Why Was Noah Not the First Jew?

[Music] so [Music] good evening everybody and welcome i hope you had a meaningful inspirational holiday season and now we go back to embracing a new year with passion and courage tonight's class is dedicated by the solomon and title bomb family in honor of the 40th birthday of rabbi mendy solomon the combat ambassador to short hills new jersey for a year of abundant health happiness and prosperity it's also dedicated by our dear friends david schattenstein in the sacred memory of rabbi gavriel nayak and rifki holzberg and all of the mumbai kidaisham and also in occasion of the first yard site of a young soul alta shula swerdlov the daughter of rabbayasi and hindal swordlove who was killed in a car accident one year ago in the holy city of jerusalem tahinish may their memory be a blessing and an inspiration to all of us why was noah not chosen to be the first jew after all he was the individual who saved civilization after a devastating flood and yet it was avraham of abraham not noah chosen to become the founder of judaism why not noah open up source number one in your curriculum right below the video there is a pdf the torah opens up the weekly portion of noah ayla told us this is the narrative this is the family of noah noah sadiq noah was a righteous person a wholesome person in his generation walked with god the torah itself testifies about noah that he was at sadiq that he was atomium he was a wholesome and righteous person in his generation and yet despite this extraordinary testimony he is not chosen to be the first jew now take a look at source number two rashi's interpretation actually the most basic biblical commentator his interpretation to the opening verse of noah rashi quotes the word bidai roisev he was at sadiq in his generation mirabi is saying source number two yes some of our rabbis expound this word to imply the praise of nayach if in his generation he was righteous certainly if he would have been living in a more righteous generation in a generation of greater people of more morality and justice he would have been even a great exotic for yeshua darshan siliconai but there are those who expound the verse by deurisev and his generation to imply the disgrace of nayach le fideira hayat sadiq relative to his generation morally corrupt and depraved a generation that deserves to be destroyed because of its complete moral degeneration to the point that a world the earth was could not be salvaged cannot be redeemed relative to his corrupt generation he was righteous but if he would have lived in the generation of abraham he wouldn't be considered anything he would amount to nothing so when the torah says he was at sadiq in his generation it can be interpreted two ways it's saying even in his generation he was at sadiq certainly in another generation he would have been so great because the environment would have been helpful or others interpret it exactly the opposite but the noise of in his generation he was righteous in abraham's generation he would amount to nothing relative relative to the people around them he was a tadic it reminds me of course it's a far-fetched reminder but it's a cute anecdote there was once a jew who died and they had the funeral and the custom in that community was that they would not bury anybody without a eulogy the problem is that this person who died had a terrible reputation everybody despised them and loathed them and he was a thief and a liar and despicable degenerate so it comes time for the funeral and the eulogies and no one gets up to eulogize this person no one has anything good to say they wait for 10 minutes and a half an hour and an hour and finally the rabbi of the community stands up and he says listen rabbi said my dear friends we have an old custom in this community nobody gets buried without a eulogy so unless you want to sit here for a week or two weeks we will not continue with the funeral procession and go to the cemetery if nobody gets up to say something nice nobody has anything to say the rabbi says mamash no one has anything to say finally there's an old man a 90 year old man sitting in the back row he raises his hand i'll i have something to say it's nice yes the man gets up and he says his brother was worse so vid relative to his generation he was righteous relative to his brothers who was a great man but relative to another generation it amounts to nothing now the obvious question is if you have an opportunity to explain something positively why choose a negative interpretation concerning any person there's the famous mission and the ethics of our fathers chapter one have edoners colada lacaze judge every person meritoriously if you can give a person the benefit of the doubt if you can attribute positive motives to his or her actions do it especially in this case when we're dealing not with a regular person but a man like noah who is saved from an entire earth from an entire generation he and his family are the only ones saved god speaks to him torah says he's a sadiq some of the rabbis interpret it positively to bring out the greatness of noah why choose a negative interpretation even if you can hold this in your mind for a moment of course there's one city that always holds has a great place in all of our hearts it's the city of yerushalayim of jerusalem city of jerusalem is central to jewish consciousness to jewish history and as always jerusalem is in the news yet once again but what is the