true also for chuva. Chuva means to do a chuva in which we can identify what is it at its core, right? What is the issue? What do we need to fix in order to bring the gula? In order to fix the that which is broken in the world for the Jewish people. So that's what it means. We have to think about what is at the core of the issue. So Rook, what's Rook's answer? RVuk says, and this everybody here will be familiar with. RVuk says that we need to be more loving of one another. The issue, the core issue for Ami Israel is that we need to be more compassionate. We need to be more sensitive. And he quotes, this is probably one of the most famous quotes of the Ba Mikdash was destroyed because of because there was a hatred that was without reason, a free hatred. And we're going to have the tikun the way that we're going to fix it with a means even when the other is not deserving of it mean it's free. It's free love. Free love. I'm going to love you no matter what. I'm going to love you. I'm going to love you because you're my fellow Jew. I'm going to love you because you're my brother and sister. Right? With with and and I'm I'm going to do a lot a lot less judging. That's what RV cook says. That's the core issue. What's interesting what is one of the core issues in Israel today? I'm talking about today like this morning and in the Knesset yesterday and what's what's what's the what are we struggling with in Israel today? We're we're struggling with with respecting loving one another even when we disagree and how to how to how to find a closeness and how to find ways to to repair and to love one another more. And RV Cook says he writes this 100 years ago and it hasn't changed to some degree that this is this is the core issue that we need to work on. The more loving, the more brotherhood, the more unity there'll be in Amy Israel, that's the path, right? That is the path to redemption. RVuk writes the following and we're coming to the last two sources. Ravkuk says there are number of different minhagim that we have. This is on the top of page four. Different minhagim that we have during this time of the year. The three weeks, the nine days, tishabove. We're familiar with a lot of different minim right. we don't live music and uh not shaving during this time, not having drinking wine, not having meat during these days. So there's another hala that's brought as well that when a teacher is teaching a class that during the three weeks that you should not hit your students during the three that's what the that's what the you should not you haven't experienced this sometimes I'll do this so you probably haven't been here you hit your students when they're not listening or they're not attentive enough or that they're not trying so you have a stick and you but the ala says not during the three weeks that's what the rights. So that's inhar by the way the shulan codifies that we don't do that. It's a time that it's a little bit more danger it's more dangerous and we're more careful about things. Again things have changed today but um so RV cook takes this idea and um and he elucidates this on this idea elucidates the idea. So, Rufuk was asked and this is early on when he first came to uh came to Israel. He was still living in Yafo. He was asked to write just like a oneline pitgum on the months of the year. There was a calendar that was coming out and I think he did it over a three-year period and they turned to Ruff Cook as as a as a very talented and well-known rabbi as he came to Yafa, would you write a oneline, you know, description of the month, a pitgam, a motto for the month? And he did this. Now this is look at the very top of the page. This is the motto that he wrote for the um well I guess it was probably for Tamuz because it's the beginning with Shivasaramus. So this is what he writes. It's it's one linear is referring to the period from Shivasaramus from between the straits right from Shivasamos until tishabal. It's a time for redemption of the Jewish people at a time al or by the hands of teachers that are that are armed with greatness of spirituality. They're not going to need the stick in order to hit their students. That was that was the uh that that that was the So, let me just read the following. This is what he wrote for the calendar. certain rabbi who analyzed all of these and gave interpretation in a book called is writing this based on this idea of the roak which goes back a very long time. You should not even with a strap you shouldn't hit a student during the three weeks. And that's found no hidding of students during the three weeks here. And here is elaborating this idea of not taking the stick or using a strap during low. It's soundly referring to the way that we teach or educate on an individual basis to children. We have to bring this to Israel. How are we going to make an impression on this generation? How are we going to uplift this generation at a time when we always feel it's a time that we the challenges and the suffering that we as a Jewish people that we go through. He's teaching us the way that we're going to redeem ourselves from the straits. It's not going to come through rabbis hitting us. That's the way of Babylonian rabbis. Spiritual spiritual teachings that it's going to be no with sweetness. We need teachers and we need people, religious people that are going to relate to their fellow Jew in a loving way. How are we going to bring the gula? No longer should we be using any mak it can't be with strictness. It has to be with tremendous love. I remember I was listening to I mentioned D Rabbi Daniel Kish. Rabbi Daniel Kish. Rabbi Daniel Kish. So he's in Waterberry yeshiva. I was just listening to another interview and he said that a yeshiva does not have a right to throw out any student. Period. A yeshiva does not have a right to take a soul to take a young man or a young lady and to remove them from the yeshiva. He believes in this generation it has to be there has to be love and there has to be a way to embrace everyone. And that's a different language. It's