Parshas Vayechi: "Kever Rachel" & The Mystical Connection of Chevron and Yerushalayim

This Torah class is brought to you by torahanytime.com. Right? Yeah. Okay. Good evening, everyone. Welcome, everyone. Welcome and welcome. So, I have to say Baruch Hashem we have sheer every week and I always enjoy giving it. I always enjoy preparing for it. But this year I had a extra degree of satisfaction preparing and learning about really the information is Yosel Yosel Minaclau. It's really extraordinary meaning and message and something that's very meaningful and powerful. Okay, Reb Boaz, let's let's get right into it. Yaakov Avinu's first encounter with his uh with his second wife, Rachel Imeinu. He thought it was going to be his first wife. So, you know, this is his first meeting with her and the Torah says VaYishak Yaakov l'Rachel. Yaakov kisses Rachel VaYisa koloi vaYevk. And he raises his voice and he cries. Rashi wants to know Farvei Farvei veinstu? You know, what's he what's he what's he crying about? Lefish she'at sofah beruach hakodesh she'einah nichneses imah l'kvurah. He saw with the holy spirit that he's not going to be buried with her. You know, you're getting a little carried away here. You know, they're not even engaged yet and he's worried about being buried next to her. You know, first let's get the vart the the tnoim and the kiddushin. You're worried about where will you be buried later? Why is this like the first thing that comes to Yaakov's mind is that he's not going to be buried with her. What does he care? He What difference does it make where you're buried? Remember in old shul one time before we had to go to levaya, Baruch Hashem, you know, it was a different age bracket. So, we were driving and driving there were a bunch of alte yiddenas in the backseat and they were talking about where they wanted to be buried and I remember one of them said, "Oh, this cemetery, it's so noisy there, you know?" And the the other one said, "You know, Rose, when you're 6 ft under, you don't hear the traffic, you know?" So, why do Why does he care where is he going to be buried? What difference does it make? And if anything If anything, think about it. Is that really the greatest tragedy about Rachel Imeinu? Why doesn't he cry about the fact that the poor woman is going to die young, and she's going to leave over uh Yisroel Imeinu? Why doesn't he cry over the fact that Yosef's going to grow up without a mother? Benjamin's going to grow up without a mother. Benjamin never saw her mother. Why is that what she's crying about? Okay, so tonight's sheer comes from uh two sources, but uh they both say the same thing. The name of the safer is Siyain V'Oraiyah. Siyain V'Oraiyah is uh a safer about the kedusha of Eretz Yisrael and the cities of Eretz Yisrael, written by Rav Moshe Wolfson, the Mashgiach in Telshe Yeshiva, and it's also printed in his Ma'amarei Emunah called Emunah She-Techa. And uh it's really fantastic concepts about the different types of kedusha that emanate from various cities in Eretz Yisrael. So, that's that's the question that he asks. Why is uh Yaakov Imeinu crying because he's not going to be buried next to Rachel? And very interestingly, the Medrash tells us that when Yaakov goes down to Haran and uh Aram Naharaim, and he sees, the Medrash says, three herds of sheep, and then it says, "Ki Me'ein Ha'Aretz Yishkuha Ha'Adarim." And "V'Nis'fu Shamah Kol Ha'Adarim." The Medrash says this is a remez to the Dalet Galios, the four exiles, where the three flocks of sheep represent the first three Malchios, Bavel, Madai, and Yavan, and then the final Ader uh represents Rome. So, in other words, Yaakov Imeinu goes down, he's looking for his Bashert, and through prophecy, what does he see? He says sees Galus, you know? What does his uh future marriage got to do with Gallus, okay? No jokes, okay? What does his future marriage have to do with the Dalid Gallus? For real, you know? Why is that what they're showing him? Why is this the vision that Yaakov Avinu was seeing? He's seeing the Dalid He's going to meet Rachel. Why benevuah are they showing him the Dalid Gallus? So, let's come to this week's parsha. The opening episode in this week's parsha, Yaakov Avinu is speaking to Yosef. Yaakov is on his deathbed and he's asking Yosef HaTzaddik, "Do me a favor, bury me in the Ma'arat Hamachpelah." And then Yaakov tells, you know, Yaakov addresses the elephant in the room. Yaakov says, "Look, I know here it is, I'm being matzliach you to bury me in the Ma'arat Hamachpelah and and I didn't do that for your mother. I left your mother on the side of the road." So, let's talk about that. Where was Rachel buried? Answer is, which cemetery? You know, which beit olam? No beit olam. Which cemetery? No cemetery. Where's she buried? She's She's like roadkill, chas v'shalom, right? She's Basically, she died on the side of the road and then just they they they were nice enough not to leave her on the highway, so they they took her and they cleared her off to the side of the road and they put her on the side of the road. So, what does Yaakov Avinu say? Why did I do that? "Oh, va'ani b'vo'i mim padan masai Rachel b'eretz Canaan baderech b'oid kivrat eretz lo aleha efrat va'ekbereha sham baderech Efrat." I buried her on the road to Efrat. He Beit Lechem. That is Beit Lechem. So, Ramban wants to know, why didn't Yaakov Avinu bury Rachel in Ma'arat Hamachpelah? I mean, that's, you know, primo real estate. Why didn't he get her into the Ma'arat Hamachpelah? And the answer is, Ramban says, he was embarrassed. What was he embarrassed of? He was embarrassed of the the zaida and the tatta. Why was he embarrassed? Cuz it's embarrassing that he's married to two sisters. So, what's he going to do? He's going to bring into Maras and Machpelah, Rachel and Leah. It's going to be embarrassing to him. It's going to be shameful to him. So, he brings Leah. Why does he bring Leah in? Cuz he married Leah first. Leah he married better. Leah is the wife that the parents, you know, are proud of. When When people ask the parents, "Nu, who's the Yaakov married to?" So, what does Yaakov say? "Oh, married to Leah." So, they're saying, "Well, I thought I heard he's married to Rachel." You know, that's the one they don't talk about. That's the one that he married better. He's embarrassed about Rachel and therefore he doesn't He did not bury her in the Maras and Machpelah. And again, Rav Wolfson asks, "Well, wait a second. He's embarrassed from his parents? Why isn't he embarrassed from the Ribono shel Olam?" If it's an avera to marry two sisters, he shouldn't have done it. And if he was allowed to do it, he was allowed to do it, then there's nothing to be embarrassed of. But why say because he's embarrassed of his forefathers? What was so embarrassing? Why wasn't he embarrassed from the Ribono shel Olam? A very interesting Ramban. Okay. More of our boy side, here's a whopper. Let's talk a little about Kiryat