Elul 19 - High Holiday Roundtable

0:00You're listening to Raleia Wouli, Director of Torch, Natura Outreach Resource Center of Houston. This is the Jewish Inspiration Podcast. We are on the doorstep of the festival of Rosh Hashanna. Of course, this is a very significant day in our calendar. It's the first day of the year. It's the day of judgment. It is the day that marks, of course, the creation of Adam on this day humanity began. And in this day humanity floundered and blundered. And the sin of Adam and Eve in the garden was on this day as well. And in this day there's judgment. And this day also marks the coronation of God because a keen without a nation is not a keen. And therefore, although the world was created on the 25th day of Elo, which is, you know, such days before Rosh Hashanna, when do we mark the beginning?

1:00When is the world actually beginning? It's once we have humanity. Once we have Adam, once we have the capacity of free choice, once we have this incredibly conflicted entity, half body, half soul, this mess of an existence, half angel, half animal. And this is the objective of creation. And God created the world. This is what it's all about. And this is when we revisit those themes each year. The Talmatelzas, that on Rosh Hashanna, every single human in the whole world is judged. Everyone passes before God like sheep. And everyone is given their fate, their destiny for the year. And some are told are sealed or are written into the book of life. Some are sealed in fact, the book of life as well. Some are written to the book of death. And this is a very serious day. Of course, on Rosh Hashanna, we have a lot of ceremonies and traditions and rituals that we do.

2:00Of course, the midst of blowing the show for, we have quite extended prayers. And we celebrate it as a festival. But there's a lot of different things going on here on this day. And as we have been doing now for the last year almost, it's become a torch tradition. We get together with the torch rabbis, the wonderful podcasters of torch, the wonderful talented staff here. And we have a round table. And we just got some ideas about the festival. And hopefully, you know, we don't compare notes. So everyone comes in without any idea of what the colleagues are going to talk about. It's possible that someone will say the same thing that I have saying, even though I highly, highly, highly doubt it. But maybe it can happen. But we're surrounded by these incredible sages and scholars. Of course, we have Rabbi Nadrull, who's been with torch since 1998. And then we have Rabbi Wolby's been here since 2005. And this is a little bit of a willous read moment,

3:02because Rabbi's really, really not feeling well. But he's weathering the storm to come join us for this podcast. With great joy. And we're very happy to have him here. We have Rabbi Vasco, who's been a team member since 2019. Is that right? That's right. Shalom. And Dan, who has been part of the staff of sorts. I don't know how it is. Yes, certainly. But there's been part of the board, and a bit of student, and then kind of now is graduated into this auxiliary staff. Still student. Still student. Since I guess I don't know, 2013 or so. And then there's me, Yacquil Wolby, and very excited about this wonderful opportunity to get together and hopefully to prepare and enrich the upcoming day of Rosh Hashanah that is swiftly approaching in about a week and a half now as of this recording. So I'm excited to get going on that. And we'll start with Rabbi Wolby, because I know he's not feeling well. He wants to just say his message and then go get some more lemonade.

4:03Some tea, something like that. Some TLC, some love from, of course, from all the listeners. We all wish him best. Thank you. Everything is fine. But this too was also decreed on Rosh Hashanah, right? That's right. Last Rosh Hashanah, it was decreed that Rabbi Wolby's and have a rough day here with the podcast, but he's weathering through. So why don't you get us to start? So not such a rough day. He had a fabulous morning with a great two classes, Nitsavim and Vallelech, the partial review podcast, which are cliff notes to Rabbi Yacquil Wolby's partial podcast. And I want to just share two quick ideas about Rosh Hashanah. The first is that if you notice the mouth of the chauffeur is very, very small. But at the end of the chauffeur, it gets very, very big. You know, you blow a little sound, you give a little push, and it gives out a great sound.

5:03We sometimes don't appreciate small change. Something very, very small can have enormous effect. I think every day with blowing the chauffeur should bring to our recognition how important it is to never think for a moment, oh, it's an insignificant thing. I shouldn't even bother with it. Every little seemingly insignificant movement has unbelievable impact down the road. Just like the chauffeur. The second thing is that many people say, look, I'm already older. I did a lot of things that I regret. But you know, it's like it's too late. In our Tvila, in our Davin, in our liturgy, every Rosh Hashanah young Kippur we say, particularly Rosh Hashanah, this is the day of the beginning of Hashem's creation. And just a little bit of a chasiddic twist to it. It's my own idea, so it may be totally nonsense.

