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Demara says Akamsa u Barakamsa Ha'arv Yushalayim because of the story of Kamsa and Barakamsa Yushalayim was destroyed. Atarnagolah atarnagolah, part of Turmalke because of a rooster and a hen a place called Turmalke was destroyed. Ashakad Risba Ha'arv Beitah and because Gomorrah Gomorrah Gomorrah Gomorrah
Aparti. No type of party it is, it's not exactly clear. The Martos is saying some of the balimussers suggest that it was a wedding. Some say it was just an exclusive party. The man had a friend and the man had an enemy. According The Marashah, the friend and the enemy, were actually father and son. Kamsa was the friend and Barakamsa was the enemy. And he sends a shli'at, go get Kamsa, bring him to my party. But instead Barakamsa shows up and the host sees Barakamsa and he goes over to him and he tells him, please leave. Barakamsa said I'll pay for half the suva. The host said No Deal, I have to leave. He said I'll pay for the entire soup. He said no deal, you have to leave. At this very exclusive party there were great Rabbanim who were there and they sat in silence as they watched someone be embarrassed by Radim. And Barakamsa was humiliated and said,
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He said, HaKamim didn't even stand up to protect me. So he decided to get revenge on the Jews. He himself was a Jew. And he went to the Caesar and he said, The Jews are rebelling against you, they won't even accept your carbon. Caesar said, really? Let's test it out. So he sent the carbon. Bar-kansa made a slight moom. Moomu'a doesn't really invalidate a carbon, a slight moomu'a on the carbon. And when they brought it to the Beis Hamidash, they noticed the moomu'a. The hakamu said, let's bring the carbon. There was a Rav there whose name was there was a Chayeb and a kulis. And he said, no, we shouldn't do it. Because maybe people will say that we accept habanos with moomu'a. And they said, but l'man ashshavam, we should make sure that we have peace with the government. Zechari Ben Akfouleh said, no, we have to hold the halakh of land.
So then they suggested, okay, this is life threatening, you know. You don't not accept the king's carbon. Maybe we should kill Bar-kamsim. And as Zechari Ben Akfouleh says, Just because somebody makes a moman an animal and should be put to death Listen to the words of the Gemara Ravi'yachanah says Amara V'yachanah In visanusu shalr al-zakayy b'nachvulis because of the scrupulousness humility of Zakari b'nachvulis echriva es betenu our house has been destroyed the Sarfa is say khalenu Our Haechal, our temple has been burnt. Bigly sun when we were exiled from Eretz Yisrael. The post-script of the story is that they decided to wage war on Yerushalayim and we actually had enough to hold out. When you have a fortified city you can hold out for quite some time especially if you have enough food and especially if the army is stretched thin far away from
Hormom But there was a group of zealots whose name was the Breonan. The Breonan decided they wanted to fight. These were tough Jews. And so they burned all the storehouses and forced us to fight. The Elchanan famously escaped in an interesting way now for right now. And he met with this basian and he said, t'emly Yavnev hav ha'kamah. And as a result they spared Yavnev. And thus the beis medrash was born. And ultimately the base Hamikdash was destroyed. That's story number one. Story number two is, I imagine, much less known to many people here. There's a place called Tormalke. Tormalke was most likely a region. The Marah exaggerates and says that there were 600,000 communities in Tormalke. And in each community there was which is the entirety of the amount of people that had left Mitsuraim. So this was a metropolis. This was a massive place.
They had a minig, a very beautiful minig. And on the day of a chassna, they would march out a rooster and a hen. Beautiful symbolism. And they would say, You should be Zech and have a family, like a rooster and a hen. Ruster and the Hen lays eggs every single day. What a beautiful brotha to give to a chassidus and kala on the day of their wedding. You should have a big family. You should have lots of children. What a beautiful brotha, right? The Romans, this is when the Romans were already in charge of Eretz Yisrael, the Romans came, a group of Romans, Roman soldiers. They stole The people of the rooster in the hen, the people of Turmalka were very upset and so they attacked this troop of Roman soldiers and they beat them up. They killed some and some escaped and they ran back to the Roman Caesar and they said the Jews are waging war upon us.
