From Fallen Soldiers to New Baby Names: The Emotional Secret of Parah Adumah I Parshat Chukat

[MUSIC] Since the beginning of the war, two and a half years ago, unfortunately in our community in Rana, Kilaatle, Rana, Kailar, there were two soldiers that fell out Kyrgyz Hashem, were, as some like to say, they were elevated. They are in a holy, totally different place now. One of them is Yerone Chiris, Hashem Mikondemahu, died, got killed on December 2023. And the other one is Nathan Rosenfeld, whose first yardside is this week on Gimltamas. Now, the reason I'm talking about them is because in the past two weeks here, there has been something spectacular that happened that completely elevated the community. And that is that there were two brittot, two babies that were born, that one of them was named after Nathan, his name was Nathan Shemuel. And the other one was born, the bris was this week, was Yerone's brother, who was named Yerone Rhee after his brother, that got killed. Meaning that Nathan was named after his uncle, Yerone, Yerone Hashem Mikondemahu. Now, whoever I had this trust to be at both brittot, and whoever was there, it was like an ocean of tears that everyone was crying. But it wasn't just tears of pain and suffering. It was tears of mix of pain and suffering, mixed with joy and happiness and hope. It felt almost like the tears of 2,000 years of gulps, all coming out at the same time, all of Jewish history. And it was a moment of like Malfila L'Ora that there is hope. And there is, you know, we could continue, and Amisrael does move on. And what I want to share with you today are the two things that the fathers said at the bris. The two things that the fathers spoke about at the belief. And if you ask me, it really encompasses what our parasha is all about. So before I revealed to you exactly what they said, which was so inspiring, each one in its own way. Let's jump into our parasha and get a little bit of understanding of at least the beginning of the parasha. And after we understand the beginning of the parasha, and what's in it, and then you'll hear what the siblings, what the parents of the child said, you'll get a whole new understanding of what everyone felt there. And also how to really get up from any time a person has failure in his life, in his marriage, in Parnasala, whatever it is. It's the catalyst to be able to get up and to grow. So that's what I want to share with you today, because that's the shank we'll see something absolutely amazing. So let's jump in. We see how to dismay. Beginning of the parasha is parasha, Zotrukatatura, and in the beginning of the parasha, you have the mitzvah of paraduma, which is when a person becomes tummy, he becomes impure. So he needs to go through a process. It's a week-long process where you take a paraduma, red heifer, perfectly red cow. It gets burnt completely. They mix the ashes with water, and then they spritz it on the individual, on the third day and the third day, and then he becomes, then he becomes tired. Now there's a fascinating madrush that discusses how mosh, how a kudish barhum, toot mosh, all the halachos that have to do with paraduma, and also really before all the halachos that has to do with tumentara. So let's take a little bit of a stack back. The halach is that there's different levels and gradations of tum. You have what's called, let's say, an avatum. An avatum, you have a dead animal. That animal is called an avatum, like the top of impurity. Now if you were to go and touch that dead animal, you go a level down, and you become a rishonetuma. You become a first level tum. Now let's say you're a rishonetuma, and there's food here. That is, let's say it's truma food. It's food that's meant to be for a coming. And I go and I touch that food. So now the food goes down a level and it becomes, what? A sheniletuma, a second level tum. That's how tumour works. It usually transfers through contact, and it always when it transfers, it goes down one level. Now the highest level of tumour. Above even a dead animal is deceased individual. When someone gets, when someone dies, doesn't make a difference if you got killed, or if he dies naturally, he's what's called an avi avatatuma. Which means not an avatuma, but avi avatatuma. The highest level of tumour. And here the last is that it's not only if I touch the dead body. Do you become, you become an avatum, you'll go down one step and you become an avatum. But even if you enter a room and there's a dead body in that same room without even coming in direct contact with them, you become an avatuma. Now this individual who now became an avatuma, he wants to go to the base of the make-dash. He wants to go to the cover and paste, he wants to give a koal man. How does he become pure? What's the process in which he becomes pure? That's where the paraduma comes in. When someone is an avatuma, that's when you need the paraduma to be mixed with ashes, to be spritzed on the individual, and then he's able to become pure. Now the measure says as follows. Okay, I want it to, the measure relates how sheniletuma is teaching most arabes, all these different Allah's, the different gradations that we have on. The avatuma, all the different ones. And when he's teaching each level, Hashem is teaching most arabes, how the person becomes impure. And how to become pure from that impure state. So I'll read you the measure. The measure says like this. Al-Kol devar-widavar. Shia-tami piyanka di shbar-ku le mo she. Amar lo tumato veta-a-ra-to. Every different level of tamah. Hashem told most arabes, how the thing, how the item or the person becomes tamay. And also how he becomes tamay, how he becomes tamay. Kivan shigu le paal shite moa la klani. When in parashya's emor, when we discuss the first