Tisha B'Av - Searching for the Soul of Destruction

2:41 This is what it's all about. Hashem is waiting for us to come together from all our different places and states, stages and ages, and everything where we're coming from. Show them how much we, as children who love each other, want to be close to each other. And without further ado, thank you, Aviva. Thank you, Rabin. Thank you, Ms. Bass, for putting together this Shir on Tish above. I assume most of the people that I'm speaking with here in America Baruch Hashem, here in Eretz Yisrael. The Minig in Yerushalayim was already to start sponging the floors of the homes in Yerushalayim in preparation for Mashiach coming. So I feel like we have a beautiful opportunity here to connect Chutz Laaretz and Eretz Yisrael, the hopelessness of Tishavav morning And the hopefulness of Tishavav afternoon that we are already hearing having here in Eretz Yisrael. We're experiencing that beautiful hopefulness, and Beis Hashem, you'll be experiencing it as well soon.

3:52 Every time Barry introduces me, she always mentions that Rav Gav Friedman was the one who meshadech this shadach. And in that vein, I'll share with you that I have a very special Rav Gav story. Six o'clock Erev Tishav. Six o'clock yesterday, an hour and a half before the fast started. Rav Gav calls me up and he says, "So what's Tishav all about?" And if you know Rav Gav, you know that's typical. An hour and a half before the antif. Still trying to work on the avodah of trying to get to the essence. At some point, I had to say I have to stop for sudamavsekis But I hope that in today's shir We'll be able to in some way touch the essence of tish above And to gain a deeper insight into what it is that we're doing here today. So I want to begin With the shtikel Torah that I saw, a combination of places, but basically all chassidish asvarim.

4:50 Rav Moshe wolfson compares shlomoh hamelech and yirmiyoh and navi. The pasuk in Malachim describing the times of Shlomah HaMelech says, 'VaYeshiv Yehuda veYisrael avetach.' Yehuda and Yisrael were sitting in safety. Each one is sitting under his own vine tree, his own fig tree. The pasuk in Yirmiyoh says exactly the opposite. Es heißt: „Asof asifem neum Hashem, ein anavim begefen veein te'einim b'te'ena.“ There are no grapes left on the vine and no figs left on the fig tree. So we see the pasuk is drawing our attention to the similarity here between Shlom HaMelech and Yirmiyahu Anavi. In the times of Shlom HaMelech, everybody has a vineyard, everybody has a fig tree. And in the destruction of the Beis Hamikdash, Yirmiyahu Anavi was prophesizing about. Nobody has a vineyard. Nobody has a fig tree. We see, furthermore, that Shlaima Hamelach in Malachim The pasuk says "Kalchesek Shlaima Asher Chafeitz Laslays." Everything that Shlaima Hamelach desired, he was able to receive.

5:58 It's an unbelievable thing to say that everything that Shlaima Hamelach desired, he was able to receive. And in contrast Yirmiyahu says,"Or Hayom Ashayuladetibow." Cursed is the day on which I was born. Ashayuladataniimi alyehi baruch. Let not the day be blessed that my mother bore me. So we see another contrast here. Shlom HaMelech gets everything that he wants, and Yirmiyahu Anavi has this idea that the day that he's born is cursed. We know, of course, that Shlom HaMelech built the Beis Hamikdash, and Yirmiyahu Anavi prophesied about the destruction of the Beis Hamikdash. But there's a deeper connection as well That Shmini At Shmini Atzeres is the day that Shlom HaMelech is associated with. The Haftorah we read on Shmini Atzeres is the dedication of the first Beit Hamikdash that was built by Shlomo HaMelech. Which concluded on the day of Shmini Atzeres. And in contrast We see that Yirmiyahu Anavi, the Medrash says, was born on Tishah B'av.

6:56 What's the connection between Tishah B'av and Shmini Atzeres? So I know this year it's become very popular to talk about. There's a marsha A beautiful marsha on B'choros. The Marsha says that the first part of the three weeks corresponds to the twenty-one days between Rosh Hashanah and Yom Kippur. The twenty-second day, which is Shmini Atzeres, corresponds to the twenty-second day, which is Tishah B'av. I'm sure many of you saw those beautiful lines that were put out. That since this past year they turned Shmini Atzeres into Tishah B'av, Bez Hashem this year we'll be able to turn Tishah B'av into some Chastayr and Shmini Atzeres. But there was already a deep connection between Shmuel and Cyrus and Tishbev, between Shlomoh Hamelach and between Yirmiyahu and Navi. The question is, what's the significance of this comparison and this contrasting of Shlomoh Hamelach and Yirmiyahu and Navi? So the Halakha Arizal, the Arizal Hakadosh, says that Yirmiyahu is actually a Gilgal of Shlomoh Hamelach, which is why, generally speaking, on the first Shabbos of the three weeks, we read Parshas Pinchas. And Parshas Pinchas concludes with Shemini Atzeres, and immediately afterwards we read from the Haftorah from Yirmiyah Anavi And this is in order to put together Shemini Atzeres and Yirmiyah Anavi. It's to put together Shlemah Hamelach and Yirmiyah Anavi, who the Arizal says is really one soul.