origin of the name yerushalayim who gave it first its name jerusalem on this there is a fascinating midrash which teaches us that jerusalem yerushalayim is a hybrid of two names which were given by two very different people and we want to address this also this evening open up source number three right below the video in your pdf there's a curriculum with sources source number three dr madrid beratious java parsian it's on par discussing the story of the binding of isaac god tells abraham to take his son and offer him on mount moriah lachlan that's of course the place where the temple would be built one day in the city of jerusalem at the end of the story abraham gives the mountain and the section a name let's see the matter source number three avraham kara is abraham our father called jerusalem by the name ye he shall see shanemar the verse says clearly at the end of rome avraham called the name of that place where he was ready to sacrifice his son yitzhak isaac hashem the place where god will see observe witness ye he will see shame there was another man his name was shame shame is of course discussed in the portion of noah he's one of noah's sons noah has three sons shem kham and yafis remember the names shem khameneifes you probably know the story there was once a hebrew school teacher who was teaching a weekly portion to his students and he was trying to explain to them that noah had three sons and the names of the three sons was shame and were shame and khamenyafus one of the children was just not getting it the names were just too strange for him and he could not absorb the information so finally the teacher says son let me explain this to you with a very simple example you live on a block you have three friends on your block one guy's name is tim and one guy's name is billy and one guy's name is harry we're actually tom dick and harry right so noah had three sons there's tom dick and harry and noah had three sons shame kham and yafis the boy comes home and his mother says so what do you study today in school he says i learned that noah had three sons what were their names tom dick and harry so noah's on his shame says the madrid shame karaoke also gave jerusalem a name shalem the complete complete the complete one shinamar torres says which was a title for shame was melancholic was the city of shaolin referring to jerusalem so he called yerushalayim the complete one [Music] he will see as abraham called it shame adam sadiq misrayam shame who's a righteous man will complain and if the name i give it is shalom the complete one then avraham who's a righteous man will complain therefore the name will be yerushalayim kamai shakarush nahim as they both called it era shalem yeru shalayim i can't choose one name over the other so i'm going to create a hybrid of both names yerushalayim yerushalayim the first half of the name is taken from avraham of inu's name and the final part of the name yerushalayim shalem is taken from the name given by shame rashi there in the medrash adds matrix is the gematria it's the numerology every letter in the hebrew alphabet has a number you the region of the first three letters of the name yerushalayim stands for 216 the same numerology as the word ye he shall see which is 216. but let's understand what are the meaning of these what is the meaning of these two names why did avraham choose the name ye he will see why does shame choose the word shalom the complete one why does god feel the need to create a hybrid between both names why because each of them are going to complain why will they complain why would shane be so upset if avraham avinu gets the name why would aram be so upset if shame gets the name is the name of a city why is it these two people who choose the name yerushalayim why but it's this it's this hybrid of the two names you ruined shalayim avraham and shame which can begin to tell us the story about the difference between and avrom the two great personalities in the beginning of genesis who is saved from a devastating flood builds an ark and is saved and avramavinu becomes the founder of the abrahamic jewish faith father of amiastral of the jewish people the reason or one of the reasons rashi and the rabbis give us a disgraceful interpretation for the word erase of the question in the opening of the class is precisely to answer this question why was nayakh not chosen as the first jew and hence the answer is because with dericive in his generation he was a very righteous man but compared to have rome's generation of he amounts to nothing why is avraham's generation chosen because this is the question that's perturbing us why was he versus why was avraham versus noah chosen as the first jew this is a great question that's why the torah says you have to understand who's a great man in his generation but relative to avraham avinu you can't compare the level of righteousness the level of depth the level of the relationship to god why what was the difference the zohar foundational text of kabbalah opens our opens a window to understand both the greatness of noah as well as the floor or lack of noah what remains wanting in his life story source number four is base67b the zoar there contrasts [Music] he did not beg for compassion for the rest of the world and civilization perished the waters of the flood are called on his name commadat amrit as the verse says in ishai isaiah chapter 54 says god says the waters of noah to me i have made an oath that the waters