time of someone who comes in contact with a dead body, right? Amar lo tumo she. He told most shite, right? He told most shite, exact that the person comes in avatuma. So most shite told him, he born in shiloham. Im ni temeze mat-a-ra-to. Someone who comes in contact with a dead body, with avia vata-tumah. How does he become tamah? Says the measure, lo hishivo. From parashya's emor, till, which is in vehicle, till here, till by medar, Asham did not tell most shite abeinu how someone could become pure from coming in contact with a dead body. For that whole period, Beotoshah, right away, when Asham didn't answer. He said, "Mosh, ask the God." He said, "Master the world, someone comes in contact with a dead body. How does he become tar?" Asham refused to answer. Beotoshah, ni tkarmu. Ni trakmu punab shite moa shite. Most shite abeinu's face dropped. It became, like he fell, he was beside himself. Kivan shigu le paal shite bra. Once he reached this week's parashya, amaglo. Asham said, "O tamirash, amalt ilchha behamur alakwanim." Remember, we taught, remember when we were writing parashya's emor. And I taught you that someone comes into a room, someone becomes tamay, right? With the, it comes in contact with a dead body. Veshalti, vashaltani, you asked me, how does a person become tar? Veloshi vati khanaidin, answer you. Zeta roto, this is how it happens. What do you do? Velakkhot, latameh, falsif atapal. You take from the red half-er, you burn another, then you spread it on the, on the, on the, on the question. The first question. I want to ask you today, Bissihaat, Dishmaya, is what, what in the world is going on here? Why didn't Hasham tell Mosheir Abeynu, all the whole, if you're teaching about tumantara, teach the whole thing. Why are you leaving one spot, one, one process to, to much later? And what's the whole reaction over here? Hasham tells Mosheir Abeynu, someone who comes into a, dead body, he becomes an avatuma. Okay, so how does he become tar? Say that, Mosheir Abeynu's face gets all sad. What's going on? And then he leaves him in suspense. From parashya's emor to parashya's chukas. And then parashya's chukas, what is he tala? By the way, remember, I didn't forget your question. Usually like, I remember in, at least this one, it felt like, elementary school, when you had like a good question that you asked your rabbi, right? So you asked the rabbi, I have a question. And what did he tell you? I'll go back to you. Never got back to me. I'm still waiting 30 years, right? Never think I'm actually, but over here, our kudushbharka actually got back to him. Right? He said, I'll go back and, it told him a little bit later. And he said, what, it's paraduma. What's going on over here? Why is a kudushbharka making him wait? Why does he need a way to paraduma? And what's the, what's the back and forth? That's question number one. Question number two is, I wanna learn with you a gammara, which actually relates a fascinating story, which could be some of you know, maybe not. So let's learn it together. There was an individual called damabena tina. Damabena tina lived in the times according to, the majority of the reshowning lived in times of the second-based Amigdash. Now in the times of the Sangam-based Amigdash, for some reason, the either the khoshan, which is the brass plate of the koi ngadal, or the foot, two opinions in the reshowning, the metal, the stones that are on the shoulders. One of them went missing in the khoshan, and they had to get a new one. Who had a precious stone that was fitting for the khoshan for thing? It was damabena tina. So the khakamim came to go to damabena tina, and they wanted to pay an exorbitant amount of money just to get the stone so they can put into the khoshan. What happened? When they knocked him, when they knocked him, when they came to his door, damabena tina walked them in, and he said, what could I do for you? Where are you? Where are you? According to many opinions, he wasn't even Jewish. So they asked him, they said, we came to buy the stone, we had this purse, his stone, ve'yam afdach munach, tachat munashotav shalavif, what's the issue? The key to the safe was under the his father's pillow. Now, not a problem, what's the problem? His father was sleeping, so he didn't want to wake up his father. Velotsiyago, so what did he do? He didn't want to wake up his father, and he told the rabid, he says, I'm really sorry. I can't wake up my dad. So therefore I can't sell you the stone right now. Apparently they left, it seems like they got a different stone from someplace else. What happened a year later? The shana'a bachel, the next year, natana kadashbahu sshkaron, kadashbahu repaid damabena tina. What was his reward? Shinol dalo paraduma beidro. And he had, he was raising, he was raising cows, and part of his flock, one of them gave birth to Renafor, nich nasuchach meisraeli tslo. The rabid came running to him, I'm really not sad. So he said, I'm out of him, he said, yo dean i bachem, shi iman i mi vakesh mi keim, korn ma kum shibbahu lam, atem notine mi, he says, I know that for a rat half-her, I can charge you everything, any price in the world, right? Notine mi, and then it's like, in my vakesh mi hei, I'm not asking you to give me that. Ella otomamon shiif santi bishvil kodaba. What do I want you, what price should you pay for the rat half-her? Remember, you offered me an exorbitant amount of money for this stone, and I wasn't able to sell you the stone 'cause Abba was sleeping, and the key was under his bed. Whatever you were willing to pay then for the stone, Pay now for the count that the red half of that was born in my in my flock which the car says was a reward for not waking up his father so the second question that i want to ask you is what's