8:22 But still, we must ask ourselves what's the significance of the fact that Yirmiyah Anavi and Shlemah Hamelach are one soul, but they have such different lives. Shlom HaMelech is associated with Shmini Atzeres, which is a time of unbelievable joy. Yirmiyahu Hanavi is associated with Tisha B'av, a time of desolation, destruction, and hopelessness. How could it be that one soul experiences such vastly different lives? In order to explain this, we have to go back to the very beginning of the destruction of the Beit Hamikdash. The Gemara in Sanhedrin tells us a very curious thing: When did the Beit Hamikdash begin to be destroyed? So the Gemara in Sanhedrin Chafal of Am Nibez says, "Amr of Yitzchak, Rav Yitzchak said" B'shosh and nasa Shlaimah as Bas Paro On the day that Shlaimah Hamelach married Bas Paro, the daughter of Paro Yerid Gavriel V'natz Kanab Yom The Malach Gavriel descended from Shamayim and he implanted a pole in the sea.

9:16 V'hala serton va'alav nivne kach gadol shabraymi And from that pole in the sea there gradually arose a sandbar. And from that sandbar, it ultimately became a great city, and that great city was known as Rome. So the Gemara indicates that the destruction of the Beit Hamikdash actually began on the day that Shlaimah Hamelach married Basparo, and that the city of Rome was founded on the day that Shlaimah Hamelach married Basparo. And when did Shlaimah Hamelach marry Basparo? When did the story take place? So there's an amazing medrash. The medrash in Bemidbar Raba says as follows. On the same night That Shlomoh Hamelach completed the construction of the Beis Hamikdash, he married Basia, the daughter of Paro, and there was amazing rejoicing over the Beis Hamikdash. But there was also amazing rejoicing over the fact that Shlomoh Hamelach was marrying the daughter of Paro. And the Medrash tells us that the joy of marrying the daughter of Paro surpassed the joy of completing the Beis Hamikdash.

10:21 And at that moment. Hashem Baruch Hu was so insulted, Kav Yachol, he was so angry Over the fact that they were rejoicing more over the celebration of the marriage to Bas Paro than over the completion of the Beis Hamikdash That it was at that moment that Hashem Baruch Hu began to contemplate the destruction of Yerushalayim Yerakaydush. What happened on that night? So the Medrash continues. Paro's daughter, when she came into their marital bedroom She spread a type of net. Above the bed of Shlomah Hamelch and Basparo And she placed in this net a variety of precious stones and pearls. And they would shine like stars and constellations. And when Shlomah Hamelch would wake up in the middle of the night, he would see these pearls and he would see these stones and he would think that it was still night outside, and then he would go back to sleep for another four hours. And Rav Levi explained that on that day, the final day Of the building of the Beis Hamikdash. The carbon talmid was offered in the fourth hour of the day.

11:24 Why? Because since Shlom HaMelech overslept by four hours, Klal Yisrael didn't want to wake him up. They didn't want to wake up their king and say, "Nuhi Giasman, we have to bring the carbon talmid." Instead, Shlom HaMelech slept in until Klal Yisrael went to his mother, Basheva, and they said to Basheva, "They said we're missing Shlom HaMelech." So Basheva, his mother, walked in. You can imagine the scene. She walked into her son's bedroom, to the bedroom where Baspara was there. And she woke him up and she chastised him. She gave him mussar. And on that day they brought the karmadamid four hours late. This was the beginning of the destruction of the Beit Hamikdash. There's a cruel irony that on the very day that Hakadosh Baruch Hu allowed for the completion of the Beit Hamikdash Hakadosh Baruch Hu already sowed the seeds of the destruction of the Beit Hamikdash.

12:16 Which begs the question: Why did Shlom HaMelech marry Basparo to begin with? In order to understand this, we have to go to an even deeper level into the understanding of who this soul is. We already saw that the soul of Shlom HaMelech is the soul of Yirmiyahu Anavi, but now, following the path of the AriZal, we have to go even deeper. The AriZal says that Shlom HaMelech was a nitzotz; he was a spark of the soul of Moshe Rabbeinu. And Basparo was also a nitzotz of the original basparo that rescued Moshe Rabenu. So according to the Arizal, there's a beautiful symmetry that we see here That many years ago Basparo saves Moshe Rabenu And now Shlaima Hamelach As the nitzotz, the spark of Moshe Rabenu, he's going to marry Basparo. So the Arizal says that really Basparo, we know. We'll see later a little bit deeper about this, but we know that Basparo did tshuva. But there was an aspect of Basparo that was beyond saving. There was an aspect that was complete tuma.