So the Roman Caesar had no choice. He came to Turmalka to attack and a war broke out Tormalke and this Roman army. There was a man who was on the side of the Jews. His name was Barderoma. Barderoma could mean a lot of things. Maybe it means son of the south, the southern man, which perhaps leads us to believe that Tormalke was south of Yisrael Ein. Barderoma Was Exceptionally Strong Very Strong Gomorrah says he could leap an entire mile. Tired to Mima says he was the same person as Bar Kochma. And by the Roma, single-handedly was defeating the Roman army. That's very strong. And in an amazing turn of events, Caesar himself takes off his crown, puts it on the ground, And Davin's Tuaq Adosh Baruch Hu And the Caesar says, Revanesh, a little master of the universe, don't let me lose to one guy.
One thing if an army loses to another army, but if an army loses to one person, it can't be. The tfilah in this story comes not from the Jews but from the Caesar himself. In contrast, Bar D'Roma quotes from a Pasakan Tillim, Halotah, Halokimz, and Aftanu, Velotetze, Halokimb, Tzivoseinu. Is it not you, God, who has forsaken us and who doesn't go with us in our army? And the Gemara says, wait a second, that's a Pasakan Tillim. What did Bar D'Roma do wrong? He just said a Pasakan Tillim. And the Gemara clarifies and says, when Dabir Amelah said it, it was a cry for Akhil Beshbar Rachot Terz Tertos But our Jerome was arrogant. Our Jerome was saying, kayi tzv e'itzim yadim. I don't need their banishom. I'm strong enough to take on the entire Roman army. Our Jerome went to the bathroom and a snake happened upon him. And the snake disemboweled him. He died.
And the Caesar heard about this. And he said, okay, if the people of Turma'alqah no longer Tovar Haib Bar-Droma, they're no longer a threat. So we don't need to wage war anymore. And he pulls his troops back and he starts to retreat. Sounds like a good Caesar, right? Pulls his troops back, Davenstok, Adash Barofu, he doesn't want to be embarrassed, okay? Not the holiest of prayers. Nothing either. And the people of Turmalku begin to celebrate. They're dancing, N'Mekomaras says that they lit so many fires that you could see the seal of a coin from a mile away. It's so bright outside even at night. The Caesar heard about this party and he said, now these people haven't learned their lesson, they haven't been humbled. They think they won. Now I have no choice but to go fight Tor Malco. The Caesar returns with his army, Baruch Ha'udon
Because of a rooster and a hen. Final story is the story of Beitar. The story of Beitar takes place 50 plus years after the destruction of the Beisamitosh. And again in Beitar we find a very beautiful minig. The details of the story here are important. In all three stories. When a boy would be born and a girl would be born. For the boy they would plant a cedar tree and for the The Girl that would plant an Akatzia tree, a beautiful minig, because these trees would grow and on the day of their chassna, they would chop down the trees and they would make a chuppah from these trees. Isn't that a beautiful symbolism? From the moment you were born, there's been something grown waiting for you to get married to build your own home. The daughter of the Caesar was passing by Beitar and her chariot spoke broke.
And so the soldiers that were with her needed to fix her axle. So they chocked down one of the cedar trees. And the residents of Beitar came and attacked these troops. And the troops went back to the Caesar and said the people of Beitar are attacking him. This is now the third rebellion within 50 years. And Caesar says, I need to put down Beitar once and for all. Because at that time historically speaking this was still called Yehudiah. We were still able though we weren't allowed to be in Yerushalayim and the Beit Hamikos was destroyed. Historically speaking we were still able to practice Yiddishchayit and Eretz Yisrael more or less freely. Finally the Caesar had Tariq
The key to Barqafba was Mashiach. It was an unbelievable time. The truth of the matter is that it wasn't Barqafba's strength that Gemara says that held Beitar up, but it was a velazar hamo dai. The velazar hamo dai was at Sadik who was in Beitar. He was constantly davening for Klal Yisrael that we shouldn't be overrun. And after three plus years, the Roman army decided to retreat. On the day that the Roman army decided to retreat, there was a kuti, an enemy of the Jews, who came to the Roman Caesar and he said, I have one last idea. Allow me to do something. Allow me to pull something off. And he went into the city and he whispered in the ear of a velazar amodayev, or velazar amodayev was davened. He wasn't paying attention to the words of this kuti. The spies of Bar-Qahba, because Bar-Qahba didn't trust Rivel Azar-Ahmodai. They whispered in the year of Bar-Qahba that Akutiy had whispered in the year of Rivel Azar-Ahmodai. And thinking that if Rivel Azar-Ahmodai was a traitor and was giving them over to the Romans, Bar-Qahba calls in Rivel Azar-Ahmodai. He says, what did Qutiy say to you? He says, I don't know, I was diving, I wasn't paying attention. So Bar-Qahba kicked Rivel Azar-Ahmodai, who He was already an old frail man and killed him.