going on of your why is this the reward for what why specifically is the reward a red half okay so let's think the amount was six hundred thousand dollars for the for the court for the stone right so he gave up and six hundred thousand dollars why did i could as barclad and all by stock in test law a few years ago and then it would have uh. would have gone up he would have uh. you would have won or have another stone that he would have found or rather he he struck gold or suddenly his count gave birth to seven at a time and he was able to make a lot of money why was the reward specifically the red half right seems to be like because he didn't wake up his father and therefore uh. and he lost his mail therefore we give him the red half for as is uh. as is a reward so those are the two questions that i want to ask you this the out of the shmai again question number one we asked this whole measure that could be barclad leaves motion to spend he says i'm going to give you a class now in to mentara and he went through everything until he got the viva vota tumma says motion how does a person who becomes in contact with the dead body how does he become tar i'll answer you later says god he waits a few partials tell this to expire she says by the way now i'll answer you partials who cast what's going on here why is he waiting until he's giving the answer of uh. of our part our duma is question what question number two why was the reward of not waking up his father specifically in the form of a part of the why not some other monetary uh. miracle or monetary uh. juster that done a bit of sin a kind of guy for not waking up his father gone amazing let's answer these questions and to answer these questions we need to get a better understanding of the red heifer and then we'll bring back in the two babies that were born this week not on shmuel and uh. that the bris was in the past two weeks not on shmuel and your own yari uh. and exactly what the father said at each bris which will really encompass you ask me what the message of this expires so let's really get a better understanding of what uh. of what the of what the part of the means and what it can mean like on a different level today we don't have a part of the right that's not a hundred percent right there some forms you look online there people who are raising part of the was trying to get the right ones and uh. here you find a big nation was not the shamuel have a but as of now right now this given moment we don't have a part of the one that if we want to get our we burn and we can spread some weekend uh. and we can become tired so what could also mean on a different level okay so we can be not a different level is that who needs to get spritz to the part of the one someone who came in contact with a dead body that represents the the end of potential right in many ways when a person comes in contact has to show with the death with the dead person right it's the end of all of this individual potential regardless of the age right he could have lived so much more he could have done so much more and it's it's a form of destruction now in our lives we have other times where we come in contact with death and it's not necessarily the death of a person has a show sometimes it can be the end of a relationship the end of uh. of a business venture that we try to do there's so many times in life where we're dealt with failure and the red heifer actually represents perfection that lacha is that the red heifer needs to be completely perfect needs to have all right here's can't even have two black hairs and it can have worked a single day everything needs to be completely perfect from top to bottom if you see if you go online the people who are checking is this really actually right after you'll see them looking like an sorg and i'm like when sometimes every every sook is there's like a picture of like some custom looking at uh. at an essay with the magnifying guys that's how they would check the red heifer to make sure that there's no red up there's no uh. black uh. hairs in the red heifer and what do you do with this perfect gorgeous amazing cow what do you do that you destroy you burn it down to the ground the red heifer represents what you imagined your marriage would look like what your marriage what do you imagine your parnasas would look like what you imagine your relationship with your kids will look like what you imagine your health will look like but what happens many times in life is what we plan them what we thought would happen isn't exactly what happens the sarath a par the enough the whole cow gets burnt before you everything the way you envision something gets completely destroyed and completely broken down and this wasn't what i plan now in cabala they say that par which is the part of the way we raise has the numerical value of two hundred and eighty races two hundred and par is is a is a is a is eighty two eighty and the mcuballum say that that's the same numerical values as all the letters they are come at the end of a letter that change right you have letters that when they're at the end of the word excuse me a letter that comes at the end of the word sometimes they stay the same alarm it at the end of the word stays alarm it but you have the end the otheot sofiyot the end of the words the the letters that come at the end of the word that they change what are them a maim becomes a maim sofit and noon becomes a noon sofit at sadic becomes a sadic sofit a pay becomes a paid sofit and a half becomes a half sofit that's called the monthsbach right maim noon sadic pay a half monthsbach those are letters that when they come at the end of the word they change and the mcuballum say that the get matured in a miracle value of pal which is to eighty is