13:23 And therefore Shlaimah Hamelach In his desire to rescue Basparo from that klipa, from the lowest level of tuma, he married Basparo. We're going to speak more about this later, but he married Basparo in order to take her out of Mitzrayim as well. What's the pshat here? So there's an unbelievable megala amukos, a very deep megala amukos. We know that Moshe Rabbeinu wanted very much to come into Eretz Yisrael. The question is why. Listen to the words of the pasuk. This beautiful pasuk. Ebra na ve'eres arta toiva. Let me cross over, Moshe Rabbeinu says to Hashem, and see the good land. Asher be'ever a yarden. That's on the other side of the Jordan River. Hahar haToiv, I want to see the good mountain, Hahar haToiv Azev v'Halvanon, and I want to see this good mountain and I want to see Lebanon. To what is this referring?

14:21 Rashi says, unbelievable Rashi Could travel thousands of miles and pay millions of dollars just to hear this Rashi. It's a beautiful Rashi. Hahar haToiv Azev, what does Moshe Rabbeinu desire to see? This good mountain. What is this good mountain? It's Yerushalayim Mirakodesh. V'Halvanon, and what is Lebanon? Lebanon, Rashi says Is the Beis Hamikdash. This is especially wild, given the times that we are living in. Where we have come out all of Jerusalem back in our hands And we face our enemies to the north. Which is Lebanon And we are awaiting for the Beis Hamikdash to be rebuilt. And who is our enemy these days? Our enemy through Iran, through Persia, is the proxy through Lebanon. And that's where, as Hashem, everything will be safe. But that's where the war is being fought today. It's really a war over Beis Hamikdash. Why did Moshe Rabbeinu want to come in? Why did he want to see Yerushalayim? Why did he want to see the Beis Hamikdash?

15:17 So the Megale Amukos explains that Moshe Rabbeinu His handiwork is indestructible. Anything that Moshe Rabbeinu does cannot be broken. The Gemara in Sita says this. Chanina Bar Papa explained. May the righteous praise Hashem for Israel, a beautiful praise. What does it mean that Hakadosh Baruch Hu rejoices in the Lord? You righteous praise in the comely for the upright. So nava tehila el navet tehila. Don't read it nava tehila. Praise for the comely, rather read it praise for the house. What is this house referring to? This house is referring to the base of the Mikdash. This is the maysem of Moshe Abino and David Amelch that their enemies were not able to defeat them And the Gemara continues and explains what happened. Moshe Abino we know made the Oal Moed But when the Beis Hamikdash was built, the Oal Moed was hidden under the Beis Hamikdash, and all of the Gemara says all the Krasa of the Berecha of Amudav and Adonav.

16:23 All of the boards, the clasps, the bars, the pillars, the sockets, everything was hidden in tunnels beneath the Beis Hamikdash, because the work of Moshe Rabbeinu cannot be destroyed. Says the Megale Amukos Why did Moshe Rabbeinu so badly want to come into Eretz Yisrael? He wanted to build the Beis Hamikdash because Moshe Rabbeinu understood that if he will build the Beis Hamikdash Then the Beis Hamikdash will not be able to be destroyed. And Moshe Rabbeinu wanted to build a base hamikdash that could not possibly be broken. So why did Hakadosh Baruch Hu say no? It seems like a very beautiful vision that Moshe Rabbeinu had. So the Megale Amukos further explains based on a Medrash and Echel Rabba. The pasuk says Mizmar la'asaf Elokim bo goyim nachal asecha. There was a Mizmar, there was a Zemer, there was a song of Asaf. Elokim, our God The nations have come into your inheritance.

17:21 The Medrash asks, "Why is this a mizmor? Why isn't this a kinnah?" Why isn't this a lamentation? Why isn't this a dirge? Why is this a mizmor? The Medrash very famously says that Hakadosh Baruch Hu had a choice; he could destroy Klal Yisrael or he could destroy the Beis Hamikdash. In choosing to destroy the Beis Hamikdash, Hakadosh Baruch Hu took out his anger on the trees and sinners. And not chas v'shalom on Klal Yisrael. But if Moshe Rabbeinu would have built the Beis Hamikdash, then the Beis Hamikdash itself would have been indestructible. And therefore Hakadosh Baruch Hu would have no choice but to destroy Klal Yisrael. The reason why Moshe Rabbeinu wanted to come into Eretz Yisrael was in order to build a Beis Hamikdash that would be everlasting. But Hakadosh Baruch Hu said no. If you build a Beis Hamikdash and it's everlasting, then when Klal Yisrael sins Instead of being sent into Galus and destroying the Beis Hamikdash, I'll have no choice but to destroy Klal Yisrael.

