DMC 654- The Gift of Hatred

every year to Shabai'a have asked us to pause to stop eating, stop drinking, stop washing, stop wearing clean clothing, to sit low, to speak gently, to let our hearts and minds remember what might have been forgotten. It is the day when we let the weight of Jewish history rest on our shoulders. It is the day when the pest refuses to stay in the pest, but this dish Abiav, this year the air feels a little heavier, something is a little different. Jews around the world, even here in America, feel a kind of open hatred that we haven't felt for many in our lifetimes. We feel it in our government, in educational institutions, in workplaces, in our neighborhoods, and certainly in the media. And the strangest part of it is that it comes from everywhere, from people who don't know us, from people who never even met a Jew, from countries that have never had a Jewish community, from politicians whose job has nothing to do with the Jewish people. Candidates running for city council, local office, whose job and responsibilities are pad holes and garbage pickup, zoning and neighborhood safety, suddenly make the Jewish people their agenda. It makes no logical sense, and yet it is happening. We see hatred from the far left and the far right, hatred from all different types of people, groups of people that don't agree on anything, not on politics, not on morality, not on religion, not on culture, not on truth, but somehow they all find their way to the same target, the Jewish people. And this has definitely been in our history, not only is anti-Semitism intense, it is also irrational. We're the only religion that absolutely prohibits the eating of any kind of blood, and we go through great measures to make sure of it. Yet we are plagued with blood libels. They said that we, Amisrael, were poisoning the wells of Europe, yet they completely ignored the fact that we were drinking from the same wells. So, Antisha, we have today on this day of awakening, we must all ask ourselves, what is happening? Why now? What does Hashem want from us now? How do we respond as a people? In three places in the Torah, we are warned not to follow the ways of the goiim. He shammer l-akhah, be careful, panting nakesh ahara hem, not to be attracted by the ways of the goiim. The Rambam writes, in Hulkhat Abu Dazzara, he is forbidden to follow the ways of the goiim. We are not allowed to imitate them. They are not allowed to follow the way of the goiim. He has to be known through his unique way of clothing, and in the way he acts, the same way he is different in his outlook. The smug writes that we have to be unique, not only in the way we wear our clothing and the way we act, but in the way we speak. The Maharal says that the word Yahudi is also Yahudi. A Yahudi means by definition that we are unique, that we are different, that we have different standards. There is room in the world for every nation, but a Yahudi must be his own. The Midrash says that the Jewish people are compared to a zait to the alif tree. And the Midrash explains, just like oil does not mix with other liquids, so too the Jewish nation has no survival when it is mixing with the nations of the world. The Betalevi, a very well-known Betalevi, comments on a perec in Tehilim, Kofhe, 105. It's a beautiful perec of Tehilim that discusses how Hashem took our people and did tremendous kindness for us from the very beginning of our existence, yet in that perec, which is worthwhile to look at, the Pasoog says amongst all the favors that Hashem has done for us in our history. The Pasoog says, "hafah libam li sno amo," that Hashem turned the hearts of the nations to hate his people, Lahith Naqel, to plot against Abadav his servants. And the Betalevi asked the obvious question, "What is this Pasoog doing in the perec of kindness that Hashem has done for our people? Why would that be? Why would Hashem even do that? But why is it even relevant in this perec when you're talking about the beautiful Jewish history and what Hashem did for us? How does that Pasoog even fit in that Hashem made their heart hate us? That's the reason why we're here today. We're here on Tish-Abe-Av because of that reason. How could that Pasoog be in the perec of kindness?" And the Betalevi explains, I will say it very short, he says that when the Jewish people in Egypt realized after your sef's death that it's imminent that they're going to go into what Avraha Mavino was told that they're going to go into slavery or some sort of pain. So they decided that the only way that they're going to be able to survive is that they're going to have to be like the Egyptian. And the Midrash says, "Heferu Berit Mila, they tried to hide They're breathing me, not that they didn't have a breathalyla, but they tried to hide the matter. They wanted to be like the goi. They figured if we're like them, then they will go easy on us. If we're like them, then they will love us. But that's not what happened. When Amis Ra'el began to become or to try to become or to imitate the ways of the goi, have Fakhli Bam Lisno Amo, the hatred became even greater. They were still