the same numerical value as maim noon sadic pay in half monthsbach meaning the pal represents the end of something it's the destruction it's what I envision what I imagine how I thought the world is going to look how I thought my life is going to be what happens at this point everything comes shattering and everything is burnt to the ground and all that's left is what is just ash what do you do when you are dealt with your whole world coming crumbling before you and literally being burnt to the ground what do you do at this moment this is where akadish bar akadish bar who's teaching Moshe in the first back and forth that he's having akadish bar who tells Moshe abidu I'm gonna teach you about tumma what's tumma tumma doesn't mean like something that's dirty it means it's the loss of potential it's the law so there's different levels of loss of potential there's a Rishal Nuttama a shini luttama an avatama but then there's a viva vata tumma a viva vata tumma is when khasrishal you're met with actual death when something that you envisioned is going to be the best what happens to it it becomes it gets burnt to the ground there's nothing left what's the response to someone if you know someone or if you're going through something where it feels like the whole world is coming crashing down and everything is burning says akadish bar what's the first initial response what's the first step to response to someone who's going through tragedy you know what you do nothing you don't do anything you just wait you don't say anything you don't try to console you don't try when a person just lost everything when his whole life came shattering before him what do you do you just wait your silent akadish bar who doesn't respond to Moshe when Moshe says someone who comes in contact with a viva vata tumma someone who lost all his great potential he he thought that everything was gonna go well and everything came burnt down what's the response what do you do says akadish bar who I'll get back to you nothing and beginning all you need to do is let's continue let's just one day with the next we'll continue learning right the first step is not to do anything there was a a family in in in our north whose son Rachmanal and son got killed in in a car accident was a little boy and someone ran him over and at the end of the shiva the some the family members were speaking with the father and said you know you need to get up and continue life and they were talking about the shiva and they asked them they said who was there someone in the past week the whole community everyone came to be manachama was there someone who was here that actually like was able to consoling was there anyone and and if it was what did they say what did the person who came to console me what did he say in order to console he says there was out of all the hundreds of people that came there was really only one person that was able to be a manachama he says who who was it says it was rava vada yosef what happened what did he tell you he said rava vada yosef walked in he sat down next to me he held my hand he put his hand into my hand he looked at me in the eyes and then he started crying and he cried and he cried and cried and cried for three minutes and then I was crying and then he sent me to shemaim to nukhamu and he got up and he left he was the only person that was able to be manachama in the in that first moment of in during the shiva why is that because the first step to be manachama someone or to be with someone who comes in contact with an avia vata tumas someone comes in the contact where this whole life is broken in front of you went through the divorce he lost all his money every every person on his love a chas was showing me lost a relative of a closer what do you do silence just wait be with the person sit with him you don't even need to say anything to sit him hold his hand looking his eye and cry together with him once a person gets over that step right that first level then what's the option then how do you how do you actually move forward after you take the first step which is what is shema's teaching most urbano what's the next step this is where the paraduma comes in and this is where the paraduma can transform any type of of of of of failure to something that's amazing let's explain when a person has a shalom deals with a difficult time he deals with pain with suffering with something that's that's devastating so there's three ways how people respond to the to the destruction of the devastation some people unfortunately they have what's called PTSD they go through a very traumatic event and because they went through a very traumatic the event they have post traumatic stress disorder PTSD where the rest of their lives are at least for a portion of their lives unless they get help right are going to be anxious and and nervous you see it unfortunately here in R.T. Saul because of the war there are people who have been in life or death situations or have seen crazy things and it and it affected them very negatively I remember in on Purim this past year in Purim there was an announcement all over Israel no napa scene you can use cap guns you can use fire workers and whatever why could you have a guy who just came back from us and how you're lighting a crack or next to him and it's supposed he's gonna jump through the roof right so you can't do that so one way that people deal with stress is unfortunately the stress breaks them and it's a satir fault they need to get help and they need to and they need to figure out a way had a had a move on that's one way how a person deals with trauma and with death what's the second way that a person who deals with trauma how does he what what does he do what's a second way to react the second way is that