And because they no longer had the swiss of Rev. Azar Hamodari, Beitai was about to fall. A snake came, just like in the story of Tormalthu, a snake came and killed Barkhofba. And the Kuti came out, he came out with the head of Barkhofba, he presented the head of Barqafba to the head of the Roman army. He said, who killed Barqafba? The Qutli said, I did. He said, bring me the body. And they brought in the body of Barqafba. And there was a snake wrapped around Barqafba. And he said, no human man could have ever killed this person. Only God could have killed Barqafba with a snake wrapped around him. And they attacked Beitar. B'Tairin, and they killed everybody. How bad was the murder? Listen what the Gemara says. 80,000 Romans entered B'Tairin, killed men, women, and children. The blood flowed from the doorways and the sewers. Horses sank up to their nostrils with blood. Rocks weighing The 40 saw approximately 700 pounds were floating along on a river of blood and they flowed into the sea where there was a noticeable stain in the sea for 4 mil which is approximately two and a half miles. Hadrian was the Caesar had a large vineyard approximately 11 and a
half miles by 18 mil which is the distance between Tveria and Zippori and he surrounded The man who was sent with a wall made from the bodies of those people that were killed in Beetha, and he ordered that none of them be brought to burial. For seven years the Gaiyim harvested their vineyards without having to fertilize them because the blood had seeped so deeply into the ground that there was no need for water. This is what happened in the story of Beetha. All three stories have some things in common. The obvious one, as the Gemara says, is a small event spirals into a larger story. A little bit of embarrassment results in the destruction of Yerushalayim. A rooster in a hen leads to the destruction of Tor Malchot. A spoke in a chariot leads to the destruction of Beitam. Tafel event leads to a terrible tragedy. Another thing, in each one of the stories the ikr becomes
tafel and the tafel becomes ikr. For example, in the story of kamsa and bar kamsa, a small nik on an animal that was meant to become a carbon, a small nik. Nachamim understood, This is a time of great danger. A small niqh could be brought as a carbo. Zechaiyeb An'aqulah says, No, we draw the line in the sand. This is the time. We're no longer going to allow them to push us around. We hold the halakhic line. And they said, Okay, if you want to hold the halakhic line, let's at least kill Barqamsa. He's a maisir. He's a danger to Klal Yisrael. Zechaiyeb An'aqulah says, What do you mean? He doesn't deserve In the story of the Jewish story of death, a person has to know to keep the main thing the main thing. It's not a simple thing to know, but sometimes when you lose ikir and takil it results in your destruction. In the story of Turmalka they attacked Roman soldiers because of a rooster and a hen. This is not Jewish pride, it's not standing up for yourself. It's a rooster and a hen. Get another rooster, get another hen. No, it's a rooster and a hen.
You can almost hear it in the voices of the people in Tormalqah. You can hear their givah, right? They're not gonna kill our rooster. You're not gonna kill our hen. We'll kill you before you take our rooster in our hen. This is our rooster in our hen. We were on the Roman control. What are you doing? You have to know how to back down when it's appropriate. Story of Beitar. You can hear the givah of the people in Beitar. We planted that cedar tree 20 years ago when she was but a young girl. And for 20 years we've been waiting for this cedar tree to become the chuppah. So poetic. So beautiful, right? Worth starting the war over? Find another cedar tree. It's a beautiful minute, but it's a minute. You can hear that guy. In each one of these stories there's an irrational desire to fight. In Yushalayim the Biryonim said, no, no. We can do this. We can beat them. All we had to do was wait for the They made it out. They couldn't have lasted very long. The B'ryonim said no, we're gonna kill the storehouses. We're gonna destroy the storehouses.