18:22 And that's why Hakadosh Baruch Hu responds to Moshe Rabbeinu, and he says, 'Vayisaber Hashem bile ma'anchem v'lo yishama elay v'yomer Hashem elay Rav Lach.' " Rav Lach, Hashem was ruffled with me. Moshe Rabbeinu says, and he wouldn't listen to me. And Hashem said, "Enough." What does Hashem say mean when he says Rav Lach? It means your spiritual level is too great. For whatever Moshe Rabbeinu builds will be indestructible, and Hakadosh Baruch Hu will have no choice but to destroy Klal Yisrael. We therefore understand that Shlomo Hamelach understood that he was the Netzach, he was the spark of Moshe Rabbeinu And therefore Shlomo Hamelach saw it as incumbent upon himself to build the Beis Hamikdash, to do what Moshe Rabbeinu wanted to do, to build the Beis Hamikdash in a way that it would be indestructible. He wanted to take over the mission of Moshe Rabbeinu. What was his mistake?

19:14 What was the mistake of Shlomoh Hamelach? So it could be one of two mistakes. The Gemara in Rosh Hashanah has a machlokas. The Gemara says Chamishim Shari Bina Nivru BaOlam. We know that there are fifty gates of understanding that Hakadosh Baruch Hu created. There are fifty levels of Bina, fifty levels of understanding in the world. The Kula Nitnu LeMoshe, and every one of these levels was given to Moshe Rabbeinu Chasser Echad, except for one Which means that Moshe Rabbeinu had forty-nine levels of Bina. Shenemer, as it says in the pasuk, 'Vatichsereu me'atme elukim,' he had a little bit less than Hashem. And what does the Gemara tell us? B'kesh Kohelas linso devrei chifetz. B'kesh Kohelas lios kemoshe. Moshe Rabbeinu Kohelas wanted to be like Moshe Rabbeinu. Who wrote Kohelas? Shlom HaMelech wrote Kohelas. Shlom HaMelech is Kohelas. So Shlom HaMelech wanted to be like Moshe Rabbeinu. The Gemara has a machloket as whether or not Shlom HaMelech reached the level of Moshe Rabbeinu, or maybe he didn't reach the level of Moshe Rabbeinu.

20:11 So on the side that Moshe Rabbeinu was higher than Shlaima Hamelach, Shlaima Hamelach could not build an indestructible Beis Hamikdash. But if Shlaima Hamelach was in fact the person who reached the forty ninth level of Bina Like Moshe Rabbeinu So then what was his mistake? What was the problem with trying to build a Beis Hamikdash that would be indestructible? And the answer, of course, is the same answer that we gave before. If Shlaima Hamelach would have built a Beis Hamikdash that was indestructible. So then, Hakadosh Baruch Hu would have had to take out his wrath upon us rather than destroying the base of Mikdash. So this is why Shlomo Hamelach was trying to live the life of Meisher Abenu because we see that he was the Netzots, he was the soul of Meisher Abenu. Still, we have one problem, a big problem left to figure out.

20:57 Shlomo Hamelach was an unbelievable genius. All of the Chochma in the world was at his fingertips. He wrote Koheles, he wrote Mishlei, he wrote Shirah Shirim, he built the base of Mikdash. How could Shlaima Hamelach have made such a mistake to marry Bas Paro? What was Shlaima Hamelach thinking? So Ritzodah Kachoin in Rissi Seilala teaches as follows: Ritzodah Kachoin says that we know that in the times of Mashiach and the times of Olam Habah Hashem's sovereignty will be found in the entire world. That will be the time when everybody in the world will accept Hakadosh Baruch Hu as the one true God. So Rosh Hashanah explains as follows: the reason that Shlomo Hamelach married Basparo It is because in bringing Basparo, and all the Gentile women that Shlomo Hamelach married, into the fold, Shlomo Hamelach felt that he was leading a Messianic lifestyle; that he was aggregating all the nations of the world into Klal Yisrael, so that everybody should recognize the Malchus of Hashem, like we will in the times of Mashiach.

22:04 Why specifically Basparo? So we mentioned before that it was Basparo that saved Moshe Rabbeinu. The Gemara in Sota tells us that Tered Basparo Lechotzayar. What does it mean that Basparo went down to bathe in the river? Amar Rav Yehoshanan, Mevshun Rav Shimbar Yochai. Rav Yehoshanan said, in the name of Rav Shimbar Yochai, Malamed Sheyardal Lechots Melgugule Bezavia. She went down to wash off all of the Avaydu Zara. She went to cleanse herself. She wanted to become a Balasch Tshuva. The original Basparu in the times of Moshe Rabbeinu, when she went down into the Yahr, when she went down into the river, she went to cleanse herself from all of the Aveidah Zara. Now I need a brief introduction in order to explain this Gemara. It sounds a little Kabbalistic. It's not hard. There's a machlokas between the Mikubalim A machlokas between the Rambam of Moshe Cardevero And between the Grod of Vilna Gom.