you block it out right it doesn't affect you you don't suffer from post traumatic stress disorder you block it out and say okay it happened I'm gonna look forward I'm gonna I'm gonna block it out of my my life and a lot of alcohol survivors are come on it's on they went down this path they saw all of hell and everything was devastated and broken before them. And they tried to block it out. They never spoke about it. They never talked about it. Some of them definitely had PTSD. And some of them didn't have PTSD, but it became like they just compartmentalized it in a box. They never thought about it again, and they were able to live their life. But then there's a third level. There's a third level of way to react to a trauma that a person goes through. And this is the paraduma. And that is called PTG. And this is also a scientific, psychological phrase. PTG is called post-trauma growth. When a person goes through a traumatic event, and not only does it not cause him stress, and not only does he compartmentalize it, or he doesn't just ignore it, but rather the stress and the pain that he went through becomes the imponence of growth in his life. And that is the midst of the paraduma. The paraduma we said, what is it? It's the pure red heifer. It represents perfection. When you imagine your life is going to be, what everything, all the beauty and all the good that you thought is going to happen. What happens to that beautiful image of the red heifer? It gets burnt into ash. What do you do? Once your vision of perfection got burnt to ash. You know what you do? Take a little mine, heim. Take water, which represents Torah. You mix it together, and you take those ashes, and you spritz it on you. You basically say, I'm going to embrace it, and through the pain, through the ashes, and through the water, what's going to happen to me? I become pure. I went through a stage of tumma. I went through a stage where I saw the Via Votatova, the highest level of destruction. How do I become pure? I'd actually take that thing that was meant to be my vision of perfection. I mix it with water, and then I spritz it on top of me, and that makes me become holy. That's what makes me my, that's what actually makes me tired. These are the, what is it? Who are the examples of these? The Ali Wizals of the Generations. The Natan Sharanskis, the Closenberg-Gorebi. These are people who saw their red heifer, burnt, layenaf. They saw the Closenberg-Gorebi. They lost his wife and 11 children. 11 children got killed. Well, they saw everything got destroyed. What did he do? Did he have PTSD? Did he compartmentalize them and just move on? He took his pain, and he took his destruction, and he was able to infuse other people with an ability to never give up and to grow. He took their pain, and he made it a catalyst for growth. There was a soldier in this really army. His name was Emmanuel Morana. Emmanuel Morano is, I think, one of the only soldiers which to this day, they don't release this picture. He got killed in the second Lebanon war in 2006. And to this day, you won't find, you can Google his image. You will never find an image of him on internet. Why is that? Because he was so deep infiltrated into our enemies that if we would release this picture, right? Our enemies would really say, oh, it was really Israel. That was behind all these different events. My father, Shlita, he told me that he wants to went, he was asked to speak at Askarah for Emmanuel Morano. And at Askar, Emmanuel's father told him the following story. He said that the last young kipper, they were dovening together. It was cold in the drain. They were dovening Miraf together. And Emmanuel was started to cry. And he was crying and crying and crying and crying. And at the end of dovening, Emmanuel's father turns to him and he says, Emmanuel, like, come on, the rotasita. Like, how many of you have done that? You're crying so much. You know, because of Baruch who is a raqman, you don't need to cry so much. So he says, the reason why I'm crying is because I know the Koran better than I know Tanakh. He used to, apparently, allegedly go into math. He used to preach. He used to be one of the chavras that go into that. That's how infiltrated he was. Now, at a certain point, there's a video of him online. It's obviously blurred out. You can't see his face where when he got like another dog, he went up a level so he was asked to speak. So he got up to speak. And he was during the time of Svirah when Rebiya kept a student, the 24,000 students of Rebiya Kiva, got destroyed, got killed. And he said, Rebiya Kiva is a perfect example of this. And he said these exact things. He says, whenever a person deals with death and destruction, there's three ways how you can deal with it. Number one is that it can break you. You can become, you can get PTSD. Number two is that it doesn't break you. And he just continue and you ignore it. He says, but the highest level is the paradeuma. The highest level is to take the pain and to take the suffering that you went through. Not to ignore it, but to embrace it and use that as mix it with water and use it as a way to grow and use it as a way to become better and to help other people that meet he got for a bit or going through the same situation, going through the same pain and through the same suffering. And that is the message of the paradeuma. And that's something that we can all take the heart. Every time you're dealt with a failure, you're dealt with something that's devastating, take, don't run away from it. Look at it, mix it with water, add some Torah values to it, and then see how you can actually grow from it. And now I want to share with you what both fathers said at the brisk of their children. The first one we'll discuss is