Arba. Where did Sarah die? Kiryat Arba. Where is Kiryat Arba? Hebron. Near Hebron. In Hebron. Adjacent to Hebron. Why is it called Kiryat Arba? Look in the pasuk. Va'tamat Sarah and Sarah died beKiryat Arba, Hebron, be'eretz Canaan. It's Hebron. So, the pasuk says, "Let's Kiryat Arba." Kiryat Arba is Hebron. Okay. So, she died there. Vayavo Avraham lisped lisar of kisa. So, here's a million-dollar question. Why is Kiryat Arba called Kiryat Arba, right? Stop any yeshiva boy. Stop any kid. You ask anybody. Ask an am ha'aretz. Ask a talmid chacham or anyone in between. Why is it called Kiryat Arba? Everybody knows. There are four zugot buried there. Avraham and Sarah, Yitzchak and Rivka, Yaakov and Leah, and I forgot Adam and Hava. But interestingly, that's not the pshet that Rashi gives first. Rashi says, "Who Who's buried there?" Like, you know, four defensive linemen, four giants, four chayas. Who's buried there? Uh Achiman, Sheshai, Talmai, and Avihem. So, it's called Kiryat Arba named after like these four mutant oversized, you know, gi- gigantic people. So, I asked R. Wolfson, "Wait a second. You're telling me that Chevron, the Ir HaKodesh, is one of the four holy cities in Eretz Yisrael, is named after four, you know, giants, four huge people? Why in the world would we name one of the Arei HaKodesh in Eretz Yisrael after these four people?" Ela mai, it's also for that reason. Why would Rashi give this reason first? Shouldn't Rashi say the better reason first? Adam and Hava, Abraham and Sarah, Yitzchak and Rivka, Yaakov and Leah. Why uh Why does Rashi mention this reason second? Okay? So, so far we have a bunch of questions. Why is Yaakov crying that he's not going to be buried with Rachel? Why when he comes down to Aram Naharaim are they showing him a remez to the dalet goliyos? Why doesn't Yaakov bury Rachel in the Me'arat HaMachpelah? Why does Rashi say that it's called Kiryat Arba because of the four huge giants there? And why is that the first pshet? And finally, another question. Mar v'raboisai, if I were to ask you, everybody knows there is something called kiddushin and there's something called marriage, and there are three ways to get married: b'kesef, b'shtar, u'vi'ah. But min hag Yisrael is we get married b'kesef. And what right? And what is the makor for kinyan kesef? Kiddushin beis amud aleph. what? Kicha Kicha mishtei Ephraim. It says Kicha by marriage, ki yikach ish isha, and it says Kicha by the purchase of the Maras Hamachpelah, nasati kesef hasadeh kach, Kicha mini kach mini, just like there it's kesef, marriage is kesef. As Rav Wolfson, you know, this question is a yeshiva they call a bomba. How many minhagei Yisrael are there that were so makpid that the kiddushin be with a good siman, right? A mazal dikshur, as they say, right? A night a good shot. So, for example, um the minhag is to get married at the beginning of the month. Whether it's a good minhag or a bad minhag, the law by the way, the Rosh and the Rambam is nahagu means the Haflo'ah reads it, not that it's a good minhag, it's just what people do. But, believe it or not, people like to get married at the beginning of the month when the sun when the moon is getting bigger and not when it's getting smaller. Why? It's a more better it's more of a mazal dikshur. People get married they I can't get married in that hall. Why? There's no window under the stars. Well, one second, you're telling me that your marriage, your shalom bayis, you're you're you're not a mensch, but you're going to have a better marriage cuz you got married with the window in the open. Yeah, it has to be tachas kippat shamayim. It's minhag Yisrael. And then there's a minhag to get married either on Wednesday or Thursday because on Wednesdays bracha for dagim, on Thursdays bracha, right? It's a day that you get married bracha l'adam. And people don't get married in the three weeks, it's not a mazal dikshur. So, so really? And what's the source of marriage? From the from the purchase of a cemetery plot. And and that's a good siman. That's a nice siman. So, you're telling me you can't get married on the 17th day of the month, but where do we learn kiddushin out of? The purchase of a place where you stay after you die and worms eat you. Oh, that and that's a good siman. That's a nice siman for marriage. A burial spot, a kever. Why do we learn out marriage from buying a burial spot? A plot. A cemetery. First Okay, well, you know, I can think of nicer places to learn kiddushin out of. Why are we learning kiddushin out of the purchase of the Maras Hamachpelah, as great as Maras Hamachpelah is? Okay, another question. So, the the 12 spies come into Eretz Yisrael, and we have 10 10 of them are they're going off the path, and you have Yeshua and Kalev. And Kalev's getting nervous. He feels the pressure. He feels like he's going to be influenced by the other meraglim. So, Kalev makes a special detour. What's the detour? It says, "Vayalu ba Negev." He goes to the south. "Vayavo ad Chevron." And he comes to Chevron. "V'sham Achiman, Sheshai, v'Talmai, y'lidei ha'Anak." He comes to Chevron. So, Rashi, what in the what in the world's he doing in Chevron? What what what does he need in Chevron? Says Rashi, "Nishtate'ach al kivrei avot." He went to pray by the Maras Hamachpelah, by the grave of Abraham, Isaac, and Jacob. Why? So not to be persuaded by the council of the meraglim. Wait a second. What what's he going to Chevron for? Last I learned in Parshas Vayeitzei, Yakov Avinu goes to the Har HaBayis, and he says, "Ein zeh ki im Beit Elokim." "V'zeh sha'ar ha'shamayim." The gates of heaven are in Jerusalem. What in the world's he doing going to Chevron? What what's in What's in Chevron? There are dead people in Chevron with the with the stone on top of them. What's he doing there? The gates of shamayim Abraham Avinu doesn't answer t'fillah. Isaac doesn't answer t'fillah. El Amayis, it's a nice place to daven. What happened to Why doesn't he follow in the ways of Yakov Avinu? Yakov Avinu went to the Har HaBayis. "V'zeh sha'ar ha'shamayim." Why doesn't he go to the portal of heaven? My Rabbosai, what we're going to learn tonight is Mamish Ayom V'nora. We're going to learn an appreciation for what is the difference between Yerushalayim and Chevron? Why was Rachel not buried in Chevron? Why is she laying on the side of the road? Why do we need two cities, Yerushalayim and Chevron? And what do they mean to us here in Golus today? We say in the Yotzros of Parshas Shkalim, for those who say it, says as follows, "Dodi, my beloved, Z'chor li shkalay Ephraim. Remember for me the coins of Ephraim asher shakal Av b'Machpelah Chevron, that my father weighed out to purchase the Ma'aras Hamachpelah in Chevron. Chaiker shkalay Y'vusi mashbisay charon. Let the investigation of the coins given to the Y'vusi cause your anger to rest." What is that referring to? That's when David Hamelech purchased the Har Habayis from the Y'vusi. Z'chorah li ad l'dor