In Tor Malcha, they saw them retreating and they said we're gonna rub it in their faces. In Beit Ha'ar they had it won. But Bar Cofa had so much fear that he killed R. Azram O'Daye. In all three stories, there's an element of a lack of recognition of our kadosh baruch. Don't Protect the Dignity of Bar-Kamso Protecting the Dignity of a Fellow Jew is an expression of our love for Hashem. In the story of Tor Malchah, it's not Bar-Duroma who has the Tfiloh. Bar-Duroma is the one who says, K'ayh-Tivayi Tzimyadiyy, it's the Caesar who says. In the story of Beitar, it was Hadrian that recognized that Akabosh Baruch Hu killed Bar-Kamso and not the Kuki. And last but not least, Kamso and Bar-Kamso, as we mentioned, Akamim ignored The Pain of Another Jew And in the story of Tor Malchah, also we see that those people on the other side of the mountain, they didn't hear the cries of their brothers and sisters who were being murdered on the other side of the mountain, ignoring their pain.
When you're a parent, you guys are young, when you're a parent, especially if you have a large family, you should be blessed to have large families. When you're a parent, you become very sensitive to the cries of your children. If you go away to somebody else's house for Shabbos and all the kids are upstairs playing and somebody starts to cry, all parents have the same line. They go, that mine or yours? Parents have the ability to distinguish whose cry it is. Or another question that parents ask is we say, is that laughing or crying? Somebody goes upstairs and checks and goes, oh, they're Somebody comes downstairs and says, his arm fell off. A parent is sensitive to the cries of a child. In Tormaco, they were insensitive. We're in Baytar though. In Baytar, we seem to be missing the pain. It doesn't seem like they were insensitive to each other.
I want to share with you Yershamel. Mr. Yershamel ties everything together. The destruction of Baytar happened 52 years after the destruction of the baytar. Yerushalmi says that in Beit Ha'ar they used to celebrate the destruction of the Beit Ha'amikosh. They used to like candles, celebrating that they didn't need to be a little regal anymore. Because unfortunately there were very corrupt officers that lived in Yerushalayim. When a person would come from Beit Ha'ar to Yerushalayim, they would claim that he sold them his land. And in that way they would steal his land. And they were happy that they didn't need to go to Yerushalayim anymore because it meant that they didn't need to lose their land. In Beitar they were insensitive to the pain of Hakadosh Baruch Hu who lost his home. These three stories are exceptionally relevant to our lives and exceptionally relevant to Tisha B'Av.
I want to tell you something about power. There's good power and there's bad power. Good power is wielded carefully. Good power comes when you are enough for yourself. Good power knows how to take a loss. Because you have enough inside of yourself, you don't need to fight always. Good power knows how to just say, it's okay. I can take the loss on this one. I have enough in the thing. Bad power comes from an impoverished mentality that I'm not enough. Bad power takes every single slight seriously. Bad power has no idea how to say, it's okay. Bad power has a need to control and to dominate others. And where does good power come from? Good power comes from the knowledge that you have a godly soul inside of you. Good power has nothing to do with your accomplishments or your achievements. Self-esteem is not built because you have more money or better test scores or more friends or are smarter or more athletic than anybody else.
It comes from the knowledge that Hakadosh Baruch Hu created you and you are an expression of Hakadosh Baruch Hu in this world. It comes from the knowledge that you are created for a reason and that as long as you're alive it's an infinite statement about the infinite value that you have for the world today. And if I saw many of us in high school, we'd have good power. How many times in our lives does a friend say something that's slightly hurtful but because he touched a wound, because he touched a place inside of you, an inner negative belief, do you jump to overreact and maybe lose a friend in the process or maybe even hurt him? Have a need to dominate him, have a need to control others. How many times have we seen young men In high school bully others put other people down just so that they can call themselves tall Where does it come from? It comes from a lack of recognition of a godly soul that lives inside Of you you don't have to call yourself tall you are already tall when I was in high school There was a guy who was exceptionally poor he was a year older than me everybody looked
He was the nicest guy. He wasn't the guy that picked on the freshmen or said nasty things. He did his own thing with humility. There were others who weren't like that. You know, the stuff the freshmen and the locker thing. I don't know if it still happens. It would come a long way in terms of bullying. I imagine for some people it still does. He was the guy who picked you up when you were down A nice word for you in the hallroom If you scored off of him in gym You got a smile and he said good shot He did it because he lived with an abundance mentality. He had everything he needed. The other guys inevitably weren't the starters It's something that for me is that they were together Second line, third line on the hockey team Coming off the bench on the basketball team They were the posers, the fakers The difference between arrogance and confidence Is how much you really have inside of you The confident person knows that he has everything that he needs The arrogant person has a deep-seated belief
that they're never going to be enough They need to puff out their chest These are the three stories that we just read. Kamsa comes from the washroom of a closed fist. People who have an abundance mentality, they have open fists. They want to hug others and bring them into their inner circle. They want to share what they have, even when they don't have. Like the Machlis family in Yushalayim, that wonderful tzedekes that Klal Yisrael's lost, the sari emenu of our generation, Who opened up her home. She didn't have a big home. Democleses don't have a big home. They Don't have a lot of money. But they have tens of thousands of guests that have come through Their home. And then lo'alayno, in our community we have people that they still have this closed Fists. They don't know how to invite other people from Klal Yisrael in. They build big Big Walls In the name of Hashem, not, he's not from our community, we have to be careful.