a it's not a lang and many yeshiva have that policy and even within our community that certain and he says that's not not an acceptable policy of any yeshiva you always have to find a way to embrace and to bring people closer and rifuk is saying the same that in this generation we want to bring we need to find a way to be more loving more compassionate more sensitive more embracing of others okay and we come now to the last the last source so this is this is What Raf Cook this is the advice of Rkook. Ruf cook is teaching us more love. And by the way that starts with our own family. It starts with our own friends. It starts with our own relatives. It's easy to talk about this you know clalist that we meet need to be more loving. It's a lot harder to do it when this person we haven't spoken to or that relative and how to how to take steps towards uh towards to towards repairing relationships and and being closer with one another, more accepting of one another. That's the avoda of this time of year according to Revk. Okay, one last last idea. This is what we're about to read in the English is an adaptation of this book of Revara. Um, and it's not all the pieces, but some of the pieces are translated. And this I found this just very interesting when we talk about the al of which we're about to uh about to embark on preparing for tishab in terates. is a beautiful uh outline of all the Rabbi Ozarowski. Take a look at that. He doesn't mention this and I haven't really seen this mentioned in most works that talk about the of Tishab and that is that when we take off our shoes, we're wearing leather shoes and we take them off right before tishab which foot do we take which shoe do we take off first? Now you would think okay I mean that's like going a little bit overboard like are we that you know are we that precise you know that yeah and we are that that's the that's the beauty of of our system that every move that we make literally even which shoe to take off first right as we're preparing for tishab which shoe do we take off first so I don't I don't think first of all I'll be honest in my life I've never thought about this I've just taken off I don't know which shoe I took off first whichever one I took off first as Tishabove came in. This year I'll try to uh try to follow Riff Cook. >> Ah, okay. Good. Okay, good. >> When you take off the opposite, every night when you take off your shoes, you should take your left off. >> Ah, >> okay. So, we generally we generally do things a mitzvah with the right. We generally do a mitzvah using the right. And let me let me read the following. So this is in a letter to Rabil Mikl Tokuchinski dated 22 er in 195672 1912 and the RV wrote and by the way Rabil Mikl Tokuchinski is famous for what's called the luak there's that if you ever see people with like this small luak and they have all the rules and people are checking like every shabas and which to do when you say when you don't. So that's the famous luhachinsky who lived here in Rafuk wrote to him again about the minhagim and what to write as part of the I also agreed that the left shoe should be removed first on tishab he said the left shoe when you're getting ready and you're taking off your shoe for tishab you're taking off your leather shoe what do you take off first you take off your left shoe even though the customs of the synagogue quoting another safer cites the rv to the effect that the right shoe is removed refers for the recitation of the pritley blessing anom okay the reason is explained in a response and this cookook this is cook's writing in a in a chuva safer called or mishbuk only prior to the recitation of priestly blessing and kipper when removal of the shoe indicates an additional sanctity is it an honor and a distinction for the right foot to be the first from which the shoe is removed When do you take off the right shoe first? When it's an honor to do so. When it's a mitzvah. When it's something beautiful. The right gives it gives it importance. But on tishabove and the mourner and for the mourner there's also true in mourning as well because they are removed out of sorrow and mourning there is no honor and therefore you go to the left shoe first. That would be true again. We should know it, but in mourning as well that we first take off our left shoe. It's not something that we um that we're doing in an honorable way. It represents mourning and sadness. So, we go don't go to the right. We go we do we take off the left shoe first. But I want to end with this. And here's the a beautiful note to end our shear this morning. You take off left. When else are we going to be taking off our shoes, which we haven't done yet? What? >> Mikdash. >> Good. When we enter the beta mikdash, we we haven't we haven't had the opportunity yet. We haven't had this. But we're going to enter the beta mikdash. And what's the ala when you enter the beta mikdash? You have to remove your shoes. Which shoe are we are we going to remove? We're going to remove the right first. In the future, right? When one will enter the temple mount may it be rebuilt speedily in our day. He or she must remove his shoes in deference to the sanctity of the place. Certainly there the right shoe should be removed first. Nishbat number 25. So very very beautiful. Yes we if we have to this coming tishabove if you want to add that I'm going to try to remember. It's it's the hard thing to remember because you just kind of take your shoes off. But when you take your shoes off right before the leather shoes, you take the left shoe. This is not something that we that there isn't honor in it. But we should have in mind have in mind that when we should also be Zoha in our day to remove the right shoe, the right shoe as we enter when we'll go to the beta mikdash, rebuild beta mikdash. We all to see in our own day, in our own lifetime, the rebuilding of Ba Mdash. I wish everyone a wonderful and safe summer and everyone should be well and look forward to LL. We give everybody you're you're now on vacation officially. It starts right now.