22:59 Does a fiftieth level of tuma exist? This is the machlokes between the Rambam and the Gra. The Rambam says there is a fiftieth level of tuma And the Gra says there is not a fiftieth level of tuma. Many of us grew up with the complete understanding that there is a fiftieth level of tuma. Where did we all learn this? We all learned it on the night of the Seder. That if Klal Yisrael would have stayed in Mitzrayim even one more moment, they would have fallen into the fiftieth level of tuma. That's only according to the Rambam. But the Gra says there is no fiftieth level of tuma. Bez Hashem, later in the She'er, we're going to be able, through the Leshem, to explain how both of these shittos are true. So the Shvile Pinchas explains as follows. With that introduction in mind, the Shvile Pinchas explains as follows. Let's assume for a moment, like the Rama That there is a fiftieth level of tuma.

23:50 Says the Shvile Pinchas as follows Bas Paro, as the daughter of Paro. She was able to cleanse herself from the forty-nine levels of tuma that were attached to Basparo. When she went down into the river that day, she was able to cleanse herself of those forty-nine levels of tuma, but not the fiftieth level. The fiftieth level, she was not able to cleanse herself from. Why was she only able to cleanse herself from the forty-nine levels of tuma? Because she went in, and who did she engage with in the yahr? None other than Moshe Rabenu, who, of course, was zayich as we said a moment ago, to the forty-nine levels of bina. Since Moshe Rabenu was connected to the forty-nine levels of bina, since he was able to grasp the forty-nine levels of understanding of taira in this world, through her connection to Moshe Rabenu, Baspara was able to cleanse herself from the forty-nine levels of tuma that were on her, but not the fiftieth level that she was not able to cleanse herself from.

24:55 Now Now we can understand why Shlaima Hamelach wanted to marry the daughter of Paro. He wanted to cleanse her of the fiftieth level. The question is, how was Shlaima Hamelach able to do that? Shlaima Hamelach didn't have the fiftieth level. So how was Shlaima Hamelach? Maybe he only had forty-eight levels of bina, but even if you want to say that he had forty-nine levels of bina, he certainly didn't have fifty levels of bina. So how is Shlaima Hamelach going to cleanse Basparo of the fiftieth level of tuma? So the Shvile Pinchas quotes the Helegar Rabshitzer, and the Rabshitzer in Zera Kedush and Parshas Baal Yisro says that the word Aaron is Or Nun, the light of the fiftieth. So Shlaima Hamelach said, now that we have a Beis Hamikdash. And now that Aaron is in the Beis Hamikdash, we have the light of the fiftieth level.

25:49 Memel Shlaima Amelach said, on the day of the conclusion of the building of the Beis Hamikdash, it's the perfect time for me to marry Basparo. I can now accomplish what Moshe Rabbeinu wasn't able to accomplish all those years ago on the Yar. When Basparo came into the Yar, she contacted the forty-nine levels of Bina of Moshe Rabbeinu. But the fiftieth level of tuma that she had, she could not possibly wipe away because my shabeni only had forty nine levels, and I too might only have forty nine levels. But now that the aron, the arnun, the fiftieth level is shyeh to the beis hamikdash. I can marry basparo, and by marrying basparo, I'll cleanse her of the fiftieth level of tuma, and by cleansing her of the fiftieth level of tuma, I'll have aggregated all the nations of the world into the Beis Hamikdash, and in that way, I will bring Mashiach. So it's an unbelievable chesb when the Shvile Penchas explains that Shlaima Hamelach had.

26:45 Still, Shlaima Hamelach wasn't right because Hakadosh Baruch Hu said, "If you're going to marry Basparo, and you're going to wipe her off, wipe her totally clean from the fiftieth level of Tuma, then when Klal Yisrael sins, I'll have no choice but to destroy Klal Yisrael and not the Beis Hamikdash." However, Shlom Hamelach had the right idea. It was only the wrong time. When do we reach the fiftieth level? This is the site of Tish above. When do we reach the fiftieth level? So we all know that Moshe Rabbeinu was arguing with Hakadosh Baruch Hu by the Sneh. He had many different arguments of why he shouldn't be the Mashiach of Klal Yisrael. The pasuk says, 'Vayomer bi'adini shlach no bi'ad tishlach.' He said to Hakadosh Baruch Hu, 'Send somebody else.' This is an unbelievable medrash. The Medrash says, "Who did Moshe Rabbeinu want to send?" We know that there were others mentioned as well. Rashi mentions Aaron Cohen, but there's a Medrash that says that Moshe Rabbeinu wanted to send Rav Akiva.