6:03But Zayyom Tchlasmaasecha, today is the day we know refers to God as Jakov said in his introduction that this is the day that God created Adam and Eve, this is the beginning of God's creation, the purpose of creation. But I think we can change it. Zayyom Tchlasmaasecha, today is the beginning of your new actions. Today is the day of change. You want to make a change in your life? Don't wait to another day. Zayyom Tchlasmaasecha, begin that change today. Impact your life by making a change, however big, however small, make it today. Make it impactful and that change will hopefully last for an amazing year to come. Thank you so much. Amazing twist. I'm not qualified to say whether or not it's nonsense, but I like it. I think it's fantastic. Certainly those themes, the impact of a small deed, a lot of times we tend to discount the little things. The little things don't really matter.

7:03But certainly if you study the Torah, it's very clear from our ages that it's those really small things that A, they make a big impact, but also they begin a transformation. They change a trajectory. They could realign a person, and the first step of any massive journey is very small. But it's the first step. And this is the day of first steps. And even if that's the first step, it's just a small little shuffle. You just move in your foot a little bit, the right direction. You're now a different person and you are judged as such. They say that if you take a plane flying from New York to California and you adjust it only one degree, it'll end up in Mexico. Because that one degree right here is nothing. But in the big picture, it's a thousand miles away or more. They should do it maybe ten degrees and they'll be attached to this. Here you go. Come join us. Okay, thank you so much, Rabbi Walbe, for that wonderful insightful lesson.

8:03We... This, we can stop now. This is good enough for us. Just start. Don't be scared. Start little. That's okay. And it's an opportunity for total transformation. If man, if humanity was created on this day, then we get to forge a new version of ourselves on this day as well. And that is a completely revolutionary insight. And one that could not only change our Rosh Hashanah, it could change our life. So very, very powerful. What a way to start. Reveying the eagle. Anyway, it's great to be here. I just want to say that although we did not also compare notes at all, but I would also highly doubt that anybody is going to say what I'm going to say, because I just thought of it. Okay, so it's new. It's fresh. Very fresh. Fresh out of the oven. So there's a very fascinating question that I don't know if anybody really thinks about.

9:06Every month before the month is shabbat, before the month, we do a, what's called a kiddusha khodush. What I was sort of, we do, we just have a special prayer that the upcoming month be a month of blessing, be good for us. Shatakhadish al-Layna was a khodusha zad, make this new month a good month. And we do that every single month of the year. We have, we announce the mohlad when the, when the first inkling of the new moon is going to start. And we do that every single month of the year, except for one particular month. And if you can't guess, it's of course this upcoming month of tishray. We just don't do it. So why not? Why is that? Why is that? This is the question that I'm... And there's also no rosh khodush, right? Well, we, we barely mentioned the fact that it's a new month. But it is a new month. It's the month of tishray. Yeah, the day of rosh khodush is on the first day of the month, the first day of tishray.

10:09And the fact that it's a new month seems to be very much discounted. Discounted and ignored. Okay. That's the, well, that's the focus is that why are we not announcing the mohlad? And what is the message behind that? Okay? Mohlad again being the beginning, the new brain new moon when it first... Cress. The beginning, very beginning, inkling of the new moon over the city of Yushalayim. We know we have a calculated when it's going to happen. Okay. So... Just the question. No, no, no, no, no, no, no. It happened to say that wasn't what I was planning talking about. So, okay. Okay, good. It's actually actually not just the question. To me, there's an unbelievable insight that's very powerful for all of us and a message for all of us. When we make that announcement of the mohlad, kind of like the song that Orphan Annie would sing, the sun will come out tomorrow. Bet you bottom dollar that the sun will come out tomorrow.