Yeroni, Yerona Ari, that was named after his uncle, Yeron. And then the second one is not Tanchuwa. So at the first, at the first breast, first of all, you should just know that these two families, the Rosenthalde and the Chittices, the parents, which is Debbie Chittice and Clive Chittice and Avi Rosenthalde and Sam Rosenthalde, both of them are embodiments of the paradeuma, both families, literally they go around speaking and inspiring people and talking about the pain and the suffering that they want through. And after you speak to them or after you hear them speak, you look at yourself and you're like, "Really, what am I complaining about?" And every time I have a conversation, every time I always leave inspired it. So I was like, "Every time I feel like they're spritzing me "with the paradeuma." That's how I feel every time I have a conversation. And they are, they're an embodiment of the paradeuma 'cause they give so much positivity and growth to the people who are around it. So let's go to the brisk, that was this week. The brisk this week. So Dovi is Yaroni's brother, sheh Mekon Demon. And yet a baby, and he, he named the baby Yaronari. And this is what he said at his brisk. I wanna re-he spoke in Hebrew, but I wanna read a loose translation of basically what he said. So he says like this. He says, "I thought about this day for a long time. The day one of us will have a child and the squs of having him enter the brisk of Avramavin. Who will be the first to have a child? Will they name him? What will they name him? Will anyone name him after Yaroni? Should we even name a baby after? 'Cause there's all, and he said, there's all discussion. Whether you should name someone after phone soldiers so they added a name, Yaronari, not just not to give the full name, but then he says like this. Two and a half years ago, Yaroni fell in battle. And today, we decided to return his name to this world. Hashem took a Yaroni cheres, and today Hashem gave us a Yaroni cheres. Since his falling in battle, the name Yaroni has been a source of great pride, but also evoked a feeling of pain and loss. Today, we're adding a great simha to the name Yaroni. From now on, whenever we hear the name Yaron cheres, it will not only evoke a tear, but a feeling of joy and happiness. This week's parasha, Palashat Khukat begins with Zot Khukat Atoa. And Khazal teaches that a Khuk is something that as humans, we don't fully understand. This is to teach us that there are certain things in life that we do not understand, but we must continue living. Paraduma, this is literally, you go to this breast, you're bringing spritz with the Paraduma. That's what it feels like. Imam is saying, he says, "Ami sohachai, mi kam reiswa." You see the death, you see the destruction, and at the same time, the ability and the will, and the inner valor to be able to continue and to fight. Now, that was the breast that was this week, about two weeks ago, there was another breast of someone in the community, not related to Natan Rosenfeld, Hashem Yaroni cheres, but he decided to still name his child, Natan Shmoel after, after Natan Rosenfeld, Hashem Yon kam rei mo, and I was also at this cross to be at that person, as I said, the yurt side of Natan is Gimltamas, it's this week. And this is what the father said at, when he spoke, the father of that boy, he spoke at the breast and he said as follows. He said, he quoted a Gimari in Minachos that says that the Luchot, our tostos in Minachos, that says that when Hashem, when Moushra being who came down from Marcinay, he took the Luchos the first time and he shattered them. Then he had to go up a second time, and he took the second, he brought down the second side of Luchos. Now, when we built the Mishkan, where did they place the Luchot? Where were the Luchot placed? They were placed in Aron Gwita Sham, right in the Aron with the Krufya Mantap. Now, the Gimari and tostos has a discussion that not only were the Luchot inside the Aron, but it says Luchot and Shivre Luchot were inside the, were inside the, were inside the Ar. Now tostos in the Gimari has a debate, where exactly did they put the Shivre Luchot? Did they put them next to the Luchot? Or did they put them where? Under the Luchot. Now you read this Gimari where it says, you're like, really? Who cares? Who cares where exactly the point? And also, what's the point of putting the Luchos in? It's not like you're reading it. You're gonna read the Luchos, right? You're gonna read, if you wanna read what it says, what book do you have two books in front of you? One has beautiful, whole pages, everything's wonderful, and one is ripped into a million pages and you need to start doing what's the quality when you put all the pages together. Yeah, when you put everything in it and then you have to read, which one you're gonna use? The one that's whole. So, A, why are we putting it in it? And then two, who cares exactly where the broken Luchos was? And how does Tosus conclude? Where were the broken Luchos placed? Underneath the full set of Luchos. So you have, in the arm, you have the three boxes. You have gold, wood, gold. First they would put in the broken Luchos, the broken rocks on the bottom. On top of that, you put the full set of Luchot and then you would cover on top with the covering. Who cares? Who cares why it was inside? Why do you even need it inside? This is what the father of Natan Shmuan, who named the son after Natan, Natan Rosenfeller Shemekomeno, this is what he says. He says, and I, according you, work for it. I think the reason gets to the heart of what it means to be a Jew. Often in life, we live in a mirage that life is good and we just have to get through the bad times. They'll pass. However, it is the complete opposite. The Gimmar is