We have to be careful what type of influences come in. We build big walls. It's an exclusive party. It's like at a wedding, you know? There's different circles at a wedding. There's the father's circle where the old men go to have the dead man shuffle. It's the third circle. It's like we're friendly, so I was invited, but we're not such close friends. Or my wife was friends with the kawla, so I have to be here. This is the second circle. Friends. Friends. They were my friends in elementary school, and we kept in touch. Friends from high school, we kept in touch. And then there's the first circle, that circle that they hold their arms so close to each other and their fists so tight as they're dancing around the Hashem with reckless abandon. And if you want to break into that first circle, if you're somebody that belongs in that first circle, you have to come in at a million miles an hour and break open their fists to join the circle.
And when they realize who you are, they always have that same look on your face. It's like, who is this who's intruding on our circle? And then they see, oh, it's Ploni who's been friends with us since we were born. He belongs in this first circle. So he gets a smile. You know, the people in the second circle and the people in the third circle, they also want to be part of the first circle. But our hands are closed so tight. In the names of being the Sameach, the Chasim, we're the first friends. But what would be if Erechuppah, if Erechasna? We came along and we said, there's no first circle. What if we made one giant circle? The chassid in the middle. And one by one we all went to dance with the chassid. How much more beautiful would our chassidus be? If everybody who was there felt like a million dollars, how much more beautiful would our community be? If we took down walls and we invited people
I was expelled from elementary school in fifth grade. The elementary school that I went to was the Modern Orthodox Elementary School. A co-ed Modern Orthodox Elementary School. And Darche, a black hat elementary school. They didn't have the high school at the time. They took me in. Didn't matter to them where I came from. Didn't matter to them that my father didn't wear a hat or that we had a television in the house. Didn't matter to them that there were newspapers or magazines or books. They certainly didn't approve of. Rebbe Bender took me in because he said, this is a Jew who needs a Jewish education. Could you imagine what would happen today? What would my life look like if they had said, those kids, their community has to take care of them? Would we really, are we a better community for this if we're being honest with ourselves? You think this is where their banishol gets nachos from?
On this side of the mountain lets put the SMT and the other end we will put the Gazaic. Teshuva Ramban ravi'yim teshuva Ramban ravi'yim teshuva Ramban Barakamsa is a story of a group of people who held an exclusive party and said to everybody else, you are not invited. So when Barakamsa showed up, it was an attack on their essence. It's not an exclusive party anymore if Barakamsa's here. We have our club, we have our group, you can't be a part of it. Like a bunch of little children who say, sorry, we're going I'm going to the bowling alley, you can't come with us. Like the little kid who knows that he's been hurt, that he's been excluded. Bar-Kamsa says I can't take the pain. And look at those rabbis, look at those rabbis who stood there and watched.
They must agree. And by the way Bar-Kamsa wasn't wrong. Because if the kachamim had an abundance mentality, they would have stood up and said something. It was a great rep who lived in my neighborhood and passed away a number of years ago. His name was I had several I would call them interactions but they weren't they were run-ins because when I asked her Malinowitz a Shiloh and I wasn't a part of his kahila, Malinowitz would get like, he'd say like why are you asking me this Shiloh? He would get very like like stark with me you know. One time Rashiver of Isaacson, Rashiver Mevaseret told me is like, he had a Shiloh in the Yeshiva, he was very busy, he said do me a favor go call her of Malinowitz. So I called her Maloitz. I said, Shonal Eichem, Rebbe my name is Mordecai Berg, and if Isachson told me to call you to ask the following Shilah, why doesn't Rebbe Isachson call me himself? I said she was in a meeting right now and he asked me to call.