27:42 Why did Moshe Rabbeinu want to send Rav Akiva? So Yitzchak Shadron explains that we know a moment ago we said that fifty levels of Bina were created and they were all given to Moshe Rabbeinu except for one. Why does the Gemara say it like that? They were all given to Moshe Rabbeinu except for one. The Gemara should have simply said there were fifty levels of Bina created, and forty-nine were given to Moshe Rabbeinu. Why does it say they were all given to him except for one? The answer is because Moshe Rabbeinu, in truth, had all fifty levels. He just wasn't able to access that fiftieth level. But who was able to access the fiftieth level that was given to Moshe Rabbeinu? It was none other than Rivkah. Rivkah was zayecha to the fiftieth level of Bina And this is why, the Gemara Menachos tells us that Moshe Rabenu traveled in the future to hear the Sheir of Rav Kiva, and he was darshening all the crowns on all the letters. He was in the fiftieth level. The crowns, the Kesser represents the fiftieth level. Moshe Rabenu couldn't understand him, and he was getting very upset. On Torah, Rav Kiva said, 'It's all halacha le Moshe Mitzrayim. Everything that I'm telling you is coming from Moshe Rabenu.' And then Moshe Rabenu was appeased. Why was Moshe Rabenu appeased? Because now he saw that the fiftieth level of understanding that he didn't have.

28:56 Now someone actually accessed that fiftieth level and was shyach to that fiftieth level, and this was the Torah of Rivakiva. Mamele, we can now understand why Moshe Rabbeinu wanted Rivakiva to take Klali Yisrael out of Mitzrayim. He said, 'I only have forty-nine levels of Bina. I'm only shyach to the forty-ninth level. Therefore, Moshe Rabbeinu says, when I take Klali Yisrael out of Mitzrayim, it will be an incomplete taking out of Mitzrayim. It will be an incomplete geula.' Because that fiftieth level, the core tuma of Mitzrayim will still remain. But you, Al Kadosh Baruch Hu, if you send Rava Kiva, then Rava Kiva will have a complete geula. He'll be able to take everything out of Mitzrayim because even the tuma of Mitzrayim itself will be wiped out. Since Rava Kiva is shyach to the fiftieth level of Bina, he'll be shyach to the fiftieth level of tuma. He can rectify the entire thing.

29:45 Namely, we can understand. Why Rivakiva is the one in the Gemara in Makos, the end of the Gemara in Makos that I'm sure everybody has heard before That when everybody else is crying over the destruction of the base Hamikdash, Rivakiva is laughing over the ultimate redemption that will take place. Because in the place of destruction Where everything is broken down to its essence, where you're at that fiftieth level That is the zone, so to speak, of Rivakiva. That's where Rivakiva makes his money. That's where Rivakiva comes to play. That fiftieth level of tuma, the complete desolation, the complete destruction, that is the work of Rivakiva. That's everything that Rivakiva was born in this world for. That's where Rivakiva, the Ari says, is the Gilgal of Yaakov Venu. Yaakov Venu is the Bichinah of Yud Eikev. Yaakov Venu holds onto the heel of Asav, but he's able to find the Yud. He's able to find the Eloku. He's able to find the Rebunisholam, even in the lowest level people, even in the lowest level situations. That's Rivakiva, even in the place of the greatest destruction.

30:44 Rav Kiva gives us access to the greatest level of hope. Because Rav Kiva can find the bina, he can find the understanding in the greatest tuma and the greatest destruction in the world And this is the sight of Tishav. The sight of Tishav is not simply to sit on the floor. And simply to mourn and to say what will be with us. Tishav is much deeper than that. Mashiach is born specifically on Tishav. Because it's only in the lowest point imaginable that we find that our emuna can never be destroyed. We've seen this time and again throughout history. When Klal Yisrael is wiped out, when there's nothing left, the emuna of Klal Yisrael is off the charts. We see this in our times, in our lifetimes, that in a post-Holocaust generation where there was nothing left of Klal Yisrael, there was nothing left. And from exactly that time, there was unbelievable emuna, and we built Eretz Yisrael, and we built America, and Torah is flourishing in ways that it never flourished before.

31:52 The secret of the fiftieth gate of concealment, that the Rambam and the Gra argue over, the Leshem explains as follows. Remember, before we said the Rambam says that there is a fiftieth level of tuma, and the Gra says, how could there be a fiftieth level of tuma, a place where there's no rebunisholm whatsoever, where there's total concealment? That doesn't make any sense. Says the Leshem as follows: It's an unbelievable psychological insight for us, as well as a Kabbalistic insight. He says, "Of course, the Leshem says, 'Of course, the Ramaq is saying that there's a fiftieth level that exists, of course.' But what the Gro is saying is that the moment that a person reaches the fiftieth level, when they're in a place of total tuma, total devastation, total desecration, total isolation In that space, Hakadosh Baruch has no choice but to reveal Himself. Because there is no place that's devoid of Hashem So when we reach the lowest level, we find out the greatest secret in the world: that the lowest level is really the highest level And that in the place where there appeared to be no rabbanisshalom was all rabbanisshalom.