teaching us that the hard times, the times when we are broken, serve as the bedrock, e-foundation for the times when we are whole. In other words, why is it that the shivery luchos are in the in the in the in the Arambisha Sam in the first place? The reason why it's in there is to show you that from a moment of destruction, from a moment of brokenness, you know what can happen? You can actually build and grow from. And not only that, where are the luchos going? Where the shivery luchos going to be? Where do you take the broken luchos? Where do you put them? You put them on the bottom of the whole luchos. What is that symbolizes? That symbolizes that you're broken times. And the times that you went through difficult situations, that becomes the bedrock, that becomes the foundation, that becomes the matzeva for the rest of your life. That's going to help you grow and can help you, you know, fly up and become the best version of yourself. This is the message of the par du mat, literally. Both Britoch, everyone who is at both of these vittot, what do they feel? What do we all feel deep down inside? You know what we felt? The Damaikhai, which is what you say in the in the in the breath. Through the blood, there's life. Amusrah has this inner ability to continue, to grow, to become the best version of ourselves despite the pain, despite the suffering. We don't ignore the suffering. We look at the suffering in our eyes and say, how am I going to grow this? How can I mix the ashes of my life? Mix it with water? And how can I actually grow from it? And now we can understand the second question that we ask. We ask, Dama bin Asina, right? He's the rabbi's come and he said, we want to buy a rock from you. Right? The stone, we want to buy the price stone, he says, I can't. My father's sleeping. So they leave. They come back. What's his reward? Paraduma. Why is his reward a paraduma? Because when the rabbi's left, it seems that he didn't sell the rock. Why? Because he tells them. He says, I lost money on the rock. No one wanted to buy it. So at least giving me back what, at least pay for the paraduma, the same price that you would have paid for for the stone itself. In other words, what the story represents is that when the rabbi's left, in some ways, Dama bin Asina's life took a turn for the worst. He had this expectation, I'm going to become a millionaire from selling the stone. But the rabbi's left and apparently they got a stone from someplace else because they weren't asking for the stone anymore. So when they came back a second time, what was his reward? His reward was a paraduma. Paraduma represents that even after destruction, even after you think that you had a missed opportunity, you know what you're able to do? You're still able to grow from it and you're still able to become the best version of yourself from it. And specifically, why he was rewarded the paraduma because that's what the paraduma represents. You had a misfortune. You had something that didn't go exactly planned. The way that you wanted, don't worry. Paraduma, you're able to look at your pain and your suffering and you're able to grow from it. I saw an interview online with Michael Eisenberg. Michael Eisenberg is like, he has a VC company here in Israel and he was being interviewed by a news channel in, I think it was in Khut Sards. And he asked him a very fascinating question, right? And this is a question that a lot of people who make aliyah, they live here in Ertisaw, there's the question that they get. What are they asking? They said, why would people give up their comfortable life in Khut Sards to come to Israel? Why would you do such a thinking for yourself? In America, you have Amazon Prime and you wake up in the morning and before you go to bed, there's no shoes or your front door. Here, maybe it's like you ever water something in the, in the, in the dole here in Ertisaw, you're lucky if you show up at the, without the dog. It's there, right? It's like you have to go and then come, come back a different day, no. And so here it's the other dog. You have to go to the other company. In America, you go order 10,000 hours later, it's at your front door. Yeah, maybe back and forth, it's, it's all to do. Yeah, it's like the, it's like the month, you know, it says that by the month, it's a decim, it would land right before their door. Those who weren't at something that they had to go out and to get it, right? So same thing with the, with the mail service here, here in Ertisaw. So why would you give up such a comfortable life? Bigger houses, cars or cheaper, here you pay double triple just for a car. That's 100% tax. Besides, for all the missiles and all the, all the things that in America, they have snow days, right? My, my nephew's who live in America, they say, yeah, we had a day off from school. Why? Snow. So I called them last week, I said, we had a missile day today. He said, wouldn't be a missile day. He said, yeah, Monday, we had off. Why missiles from my rent? We had a one day break in the middle. We have, you guys have snow days, we have missile days. Yeah. So why would you choose to live here? Why would you choose to live in Israel? This is what the, the, the person on the news is asking, uh, is asking this, uh, is asking Michael Ismer, why would you live here? So he says, it isn't life in America and Hutzards, London, where ever it is, isn't it so much more comfortable? He gave three answers. He says number one, comfort doesn't last. And boy is this true, right? And, and, and as a nation, we've seen this. It could be comfortable now. It's going to be comfortable in, in five years, in ten years, in twenty years. I don't know. Look at how the world is changing so quickly just from October 7th. People are, are comfortable