of noah shall not return now this is fascinating concept the flood is defined in the book of yeshaya in the book of isaiah as the waters of nyack no ox flood nayak's warriors but why why is it called his flood it wasn't his flood it was a flood that occurred in his generation he was not guilty on the contrary he was the only righteous person the only untarnished uncorrupt person you can call it noah's ark he built an ark and it saved him and his family and the animals that went into the ark but why noah's flood it was his flood it was his generation's flood comes to zoar and says that the reason the prophet yeshaya calls the flood may naya the waters of nayak it's because somehow he shears part of the guilt part of the responsibility part of the devastation of the flood why because he did not worry about the world he did not think about the world he did not pray beg beseech god to save the world unlike moses as the zora there continues at length you can look it up in the zoar in the sources i just quoted a few lines unlike moses who also hears from god after the jews create a golden calf i will annihilate them and i will save you and moses says oh no if you don't forgive them delete me from the book that you have written moshe does not tolerate that possibility that he will be saved at the expense of the world but why why did nayach not pray why did nayach not feel responsible for his generation why did nayech not reach out to his generation pray for them fight for them work with them to zohar a little later gives us an answer we have it in source number five says desire um here brings different perspectives but here is the perspective of the rabbi judah where jesus says my avalayla mavid what did you want noah to do he couldn't do anything noah was scared for himself he was scared not to die among those who were guilty in the world what the zohar is suggesting is although it's very brief noah was scared to deal with the world he was scared to have a connection with the world he didn't want a relationship with the people around him he was scared that he was afraid he was afraid that he will perish with them he will go down with them and hence he isolated himself what does this mean what is this are telling us it's here that we can begin to understand the philosophy behind noah's life behind noah's behavior and i'm going to introduce it through what would seem as a far-fetched law but in torah everything is interconnected and integrated please open up source number five we're going to learn a piece of talmud about chanukah source number six source number six in your curriculums below the video on the rabbis learning is to place it outside the door of your home the imdaryadar bali one of the person lived on an attic on the second floor on the higher floor so he can't put it on the door of his home going outside because he doesn't have such a door going outside to the car to the yard what should he do places the candelabra of chanukah the menorah at the window that faces the public thoroughfare in a time of danger as rashi and the commentators explained it was sometimes dangerous to light a menorah at the window because jews were not allowed to light menorahs at certain dates at certain occasions then he can place the menorah on his table in his house and he fulfills or she fulfills the mitzvah even though it's not outside and even though it's not in the window we know an axiom that every law every mitzvah in torah in addition to its physical interpretation it also has a psychological emotional and spiritual counterpart and interpretation and i want to share with you one interpretation that's presented by some of the khazidic masters this particular one is a combination of a beautiful explanation presented by the holy koshnitz margaret bistrol of kaznats in his book avoiding historian as well as by the labor cherebe one of his reshimmers in one of his private journals concerning chanukah and what the explanation is we know that the light of chanaka represents the light of torah king solomon writes in proverbs a mitzvah is a lamp and torah represents light so the light of the menorah is symbolic it represents the light the warmth the passion and the depth of torah comes the halal and says the light of torah the light of mitzvos you can't hold on to it and retain it within your own home within your own four cubits within your own life rather you have to place it on the door of your home outside of the door of your home you want to illuminate the streets you want to illuminate the world you want to illuminate other people you want to reach out inspire people kindle sparks embrace souls bring the light of chanukah to other people bring the light of torah the meaning of torah the value system of torah the depth and the love of torah to others to those who are outside but what about if you're living in an aliyah you're living on an attic you're living on a higher floor this is symbolic of people who are removed from society there are people that are aloof they're sublime a de la mention very fine people they're not out there mingling with other people they're really naturally earth to work they're aloof they're spiritualists transcendent transcendental types of people higher souls let them think the talmud says he says in the talmud people of great stature people of a great elevated level like analia you live on a higher level in an attic on a roof above the rest of society for hey mwatum there are a few