Amo, they were still his nation, they were still doing the right things. They were still Abadav, they were still his servants. But even though they were doing much good, this area was a cancer. The area of imitating the goi became the reason why they're hatred, why they're hatred of the goi, began to spread like the Sephira Hainuq rights that Hashem gave us the Midsfa of Brit Mila. Lefis Sharia Tsah Hashem mid-barach Likbawa, every time you go to a Brit Mila, it should be serving a reminder of this Sephira Hainuq that Hashem gave us our people. Hashem hef deal, Hashem separated us, Liyot Nikra al-Shemon. We were supposed to be the nation, a unique nation. So he gave us the Midsfa of Mila in Oth Kavua, Begufam. He wanted something that is Kavua that is set in our Goof in our body, Lef Dilam Mish-Shairah Amim, so that we could be clearly separate and different from the rest of the nations. Bezzurat Gufam in our physical reality, the same way we are different in all of our ways and customs. That is why he says the Betalevi, Vajakutsu, Mipene, Mipene, Mipene Israel, that the Egyptians had a certain lack of, they were disgusted with the Jewish people. Hashem put that in them and that became a lesson for history. That antisemitism as miraculous as it is as we've already explained. As widespread as it is, it must always bring us back to this story. Hafakh Libam Lisno Amo Hashem has turned their hearts to hate his people. When does that happen? When our people try to become like them, when we imitate them, the Pasoog says Hashem told Abraham Avinu, "I am going to make a covenant with you. Aberit Olam, a Berit forever. Aberit between me and your children. What happens when Amim Israel isn't fulfilling their part of the Berit. Hashem uses Hafakh Libam Lisno Amo, the other nations of the world when they leave their country. When they leave their nation and they become a part of a new nation within a few years, they become one, they become united. Look at the country that we're in. It's called a melting pot. From nations all around the world, all different colors and all different shapes and all different mindsets, all came together to be the American people. That's what happens by all people who move to another country, except for the Jewish people. When the Jewish people start to melt into the country and into the customs of the place that they're in, and now they should become like everybody else that presents a danger to our existence. And Hashem has his tool called anti-Semitism. Hafakh Libam Lisno Amo, the hatred doesn't come from them. It comes from him. It's hard to hear for the modern ear. But anti-Semitism is an act of the Creator. Vattim Malay Haaretz Otam. The Pasuch says in our first reality of this anti-Semitism in Egypt, after Yaakov moved with the Shabbat team and they were there living peacefully. The beginning of Sefer Shemot begins Jewish history as we know it. The land of Egypt became full of our people that may not sound so bad. But when you realize and you study Sefer Berezheet and you see that when Yaakov Avino came down to Egypt, your Sef told his brothers, "Go tell my father. "Reda Eli, come to me." "Veyashavta, be edit's goshen. Don't worry, Abba." "Veyashavta, be edit's goshen. I'm going to put you in goshen. I'm not putting you around Paro. "I'm not putting you around the Egyptians." Your Sef warned his brothers when Paro will call you and he will see you. You can imagine what your Sef did for Egypt. Imagine all his brothers together can do for Egypt. When Paro asks you, "Mama Asachem, what do you people do?" Your Sef is reading them the script. "Make sure," he tells them. "Va Amartem, this is what you say to Paro." "An Sef Mikne, hai you Abadecha, we are men of the cattle." "Mine Urenu, from the time we young, they add atah until now. "Gam Anahnu, Gam Avotenu, us our forefathers, we are men of the cattle." "The idea of friends, the Jewish people, are not men of the cattle." "That is not our claim to fame." "We are the people of the book, we are godly people." "We are the children of Raham, it's Hakani Akov." "We are not men of cattle." "By Yosef tells his brothers, "Make sure you repeat after me and Sef Mikne." "Bah Avur, Te Shevube Eritz Goshen, because I need you to live in this place called Goshen." "Kito Avat Mitraim, Col Rohezzon." "When the Egyptians hear your shepherds, they want nothing to do with you. "And you could live somewhere far, and you could be the Jewish people." "Wati Malah Aarezzotam, when Yosef died, something changed. "All of a sudden the Jewish people were looking to find real estate. "Wati Malah Aarezz, they were full inside the land of Egypt. "They were no longer living in Goshen, a separate nation. "And as one great rabbi writes, not only did the land of Egypt get full of the Jewish people." "That's why it says Hashem, "Upasah Hashem hashem had to step over, because there was a home of a Jew and a home of a goi." "A home of a Jew, home of a goi." "Hashem had to be pasah, Hashem had to step over them, one house over the other." Not only the land of Egypt. become full of the Jewish people. And Tim Maleha, Aritz, or