Live From Jerusalem {Yeshurun} Yearning For Redemption Now More Than Ever!

This Torah class is brought to you by [music] tora anytime.com >> to our Monday morning shar. And I would like to take this opportunity to thank Yehood Herman, a good friend and a um absolute fan, president of Rabbi Gladstein's fan club. She shares with us daily his shiorim on the group and we're all to have the opportunity now to hear a gladian speak. I would just like to mention before he starts that his books will be on sale in the back. Um different of his including his latest safer I believe cis Yeshua but we put it see peace Yeshua right for the women. No further messages. It's the rabbi's time. These are the devices from your >> devices. Those are your devices. >> Wow. >> Okay. >> And this one I need as well cuz it's recording. That's what he gave you. You know those. And this is for [clears throat] our recording. So just keep this somewhere near you. >> Here. Everything here. Got it. >> High. >> Okay. >> We need like taller extenders, right? >> Yeah. >> As high as it goes. >> So that we don't see you. >> Start. Stop it. And start. >> Good. >> Yeah. Good. >> It's all yours. >> Okay. Wow. I didn't know so many people lived in Israel. It's amazing. We're going to talk about a very important topic today. A topic that's as important as you think it is. We haven't even begun to scratch how fundamental this subject is. The Gomorrah tells us in Shabas a statement of Raa that after 120 there going to be six primary questions that a person will be asked which is very interesting because we have a lot of mitzvah in the Tyra. We have about 613 mitzvah or exactly 613 mitzvah even though it is not necessarily unanimously maintained that there's 613 mitzv there is an opinion of the Ramban that there's only one there's only one amo who holds there 613 but it could be that the number of mitzvah is endless. Thank you. So therefore we would expect that after 120 will ask each Jew did you fulfill the first mitzvah, the second mitzvah, the third mitzvah and Hashem will go through all mitzvah and then the mitzvah and then the minhagim and nevertheless comes rabba and rabba teaches us that you could really narrow it down to six primary questions. Half of the questions have to do with whether we've learned properly. There'll be a question, did you try to have a family? There'll be a question, did you deal in business honestly? All of these questions, we understand how fundamental they are. But then Rava drops a bombshell. One of the six big questions we will be asked after 120 is Yeshua. Did you await the coming of the gula of Messiah? And I know it sounds important to us that this is a primary responsibility that we have. But the question is what did Rava do for a living? Who is Rava? Do you know who Rava was? Rava was an Amoroira. He didn't sell used cars. He didn't sell life insurance. He wasn't a doctor. He wasn't a lawyer. Rava [clears throat] was an amoira. And as an amoira, what could Rava do? Rava could explicate the oral law. But what could Rava not do? Rava cannot invent. So who told Rava that after 120 Hashem is going to ask us? Where did Rava get this from? Even if Rafa were a ni, let's say Rafa's name was Yesha Yeria, could Yeria or Yesha come to the Jewish people, give a clap on the Beimma and say, you know, I want you to know after 120, the Almighty is going to ask you, did you eagerly await the coming of Messiah? A Nvi couldn't do that. The Gmorra says a principle cannot innovate. The N'vi could only explain what's already in the Kumish. So, the million-dollar question that we're going to ask today at the Yeshuron Women's Learning Program, I don't know. Is this the biggest Shir in your shim? >> Yeah. >> Bigger than the mirror Yeshiva. Yeah. >> Yeah. >> This is the number. I I can't believe it. Mrs. says Herman told me there going to be a lot of ladies here but I never expected this the milliondoll question that we're going to ask is who told Rava where in theish does it say that after 120 we will be asked see peace and what para is it is it in safe forcious we just completed safer nowhere does it say anything about the coming of Msiah it's not in shim it's not in vikra it's not in bidbar it's not in s for devarim Where did Rava get this from? So let's begin with the teaching of the Ritzk of Corbiel. Now we mentioned in the beginning of this sh that we have a tradition that there's 613 mitzvah. However, we don't know what the 613 mitzvah are. It's we don't necessarily know and we can't identify precisely what are the 613 mitzvah. So you have various mohamitz that try to identify the mitzvah. You have the ram, you have the ramban, you have the bahag, you have the sm and then you have something called the smacker of corbiel. And in his very first mitzvah and the mitzvah, I am the almighty who took you out of Egypt. says a smack. Okay. What's the mitzvah? I am the Almighty who took you