How do I know that you're not just calling because you want to go back to Rebe of Isachson and say see? Rammulonowitz even disagrees with me. I said I know Rebbe doesn't know me but it's not who I am like I don't know that and he hung up the phone. Man had no fear. He got up in front of his entire kihila Shtark musler laced right into them. If people were leaving Shul before his drasha he would stand up and as the people were leaving he would look at them and go wait don't leave the drasha that I have is for you. It's zero fear. I remember watching this and thinking to myself, how does he not care what the other people in the shul think about me? Did you have that, Härgesh? I don't have enough self-esteem in the tank to be able to look at you guys and say, you, I couldn't do that. I couldn't do that. He just lived with Rebbe Nachman so much that He had so much in the tank and I guarantee you that if Malinowitz was there at the Suda of Ploni who was attacking by Kamsa, I guarantee you if Malinowitz would have stood up and I guarantee you he would have said something.
B'Chachamim as knowledgeable as they were. They didn't live with the Rebbe Nachman. They didn't live with the knowledge that they have a Leviticus soul inside of them. A godly enlivened soul that says you're here for a reason. They were at that party to stand up and say this is not how we behave towards each other. But they were silent. Today we tell our Rabban and be quiet. If a Rav says something that we don't like, he'll be fired in the next round of contract negotiations. But it's not the job of a Rav to be quiet. It's the job of a Rav to be an emissary of the Ribono Shel Olam. One of the reasons that the Beysem Yippish was destroyed because we didn't give time for us to do each other. It's that they can know how to say it straight. They knew how to tell us what was real. To To a door who had enough in the tank to be able to say, I'll take it, I want it, I deserve it.
Like the Labab Cherebi who used to get up, and every time they would come to him and tell him, the chassidim would come to Labab Cherebi and they would tell him, we built another 10 Chabad houses. He would say, why not 30? We built 100 new yeshivas this year. He said, why not 300? He was relentless. He was insatiable. And he gave it to them straight. We could do more. Quadruple your efforts. Like the Samaraabi, Zeikat Tadaq L'Brahfa, who whether we agree with him or disagree with him was a tremendous static and he stood up because he cared about Klal Yisrael and he said, L'OYISU'ADARA, the greatest tzedikin, don't say the things that are comfortable for us to hear, they say the things that are uncomfortable for us to hear. But they do it from a tremendous place of a havah because they love every single jeweler because they have so much in the taint And the chakham will listen to the Chayyid al-Aqfulis when they knew better You have to be a chakham sometimes, Rav A'isa. You have to be able to say it's not the time to fight this battle Zama'isa wa takazan ish The chazan ish in the founding of the state of Israel. He was upset that they were speaking in Hebrew and not in Yiddish He wanted the Messiah of Europe to be continued and so he thought that all the
Chadarim should be in Yiddish and eventually the Chazenish stopped fighting and they asked him Rebbe, how come you don't speak anymore about the Chadarim teaching in Yiddish? He goes because that battle is over, you have to know that one we was, it's time to move on. A Yid has to know, a goble has to know that sometimes it's time to hold the line and sometimes it's not. Rabbi Sayyad our own How many times have we held the line where we could have just as easily said it's not the time to fight? Where a guy in your bunk says something silly, says something hurtful, and you go, I don't care what you've said, it's the principle of the thing. It's never the principle of the thing. Any time we hear anyone say it's the principle of the thing, just know it's not the principle of the thing.
Shazar Zuchar Yeban Akhulis You have to hold the line. You have to say it's not the time to hold the line, but they didn't have enough strength to stand up to Him. And in the end the Chabanei Shalayim happened because there was a rug who decided to hold the line. You have to know when it's time to give in. And in the story of Tormalco, get another rooster, get another hen. You have the war won, just be quiet. Why do you have to throw in their faces? Why do you have to celebrate in their faces? Why do you have to stand up and say, karikibayetzumyadi? I'm powerful. Powerful people don't stand up and say they're powerful. Powerful people just know them. It's like the line today. You know, you ask somebody if they're good at basketball. They have a line. They go, I like to think so. I like to think so as code for I'm really good.