acharon. Remember it for me until the last generation. So, listen carefully. The Yotzros is saying we're invoking two z'chusim in the same breath. Please remember for me the purchase of Ma'aras Hamachpelah. Please remember for me the purchase of the Har Habayis. There seems then to be a deep connection between Ma'aras Hamachpelah and the Har Habayis. What is this connection? What is the significance of Chevron vis-a-vis the Har Habayis? And what are Why are these two z'chusim mentioned in the same breath? My Rabbosai, let's speak about what the Ma'aras Hamachpelah means. So, I I invited my good friend Reb Teddy Pollak, who's the president of the Chevron Fund. He's We're going to have a special appreciation for the Kedusha of Chevron and what it represents to Klal Yisrael until today. Okay, what is Maras Amachpelah? Why did Yakov Avinu, why did Avraham Avinu want to buy the Maras Amachpelah? What did he notice about it? What did he appreciate about it? Says the Yalkut Reuveni, and by the way, this Yalkut Reuveni is the Zohar. Straight up the Zohar. Says like this. The first person to recognize Maras Amachpelah was Adam Harishon. And this is something we're probably familiar with. What happened? Says Adam Harishon was looking for a place to bury Chava. And he started to smell the scent. Smells good, you know? Smells like uh it's not Mexican food, you know? Maybe. Well, we thank Donald Trump not for for not building the wall yet, so this way the food was able to get here today, you know? But um Adam Harishon smelled this wonderful scent. Smells like Gan Eden. So, he buries Chava there. And then he says, "You know what? Maybe if I dig deeper I'll get mamesh into Gan Eden." And a bath scale came out and said, "Ad kan vasulo. Don't get any further." And then when Adam Harishon died, the the Yalkut says, "Sheis buried him." Or there's an opinion Rebono Shel Olam buried him. And other people wanted to bury their dead there, but they were not allowed to. Why not? Because the Malachim guarded it until Avraham, Yitzchak, and Yakov were buried in the Maras Amachpelah because in the Maras Amachpelah is the gateway to Gan Eden. In other words, you want to know where the door to Gan Eden is? It's in Chevron. Now, you go there today, it sure don't look like, you know, the Garden of Eden over there. It's It sure doesn't look like paradise. But uh that's what the Midrash says. The gateway to heaven is in Gan Eden. In fact, what did Avraham Avinu pay? Oiver lasoicher. Oiver lasoicher implies soicher is dar visochras. It's a lashon of a pleasant fragrance of paradise. So, if you want to know, how do you get into paradise? How do you get into Gan Eden? It's through the Maras Hamachpelah. Open up the door, go down there at your own risk, and you'll enter paradise. In fact, if you look over here number 21, the Yalkut Reuveni brings down that Chevron, that the Maras Hamachpelah is the base sha'ar to Gan Eden. And therefore, Avraham Avinu wanted to be buried there. Says the Yalkut Reuveni, when a person passes away, in order for the neshama to get to Gan Eden, it first has to fly through the gates of Maras Hamachpelah, and through there it enters Gan Eden. Not only that, says the Yalkut Reuveni from the Megaleh Amukos, all tfilos that we offer go up to shamayim through the Maras Hamachpelah. Interesting. So interesting, but only problem is that's not what the Torah says. The Torah says about Yerushalayim, "V'zeh sha'ar hashamayim." So, what is the Megaleh Amukos saying that all of our tfilos go up through Maras Hamachpelah? I mean, I would assume then, maybe we could say, that whenever you want to send something somewhere, what's the first thing you got to do? You have to put in the right phone number or put on the right address. So, when we give a tfila, we're sending it somewhere. So, the first thing we do is we say the address, we say location. It's being sent to Baruch Ata Hashem Elokeinu, Elokei Avraham, Yitzchak, v'Yaakov. Elokei Yitzchak, Elokei Yaakov. This way, the tfilos know where to go because the tfilos need to enter through Maras Hamachpelah. But, what in the world does this mean? That the tfilos enter Maras Hamachpelah? I thought the tfilos enter through the Sha'ar Hashamayim on the Har Habayit. What's going on over here? Make a What, half the tfila goes up one way, the other half through the other way? What's going on over here? By the way, what do the Avos do in the Maras Hamachpelah? Like, what are they doing all day? What do they do? How do they occupy themselves? How do they spend their time? What are they up to? So, it's amazing Gemara about this. The says Eliyahu Hanavi frequented Rebbe's sheer. So, every time Rebbe would give sheer, the first guy, the first person to come to the sheer, none other than Eliyahu Hanavi was sitting front and center. And one day he came late. So, Rebbe said, "My hi, what's wrong with you? You know, why do you come late today?" So, what do you want to come late? You know what kind of job I have? Every morning I wake up Avraham Avinu, I wash his hands, I get him dressed, I take him to to the basic necessities to daven, and then I put him back to sleep. And then I wake up Yitzchak, I wash his hands, he davens, then I put him back to sleep. I wake up Yaakov, get him dressed, wash his hands, and then he davens, and put him back to sleep. It's a long davening, you know. The chazzan sang the Piskei of, you know, that the schlepped schlepped the Piskei, so it took long today. So, they asked Eliyahu, "So, why don't you have a chacham, why don't you wake them all up at the same time? Why do you have to wake He said, "I know, I can't do that. If they all wake up at the same time, and they all daven, Mashiach would come right away. So, I got to stagger it." So, from here we see, what do the Avos do? They daven for the coming of the Geulah. If they would all daven together, Mashiach would come. So interesting. So, what does Yerushalayim do? Is Yerushalayim the Sha'ar Hashamayim, or is Chevron the Sha'ar Hashamayim? Are they both the Sha'ar Hashamayim? Are they connected? So, one thing we see is yes, there must be some kind of connection between the city of Chevron and the city of Yerushalayim. So, what is the connection? What is the meaning of this? Comes the Zohar Hakadosh. The Zohar Hakadosh says an incredible thing. We know that the place where Avraham, Yitzchak, Yaakov, Avraham, Chava, Sarah, Rivka, Leah are buried is called Me'arat Hamachpelah. It's a doubled cave, doubled cave. Why is it doubled? What's what's doubled about it? So, Rashi says, "One shot by his alley." It's two floors. Or Rashi says, "They were zugot, they were pairs." Says the Zohar, "No, Machpelah Machpelah does not refer to Chevron. Machpelah refers to Yerushalayim. Yerushalayim is Machpelah. What is Yerushalayim Machpelah with? Itself. Because it says Yerushalayim Habenuya Ke'ir Shechubra Lah Yachdav. Yerushalayim, the built of Yerushalayim is like the city attached to