out of Egypt. The mitzvah is to believe that there's a creator who guides the world and took you out of Egypt. And just like he took you out of Egypt, he's going to take you out of Lakewood and Muny and Brooklyn. [applause] No, no, I didn't say Cedar House. Cedar House is close enough. I basically on the closest stop to JFK. It's it's I'm there already, you know, right? That just like took us out of he will take us out of the final gullus. That is the first mitzvah in the Tory. Now, why did the interpret this mitzvah that way? We're in the words I am the almighty who took you out of Egypt as a smack see that we're being commanded to believe that will take us out of the final gullus. So there's a commentary written on the it's called which was an early ain or even a reish who wrote a commentary on the smack. Let me explain. The records that the Smack wanted his book of mitzvah to be the official textbook of Jewish law and therefore he sent the smok the copy the book of the smok he sent a copy to every community in the world asking each community to pay for it. In other words he sent it to them and he then build them for it which is what I'm going to be doing today. As you leave the shul, please take a copy of one of the swarm and you'll be receiving a bill in the mail for that particular safer like the smok. Okay, that's that's my minhug. Yeah. So, and also by the way, if you want to join us, we're in a couple of weeks. We have a tremendous opportunity. We're going up north for 2 days. We're going to Makoma Sakadoshim and Makoy Sakadoshim that you probably never visited or never even heard of on what's the date? The 24th, the 20 the the 25th and the 26th of January. See uh Mrs. Cow, Mrs. Herman, see my people, okay, for all the details of these trips. Anyway, back to the regularly scheduled broadcast. So there's a commentary on the smack. It's called smack surmakur. Basically the smack sent his addition to every community in the world and each community received the addition and they looked at it and they said well maybe we have a different custom or we do things a little bit differently. So they wrote notes on the bottom of the smok. In Zurich in Switzerland the addition of the smok they made the following comment. They wrote, "What exactly is the first mitzvah in the Tyra? I am the Almighty who took you out of Egypt." Okay, nice to meet you. What do you want me to do about that? What exactly is the first mitzvah in the Tyra? Mitz are commandments to do or to believe. What is Hashem asking us with the expression, I am Hashem who took you out of Egypt. Therefore, the smack understood what the rebum is commanding us is right. You saw with your own eyes that I took you out of. You need to believe. You need to await. You need to yearn for the redemption of the Jewish people. That is the first source in the Torah for the mitzvah of Yeshua. Where does it come from? But let's let's take this even further. You may be familiar with something called I don't want to get you nervous because I don't know if you didn't start yet. If you start next week, it's still not too late. Okay? There's something called Pesak. Okay? If you haven't started yet, don't don't stress out. Okay? Even if you start next week, you maybe you'll be able to get it together. Okay? So on Pesak we have something called the Hagada. And of course the Hagada is all about Mitzim. Now usually there's a rule when it comes to books that if you want to know what a book is all about, you read the beginning, you read the end and that gives you a pretty good idea what the book is all about. So there used to be something called Barnes & Noble and people used to go into these bookshops and they would read the beginning, they would read the end and they would try to get a little bit of a glimpse what the book is about. By the way, the Garlam says you could do the same thing with the you open up the beginning of the it says Hashem clothed. You look at the end of the it says Hashem buried. The Torah begins with it ends with. So you know the Torah is well applying that concept to the Hagada. The Hagada begins. The Hagada ends. What a bizarre way to bookend the Hagada. What a why would you begin and end the Hagada next year in Jerusalem. That has nothing to do with the subject matter of the Hagada. The Hagada is about the Exodus. It's not about next year in Jerusalem. Why would you bookend the Hagada with an idea that's not related to the subject matter of the Hagada? The answer is very simple. Rabin Bakay was one of the greatest of all the reshay writes that in no less than six places the following idea the final redemption that the final redemption will parallel precisely the redemption from Egypt. And Raay goes on to explain that the same way Hashem brought 10 plagues on the Mitzim, he's going to bring 10 plagues on the enemies of the Jewish people. And just like in Shm that we're about to read, three dates