people like that not many but there are ali very sensitive souls lest the benalia think ah i can completely detach myself i can live only for myself says the talmud even he must put the manure at the window even he or she is responsible to inspire another person to share the light with another person to reach out to another heart to give somebody else love and warmth and depth and passion and truth yes they may not have to go outside but at least by the window so that other people should also be able to benefit and become more a glow from the light but sometimes it's a time of danger sometimes it's dangerous to go out sometimes if you go out to influence others instead of you influencing them positively they may influence you negatively because in order to impact people positively you have to have a spine you have to have strength of character you have to know who you are you have to have courage you must be a holistic person you can't be ambivalent you can't be fragmented split and doubt and sometimes if you go outside of your home or even go to the window the danger is that the interaction may influence you negatively rather than allow you to influence other people positively we know that you put sometimes people in new environments especially youngsters their friends their social life has a tremendous impact on them they can influence their friends their colleagues positively but sometimes it can also be the other way around there's the famous example that they told us yak of joseph rabbi of yosef of palma the great's pupil and student of the balsham writes in parishes in the name of his teacher in the name of the belgian whose 250th yard site we commemorate this year the bashar gave an example of a person who's drowning and you go out to save them if you were not trained to save a person who's drowning and you're not strong we know what can happen god forbid instead of you having the ability to schlep him out of the water what can happen is often the person who's drowning can pull the person who came to save him down and they'll both die so when you're going out deep into the water to save somebody who's drowning you have to have the strength to be able to lift them up and if not it's because it's a time of danger then what may happen is you too might go down if an ambulance is on a call to go save somebody and bring them to the hospital on the way the driver of the ambulance sees that he's on empty there's no gas to continue so his neighbor in the passenger seat says we don't have time to go fill up on gas we have to go save lives that's a very foolish argument of course you have to go save lives but if you don't have gas you will not be able to save lives of course you have to save lives but if you don't have gas if you don't have the inner fuel the inner inspiration you will not have the energy with which to go save them you must fill up on gas in order you should be able to save lives sometimes it's a time of danger outside and if you go out to bring the menorah outside you may have your light extinguished rather than lighting up others then put it on your table then you must create a cocoon you must create a corner on oasis of light of spirituality of holiness within your own four cubits and that's enough this was nayak's philosophy new york says it's a sakura it's a time of danger you want me to take my manure and open my door and illuminate the outside you want me even to place my minority by my window i can't if i do so i will subject myself my wife my children and my entire family to moral decay to moral degeneration to a depraved reality to a society that has stripped itself from every vestige of dignity of righteousness of justice-ness of morality of goodness of kindness i can't deal with the world new york's philosophy was i must put them in there on my table let it at least warm my own home let it warm myself let it warm my children you want me to reach out to the world you want me to speak to people you want me to pray for people you want me to think about them to worry about them i can't it's dangerous stay inside on my table this is what the zora probably means he was scared for himself dakhilal garmay in the words of the zoar that i quoted before in source number five he was scared for himself and hence the same tell the sacrifice or back of joseph of palmer explains the words in the opening of nayaka walked with god what does it mean who walked with god he walked with god he didn't walk with people was an isolationist new york was an isolated figure who lived in a cocoon of holiness of spirituality of morality of justice he lived with god he walked with god this was the story of of roma vino was very different avraham avinu understood that the ultimate calling of human existence is not to place the manure on your table and let it illuminate your home but to take them in the era and put it out the window and not just out the window to open up your door i'll pass such base and illuminate the entire world with the presence of a living god with the call to decency to kindness to unity and to morality to responsibility avraham avinu understood as the opening of look at source number seven where the torah describes his way source number seven very sadness the souls that abraham and syria his wife made in kharan avraham brought souls under the wings of god avraham again his wife brought in the woman woman when god wants to describe the greatness of abraham why he loves him so look