11:10She knows that the sun's coming out. Well, it's got news for you. The end of this year, I don't know what's going to happen. In other words, the reason why we cannot announce the mohlad is because all the energy that was infused in this year was infused for this year and this year alone. And at the end of the year, it's over. Is there going to be a continuation? Is there going to be a new year? That's decided on Rosh Hashanah. So, to go ahead and announce that, oh, by the way, the mohlad's going to be... Oh, I don't know if the mohlad's going... I don't know what's going to be. The year that is passed is going to finish. That's all we know. Whether there will be a new year is up to God to decide whether it's worthy to begin a new year. That's why that's my explanation. I have not heard this anywhere. I've seen this anywhere. That's my explanation of why we don't.

12:10We specifically want to convey this idea that God infuses each year with its energy, the necessary for the existence of the world. And it ends at the very end of the year. The beginning of the new year is a new decision on God's part to continue the world. And that's how weighty it is and how important it is and how much of an opportunity of brand new behavior is also available. Because just like God is making a brand new decision, come to the new year, that... Let's give it another year. Let's give it a year. Let's allow this year to exist. Let's infuse the energy necessary for the existence of the world. We too can do that same exact thing. The recognition of there's so much newness that's happening is why perhaps an insight, why we do not want to even claim that there will be something.

13:12Who says we don't know? And when it happens, then we try to recognize God's amazing kingship over this world. That's my thought. Absolute share genius. We just assume that the rules of the world are so fixed in stone, that rules of physics and they're their set in place. And however they got sent in, we don't know, but they are undoined. And you're telling us that no, every year we should shine on the mind decides, okay, let's recreate the whole world a new. And let's say, install the rules of the constellations and the patterns and the rhythms of the moon. And therefore, ahead of time we cannot presuppose, so to speak, that the moons have been a given time, because that's by last year's rule, last year's rule, and that whole universe of the world operating as it always does. That we don't know it's going to continue to the end of the year exactly. So there's a chance you are saying that, the city of Houston can be recreated a new as being hospitable to human life.

14:14That's what you're saying. There's a possibility. Well, I was actually going to ask, what is, what are you saying? What's the takeaway other than there's a chance that the entire universe might just blink out of existence? I'll tell you what it means to me. I'll tell you what it means to me is that with that mindset, think of what that means. Instead of taking for granted that next year's going to come and go, but thinking like, I have one year to contribute towards making sure that it continues. The level of productivity that, you know, not thinking that you have ongoing years, it's a great mindset. It's a challenge, like you say. It's a challenge of the upcoming year. First of all, that it will exist. And really, what's the determinant of whether the next year's going to exist is how well we've done this year? You know, God can decide. Let me cut my losses here. So it's a very scary, no, it's a very scary thought.

15:14After all, he invests so much into the upkeep of this world. So to speak. So to speak. From our perspective, there's so much that goes on to make this world continue to exist. And if we're not doing anything that gives God that say, let's hold it, let's not be so rash to call it quits. Let's give it a chance. That's what we're aiming for every year. That is like, you know, again, it's like coming to a board decision of whether to continue any company. Say, well, we had a suffer some losses. We've done this, that, the other sideways, different ways. And the board has to make that decision. It's like, well, do we want to continue this? That's God's decision every single year. Do I want to continue this world? Is it worth it to continue?

16:15We're looking at God doesn't look at not only how well we do, but how well does he project us to do? So of course, what that shows is really goes back to Rabbi Arya's idea, small change. Okay, well, look, there was some changes. There's some positive growth here. Okay, let's give it another, let's give it another year. Let's give the, let's infuse it in the blessing and the necessary things that this year should exist. But the point being is that that itself is such a, you know, when you realize what the gravity of what's happening on Rosh Hashanah that itself lends us to appreciate what's at stake. And that's the idea. I think it's a beautiful idea. I'll tell you, we say in our prayers every morning, we'll be to Vomechadech Bichol Yom Tamirma, I say, very she is, thank God, renews in his goodness every single day, Genesis. And I always understood that as Genesis not just the ones and done, you do it once,

17:19God didn't want many years ago and then set it into place every single day. In his goodness, he renews Genesis. And that's the fact that the sun rises in the morning. That is a brand new, it's a brand new sunset. It sounds unrightened. It happened for the first time of this version, so does Bikav Genesis. Not for you, just every day. Tamir, okay. Okay, so yeah, ongoing, every moment. Androen, yes, constantly we create in the world, infuse the world of vitality. But what Rabinegal is saying is that this is kind of on a higher level that we could assume almost to a certain extent, we could assume that we had Rosh Hashanah and we can assume safely, I don't know if we can, but we work with the premise that the next month ends at come and tomorrow, the tomorrow's that we just assume that what comes from Shoshano, it's the whole world's been judged. And there's a higher level of judgment and therefore we're not making that assumption. That will tell you it was being made, right? I was thinking, you know, the Ghamara says that there were three women that became fertile and bore children on Rosh Hashanah, three very famous women, Sarah,