are given regarding how long we're supposed to be in Mitzim 210, 400, 430. And nobody was able to reconcile these three dates. So the Bafraim thought after four what they figured was 400 years that the it was time for the gula and the Benafry left 30 years early and nobody could reconcile these three dates until the day we left and then they figured out 210 in Egypt proper 400 from the birth of Yidk 430 from the Brisbane Abisarim. So [snorts] too if you look in Sepher Danielle three dates are given regarding the final redemption 1,375 and two other numbers that are obscured in mystery says MK the same way we were not able to reconcile the three dates of the exodus of Egypt we cannot reconcile the date of the coming of Msiah until it happens. Ra Mai says just like when Hashem took us out of he took us into 42 stops in the desert and then he split the sea. So too before Msiah comes Hashem will lead us in 42 stops and he'll split the sea again says all the prophets prophecy in the same vein. That's why we say in the do you remember this expression the refers to the miracles of Egypt as multi-layered miracles. Why are they multi-layered? Because it didn't only happen once. It was the pre-enactment. It was the antecedent. It was the dress rehearsal of sorts for the gula. You know, sometimes you're going to come to shul these paria and your kids may ask how how many times are we going to remember the same story of mitim? It happened so long ago. How often do we have to remember ancient history? And the answer is this is not ancient history. This is not the history of the Jewish people. This is the destiny of the Jewish people. We have to tell our children that whatever we're going to read in is what we are looking forward to. It's so to speak the handbook of redemption. Which is why we understand that the begins because whatever we read about in the it's not about the past it's about the future. So this gives us a deeper insight onto how the puk I am the Lord who took you out of Egypt is a command to anticipate and believe in the coming of the Messiah because Hashem is not just saying remember ancient history. Hashem is saying look what I did literally is what we call a sim lab. We're used to applying masan to safer borious and now we're learning safer bacious uses for the first chapter of Jewish history and sham is applying to the second chapter of Jewish history. That's how is the command coming of Msia. Now you look like a very sophisticated audience. So I don't always bring in this idea but I think you're are ready for this. You've been here for the whole morning say already you know so here we go. You're ready for accasha the bristle rub. It's alum the shakasha. Okay it's not you can't just sit back and if you came if you came for a nice fuzzy shear wrong place that you you made a right on the wrong corner. Okay, you you need to think clearly for this. We have 13 principles of faith of the Rambam which as a separate topic there's a big discussion. Are there really 13 principles of faith? Is [snorts] there a concept of a principle of faith in Judaism? Is there such a concept? What's a principle of faith? Is sitis one of the principles? What what if a woman says, you know, I'll keep the whole toyra. I'm not going to light candles Friday night. So they're not they're not. So why isn't lighting candles Friday night one of the principles of faith? Who decided what principles of faith are? Did you know that says that there are no principles of faith in Judaism? There are 613 mitzvah. They're all equally important. Theel likewise agrees there is no standing tokim Brisker takes it at face value. For the purpose of this year we're going to take it at face value. There are 13 principles of faith. Now here's another thing you need to know. There's a very fundamental difference between the style of Rambam and the style of the Rambam was aist. The Rambam tells you forbidden this you're allowed to do this you're not allowed to do this you could do that you're not allowed to do the Ram asks no questions and he doesn't get answers tous is a different a different style altogether asks the gamarra says this but a different gamarra says that so it's a contradiction answers to then says but I'll bring you A third gum. Nois is what we call shakaria question and answer. The Ram tells you dry. The Ram gives you the facts. The Tyus is shakaria. And yet in one instance the Rambam deviates from his normal practice and the Rambam tells us a question and answer. You may be familiar with it because you may have heard a tune or two with these words. Do you know that one? I'm not going to start singing here. Okay. Ask the And even though it's delayed and it's taking a long time, so you expect me to believe in Msiah, but it's been 2,000 years. Answers The Rambam asked the question, "What's taken so long?" answers the Rambam. I don't know, but I still await it every day. What happened to the