take a look at source number eight what does he say about avraham avraham abraham will be a great nation all the nations will be blessed from him for i love him [Music] i know will instruct his children and he'll instruct his entire family after him to preserve the way of god to do righteousness and justice what do i know about of rama venue not just that he himself is great and righteous and holy but he died as born of his base his children in his home that after him generations after him they'll preserve his legacy and his faith and pass it on from generation to generation source number nine the famous gemara massachusetts on the verse in vale review in the name of god the god of the world americas a torah doesn't have vowels so you can read he called out you can also read the same letters as vayakri he made other people call out malamate this teaches us impacted every person who came by his tent and caused him or her to call out in the name of god this was the uniqueness of rama vino ahmad rama vino understood that his calling was not just to put him an area on his table but to illuminate the world um as we say in the prayers of rosh hashanah foreign let every creature know that you created him let everyone who has a soul in his nostrils say god is king and his kingdom his sovereignty permeates the entire world avramavinu understood his unique calling is not just to preserve the menorah for himself but rather to go out to the entire world that the entire world should be saturated with the truth that is a god of developed god exists in the world avraham avinu some people say and have written arabic was the founder of ethical monotheism which means the ethical system based on the idea that there's one god if there's one god it means that the entire world is united it means that the world is one it means that all of humanity is connected it means that we are integrated in a very profound way because we all come from one creator and there is one purpose that defines the world so there is a unity in the world so people attribute ethical monotheism to roma vinovo founded ethical monotheism but that's not the case avraham avinu was not the first man of faith he was not the first monotheist he was not the first ethicist he was not the first person who lived by a very powerful moral code based on a moral and just god who asks people to be kind to each other and to realize that they have a responsibility in the world to make the world a good place a holy place a divine place was not the first person to do that there were many people in avram's generation and in earlier generations who embraced the code of ethical monotheism noah for example noah had a son of shame shame was a great man there was a great man named hanoi there was a great man named susha these were all great ethical human beings holy people dedicated people men of deep faith of deep spirituality of deep holiness of great stature and of great moral sensitivity let's take the personality of shame the son of nayach we know that shame had a yeshiva it was yeshiva where people came to learn about the truths that judaism would expound upon the truths of god the truths of a soul the truths of monotheism of ethics or values take a look in source tense says [Music] abraham came to learn in the yeshiva in the academy of shame the son of nine it's not just true about abraham how about rebecca source number 10 next source the next source rasheen told us rebecca is pregnant rivky is pregnant her pregnancy is tumultuous as hashem she goes to ask god who did rebecca go to the basement russia shame she went to the basement to the yeshiva of shame so now we have the third generation yakov take a look at the next stores the famous rashi and told us of each time jacob was a wholesome man who sat in tents which tends to actually shall shame but holy slaver jacob studying in the tent in the yeshiva of shame in the shiva vehicle later also when jacob would run away from his brother asaph for 14 years he would spend time in the yeshiva of shame studying torah so let's understand this shame the son of noah has a major yeshiva to the extent that avraham avinu the first jewish studies there rebecca yitzhak's wife studies their yakov studies there for many many years more than a decade probably more than two decades because in his youth he also studied there but none of them become the first jews not shame not mr even though shame as a yeshiva where avraham and yaakov and rivka come to study and seek the truth of god no one would become our first jew till avraham why not the answer is extremely important shame they all had what we would call in yiddish they all had cocoons of spirituality cocoons of monotheism little circles where great people would come and study and meditate and pray and learn and in the privacy and intimacy of their societies of their cloistered societies and environments in yeshivas they preached the doctrines that they received all the way back from the first people who were created by god adam and eve avraham avinu was the first one who took them in and went outside afram was the first one who would call press conferences about judaism avraham avinu understood that you can be secure with your product to go out to the entire world the rambam describes in the laws of desire in chapter one now of wrong would go from city to city and lecture and speak rabbenu menachem in his introduction to prakayavas claims that avramovinukun transformed almost half