You know who's not so good? The guys that get up and I can't believe I wasn't picked. The person who was not picked for a game came to say there, if I'm really good, it doesn't matter, it's not a good deal. People that they drone on and on and on about these things, because they don't have enough in the tank. They don't have enough self-esteem. And how could it be that Yiddim were dying on the other side of the mountain, and they weren't attuned to the pain of their brothers and sisters, because they were so caught up in their own celebration of their own victory. We defeated the Caesar. We're amazing. Your brothers are dying. Shabbat Yerba Yevi said very famously, you know when Gola started? When Yosya Fatahatik was thrown into the pit. You know where Ruvayim was? He was doing Chuba for an Aveira that he had done over 20 years earlier. Gola's begins When Jews are so frung that they're doing Chuba, but they don't hear the cries of their brother in a pit.
Our brothers and sisters are in pits. Our brothers and sisters are suffering. Are we sensitive to their cries? Casu is amazing Chassidit, amazing Chassid happens in K'al Yisrael like in no other community you have cancer, we have Kaai Lleipmon you have a special needs child we have Hasken O'Olam you need food for Shabbos we have Tom Chishabbos you're divorced and you can't afford to send your kids to school we have organizations for that too Chassu Shom you become an Almanah, no problem, we run a fundraiser within a couple of days We have at least a million dollars put your kids through school we are an amazing community oppressive But are we a community oppressive for our own community or for Klal Yisrael Halachan is Eretz l'kodim we give first to our own city But what we give to somebody else's city when we hear of the pain of a Jew in another community Are we as quick to run to give that dollar?
Beitar let it go just a cedar truth You have it won. Our comfortable lives with the impoverished mentality that he's not enough, as strong as he is. And so he kills Yerba Lazzar Avodali who is a Swiss. And here's the worst one. And they couldn't be sensitive to the Shkinta Be'Galusa. They couldn't be sensitive to the pain of the Ravanishom who lost his home. I've been thinking about something that I wanted to share with you. Maybe it's hard for us to feel the loss of the destruction of the Be'Sammigash because we've never experienced. It's understanding. And so when a Rebbe gets up and he says you have to feel the pain of the destruction of the Beit HaMikdash. It's a hard thing to do. But maybe part of the problem is we're spending so much time talking about our own was and we're not spending nearly enough time talking about the was of another.
Let's spend some time today talking about Barch Hashem, everything is good here in Beit Meir. Baruch Hashem the Iron Dome is knocking down almost all of the rockets. But let's spend some time talking about that family in St. Rote whose house was just destroyed by a rocket. In Baruch Hashem they were okay because they were in their miklads. Is it a story that we read on the news and then keep scrolling? Or do we feel their pain? Let's spend some time thinking about those families that Lo'alay knew only a little Over a year ago was family in Meiron. Let's think about that family who the father went to Meiron, whose child was missing, and he was asked to identify a body to see if it was his son. And in addition to his son, he found another son and a cousin. Or the family that has a member of their family that's been in a coma ever since Meiron and has an okinah. Do we feel their pain?
Do we feel the pain of the Rebbe Nachon? The Gemara Rashi Ramban Rosh Hashanah says, left the Beis Hamid Dushan's 10 stages because he didn't want to go and he stared longingly at Klal Yisrael from Harazazim and stayed 6 months in the mid bar before he finally gave up because all he wanted was for us to pay attention to his tzar or are we like those people in Beit Harul at Neros who said, now we don't have our landstone But the Shechem is in Galos Their banishon does not have what he wants in this world And we have the opportunity to bring them in this world Which is why Chazal say that every generation that doesn't rebuild the Beis Hamidosh it's likely destroyed Because the Beis Hamidosh Be'Etsem is here and all it would take would be for us to be Imo an'alchibitzar Meirashivir abbe bender shleetah He says every time there's a tragedy in Klal Yisrael he gives the same verse Same verse. Anytime something bad happens, I know, I'm going to turn on the Chizuk podcast that Rebbe Bender has, I know it's going to be the same verse.