Rambam? Since when does Ram ask questions and give answers? By none of the others does the Ram say, you know, I believe God is non-corpial. He has no physical components. Why doesn't the ask says God has eyes? It has he has a hand. Answers the Rambam. The Torah is speaking in the way we usually speak. The Rambam doesn't ask that question. He doesn't give that answer. Why didn't the Rambam ask? I believe with complete faith that Hashem rewards the righteous and punishes the wicked. Why doesn't the Rambam ask, "Ah, what about sadiko? What about a righteous person that has suffering?" And the Ramom can answer. That's that's unusual circumstance. The Ramom never asks questions and he never gives answers. So thus when it comes to the Messiah, the Ram became a Rama wants to know what's taking so long and the answer is we don't know but we're waiting anyway. comes the briskar and the briskar says if you understand the anim in that sense you misunderstood one of the most important anim if you look in the language of the raam in the raam says as follows you don't believe in messiah or let's say you do believe in messiah But you're not actively awaiting his coming says you're not just denying the prophets you know you're denying the book of Moshe says look carefully at the language of the Rambam the Rambam is articulating two distinct tenets of faith tenant number one I believe there's a concept of Messiah, but what if you have a Jew that says, "Okay, I believe in the coming of Msiah, but in the meantime, I'm going to go shopping and I'm going to make Yamiff and I'm going to go to people's sim and I'm going to drive carpool." In America, there's something called carpool. That's how we spend most of our lives. Okay. >> They have carpools over here. No. >> Do they have cars? >> What? bus. They have pools. I know. But so if somebody says, "I believe in the coming of Msiah, but I'm not actively awaiting his coming." The Ram calls that individual a kifer. A kifer. That means there are two distinct articles of faith. Number one, belief in Messiah. Number two, actively awaiting his coming. Therefore, the Ram says as follows, I believe in the coming of Msiah. Article number two. Even though he's taking such a long time, I'm still actively awaiting him. This is not a question and an answer. It's a second article of faith. The second article of faith is not just belief but actively awaiting his coming. So what we would like to discuss in the 17 minutes and 47 seconds that they've given me is when are we supposed to fulfill the obligation to actively await the coming of Mashiach? When are we supposed to do it? That means actively awaiting Mashiach is not a mitzvah. It's one of the 13 principles of faith. When practically are we supposed to fulfill this very important mitzvah. So watch this. You know, we mentioned the idea of the smok that the mitzvah to remember that God took us entails encompasses awaiting the coming of Msiah. So I want to share with you a very important teaching of the Ramban and then we're going to combine it with the Smack. This is a life-changing lifealtering principle. You know the Ramban discusses the centrality in Judaism of remembering and the Ramban asks at the end of paras why is it that we do so many mitzvah that areas. So for example, every morning you say at the end of we all say that. Oh, you say in the morning, but you might forget at night. So say it again at night. And a man will put on fill in and he will mitigate the circulation of blood in his arm. in order to remember that took us out of Mits. What do you mean? I just said it in Shama. Yeah, but you might not have been focused enough. So, you're going to take leather boxes. You're going to spend $4,000. You're going to put them on your head. You're going to wrap them on your arm. You're gonna have half of your shirts ripped by the sleeve because you have to slip on the sleeve over the tillin to remember that Hashem took us out of. Why would I forget? I said in the morning. I said, "No, no, you might forget." And you know, you still might forget. So, every Friday night, you're going to gather everyone to the table. You're going to fill up a cup of wine. You're going to get grape juice all over the table. No, didn't come yet. Make sure he's sitting at the table so that we can make a big announcement. Are you kidding me? How How many times do I need to remember it? I said in the morning, I said at night, I put on the You still might forget. So you're going to spend seven months a year preparing for a Yamiff and Nissan because heaven forbid you have a crumb of KTS in your house so you get down on your hands and knees with a toothbrush and in between the wall and the floor you're going to scrub because you never know you might find a whole loaf of bread in there. Okay? And if you eat that bread, you might forget that Hashem took us out of. So you're going to dedicate your emotional well-being