18:23and Rachel, Rahul, I got to burnish my bonafidah here, I got to say in the English and in Yashive, I got to throw it a little word of Yiddish here so you don't think that you know, you're speaking like I told my class, I started teaching at the local girls' high school twice a week, I said, please forgive me if I laps into English. Please forgive me. I'm going to use some kind of college boy. And of course, Hannah, Hannah, right? What does that mean? What it means is that they were created, so the verse is about Sarah, Ayn Lovevullet, she doesn't have the capacity to bear children. And that's true, that was the existence of Sarah in the way she was created, you know, the previous Rosh Hashanah or the previous Rosh Hashanahs. Come to the little Rosh Hashanah and the Ameida says, okay, let's recreate this person once again. Oh, and this time it was determined that Sarah will be re-created a new in this upcoming year with a capacity to be fertile and so on. It's a beautiful insight because it really ups the ante.

19:24It's not like, well, my current life, you know, we'll move in this, we'll have veer in this direction and that direction. Everything is on the table. Everything is possible, everything's feasible because it's an entire new you, an entire new you as an individual, as a community, as a country, as a universe. So, the universe, naturally, everyone, everything is up for consideration, whether it can be created a new, whether it can be re-created a new in a different fashion, a different mode, a different system. And then of course raises the stakes of Rosh Hashanah. I could also answer that. A person might think the books of life and death are open. A person looks back at their experiences, was I really so bad? God killed me for the things that I've done. God's just going to kill me. But that's not the case. Who says that you are just going to continue and God will have to kill you? Everything's on the table. It needs to be determined again. Does it make sense for you to continue?

20:24You're supposing that it to live and to die means to live and die in the physical sense. Well, is it not also true? I don't know. We're here to debate. This is around table. I'm just pointing out what your presupposition is. Tosses is not like that. I spoke about this on the other podcast, which I haven't released. So I can't blame you for not knowing that. I'm here for comedic relief. That was absolutely beautiful. Thank you so much, Reverend Eagle, for this really stimulating idea that Rosh Hashanah is not just a day of judgment. It's a day where there's nothing to start off with. You start off with the clean slate. Talk about clean slate. That's what that's like. It's so clean that the clean slate. Yeah, that is a food. Our sages to calculate. Like we know the Gomerahinsat, but we're sure I'm talking about that. When the Sanhedrin was disbanded, they weren't able to do the function of the Sanhedrin, namely to inaugurate the Numun.

21:26So how do we have Rosh Chodesh? How do we have any calendar? So people think because we have calculations, we know. We know it's not the exact length of a lunar moon. There's a whole system. It's a 247-year cycle, really, in 13 increments of 19 years apiece. It's all done with mathematical perfection. But the halach is you have to render a new moon as a new moon. You have to declare it. You declare it. Yeah, you have to verify it. Exactly. So where's the certification? So what the tour says is that the Sanhedrin calculated up to the year 6,000. Every single new moon, because they know with perfect accuracy. And they manually were Makadish, sanctified every new moon going forward to year 6,000. Just by the year 6,000 we'll have a reconstituted Sanhedrin by any event, any event, any event. But even then, you can know that, but we don't really know that.

22:30We're working with the premise that we don't know that. We have nothing. We have absolutely nothing. And so yes, they were Makadish, they did sanctified ahead of time, but still. And having that posture, like the weight of it, it's the Shavas before Rosh Hordish. You should be, yeah, what's happening? What's happening? Yeah, Rosh Hordish is happening. And that means we have nothing. It's a very, very powerful device for us to get in the mode of what Rosh really is. Squiz it. And that you said you prepared just now, walking in on the way on the drive. Yeah, it's on the Ospland, the user will figure it out. No comment. Okay, Robert Buster, what did you prepare or discover just at Stemporaneously? Right, what am I going to say? Is really good. What comes out is what's important. A person needs to know what can I actualize for Rosh Hashanah?