of human civilization of his time avraham avinu suddenly went to the media avraham avinu suddenly went to the outside world avraham avinu turned it from an inner experience to something that was right there outside for everybody to see for everybody to experience how why of rum understood two things number one you have the real product and you don't have to be ashamed with it don't be embarrassed don't be ashamed by ikram god is the truth of reality let humanity know who it really is and number two of ramavinu understood that this is what the world is really thirsty for humanity has a soul and it's craving to connect to itself it's craving to realign itself with its own truth with its own source with its own reality it's sick and tired of living a life of shallowness and emptiness a circular life which goes nowhere the world wants to connect to god avramovino understood these two things and therefore he said let's go out and suddenly there were press conferences suddenly there were large lectures suddenly there were conversations in the streets suddenly there were write-ups in the newspapers and on websites and on blogs suddenly it was the conversation suddenly avraham avinu's name became known and all of those great monotheists who were in the stable eating herring and sponge cake and singing songs and connecting with themselves looked and said wow we don't have to do it in a basement we don't have to keep it on our table we can put it by the window we can go i'll pass basis and everyone emerged and this is where judaism begins in the responsibility and in the calling not just to be holy yourself but to make an impact on other people to illuminate the world the jewish world and the entire world vayikra shambhashay mashem ke leilam al-tikrava yikra ella vayakri this is where avraham avino uniqueness begins shame like his father nayaka was a great man went to the yeshiva but it was an isolated place it was a hidden place so when he now gives a name to yerushalayim what's the name he chooses shalem complete wholesome that's the ethos of shame you must reach slamus you want to work on your own perfection on your own spirituality on your own growth this is a great idea shalem when he wants to address what is yerushalayim yerushalayim would become the home of god it would become the center of spirituality would become the spiritual nervous system from where divine energy would flow to the entire world so shame says what's the proper name for jerusalem what's the proper approach to touch the place where god would choose as his abode shalem work on your shameless work on your completion avraham avenue chooses a different name afram of inu's name is hashem yira god will see you must be able to open your eyes and see what's happening outside you must be able to open your eyes and experience what is happening to the people into the world around you you can't just lock yourself up in your own four cubits and work on your own perfection yeah you must be able to see you must be able to identify you must be able to feel um and bring the warmth and the truth of godliness to a world outside of you and as the madrid there says concerning yerushalayim why did avram say hashem your god we'll see because abraham said one day the jewish people might be very flawed hashem year god should see what happened on this mountain what i was ready to do with my child let him see and eternally forgive his people unlike noah who worried about himself abraham names yerushalayim ye god shall see and be able to forgive abraham is worried about those who might be spiritually inferior god now wants to give it the name he synthesizes both names shalom both so the euphatia asks in madrid shame was older than abraham it should have been shalom yeru not yerushalayim for shame than avram so the ifa taya says because avram was a greater sadiq and shame but the answer is really deeper it's this name that captures the truth of course shame has a very important message a person must strive and work on themselves continuously i have to challenge myself and work on myself and refine myself but the name is shalom yerushalayim first of ramadan because it's precisely by reaching out to another person it's precisely by inspiring another person that i too will reach my own perfection that i too will become a holier person and i too will become a better person by being an ambassador of love and of light and of hope i too will discover my own light by year i too will become salah hence the hybrid of the two names of rama vino there is a lovely introduction that was written to shaloser for year day the hassam sulfur was one of the great rabbinic personalities of the early 1900s late 1800s the chief rabbi of presburg today is bratislava his name was rabbi moshe sulfur was under the austrian hungarian empire and he was one of its great rabbinic figures and his response his answers to questions that were sent to him were published in a set known as shiloh and in the introduction to the section on your day one of the sections of the code of the jewish law there's an introduction by his son rabbi shimon seifer who was the rabbi of krakow in poland it's an extraordinary introduction but there's one piece over there where he dedicate dedicates a section to discuss the uniqueness of avraham avinu in this context and those who have access to it i would recommend you to read it because it's unique because the hassam soy for himself in the great dispute of his