to dedicate your lives to remove from your home. And then if that wasn't enough, you're going to make sure you're going to buy these boxes with these flat breads. You're going to pay $79 an ounce. And then on the night of Pesak, they're going to go, "On your mark, get ready, get set, go." And on the clock, you're going to down it in less than nine minutes to remember that Hashem took us out of. And if that's not enough, you're going to leave your home 7 days a year. Are you going to sit outside? Now, I have a personal question to ask you. I don't know all of you that well, and if you don't want to answer the question, that's okay. Just wondering when you leave the share today, do you go through doors? Are you a door kind of person or you you jump through the window? Just wondering. [snorts] Not everyone wanted to answer the question. I just have a feeling that you you like to walk through doorways. And I know uh women take this very seriously especially postseminary girls. They like to kiss the maza. It's very important. It's a very very big mitzvah to kiss the muza. Right? There's a p in the that says you must kiss every muza that you do. You by the way does anybody know where that puk is? >> No there's no p. Does anybody know where the garra says you should kiss the muza? It doesn't. Does anybody know where in Does anybody know if it says anywhere that you should kiss the muza? Maybe it's mentioned one time in the Could you stop kissing the muza for a second and actually be mim the mitzvah of muza? What would you call a man who came to shul took his fillin out of the bag and then put it back in the bag? You call him insane. So what in the world are people doing kissing the muza and not being mim the mitzvah muza? What is the mitzvah muza? The mitzvah is to think what it says inside. What does it say inside that God runs the world and he took us out of mitz? Please do not kiss the muza without fulfilling the mitzah of muza. It's it's inexplicable. There's a mitzvah when you walk through a door to think what it says in the muza. What does it say in the muza? That Hashem took us out of Mits. Now, we're now going to take this. Now, why do we have so many reminders that Hashem took us out of Mits? There was Ramban says that when Hashem took us out of Egypt, he demonstrated the basic fundamental principles of Judaism. namely that he's there, that he runs the world, that he controls the world, that he's all powerful, that he could communicate to the Nav'i, and therefore the Tory is true. But says Ramban, Hashem's not going to prove himself in every generation just because we call upon Hashem and say, "Hashem, prove to me you're there. He did it already." So, Hashem says, "I never want you to forget it." So you're going to say it every morning and you're going to say it every night and you're going to wrap it around your arms and you're going to recite it on kdesh and you're going to clean your homes for a pes and you're going to eat matzah on pes and you're going to sit in the suka and every single door you walk through you're going to remember that I took you out of now you ready for this if you came to just to hear this if part of remembering that Hashem took us out of is to think just like Hashem took us out of he's going to bring the final redemption. That means that every single time we remember Hashem took us out of it's an opportunity to be mit Yeshua. Which means that if you walk through 50 doorways today, which is probably not even an understatement, you have 50 opportunities to yearn for the redemption. And every time you say shaman, you remember Hashem took us out of it's an opportunity to yearn for the redemption. And every time you hear kosh, it's an opportunity to be mituah and every shabas and every pes and every. So when we tell which by the way the says the designated spot to yearn for the redemption is when you say in the That is the designated spot. So that after 120 if I when Hashem asks were you Yeshua, you want to make sure to be able to answer in the affirmative. That is the spot. Put a stick it in your sther put a keys in your sther. I don't know what. Take whatever you got. Mark off your sther make a reminder. Now don't tell me I have a notification on my phone. No, your phone should not be with you when you dab in. I'm talking to to ladies here. Usually when I talk to men, I figure out a way how to slip into the shar. They should not have their phone in the shul in the first place. But I am not a fan of davening from sadum. There are enough sedurum in this davening from sedur from phones. Yeah, you have I guarantee you have enough sudurum in your house every day. You say, "What should I do with these sudurum? What should I do? Maybe you should dav from them, you know. So remind yourself when you get to the words, that's the designated spot. But it's not only that spot cuz we say to Hashem, we're awaiting the salvation all day long. How