it. There's no city attached to Yerushalayim. You know, there there's only two It's not like Dallas-Fort Worth, you know, sister city. Go to Yerushalayim, there's no city attached to Yerushalayim. Yerushalayim is Harim Saviv Lah. It's not attached anything. No, there's one city attached to it. Right? Yerushalayim Shel Ma'alah Mechuvvan Keneged Yerushalayim Shel Mattah. So, Yerushalayim is Machpelah. Yerushalayim is double doubled. What's the Zohar talking about? But, that begs the question. We're not talking about Yerushalayim, we're talking about Hebron. We're talking about Ma'aras Hamachpelah. We're talking about where the Avos are buried. Why say that it's called Machpelah because Yerushalayim is doubled over? So, Mar Bar Raboisai, with Hashem's assistance, we hope we could explain and articulate the following very, very profound idea that Rav Moshe Wolfson says we could derive from here. And that is Yerushalayim and Chevron are the same city. Same city, what does that mean? You know, look on the map. Yerushalayim is the one place, Chevron's in the They're the same inyan, but polar opposites. What does that mean? Let's explain. Kedushas Yerushalayim. Where does it come from? We know we're we're required to go there when the Beis Hamikdash stood, Shalosh Pa'amim Bashanah. Pesach, Shavuos, Sukkos. It comes from the Avos. Pesach is Keneged Avraham Avinu, the Torah says. Pesach is Avraham Avinu made Matzois for the Malachim, right? Lu Shiv'asi Ugos. Shavuos, the Torah says Shemen Tav Yitzhar is Keneged Yitzchak. because the show for my tires from the Isle of York. So the second Jacob said the Arabi is is from the office. After all when Abraham Lincoln was at the arcade and he got in a shower and I shall I shall the heart of me right. It will be said today that God will appear on this mountain says Tiger number 25 Abraham Darwin that this should be a market to feel forever and ever. And when Jacob passed by the bias on the way to on the way to another Ryan he said after all the party market is a little voice that is quality. That means to declare that what is the lion is to feel the voice I. So the truth is has the office and certainly is where the office are buried. So let's explain what is the connection between heaven and the lion. What do they represent? What do they reflect? And they they teach us a very very important lesson. I shall manifest himself in two ways. Our connection to him is in two ways. There's what's in him is revealed openly. There are open miracles in the base time dash. There are 10 miracles every day. The mission says in a nice place to be. There are 10 miracles. It was a place of China. It was a sham show them the show you cause the you shall is a market of Gilroy China market. On the other hand, Chevron is the exact polar opposite. Chevron represents the fact that even when the Shkhinah is in galus, and even when the Beis Hamikdash is destroyed, and even when the Har Habayis is plowed over and Turnus Rufus could come and plow the entire Makom, the Ribono shel Olam is still with us. Where is he? I don't see him. You're not going to see it. It's subterranean. You ever know, you know, in some places they make the telephone wires under the ground. Why do they make it under the ground? So that it won't be uh susceptible to weather, to to to hazard, to to breaking, to to being cut. In other words, when the telephone wires are going above the ground, that's wonderful. Everyone's confident in the service. The problem is what happens when the big wind comes down, and there's a hurricane, and they go down. But when those telephone wires are under the ground, you don't see them, and you know, you know, how do I know that they're there? But it works. It's just there, and guess what? It's going to work even better because they're they're immune to any type of disconnection. There is what is called our relationship to Hashem begiluy, openly, when things are going well, at a time when we have a Beis Hamikdash, at a time that the Shkhinah is in Klal Yisrael, at a time when we have a Sukkah and Nilus and Maslos and Maslos and Mikdash. And then there is a concept, well, what's going to happen when the Beis Hamikdash is destroyed, decimated, Klal Yisrael is exiled, the Shkhinah leaves the Makom Hamikdash? Are we still connected to Hashem? Then there is a connection called Yisrael af al pi she'chata Yisrael hu. There is a dimension of connection to Hashem that is untouchable. Let's explain as follows. In this week's Parsha, okay, this is a very important nekudah. This week's Parsha. Yaakov Avinu davens, Reuven bechori ata, ko veish enah. Shimon u'Levi achim, klei chamas mecheroseihem. Besodam al tikach nafshi, nafshi because I'm out to cut the wedding." You know that beside them I'll tell my nafshi. In third grade right in parts of me where you had to memorize entire what it meant what it still don't know, right? But at least we know about pair, right? Beside them I'll tell my nafshi because I'm out to cut the wedding. What's Yaakov davening for? Says Rashi, Yaakov says, "Korach, when you fight against Moshe Rabbeinu, I don't want my name to be mentioned. It's going to say Korach ben Kohath ben Yitzhar ben Kohath ben Levi and not ben Yaakov." "Zimri, you come from Shimon. When you mess around with Kozbi, it's going to say Zimri le-mateh Shimon but not ben Yaakov. I don't want my name associated with that." Frekht der kodesh. Oh, wait a second. What, we're a bunch of fools? We don't know that it's Korach ben Yitzhar ben Kohath ben Levi ben Yaakov. We don't know who Levi's father is. How many times does the Torah say ben Yaakov? We don't know that Zimri comes from Shimon who comes from Yaakov. Of what difference does it make whether it says Yaakov's name or not? Who cares? It's still ben Yaakov. Says Rashi, "Oh, you so nifla." Listen to this he said. When a person doesn't have a vera, they could contaminate their neshama. You could sully your neshama. You could dirty your neshama. But there's something called there's like one nekudah in you, in your soul, that is untouchable, that can never be ruined, that can never be destroyed, that can never be sullied, that can never be dirtied. You know what that nekudah is? Every person's soul is not just their soul. There's a piece of your father in you. There's a piece of your grandfather in you. There's a piece of your great-grandfather in you. There's a piece of your great-great-grandfather in you. There's a piece of Moshe Rabbeinu in you, Aaron in you, depending where you come. And every Jew has a piece of Yaakov, Yitzhak, and Avraham, and then that little nakuda of the avos is untouchable. I mean, you could do an aveira upon aveira upon aveira and chase God out of your soul, but there will always be what we call the Ma'aras Hamachpelah in your neshama. That deep, deep, deep down in your neshama is a nakuda of Avraham, Yitzchak, and Yaakov. Then no matter how low you fall, you're always connected and you're always pure