Tam, the land of Egypt became full inside of them. They became much more Egyptian than Yaakov and Yourself's hope for. Hashem, Pram, is Tavraha Mavinu, "Ki ger ih ihe, ez-zara'achah, Ya do'atada, You should know it and know it again." Avraha Mavinu, "Ger ih ihe, ez-zara'achah, Be eret lola'em, That Your children will be a ger, They will be outsiders, In a land that doesn't belong to them." The Netsi says in the most beautiful comment. He says, "This is not just a prophecy." He says, "It's a haftaha." Hashem was telling him something that's going to happen. And it's an az-harah, And it is a warning, That when Am Yisrael is a ger, When they are foreigners in their country, They will be fine. But when they stop acting as a foreigner, And they become part of the country, Hashem will make them a ger again. Haftaha'i b'am list'no abmo' To make sure that we stay a ger. And that's been Jewish history. Whenever Am Yisrael became comfortable, Became too comfortable, Became part of the culture, Became close to the goy, And Timaleh, Aharets, Or tam, Ki ger ih ihez-zara'achahem, Hashem made sure that we stayed Foreigners. "Va Yisrael betah badaad, A'enia akovah." And the Ditoram, Hashem said, "A'enia akov, the vision of Yahakovah binu, Was that Yisrael that his children Would live betah, Would live with security, They would live peacefully, They would live with all the pleasure of being a Jew, But it has to be badad, It has to be when we are separate. That was the vision of Yahakovah binu. And when that vision Is in happening the way it should be, With his kindness, The Creator steps in, A world without the Jewish people Is not a world. And Hashem has to rescue our people And the world that he created. We see in the Haggadah of Pesah, We say, "Blessed is Hashem Who kept his promise To the Jewish people. Had he keep his promise, Shia Akadosh Baruchum, Meh Hashem et Aket, Instead of 400 years in Egypt as slaves, He made it 210. And it says, "Shinem, ke mo shia amar lea abrahama binu, Like he told abrahama binu, And the question is asked, Where did Hashem tell abrahama binu That he is going to cut down the years of slavery?" And then we say, The famous words, "Ve he shia amda la votenu velanu." And this has stood for us and our forefathers. What has stood for us and our forefathers? Shia loehad bildad amad alenul echalotenul That not one, not two, Has stood up to destroy us. What's ve he shia amda? He is what? What is it referring to? Says the Netsive, He says, "Tar Hashem promised abrahama binu, Ke gari yezara khah, That your people will always be strangers." And when Hashem saw in Egypt That it was becoming more Egyptian than Jewish, Hashem, he shia abat Aket, He made sure that quickly, quickly the slavery had to happen before they turned into an Egyptian. That was the promise that Hashem told abrahama binu, "Ve he shia amda," Says the Netsive, "Ve he shia amda, And this promise that we will always be a visitor." He shia amda la votenu velanu, "Shalloy haad bil vaad amad alenu le khallotenu." Jewish history has been full of anti-Semites and anti-Semitism. Ve he shia amda. This is the promise of Hashem ta-abrahama binu That there will be people in our history To make sure and ensure that we stay to Jewish people. Bizar amim the Pasoog says, "When Hashem spreads us amongst the nations, "Keravot yehpatsu, "it's because we are looking to become closer to them." That's what Balak says, "Hen am le vaad ad-ishgon." This is a nation that when they are badad, when they are alone, when they are unique, when they are special, when they are uniquely Jewish, when they are Yehudi and Yehudi, then you shkon, then they will live uba goyim, but when they mix amongst the goy, loyid hashav, they can never make it. (Pause) My dear friends, we are a blessed generation. Our community is blessed. Look around us. Look what our community. What Kali Israel has built in the last 50 to 70 years. So much Torah learning. Yehshivot, Kuala-Liim, Shiorim, Sefarim. Organizations that feed the hungry, support the sick, help the poor, rescue the broken, comfort the lonely, has said that happens quietly, daily, constantly in every neighborhood and every shul and every home. So many families building authentic Jewish homes. So many children, so many young men and young ladies growing up with Torah as the center of their lives. Look around you everywhere you go. You see growth, you see elevation, things that probably couldn't have been imagined 30 years ago. We should be proud. We need to be proud, deeply proud, of what has been accomplished. However, with all the Torah that we have, and all the Midsvot that we are fulfilling, and all the Hesse that we are giving, even with all of our accomplishments, there is still a danger. A danger that Yaakov Avinutoras, as he was about to meet up with Isav his brother. He told the messengers, he told the Malachim, "Kot, tomerun, ladonil, Isav, when you see my brother Isav, is send him this message. "I'm Lavan Garti, I lived with Lavan for 20 years." Comes the famous words of Rashi Al-Alava Shalom. And so she says the word "Garti" is the same numerical value, the geometry of Tarjag, 613. Says Rashi Al-Alava Shalom, as Shalom says, "Kalomar, Im Lavan, Harash Garti, I've been living with Lavan." The evil Lavan. 