32:57 For example, we know that a metzora, somebody who has tzaras, but the tzaras is completely covering their body and they're totally white, that's not a metzora. Only if you have a patch of white can you be considered a leper, can you be considered a metzora. What's the pshat? Same pshat. If a person is judged by a bezdin and everybody in the bezdin says he's chayiv misa, then we say he goes free. What's the pshat in these halachos? Because when you reach the bottom, when you're totally covered in saras, when everybody says that you're chayiv, everybody says that you're guilty. That's exactly where we see Hashem. In that space, you're pure. You're not a metzora. In that space, you're not chayiv. You're potter. You go free in that space. In the place of total destruction, we see an explosion of eloquus. This is what we saw on October eighth.

33:45 October seventh. I don't even like calling it Shmini Atseres Simchah Torah. We shouldn't. We maybe shouldn't even identify destruction with that day of Simcha. But we saw an unbelievable thing on that day of total devastation and total destruction. Klal Yisrael came out in a way like you can't possibly imagine. I want to tell you Maisa. I know this Maisa is true. I spoke to the Balamisa yesterday. Is a tzaddik who lives in my neighborhood. Some tzaddikim have long beards. The tzaddik I'm about to tell you doesn't have a beard. His name is Donny Fine. I should call him Rav Donny Fine. Some people have smicha in Tyra. Donny Fine has smicha in Chesed. He's one of the biggest Bale Chesed you'll ever meet in your entire life. Barry Aviva, we have to make it a thing that the next time the Chizuk Mission comes to Eretz Yisrael, I should have Donny Fine come and speak to the group.

34:35 He's an unbelievable ba'chessed. Any taira that I could share with you is an ayin ve'efes relative to the level of chessed that Donny Fine does. If my taira would reach one tenth of the level of chessed of Donny Fine, I would be Moshe Rabbeinu. His chessed is unbelievable. I want to tell you a ma'isa with Donny Fine. I heard this ma'isa from him directly. I checked it because I wanted to make sure that it was a true ma'isa. It was a woman in the neighborhood who lost her husband. The woman in Beit Shemesh who lost her husband had his tefillin on October twenty seventh. She said, "I want to give my tefillin to a soldier." The soldiers, a lot of them weren't necessarily putting on tefillin, keeping Shabbos, wearing tzis, but after October seventh, they went out to fight. They said, "We want tefillin. We want tzis." Many of them became frum. It was unbelievable. On October twenty seventh, this woman called Donny Fine, and she said, "My husband's old tefillin. I want them to go to a soldier."

35:24 He said, "Beautiful. What could be better than that?" Sixty seconds later, a minute, one minute later, he got a phone call from a woman. The woman said, "I know of a soldier who's looking for tefillin." He said, "You're not going to believe it. One minute ago, I got a phone call" For someone who's looking to give away a pair of tefillin to a soldier And he arranged for the tefillin to be brought to the soldier. The soldier started putting on tefillin. And the soldier started davening and learning in Gaza. He was doing all of this, unbelievable. And in the end Donny Fine got a phone call. From the woman who called him, that said this soldier wants a paretsvillin, she said, "I just want to let you know, that soldier just got engaged to my daughter." The woman who arranged for him to have a paretsvillin ultimately found herself a son-in-law.

36:13 It was an unbelievable thing that was happening on October eighth. It was an unbelievable moment of tshuva in the bottom when there's nothing left, when there's total devastation, total hopelessness, when you hit rock bottom. Hakadosh Baruch Hu comes out like the Vilna Gaon says. There is no fiftieth level. When you reach the fiftieth level, you realize there is a fiftieth level and there isn't a fiftieth level. There's a fiftieth level of tuma where there appears to be no rebbeinu shalom whatsoever. But in that space, Hakadosh Baruch Hu shines forth, and there's an unbelievable hisayrus. There's an unbelievable awakening of godliness in that moment. We've all experienced this. We've all experienced levels of hopelessness. Hopelessness is a contradiction because the moment you reach that final level of hopelessness, where there's nothing left in the world, hope is born. The declaration that a person says, "I am hopeless. There's nothing left for me" Even that is a statement of hope.

37:06 Because it means that really, when they're saying, "I'm hopeless," they're yearning for hope. They're yearning for connection. There's no such thing as hopelessness. Which is why on Tishah B'av The day of Yeremiya Wanavi. It's not just that Shlaima Hamelach gave up Chas v'Shalom. It's not that Shlaima Hamelach, since I messed up with Basparo and I brought Basparo in and I brought the carbon tomet late, now the Beis Hamikdash is going to be destroyed, which is what my Gilgal is going to see in Yeremiya Navi. It's deeper than that. Shlaima Hamelach says I messed up And I married Basparo, and I tried to live the life of Moshe Rabbeinu, and I tried to live a Messianic life, but it wasn't yet the right time. So now my Gilgal Yirmiyahu Anavi is going to teach Klal Yisrael about the fiftieth level That when we fall into the fiftieth level and everything is destroyed, Yirmiyahu Anavi comes and he says, 'Good, let's enter into that space.' That's why Yirmiyahu Anavi is born on Tishah B'av. He's born in the space of complete desolation because in that space where there's a total concealment of Hashem is the ultimate revelation of our Kadosh Baruch Hu.