23:32I mean, all the talk is good, but what are we going to take away with? And how can the average person who doesn't feel very good about themselves and what they've done this year? How can they feel like they're approaching the king and standing in defense of their life? How can they feel like they're doing this with sincerity and with confidence? And we don't. We don't really have that much confidence. We're begging for mercy. But when a person feels that dejection, that sense of unworthiness, it can be hard to muster up that, you know, do I really mean this? And my heart into this when I feel like I've already given up. And on the one hand, when we do express these things, these prayers that we say on Rosh Hashanah, which are very lofty, and we're expressing that Hashem is our king and that we're committing to all these things.

24:34In one sense, we do mean it because our soul is holy, and our soul is who we truly are in our essence. And so on that level, it is true. We're not lying. But it's kind of a cop out because you can always say that. I mean, why did I come into this world? My soul is holy anyway. My soul could have been just as holy just sitting up there in the heavens and coordinating the king. So there's clearly a reason that I came into this world that's not just to say, well, my soul is holy. I have to be holy too with all of myself, with my body, with my ruch and my nefesh, and connect it all together, and express my soul while I'm here in this world. I have to be connected to that. And so on that level, we might feel like we're lacking. So the truth is that we were given a path. Every single Jew is given a path to connect very deeply on Rosh Hashanah, even if we feel unworthy.

25:34And even if maybe we truthfully are unworthy. And that has to do with the Mitzvah of the Shofar. The Mitzvah of the Shofar is interesting because the Torah commands us to do it, but the Torah gives no explanation for why we're doing it. And not only that, not only the Torah does not explain it, but not in the prophets, at least overtly, and not in the Talmud, Mishnah or the Gamara. There's no real explanation for exactly what is the reason for this Mitzvah, like we have with essentially every other Mitzvah that we do on holidays. We eat Matsuh. The Torah clearly explains why we eat Matsuh because that's what our ancestors ate.

26:44And it goes like this, Tiku Bahura Shofar, below the Shofar on the month, the Kessilya Khaginou, at the appointed time the time of our festival, Ki Khokli Israel Humish Batle-Layakov, for it is a decree for the Jewish people and a judgment for the God of Jacob. Aduzbiosif-Samo, it was placed as testimony for Joseph, but say so al-Arytz-Misraim, in his emergence onto the land of Egypt. Sfas-Lyodati-Eshma, a language I didn't know, I will hear. It's kind of incoherent, if you put it all together, what's the flow here, what's the narrative? The redak, a famous commentator on the prophets and the writings, explains his followers. Tiku Bahura Shofar, first of all, blowing the Shofar on the month, he says the month is the first of the month, which is the month of Tishray, the Kessilya Khaginou, the appointed time our festival, which is Russia-Shanah.

27:46Ki Khokli Israel Humish, because it's a decree for the Jewish people, meaning it's a commandment, that we need to do this, it's a mitzvah that Moshe told us to do, Mishbath-Laliyakov, a judgment of the God of Jacob, that came from him. Now, here's where it gets interesting, Aduz-Bi-O-Sif-Samo, it was placed as a testimony for Joseph. The redak says that here and other places as well, the entire Jewish people is referred to as Joseph. So he says it's a testimony for Joseph, meaning a reference to the entire Jewish people, but say so, Eridz-Misraim, when we left Egypt. The redak says, as it says in the Talmud, that on Russia-Shanah, when the entire Jewish people during the Exodus narrative, it was on Russia-Shanah six and a half months before we actually left the land of Egypt, is when we stopped working. The slave work ended on Russia-Shanah. So as a commemoration for that, we blow the shofar because blowing the shofar is an act of announcement that there's freedom.

28:55We no longer have to work. So that's what the redak says. But there's another approach. The Ghamana says, Talmud says, because Aegis-Bi-O-Sif-Samo, the reference to Joseph here is the actual Joseph-Yosaph-Azadik, Joseph the son of Jacob, in his emergence onto the land of Egypt when he got out of prison and came out to the land of Egypt to serve as viceroy. So the Talmud says as follows, when Pharaoh took him out to interpret his dreams, and he saw that he interpreted them very well, and he saw something special in Joseph, he said, I want this man to rule. All of his servants, the rest of the nobility, cried out. They pushed back against him and said, it's not appropriate for someone to slave who was sold for 20 little pieces of silver. You're going to put this person in rule over us and rule over the entire nation. You can't do that. And Pharaoh said, I see something in this person. This is not a peasant. I see nobility in him. I see monarchy in him.