13 Mitzvot. and I didn't learn from his bad ways. The great Rocheshiva of Baltimore, I love a Shalom of Ruderman, asked an obvious question, why did she have to ed? If a person keeps 613 mitzvot, does he have to ed? If you kept every mitzvah from 613, that means you've done nothing wrong and you've done everything right. That's quite an accomplishment that you've been that way for 20 years, not a day, not a week, not a month, 20 years. You lived with Lavan and you kept 613 mitzvot. I don't know what that person would look like. Do you have to ed and I didn't learn from his bad ways? How could you keep 613 mitzvot? How could you learn Torah all day? How could you do every kind of Hecid and mitzvah that comes your way? How could you not miss a Tfilah? Every day, three Tfilat. And you still have to say that I didn't learn from his bad ways. And says the great Roche Shiva. The answer is yes. That you can keep 613 mitzvot. You could learn Torah day and night. You could look and act in the most holiest of ways. But it's possible that you still have the mindset of a Goy. You could still have Lavan as your role model, as your guide. And therefore, Yaakov had to tell Isav, I kept 613 and I didn't have a Goyish brain. I didn't live a Goy life. It's a big hidush that a person could live a life of a Goy and keep 613 mitzvot. My dear friends, in a time like this, in a year like this, when antisemitism and hatred is rising from every direction, this is exactly what we need to talk about today. And we must speak honestly about it. Because when hatred rises, our unique identity must rise higher. That is the work of Tishab-e-Av. We're not here only to mourn the destruction of the Betta-Migdash, but we're here to repair the cracks in the walls of our own lives where foreign values are slipping in without us even noticing, where priorities are reshaped, where we begin to think and to act and to live in ways that are not ours. That is the ultimate cause of the destruction of our people. And repairing it brings every one of us and our families and our communities tremendous blessings and shalom. One of the greatest dangers to Jewish identity today is not hatred from the outside, rather it's admiration from the inside. We live in a world that is overflowing with role models that we admire, famous people, wealthy, glamorous, influential, and unbelievably empty. And slowly without noticing, we begin to imitate them. Because the world around us keeps telling us again and again in different ways. This is success, this is greatness, this is what matters, and without even realizing the crack is there, and we begin to admire their ways. We admire people who have money, but not character. People who have fame, but not values, people who have influence but lack integrity. Many of them live lives of chaos, addiction, broken relationships, arrogance and emptiness, athletes, politicians, actors, singers, all kinds of people that have the stage for all Americans and all people to watch. And even if you're in the Beth Midrash, and even if you're learning, and even if you never watch them, and even if you tell me I don't care about them, but somehow they reach, can reach very far right into your standard. It can go right into your seador. It can enter right into your every holy act. We live in an age of influencers, the kings and queens of the modern world, people who are famous just for being famous, people who influence without any wisdom, people who speak without any knowledge, people who speak without any direction. They tell the world how to dress, how to speak, how to think, how to live, and people actually follow them. Maybe you say, but I don't follow them, but you may not even realize how much we follow them, how much they have an effect on our decisions and our lives. We live in a world who admires pleasure and fame, money and attention, but the Jewish people never, ever meant, were never meant to imitate such a world. We're meant to imitate Abraham, Avinus kindness, and Saraz Maristi. It's Haks strength, and Yakov's truth, Rahel's unselfishness, and Moshes humility. Ahron's Shalom, and David's courage and heart, Rabi'aki'vah's devotion, that ambams wisdom, the purity of the Hafez haim, the simple Jews, and Munah, the simple Jews who were our fathers and mothers, our grandmothers and grandfathers, who each one could have a biography of thousands of pages written on their lives and their purity, on their sacrifice, on their holiness, on the way they raise their children, on their clarity. These are heroes. And once these heroes have become part of the culture in the streets, we start seeing the effects. We live in a generation that's obsessed with experiences. Eating is no longer a person who gets hungry. Eating has now become an experience. The fancy restaurant, the trendy places, the newest flavors, the perfect picture moment, moments of a person eating, pictures of food. Ask yourself, when did eating become a performance? When did food become the identity