through that soul. Through that nakuda. Yaakov Avinu, what How does that nakuda remain pure? Through the tfila of Yaakov Avinu. Yaakov Avinu says, "Kol rachman, you sin, I don't want my name mentioned, meaning I don't want it to sully the piece of me in you." That's the concept. That's the meaning. That the piece of the avos in a Jew can never be defiled, dirtied, or sullied. You could chase God out of your system the same way you could chase God out of Yerushalayim. Is the Shechinah in the Beis Hamikdash? It's not there anymore. Is there any kavod in in the Makom Hamikdash? No. Is Yerushalayim built or being built? No. So, does that mean our relationship with God is severed? That's what it looks like. That's surely what it looks like if there would only be Yerushalayim. But the Zohar says that a human being is an Olam Katan, which means every chelek of this world exists within a person. There is what is called the chelek of the Ma'aras Hamachpelah in you. And that Ma'aras Hamachpelah is so different than Yerushalayim. Listen carefully. What is Yerushalayim? It's a mountain top. And on top of the mountain is a Mikdash. And on top of the Mikdash is a cloud that comes down, and that's the Shechinah. And that's wonderful. That's great because we see it with our own eyes. The only thing is, the more revealed something is, the more you could lose it and it could be destroyed and it could be the churbana and it could be chased out. And the Mishkan left and the Mikdash was destroyed and the Har Habayit was plowed over and all those wonderful levels that we achieved are gone. So, does that mean God forsook us? That's what it looks like. But then, deep deep down, there's another city. And in that city, you go there and they tell you the Avos are buried there. And you you go into the into the building and you say, "Where?" Down. So, so say, "I want to go down." No, you can't go down. So, one guy went down and he goes down and they say, "Well, what's there?" A cave. So, you go into the cave. And what's in the cave? Another cave. Ma'aras Hamachpelah. Rashi says, Ma'ara betoch Ma'ara. Well, what's all these labyrinths? What's all these caves? Meaning, it's so deep down that it's untouchable. The Ma'aras Hamachpelah is a physical representation of the fact that in the core soul of the neshama of a Yid is the a piece of Avraham, Yitzchak, and Yaakov. And on that level, that connection with the Ribono shel Olam can never be severed. Yes, the reveal, it looks like God threw us away. He destroyed Yerushalayim. He doesn't doesn't talk to us anymore. No nevu'ah, no ruach hakodesh, no giluy Shechinah. We're kicked out of Yerushalayim, kicked out of Eretz Yisrael, no Urim Vetumim, no carbonos. All the revealed things that we used to have are gone. So, the the what Yerushalayim brings to the Jewish people is out. It's out the window. We don't have it anymore. So, does that mean we're unconnected? No, there's still a a subterranean connection to Ribono shel Olam. It's underground. The wires that are untouchable. The same way Avraham, Yitzchak, and Yaakov, where are they buried? The pasuk says, "Anochi haster astir panai bayom hahu." The Medrash says, "Hester betoch hester." Hidden within hidden. That is the Ma'ara she betoch Ma'ara. The cave within the cave. Deep, deep down, you go to Machpelah, there's nothing. There's no tomb. There's no place, oh, Abraham is there. And oh, and Isaac, he's over there, under that stone. Nobody knows. It's under a cave, it's a cave within a cave. It's what is called the inner point of the Jew, that even when the Lord of the world throws us away, there's still a connection and I see ice, connection. We're still connected to the Holy One, blessed be He. Hebron and Jerusalem are like two flip sides of the same coin. It's the same thing, it's the same concept. Jerusalem is the relationship to God revealed. The revealed part of the problem is a revealed relationship, the revealed the revealed part of it could cease. But if there is this constant that no matter what, we're still connected, nothing can be severed, the the inner point of the soul, which is a piece of Abraham, Isaac, and Jacob, the cave of Machpelah within the Jewish soul, is untouchable and can never be changed. My brothers and sisters, why do we not pray toward Hebron? The truth is, all prayers go up through the cave of Machpelah to the gates of heaven. So then, what are we doing facing Jerusalem? We should face Hebron. Listen to the concept. What is Jerusalem always called in the Torah? A place. It's called a place. And he saw the place, right? Rosh Hashanah, and he saw the place from afar. He saw the the place from far. What's Jerusalem? It's a place. The place. Every time it refers to the Holy Temple, it's called a place. A place, Jerusalem is a place. It's a this is it. It's a mountain with a building, with a cloud. The problem is that and that's why we face it. You could face a Makom. A Makom is a definitive object. You could turn your attention to it. The thing is something that is revealed and definitive could be destroyed. Chevron is not a Makom. It's an e-Makom. It's a lack of a Makom. There is no Makom. We don't know where the Avos are exactly. There's no building. There's no monument. It's subterranean. It's Ma'aras Hamachpelah. It's Hester Hester. To face Ma'aras Hamachpelah would be the antithesis of the whole concept of Ma'aras Hamachpelah. You can't face it. It's not a Makom. It's the opposite of a Makom. My Rabbis, everybody knows there are four Yesodos in creation. There are four elements of Briah. There's There's Aish. There's fire. There's Afar. There's earth. There's Ruach. There's wind. There's Mayim. There's water. You know, it's interesting. What is the Yesod of Yerushalayim? What is Yerushalayim made out of? Yerushalayim is Kuloi Aish. All the Avodah in the Beis Hamikdash was Aish. The Pasuk says, "How did they destroy Yerushalayim? Uve'aish Atah Osid Livnosah." The Yesod of Yerushalayim is Aish. You know what the lacking of Aish is? Aish is the most powerful. It's the most manifest, the most revealed. It's the most spectacular. The only thing is it's subject to extinguishing. Where did David buy Yerushalayim from? Arvonah. Lashon of Ar. Lashon of fire. Or in Divrei Hayamim it's called Arvonah. Arvonah is Gematria Aish. So Yerushalayim is majestic fire. The thing is it's subject to change. It's subject to being extinguished. But the most unspectacular of all the Yesodices dirt. But, dirt is immutable, it's unchangeable, it's everlasting. In fact, there's a concept that the possuk says the dirt, the earth will last forever. Dirt cannot be changed, dirt cannot be affected, dirt is Netzach Netzachim. Did you ever realize that one of the most important things that we need to daven for, we don't daven for in Shemoneh Esrei? We daven for refuah, we daven for parnassah, we daven for Eretz Yisrael, I'm You know what we don't daven for in Shemoneh Esrei? Our children. You ever