Because Rebbe Bender always says, we have to do, we have to do, we have to help the family, but we have to be emo anochi b'tzara, and he says the same verse. On the day that Saru Yimenu had Yitzchah, every single person who couldn't have children had children on that day. So the Pashup Shat is Sar Imenu getting pregnant? She brought such Shep Abrakah down into this world? That everybody had children. Ravi Bender says over, I think it's from her palm, Ravi Bender says no. It's because Hakadosh Baruch Hu wanted Sar Imenu to be joyous on the day that she had Yitzchak. And she was so emo Anochi B'Tzara with every other woman who couldn't have a child. If there was a woman next door who couldn't have a child, she wouldn't have been with Simcha about her own child. Are we Imo Anochi Betzara with the Shekinah's Pain? Tremendous Chassidwe've been. I want to be Mozil Hazan Klal Yisrael.
Nika amch Yisrael gaya ech havaretz. A Talmud of the Yeshiva told me that he was becoming a social worker. Talmud of the Yeshiva told me that he was becoming a social worker and becoming a social worker he's going out and setting up organizations in America not for the Jewish community and I asked him what it's like he said it's crazy they simply don't have the infrastructure that we have we have we have done unbelievable things
K'lal Yisrael is the only one with no performance, shouldn't be motsi lasan klal Yisrael, K'lal Yisrael is such a beautiful nation. I wouldn't want to be a part of any other nation. And yet, it's easy to give a dollar. It's easy to write a check. Do we feel with each other? Do we feel for each other? I think we're getting there. I think we're doing better but clearly it's not enough because we don't have the base of English here. Share with you one last story here. Many years ago my best friend's mother died.
She was dying. She had been dying for months. We knew it was coming. You know you're dreading that phone call because you know it's coming. But you're dreading the phone call. You're like waiting to see when the phone will ring to get the news. So I first got the phone call from his wife. Then a couple minutes later I got the phone call from him. I'll never forget that phone call because I didn't say anything and he didn't say anything. He picked up the phone and all I could hear was crying on the other end. And all he could hear was my crying on the other end. And we just sat. I don't know how long it was. Maybe 10 minutes. Neither of us said a word. Sometimes there are no rules. When you have such a close friend who loses someone in their life, the only response is to feel with them.
It's a courageous act. Empathy requires massive levels of vulnerability. To really be able to sit with another in their pain and to feel it along with them, it's the greatest gift we can give each other. 7 o'clock tonight you guys are going to be by the coattuck. You're going to be sitting down, it'll be cooler outside then. You're going to be in a massive circle and you're going to be singing. It's going to be amazing if you allow it. You will. People will come from all over and will sit down next to you. Know that those people are your brothers and your sisters. You will look up at the Copa and remember it's a supporting wall. It's a beautiful wall. It's not the Beis Hamikdash. There's a mosque. An hour Beis Hamikdash. It's a mosque. It's like somebody else built a house on our place. That's their banisholom's place.
So maybe it's time that we stopped thinking about our own loss and started thinking about Hashem's loss. Maybe tonight by the Kotel, as you look up, you peek over the Kotel to the left and you see a little bit of gold that you'll see there from your position. Maybe think about what Hashem feels Maybe imagine Hashem in the desert waiting for six months for us to come back. Maybe imagine of looking out at us from Harazayzim saying, Come on, deal with me. Deal with each other. Feel for each other. Maybe if we do that this will be the last teshmah. By this time this needs to be the last teshmah. How many more teshmah can you take? Can't take too many more Teshmosh Can't take too many more mayroons. Can't take too many more rockets. We're people in the world yelling at us. We're defending ourselves.
B'Teshom doesn't want it to be this way. B'Teshom wants to restore Jewish pride. B'Teshom wants us to be deeply connected to each other. B'Tashom wants to come home. It's not on us. It's not on him. It's on us. B'Tashom can't bring back the Meisam Nitzotosh. Only we can do that. It's the last teshmah. It's the last teshmah. Starting tatzais, we're going to get up. The minigin Yisraelayim, they sweep the floors. There's an old minute to sweep the floors. This is the last teshmah. We're preparing for the final Gola. So don't be surprised Rebbe L'Ersay. By the Kumsets, don't be surprised if you hear a Shaiitra. Don't be surprised. Manage any minute now. If you look at them you'll see all those people that surround you by the Kumsets tonight. You don't see people from a different community but you see your brothers and sisters. She acts right behind them. And then it's a privilege to be able to hear from Rebbe Tritle.
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