of a person? Do you ever imagine your grandfather taking a picture with his- Stake So if it didn't come from my father and it didn't come from my grandfather and it didn't come from your father and grandfather So where did it come from? You'll tell me but there's nothing wrong with that what sin is there to take a picture with my stake What sin is there in experiencing a dinner for three four hours? Tarjag meets what I kept But this is not a Jewish identity The Jewish people don't make experiences of food We are not meant to live for indulgence We are meant to live for meaning When we give Hashivut to experiences of such simple not important things It's a clear indication that we have started to learn from Levant and his children And if you think it's not a big deal. What's what's a big deal? So I like a lot of things. I like to go a lot of places I like experiences on vacations Vacation is okay if you're resting if you need to rest because you're tired It's good, but you don't need an experience in vacation There's something very goyish about experiencing a vacation or experiencing a dinner or Experiencing anything that doesn't have to do with real meaning And if you think it's not a big deal like what's what's a big deal? That's what I tell us about the Ben Sorerumore The Ben Sorerumore he is a child that needs to be put away because of his bed Actions while he's still young The great Mashkiah points out in the name of the Ibn Ezra That is Hayab Mital, why what did he do? Because he stole so he could eat steak And he stole money so he could drink wine Is that something so bad that you got to put them away for for life? But a person whose mindset is Experience in such matters is on their way out of Judaism Music that shapes the Jewish soul Music builds identity Music builds emotion Music build desire I'm not talking today about goy music that's not already in tariag mitzvot That may already be out of tariag mitzvot To listen to such Low people with their words and their music But we must ask ourselves Has Jewish music Also become Lavan type of music The beat the style the energy And you can't tell me you don't know the difference Anybody who has a pure soul that's from Abraham its Hakka Nyako knows the difference Between someone you should listen to and someone you shouldn't listen to Not everyone who wears a kippah is a person that you should listen to Not every Hebrew word is a word that you should listen to Music penetrates the soul and the voice of the one who sings is going deeper than anything else Who is singing? Where are the words coming from? It's become okay For even religious circles to listen to people that are not worthy of listening I don't say they're bad people I don't say anything bad about them But that doesn't mean they need to be playing in my heart It doesn't mean they should be playing in my children's hearts It's a big responsibility to put your heart in somebody else's heart you better check it out first Before you take on a new song a new artist Ask yourself With Yaakov Abino consider this okay is this the way? Is this the way of the Yehudi the Yehudi The special person is that the kind of beats that we're supposed to be dancing to We have today in our society and unfortunately even within our own community There is a drinking culture It's not put him We're not talking about Kiddush We're talking about drinking for drinking It's a culture Social drinking party drinking identity drinking Drinking on shabat with our friends before we get home Why should a person who finishes Shah-iit and Musaaf sit down to drink? Where did that come from? I'm embarrassed to say you walk into some shools and you see more alcohol on the tables than in the liquor store There's also a little Maza they say Maza that's a sketch After shool we're gonna have some Maza they don't have Maza The Maza just so they could drink more Why is it okay to drink when you have nothing to do? Where would that come from if not for the society out there The lavan in us that has crept in to our holy shabat and to our holy smaat Has made it normal that if you're sitting at their place you have to have a you have to your embarrassed bureau cup Ask yourself before you take on something like that Why are we sitting in shool and acting like a guy? We have times to drink in the world, you know when pudding comes around everyone goes crazy And they should for people who are not responsible But what about every day of the year in people's backyards And after shool get together After shool on shabat you go home He spent time with your children and family sober How many fathers walk into their home drunk And if you're not drunk and you're on your way to it, it's the same thing you're in the wrong atmosphere There's no reason for someone to drink on shabat morning You finish musaf you learn Torah you go home and you enjoy your family That's what your children need to see That's what your family needs to have Would you say it's an avidata drink? I don't know if it's one of the tariag meets what But it's definitely the ways of lavan and his children We need to root out some of the accepted