38:13 This answers an amazing question. We know that a navi, in order to prophesize A navi needs to be besimcha. How could it be that Yirmiyoh a navi could prophesize besimcha about Tishbav? How could he prophesize in joy about the destruction of the Beis Hamikdash? The MS is that it's a halacha p'suka in Shulchan Aruch. Shulchan Aruch says as follows: Ain oimrim tachnon v'loy slichos. We don't say tachnon and we don't say slichos according to Agosh Ashri on Tishbav. Why? Because Tishbav is a yontif. Karoilei moed. Tishbav is a yontif. We look at Tishbav and we see the destruction, the hopelessness of Tishbav. But that's not the way that Chazal wanted to see it. They wanted us to see that there's total devastation and total revelation. Both of them exist. Yeremi Yawanavi could be besimcha speaking about the tragedies of Tishbav because he understood like Rivakiva. That in that fiftieth level is where Mashiach comes from. Mashiach is born from that total disconnect from Hashem. That becomes the total revelation of Hashem.

39:25 And this is why, as the pasuk in Zachariah says, referring to Tishbav, there will be great days of rejoicing and gladness. Mo'adim, Mo'adim tovim. Listen to this unbelievable idea Unbelievable idea from Rav Moshe Wolfson. Rav Moshe Wolfson says, Mo'adim tovim is the same gematria as Echah. When you spell out Aleph, Yud, Kuf, Hey, it's the same gematria of Mo'adim tovim. The pasuk in Zecharia that says that Tishbev will become Mo'adim tovim, it's through Echah. It's through sitting on the floor and saying, "How did we get to this place of total desolation and total devastation?" That it will become a Adam Tovim. Moshe Wolfson also has some other beautiful gematrias. They're worth saying. That the hidden letters he says in Tishabov If you look, every word has hidden letters. Tishabov is like a Tav, so the hidden letters are Yud and Vav. And the next letter is Shin, so the hidden letters are Yud and Nun, and the next letter is Ayin, so the hidden letters are Yud and Nun. If you go through all of Tishah B'av and you take only the hidden letters, it comes out to the gematria of one thousand sixty-seven, which is the same gematria as Bayis Hachlishi. That hidden within Tishah B'av, the hidden letters within Tishah B'av are Remes, they're a reference to Bayis Hachlishi.

40:54 And that's why the Sefer Yetsira of Wolfson's Zechut Zadik Levrach explains that the Sefer Yetsira says that the month of Av is identified with the letter Tesh, like Tishabov. So Tesh we know is Tov And the Tov if you look at a Tesh, the inward the How do you say this the right head of the Tesh is bent inward. If you look at the letter Tesh, the right head of the Tesh is bent inward a little bit Because it's referring to the hidden good that exists on Tishabov. The outward expression of Tishabov is mourning, but the hidden good of Tishabov is the ultimate. Via some Mashiach that comes from Tishavav, and that's why Teshbaav is the same gematria as Mashiach Ben David. We know the pasuk says Lishbar Bachuri. The full pasuk is: We referenced it before. See the colabire Adina, the Kirbi Kara alay Moed Lishbar Bachuri.

41:48 The Lord rejected all of my heroes. He proclaimed Kara alay Moed. He proclaimed a Moed Lishbar Bachuri. What does Lishbar Bachuri mean? To crush my young men Yirmiyo Anavi is telling us that from the crushing From the crushing will come the moed, because Tishbev is a moed where we're crushed, where we get to that fiftieth level That ultimately becomes the place where Mashiach Tzidkenu is born. And we should be zeiche. Rovelson explains that if you add the gematria of Nachamu to the gematria of Yirmiyo Anavi Nachamu is a hundred and four, and Yirmiyo is two hundred and seventy one. It equals that of Shlaima Hamelach, which is three hundred and seventy-five. When we put Nachamu together with Yirmiyahu, we get the vision of Shlaima Hamelach, which is ultimately the vision of Moshe Rabbeinu to build a Bayis Shlishi, which this time will be everlasting, because Al Kiddush Baruch Hu will have no need to take out his wrath upon Klal Yisrael. When we reach the fiftieth level of Tuma, Hashem shines His light upon the entire world, and there will be no more reason for Klal Yisrael to be destroyed, since there will be no more reason for Klal Yisrael to be destroyed. The sukkah of Shlaima Hamelach, the sukkah of David Hamelach, the vision of Moshe Rabbeinu can finally come to its completion. And we could be zayicha to a bais shlishi that will be a binyan ad yayad that will be everlasting.