in, in London walking in the street with a Kipa, in New York sitting downtown with your mayor, it's frightening, right? So comfort definitely doesn't last. Number one, number two, comfort is not a life aspiration. I'm not looking for a comfortable life. I'm looking for a meaningful life. And a meaningful life, where could you find here in Archie's hall? You wanna live comfortably, you can be comfortable from day until tomorrow. Go live on a beach for the rest of your life. That's what we want out of life. You won't feel accomplished and you won't feel like you did anything for the world for yourself or that you left any impact in this world if you're sitting on a beach. We're not looking for a comfortable life. We're looking for a meaningful life. And the number three, and this is to our point. And that is that if you look at, you said, look at America, after World War II, it was the most productive generation that ever existed. Why? Because they went through so much pain and so much trauma and what happened to them? Because they had a purpose in meaning. They created so much. He says, our generation here in Archie's hall, the young boys and girls, they're going and fighting and battling and going out to defend Amisal. These are people that are driven to their core. If you wanna invest in Archie's hall, this is the time. This is the time to do it because the young cover, the generation, these guys that are running around and they're full of aspiration and passion. What have they seen? They are embodiments of the Paradeema. Right? Dovi, who named this on Yaron, Yaron Ari. I'll put all my money on him. Why? Look at him. He went through all pain and all suffering and he's choosing to live life. He has a termination, an inner will and a fire and a passion. Then I'm gonna live life and I'm gonna make the best of life and it's gonna be the best. And he tells his boy at the brisk. He says, Yaron Ari. He says, I don't need you to be exactly like Yaron. He says, you don't need to look like him. You don't need to be talk like him. You don't need to be like to be like him. I want you to be you. I want you to be yourself. I thought it was such a profound message, such a young father to be able to talk to his son and tell him that. He says, yeah, I'm naming you after someone because we're continuing to the legacy of Amisrael. But that doesn't mean you need to be like him. Don't feel like, oh, the pressure. I need to be exactly like him. I need to be a fighter in the army. He says, if you wanna do a different unit and have a stapler instead of a gun, that's also good. Right? He says, that's also fine. But what is the challenge? It shows that these three reasons of why to live in our disobey. Number one, comfort and comfort doesn't go to the last. Number two, we're not looking for a comfortable life. And then number three, the way to find a meaningful life is over here. And when a person goes sometimes through pain and through suffering, your luchos are placed on the shiver luchos. So to conclude, right? We asked, what did we say? We said, we had this medjush. Then Moshe Rabbenu is teaching, as Shabin is teaching Moshe Rabbenu about the different levels of tumma. When he comes to a via Vota tumma, Moshe Rabbenu says, how does one become pure from a via Vota tumma? What does he do? What does the Kandjbarh who say? Nothing. Because the first step to help someone else who's going through trauma or to help yourself who's going through a difficult situation, don't run to fix it right away. You have to live with it first. You have to sit with it. You have to, it takes time. It takes time to heal. But then once you're ready to move on, what should you do? That's the second step. That's the Paraduma. The Paraduma represents this perfect cow. It's beautiful. It's gorgeous. You don't have two black hairs. What happens to this pervert vision that you had of your life, of your pranas, of your marriage, of everything? What happens to it? It gets burnt. How do you move on from that moment? Take that destruction. Spritz it on you. Then that's going to become the catalyst of the tarot. That's actually what's going to make you tar. That's what's going to make you better. That's why Dhamma Benessina, what was he rewarded? He was rewarded a paraduma because he lost all the money. What's happening to him now? He's now getting it back in the form of a paraduma. If you're going through a difficult time or if you know someone, that is going through a difficult time, what do you do? Step number one is, wait, just be with them. Like, "Rovar, vadu, you're safe. Just sit with a person." Then step number two is don't be scared to look at your pain and to look at your suffering. Actually look at, stare it down, grab it and say, "I'm going to take this and I'm going to spritz it on me and I couldn't actually grow for me." You understand, your juice, you have embedded in your DNA. Is this ability for 2,000+ years to look at pain, to look at destruction. And whatever pain and suffering that you're going through, katan. It's small compared to what Amisrallah has been through in the history of us, right? It might not feel that way, but you have the ability to actually overcome it. You know deep down it's embedded in your genes. You're born with the ability to overcome it and Bazar Tasham, you will overcome it taking these 2 tips of the paraduma and my blessing to you is that everyone goes through pain and everyone goes through suffering. Bazar Tasham, we should take the message of the paraduma and be able to pure for ourselves and be able to come out of it. And like Debbie Chitis always ends her speeches. Amisrallah, hi. We're always going to be able to continue. And grow. Bazar Tasham, we'll only have a brother. Simcha, enatzlacha. Chabis.