norms that are even in the holiest of groups The concept of chilling I'm not sure that my father ever had such a concept I wish he was around today So I could ask him Have you ever heard of chilling? So he probably won't know what the word means even though he spoke perfect English Because even in English the word didn't exist Even George Washington didn't think of this word Basically chilling means if I can translate to my father in the best way It's the culture of doing nothing Doing nothing doesn't sound very beautiful So they came out with a name and experience. It's called chilling. In the words of Hazal, it's called Moschav Letzim. "Chilling means you sit around and you just hang. You do nothing. This time to relax. Don't get me wrong." But it's not an experience to relax. Relaxing is something you do on your own. When you're walking with people somewhere, you talk to them. When you're sitting with someone for dinner, you talk to them. But you don't sit around just to talk. Of course, chilling causes tremendous amount of gossip and cynicism and negativity. Let's start talking about this one. Let's talk about that one. Let's talk about this Yashiva. Let's talk about this group. Let's talk about that guy. Let's talk about that. Who's going out today? Who's going out? Do you know who's going out? I think I saw them walking into the restaurant. I think he was going like this. I wouldn't see him. So why are you telling people about it? Because you're chilling. What are you supposed to do when you chill? What else are you going to talk about? If not other people, it's unacceptable for you to chill in the contest of the way we just explained. A life of privacy is a life of a Jew. When we start to overshare, when we start to share things that are supposed to be private, people share all kinds of things where they went, what they built, what they bought, where they're going, what happened in their marriage, what happened in their house, sharing, sharing, sharing. A young lady goes out, 20 people have to know. Everyone has to know what's going on. It's not a life of a new, a life of a new thing. You don't share unless it's necessary. Privacy is a tremendous part of living as a Jew. When we're sharing things, when we're sending pictures of things, when we're talking about things. Then we know we are under the influence of Isav. There's a lot more to talk about, but probably you can figure them out. My closing message is as follows. Tishabi'a is not only a day of tears, it's a day of truth. Truth when spoken with love does not break us. It builds us. Here is the deepest truth of all. The Jewish people are still here. We are standing. We are unbroken. We are still the Amhashem. Empires have risen and fallen. Things have come and disappeared. Cultures have flourished and vanished. But we, the Jewish people and our special uniqueness. The Jewish people who sat on the floor today, who have been sitting on the floor and crying and spoke about the truth for thousands of years, are the ones that have survived. Not because we're stronger and not because we're richer and not because we're more powerful. We survived because we refused to become like everyone else. We survived because we held onto something the world could not understand. We have a covenant. We have a mission. We have a soul. We are the children of Abraham, it's Hakan Yakhav. We are the nation that stood by our Sinai. We are the people who carried the Torah through fire and water. We are the ones who never gave up. Not my father and not your father, not our grandparents and not our great grandparents, no matter where they were. Maybe they couldn't keep all the meat's worth. But in many ways they were more Jewish than we are today. They held on to their pride of being the children. The children of our vote than the imahat. And today on Tishab al-Av, we make a quiet commitment, a quiet promise to live as Jews and to think as Jews and to speak as Jews and to act as Jews and to raise our children in such homes where they know who their role models are. Where they not only do the meat's worth but they live a life of a Jew. We must ask ourselves on this Tishab al-Av, is there anything in my life that can be fixed? Is there anything I need to do away with? Is there any crack that Lavan has seen and entered? It's not easy to change. But we have a promise on this Tishab al-Av. Those who plan today, those who plan today with tears. Hazorah imbedimah, those whose tears become seeds, not every tear becomes a seed. But when the tears of Tishab al-Av become a seed, and each person walks out and says, where are the cracks? Hazorah imbedimah, that seed and that dimah and that tear becomes a seed. Berinah yiktsoruh. We will reap such joy, such berakhah, an individual level, on a family level. To live a life of a Jew is a life of beauty, is a life of closeness to the Creator, is a life of berakhah, is a life of warmth, a life that's protected. It's a mission that we have to walk away with today. Not only to look at the tariag mitswat, but to make sure that we don't learn from the sāvāra'īm, the school of Rūdb-Nehāmātāsī'ān.