all day long? Every door you walk through, every time you say shma, every time you see fillin, every time you make kdesh, every shabas, every pesak, every sukus, I want to share with you another, so to speak, unknown opportunity to be mitua. This is also a revolutionary teaching. It's a life-changing teaching. You know practically in every sh and cloud Israel thereab shabas with a called you would expect that the pod with which we greet the shabas you would expect it to have something to do with shabas. You know that would be that would be reasonable. And yet, if you were to take a glance into the men's section, and I don't recommend you doing that at about the lick shabas, you would think the rabbi is speaking. All of a sudden, people are dozing off and they don't even realize that what they're saying has nothing to do with shabas at all. We're asking Hashem to rebuild the Bikdashi. Who said those words? Who said the words Miriam Dvorra? Thank you. Dvorrai Dvra. Why did she say that? She was stirring herself to prophecy. Could somebody explain why we're stirring oursel to prophecy Friday night? Then we say aladesh Beni, we're asking Hashem to restore the Davidic dynasty. What's that got to do with Shabas? Then we say, now I don't think the new Syrian government got the memoid. Not sure they got that memo yet. Why are we talking about that Friday night? We're talking about the expansion of What does it have to do with Friday night? The answer in a nutshell is as follows. Does anybody know the bamedash? What day of the week was it destroyed? The bame mikdash. You have seven options, right? No, you have eight options. How? Sunday. Not Sunday, not Monday, not Tuesday, not Wednesday, not Thursday, not Friday, not Shabas Shabas. says that the Bish was destroyed mats shabas the first time and the second time. So the mar says great things are never coincidental. If both mikdash were destroyed shabas then it must be it could only be destroyed mat shabas and no other time why says maral there's a cababalistic concept the concept is called ashan sha nephesh which means there are times that correspond to places what shabas is to time The besamed is to place. Shabas is the bameiktash of the weak. The bameikdash is the shabus of the world. You understand these ideas? There are parallel realms. There are times and places that correspond to each other that are parallel. Therefore, as we're headed towards Shabas, you can never have the destruction of the basikdash. Shabas is the embodiment of the B mikdash in time. So if you're So the question then is we're always headed to Shabas Shabas. You're always headed to Shabas. So how can the B mikdash ever be destroyed? No, no, no, no, no. There's one little juncture where we're moving away from when is that? Matsai Shabas. So shabis was the designated time for the first time and the second time says Shapiro who was one of the great bal of the last generation he says what he an expression that I'm not familiar that he says anywhere else he calls this if mat shabas is designated for the destruction of the temple Then cabalas shabis is designated to be mitab Yeshua. And now we've cracked the secret of kabala shabas because part and parcel of being the cababal shabas is yearning for the redemption of the Jewish people. Kabala shabas is an exercise in Yeshua. So then it comes out because there are a lot of things we lost when the B mikdash was destroyed. We lost the B mikdash. So we say mikdash we lost prophecy. So we say hashem restore. We lost theic dynasty. So we say and so to speak was minimalized. So we dive in. So we've identified really three key times to beha number one and the most important time is in when we say when else any time you're fulfilling a mitzvah that's an opportunity to beh and number three shabas yearning for the gula is such A powerful exercise. The writes we ask cause the fruition of the you know why if our only merit is that we're awaiting it and we're yearning for it that enough should do the job. But the says it's not just enough to await it. It's not just enough to yearn for it. You have to be do. You have to seek it out. And seek it out means you have to almost demand it. You have to ask Hashem, you owe it to us. Not the way we usually, you ever see how people d when they're dabbing for health or they're dabbing for whatever they need. They do it impassionately. When they're ding for mash, we Hashem, they're just wondering, you know, maybe it's a good time to bring Oh, it's not a good time. Okay, never mind. Make believe I didn't ask. You need to demand it like you demand all your other things that you dab for in this world. And in that merit, we should all be you're here already. So you you'll have a front row seat. We should elevate the great avenue of Yeshua. And in that m we should all be to see the Amen. Thank you. You've just experienced another Torah class brought to you by tora anytime.com.