generation between the reformers of judaism safer believed in shita's battles and separation he believes the time of danger you have to put them in around the table and yet in that introduction his son quotes him about the ultimate philosophy and perspective of judaism an extremely rich rich piece where he says avraham could have been like melted away in ecstasy and spirituality to god but if rama vino understood that what is the calling of a jew the calling of a jew is to change the world and if some safer explains if the objective of the jew is just to remain holy god has millions and millions and myriads and myriads of angels who scream all day cuddles kadesh holy holy holy if the objective why you came down to this world was simply to light a manure on your table and experience the glow of the fire on the table for this he has endless angels to be holy the reason he sent the soul down to the world is to transform the world and the reason he sent his soul down into the world is by yikra mashem that the entire world should place its mouth on the mouth of man and scream as god always that call paul that every person and that every jew should become inspired and infused with the light of godliness with the light of holiness with the light of torah with the light of yiddish guide this is what avraham video understood and therefore he came to kharun vs he right away went out of himself and reached out to other people and that way he reached into himself and it's fascinating that all of these words this message comes from the hassam safar as i said the great hungarian rabbi who felt in many ways the need for separation and yet explains here the greatness of aroma vino similar sentiments were expressed by the prophet the great prophet zhaima who from the who passed away in the 1930s 1933 rabbi yisrael mayor akoyon kagan from radiant known for his work the prophet shrime the author of mishnah brewer salasha and other works and in his famous pamphlet or booklet on strengthening the walls of religion he expresses literally the same idea although in different words like the same cypher why shame and neyach were not chosen to be the first jews because they served god for themselves they became perfect people avraham avinu understood that his job is to change the world his job is to illuminate the world i think that this is extremely important for us also to understand in this generation somebody asked me the other day he said how would you define the contribution the unique contribution of the laboratory to american jury is it true that the rebbe reinvented judaism in the united states of america or other communities i said no that's not the case american jury had great jews there were rebels and there were rabbis and there were gdulim who had shtiblach they had beautiful synagogues and shtiblach and some yeshivas where they sang and they studied and they taught and they inspired and they were inspired just like but they all built an ark they all built a tava tava means a word while sometimes teva means word and they went into the ark why'd they go into the ark because there was a flood and if there's a flood and you don't stay in the ark you can drown just like hanukkah when there's a danger you can't put them in area by the window you have to go inside you have to stay in the tave they all built an ark just like nayak to save themselves from the flood the laboratory rabbit didn't invent judaism in america but he was in america he was the first one to say this is the real message go out to the entire world with it and go out to every single jew with it this is what they're thirsting for this is what they're yearning for and this is the truth of the real world of reality this was the language he spoke and it's interesting one of the great and famous campaigns of the rebel was to put minorities publicly why it wasn't just the menorah it was symbolic of a whole veltanxiong of a whole approach what is a jew and what is the calling of a jew and what is the potential of a jew and what is the ultimate message of judaism this is what it represented and suddenly what happened was all the shames all the hanoi all the mr sherlocks all the nayaka's realized the potential they realized the calling they realized the future the rabbit turned judaism from inside towards outside inside out shall aim you need but don't ignore the era and everyone began to build and expand and reach out each in their own way and today we observed a renaissance a rejuvenation a rebirth thank god of so many different types of communities and jews from so many different backgrounds and walks of life and perspectives all reinvented themselves and understood you can go out of the tv and go out of the ark new york was sent into an ark because his whole life he was in an ark his whole life he was in a tava he saved how is he saved through isolation of ramavinus said i also want to be saved but i know that the whole world wants to be saved so i have to go out to the world and thus in conclusion they say one of the great masters said and i heard it a few times from the rabbit from the himself when it's very cold outside you can do one of two things you could put on a pelt a fur coat and you'll be very very warm or you can light a fire the difference when you put on a fur coat you will remain warm but everyone around you will remain cold when you light a fire you will be warmed and all the people around you will be warmed have a good night [Music] you