wonder that? There's not one bracha in Shemoneh Esrei for children. There's no mention of children. Or like, what happened? They forgot to put in a bracha for children in Shemoneh Esrei? I mean, I would assume most people if they make kesafos in the Shemoneh Esrei, that's the first thing they're going to daven for, their kids. There's no tefillah for children in Shemoneh Esrei. Says Tosafos in Brachos, there is. But, it's not revealed. It's in three words in Elokai Netzor. Venafshi keafar lakol tihiyeh. Let my soul be like dirt. That's the tefillah for children. What does that have to do with children? Says Tosafos, the same way dirt cannot be destroyed, venafshi, I want to be like dirt that my descendants last forever. That's the tefillah for children. That's what Tosafos says. Chevron? Who What is Chevron? It's not aish, it's afar. Where did he buy Me'aras Hamachpelah from? What's the guy's name? Ephron, he's dirt. Why dirt? Because Yisrael Eretz is much more majestic, it's much more manifest, but it could cease, it could end, it could be changed, it could be extinguished. The connection of Chevron, the chibur of Chevron is subterranean, it's constant, it's everlasting, it's afar, we got it from Ephraim. These are the two levels of connection to the Rebono shel Olam. Mar Raboisai, is it any wonder then that when Calev ben Yefuneh was about to go into Eretz Yisrael, he's he's in Eretz Yisrael, and he's worried, what's going to be? I'm going to be influenced by the Meraglim. And at that moment the Meraglim are walking through Eretz Yisrael with bad kavonos to speak badly about Eretz Yisrael, and what tragedy are they about to bring? They're about to bring the Churban Beis Hamikdash. Churban. At a time of Churban, you can't daven toward Yerushalayim, Yerushalayim is destroyed. It's like they already set into motion Churban Beis Hamikdash, you can't daven to Yerushalayim. The Sha'arei Shamayim Yerushalayim are gone. There's only one last ray of hope. There's only one level of connection that can never be severed, can never be extinguished, can never be put down, because it's afar, we got it from Ephraim, it's it's the nekudah hapnimis that no matter how lowly the Meraglim fall, the nekudah of the avois is still there. Where did Calev daven? He davened in Ma'aras Hamachpeilah. That's the only level of connection left. Now we understand Rashi. Rashi says, what's Kiryas Arba? Says with Mashal of sin. Kiryas Arba. Look at it. Kiryas Arba. It's looks on the outside like a bunch of resha'im. These four chayaros are running around. It's not like Yerushalayim, Yerushalayim begiluy is giluy Shechinah. You Rashi says, in order to appreciate what Kiryas Arba is, you need to hear both perushim, and you need to hear it in this order. That what is Kiryas Arba? It's something that on the outside is full of Arabs, it's full of giants, it's full of um Achiman, Talmai, Sheshai. On the outside it looks like all levels of connection are severed. There's nothing redeeming over there. But if you look in the second shot of Rashi, look a little deeper, look under the ground, you'll see that the connection of the Avos Hakdoshim, that is un- cannot be severed, cannot be destroyed, cannot be lost, it's everlasting. That is exactly why Rashi lists both interpretations. And the first interpretation he gives is Arba Anakim Shehayu Sham, Ahiman, Sheshai, Talmai Va'avi'am. That's the way Chevron looks. That's the way the Yid might look on the outside. On the outside he looks like a Chayara. His maasim might be rishus, his maasim might be metzuav, but nevertheless, Davar Acher, deep deep down in the neshama is still the nekuda pnimis of Adam, Avraham, Sarah, Yitzchak, Rivka, Yaakov, and Leah. That's the meaning of this. So now we understand the following. Okay? The next concept is really it's mind-boggling. We all know, we mentioned it in shul, um, couple, maybe a couple months ago. The marriage between a woman, a man and a wife is a dugma, a mashal, to the relationship that Hakadosh Baruch Hu has with Klal Yisrael. That Hashem is the chasan and we are the kallah. And in our own marriage, our relationship with our spouse is a mashal for the relationship that Hashem has with Klal Yisrael. And with every spouse, there are Yerushalayim days and there are Chevron days. What does that mean? You need both. You need Yerushalayim. You need to have good days where you're both enjoying each other and and you're ba'al and it's like, you know, the first week you got married. And there's the is revealed. But if people only have the of them, forget it, their marriage is doomed. Because not every day is going to be, you know, in the year. What's going to happen when comes in the marriage and their demise and people are fighting and you're at each other's throat? What's going to be then? You need to know that it doesn't matter how things look on the outside. Bottom line is deep, deep down you're still connected, no matter what. When you said you meant forever and ever. I it doesn't look so good today. You need to know there's a relationship of every healthy marriage has to have both. You have to have good If you don't have If you don't have any good days, it's not going to work out. But you have to know there are good days or you shall lie in the and the you shall lie in the but the way you shall lie in the can survive is if you understand deep down you have this bond of the Now let's explain. What's my bond to my wife? That if things are not going well, that I'm connected. Very possible. There is a level of connection that you don't see. And what is that? That there's a concept that's planning the plan. No, I can't take it. I asked you to put the food over here. You put it over here. Relax, pal. She is not your wife. This is you. You're connected. Your souls were attached in They were broken apart and they're back down here together. There's no way around. What what what are you thinking? You're the same person. You know, it's your fault. You didn't serve her. She is you and you're her. You're one entity. And that means your souls are connected. They're one entity. And even you're both in the ground and you're dead. So you say the marriage is over because Mesa ends the marriage. No, it only ends the marriage of the Giloy, but the the Nishamas are still connected. The Nishamas are connected to his skin lying in a minute. Binyan Adead. People forget about. People think they're only marriage is like an arrangement for this world to make things work. No, it's not an arrangement. You're the same Nishama. There's the Giloy of marriage. The Giloy of marriage how it looks on the outside. Everything's wonderful. You love each other and you enjoy each other's company, but you have to realize there's something subterranean about the relationship. What is it? That you come from the same soul and the souls will be united. Hanay Hoven Behayayem of a Mesa and the brother. Yeah? Now if in a marriage, the marriage is firm and connected, that is symbolic of our relationship with Hashem. Abraham Avinu knew that because he's the Rosh Ha'ayin, he's the head of the people, the beginning of the people. His marriage to Sarah will will create the relationship between and and the stronger his bond to Sarah is, the stronger the bond of something as well. And if his relationship with Sarah is forever and ever and ever, then the will never get rid of us. Therefore, Abraham made it his business that he's not just going to be with Sarah but he's going to be laying next to her under the ground in the same place. And then the will be a connected to forever and ever and ever. Says Wilson, really, one of the most beautiful ideas I ever heard. You know what the Makarov Kadushin is? The Makarov Kadushin is Hey, hey brother, hey you see the brother. You think you're getting married now for 20, 30, 40, 50 years, 60 years? 70 years? No, no, no. Kicha kicha mishtaya fryin. This marriage is going to be past even when you're both gone. You're going to be lying in the ground together for how long? The hiskin loy me men of being in a day odd. You have to understand the eternal relationship that you're forging. The reason we learn kidushin from stay after from the purchase of the burial spot is because the maras pela represents the fact that marriage is lanetsa and that's the hack doma to kidushin. That's base on off and kidushin. What's base on off and kidushin? Marriage is not when you're both in your 20s or your 30s or 40s and and things are going the way you like. Marriage is when you're both toothless. Marriage is when worms are eating you up. Marriage is when your skeleton. Marriage is when your souls are in God aidan. That's the marriage forever and ever and ever. That's why it was so important for Avram Avinu to buy the maras pela. Ah, that's why I'm pashas Yisro. What's the hack doma to shiduchim? Where's the pasha of shiduchim in the Torah? Chai Sarah. WHAT'S THE HACK DOMA to shiduchim? The purchase of maras pela. You can't make a shiduch before you understand what the marriage is all about. What is marriage? You're going to be together forever and ever and ever. Ah, now we're ready to make a shiduch. But if once you think it's disposable when you if you think it's only in this world, then we're not ready for shiduchim. Shiduchim is first with by the maras pela. Then we're ready for shiduchim. But even on a deeper level, the eternal union of husband and wife represents the fact that we are connected to Hashem forever and ever and ever. It's mamesh one of the most beautiful things I've ever heard. That is the source of marriage. Kicha kicha mishtaya fryin. Okay? Now, this is out of this world. Okay? This is this is I am an heir. So, Yakov Avinu, here's the thing, he has two wives. So, how does that fit in? It's Rachel and Leah. There is a well-known concept, a Kabbalistic concept. Let's just explain it. It's not something I was familiar with. Let's explain it very clearly. The Ramchal writes, there are two levels of relationship that we have with Hashem. There's Yishuv Olam, which is our revealed relationship. And there's Chevron. What's Chevron? It's relationship subterranean. You don't see it, but it's a constant that can never be broken. There is Rachel. Rachel is what is called Olam de-iskalaya, the revealed relationship to Hashem. And there's Leah. Leah is the subterranean relationship with Hashem. There's Rachel and Leah. These are two Kabbalistic concepts. The Olam of Rachel and the Olam of Leah. Rachel represents the revealed relationship. Now, let me ask you a question. Which Who's the main wife? Who's the Ikar Sabayas? Rachel. Rachel's the main wife. You know why? What's marriage? Marriage is you're you're at each other's throats, but what can we do? We're stuck? Or marriage is when you know, the good times? So, the Ikar of the marriage is the Rachel. You need the Leah, but the Ikar Sabayas is the Rachel. Rachel always represents the relationship that we we have with Hashem Begiluy. Leah is Yisrael Al Pi She Chata, Yisrael Hu. Rachel is when Klal Yisrael is in Eretz Yisrael and we're doing mitzvahs and we're learning Torah and Hashem reveals himself openly. That's the level of Leah of Rachel, excuse me, Olam de-iskalaya, the revealed world. And Leah is when we go into Galus and we're thrown out of Eretz Yisrael, but we're still connected Chevron. Why? Because the Olam de-iskasaya, hiddenly we're still connected. Deep deep deep down in our souls, there's a pristine kernel that is untouchable. Fine. Yaakov Avinu is a smart man. He realized he has to marry both of them. You know why? Cuz again, if the marriage of the Avos represents our relationship with Hashem, we need to have both relationships with Hashem. We need to have the good times. We need to have Yerushalayim Bevinayana. We need to have the glory days, the days of Nevi'im, the days of miracles. That's Those are the Rachel days. And we know we're going to go into galus and we know we're going to throw in and we know we're going to be in America in the Five Towns. We need the relationship of Leah. We need to know that no matter you throw a piece of cloth or you throw We need So we need Yakov to marry both. Yakov sees Rachel. And Yakov says, "Wait a second." Yakov sees everything. He knows which one of the girls is going to live longer. Leah's going to live longer. Rachel's going to die young. Yakov says, "I have a great idea. I'm going to marry Rachel first. She's going to die young anyway. When a sister dies, you can marry the other sister. So if I marry Rachel and then I marry Leah, I'll have no problem bringing both of them into the Machpelah. Listen carefully. Right? Nothing to be embarrassed about. I married Rachel and then if she dies, I'm allowed to marry Leah. You're allowed to marry a woman's sister after you If a person's wife has run die, you can marry her sister. Al Leah B'chaya. So Yakov says, "I have a great idea. I'll marry Rachel." Now, if Yakov would have married Rachel first, Rachel represents the glory days when Hashem is revealed. If Yakov would have taken Rachel into the Machpelah, he would have been taking Yerushalayim B'gilo into Machpelah, buried her deep down with him. Yerushalayim can never be destroyed. Then not only would our secret subterranean connection to Hashem never be severed, but then even the revealed connection to Hashem would never be severed. And guess what there would never be? No galas, no korban, no tragedy. So Yaakov sees Rachel, what's the first thing he does? You know, first date. What's the first thing going through Yaakov's mind? I want to be buried with her. Cuz if I'm buried with her, and I bring her deep down into Maras Anak Pela, and I make the revealed relationship that Hashem has with Klal Yisrael untouchable, call it a day, that's the end of days. That's it. We call it a day. Mashiach comes right away. Cuz that means not only we know the secret relationship with Hashem, the galus-tic relationship with Hashem is untouchable, but then even Yerushalayim Bivinyono would never be destroyed. The revealed relationship would be untouchable. So Yaakov sees Rachel, he knows she's going to die young. So he says, "I'm going to marry her. I'm going to bring her with me to Maras Anak Pela. Then I'm going to marry Leah, and I can have Iska Layon and Iska Sayon deep down in Maras Anak Pela untouchable. All wires are untouchable." Yerushalayim would never be destroyed. But then he sees he's not going to be buried her with her. You know what that means when he sees he's not going to be buried with Rachel? Korban Beis Hamikdash, uh the the loss of the Shechinah, the destruction of Yerushalayim, all Holocaust, pogroms. When Yaakov saw Rachel and saw that he wouldn't be buried with her, the deeper meaning is that the revealed relationship with Hashem one day would cease. And that's why he cried. And that's worthy of crying about, not that she would die young. Yaakov envisioned all Jewish tragedy in the fact that he would not be buried with Rachel. It's brought in a safer when the Munkatcher Rebbe came to Eretz Yisrael, they recorded in a diary his travels. He came to Kever Rachel, and it's brought there that the rabbonim in Chutz Aretz were not happy with Sir Moses Montefiore. Why? Cuz before Sir Moses Montefiore, you know where Rachel was buried? On the roadside. Where? Like in the ground. Just just there. You know, they covered over with a little dirt. But you could go there and then where's Rachel? Oh, she's she's right there. You could see her? No, no, you know, we covered the face with dirt. And it was dafka they wanted it to be that way. You know why? Because Rachel comes from the iskalaya, from the revealed world. Her burial place had to be revealed. Leah's from the hidden world. She has to be deep down in the Maras Pela. But until they told the rabbonim, look, the Arabs are surrounding the area and they have a cemetery all around and it's not proper that it's going to we can't daven with with dead bodies strewn all all over the place. So they were they were maskin to what Moses Montefiore did. But there is a concept again that Rachel represents olam de iskalaya, the revealed connection to Hashem. We have two levels of connection to Hashem. We have the revealed connection, which is subject subject to change and destruction and extinguishing. And we have the subterranean connection, the connection of Chevron, the connection that is immutable and cannot be changed. If Yaakov Avinu had his brothers and he sees Rachel, he would have married her first, buried her in Maras Pela, but marry Leah and bring her with him as well and he would have nothing to be embarrassed of. So who orchestrated that Rachel cannot be buried in Maras Pela? Laban shlaka resha koel. Laban wanted to be uproot everything. So everybody What was Laban? How did Laban try to uproot everything? Very pashut. Laban who's Bilam the he realizes that if Yaakov marries Rachel and takes him with her to the Maras Pela and then basically what's the Maras Pela? It's like a security box that's untouchable. If Yaakov gets Rachel into the security box, it's the end of days. The Jews are set. So, Lavan has a whole cheshbon. I'm going to switch Rachel for Leah. Yaakov's going to marry Leah first. Leah's going to live a long time. Leah's going to live a long time. Yaakov cannot marry Rachel ba'heter. He's going to have to marry her ba'issur and leave her on the roadside. Once she's left on the roadside, there's no security on the revealed relationship with Hashem. Then Yerushalayim is subject to churban. Then the revealed level of connection to Hashem is subject to be undermined. This is the deepest p'shat in "Lo yikash Lavan l'Yaakov." How? By orchestrating that Yaakov cannot marry Rachel first, but rather marry Leah first. Oy oy vey, nira. So, let's just conclude with the following. Think we explained why Yaakov cried when he saw that he would not be buried with Rachel. He envisioned all the Jewish tragedy. Because Yaakov married Leah first, he could not bring Leah He could not bring Rachel with him into Machpelah. What is Machpelah? It's both p'shat and midrash. On the outside, it looks like all is lost. It's a situation. In other words, there are different levels in life. There are different stages in life. There are different dimensions in life. Every Jew has what is called mochin degadlus and mochin dektanus. In simple terms, that means you have days you feel connected and days you don't feel connected. Every Jew comes a Yom Kippur, you feel uplifted, you feel connected, you feel cheshek to daven. Sometimes a person has cheshek to learn. You feel like you're connected to God. That's the Yerushalayim. That's the connection of Yerushalayim. But that level of connection is subject to extinguishing. It's not going to be every day. Sometimes the yetzer hara is going to come along and he's going to be machriv your Yerushalayim. On such a day, says Rav Moshe Wolfson, "On the day you can't go up to Har Hamoriah, no problem. Go down to the Mikdash of Maharal of Prague. Go down into your soul and realize, even if you have no desire to pray, pray anyway. You're not in the mood of learning, learn anyway. But I'm not connected, I don't feel it. Don't worry, you are connected. There is a unique soul in the heart of the Jewish people, and that's the unique soul of the Jewish people that is not subject to change. We, by the way, take on Tikkun Chatzot very quickly. There are two There are two parts of Tikkun Chatzot. There's Tikkun Rachel and Tikkun Leah. Tikkun Rachel we only say during the week because Tikkun Rachel is crying for the destruction of the Temple. We don't say it on Shabbat. It's so sad. Tikkun Leah Tikkun Leah you say the whole week. You know why? You ever realize Rachel is crying for her children. Leah is not crying for her children. You know why? Rachel's level of connection is destroyed. So in her mind, the way her children are supposed to be is not the way it is. It's not the way we are. We're not the way we're supposed to be. In the eyes of Rachel, Rachel is crying for her children. Leah is not crying for her children. Leah looks at us, she sees the unique soul of the Jewish people. We're wonderful, we're we're perfect. Tikkun Leah you say even on Shabbat. My rabbis, Jerusalem and Hebron are two parts of the same coin. Jerusalem is the revelation of the divine presence, Hebron is the level of the Jewish people in the land of Israel. So we hope that in this time we don't have Jerusalem built, we do have Hebron, and we hope that we will merit to also have the level of Rachel our mother and the promise to Rachel our mother is that the children will return that the Almighty will love us not only in the unique soul of the Jewish people, but even in the revelation even in the revealed. Thank you all for coming. Have a great night. You've just experienced another Torah class brought to you by Torahanytime.com.