30:03And they said, fine, even if that's so, there's a rule that if you want to serve in the monarchy, you have to be able to speak the 70 languages of the world. You have to be able to communicate on that level. Lo and behold, Joseph was miraculously able to speak all 70 languages. How was this done? The Talmud tells us that the angel Gabriel had come to Joseph, had come to Joseph and taught him all 70 languages. And the question is, why did he merit this miracle? Two years previously, when Joseph was in that prison, he was sitting there, he wasn't alone, he was sitting there together with two other inmates, the minister of the bakers, and the minister of the butlers. Also imprisoned and were terrified for their life, possibly going to be executed. There was a night that they had these dreams. And they woke up the next day, they were distraught and Joseph noticed that they looked a bit downtrodden. And so he approached them and said, why the long face?

31:13And that's an amazing thing, right there, the fact that Joseph approached them and noticed that they looked a little bit down. I mean, think about it, Joseph was also in prison. He had been betrayed by his brothers tossed out of his family, sold into slavery, falsely accused and thrown into prison. He had to think that someone in a position like that would be a little bit wrapped up in their own problems. And yet he notices that someone else doesn't look very good. And who are these people that don't look very good? These are people part of the establishment that threw him in the prison in the first place. Not exactly his friends. And furthermore, this was not the first day they were in prison. They woke up from a dream. They probably didn't look too good the day before. They had just been on top of the world and now they're in prison about to be executed. And so he notices that they look slightly worse today than they did yesterday. Through that act of extreme boundless compassion that he noticed the nonverbal communication, he noticed their face looked a little bit different and he reached out beyond his own problems.

32:18And he said, what's the matter? How can I be of service to you? In that merit, Hashem saw this is a person who understands communication. This is a person who understands how to connect to people and is not bound within his own cage. And so in that merit, he was taught all of these languages because at that point, he already had the keys to communication. He just needed the words, finally angel, give them the words. And miraculously, he was able to speak all of these languages. So how is this relevant to us? So to tie this idea together, I'll tell you a story that the Baushemt of the great Hasidic master said the following parable to illustrate what Russia shan is all about. Like every other Hasidic tale, it begins with a young prince. Prince was just moving from boyhood into adolescence. And the king noticed that, you know, this boy has nothing of his own and he needs to accomplish something for himself.

33:20It's not good for him to just receive everything within the palace. He's got to get out and make a name for himself and become a man. So he exiles him from the palace and sends him away and he gives him some provisions. But before long before he knows it, the kid runs out of food, his clothes wear out. And now, not knowing what to do, he's found desperate and hungry in a foreign land. And he encounters a band of foreign thieves and robbers. And they take him in and they give him some food. And he starts to learn their ways. He learns their language. He learns how to rob. He learns how to steal. And he becomes one of them. And over the years of him practicing this, he forgets who he is. And he forgets his past and his home. And he forgets his original language of his homeland. And he takes on this whole new identity. After years of this, there's a commotion in the town. And he asks some of the people what's happening. And they said, don't you know? This is the anniversary of the coronation of the king. The king is foreign king. He's passing through our land. So we're going to come out and celebrate him.

34:26And when they start to explain it, he starts to remember something clicks. He says, that's that's my father. He remembers who he is. And so he runs toward the caravan to go and find his father and to try to ask for his life back and bring him back into the palace. And as he runs, of course, the guard stopped him because who's the strange person? This thief looking individual running toward the king there about to cut his throat. And he's trying to explain to the beg that this is my father. You don't understand. I'm nobility. I'm part of them. But they don't understand what he's saying because he forgot his old language. And they only speak the language of the king. And so he's after desperate attempts of trying to beg and plea following upon deaf ears. He has no other choice. He falls to his knees and he cries out with a loud whale. And it's so loud that it reaches the ears of the king. And the king, his father hears this voice, this whale. And he says, I, I would know that cry anywhere. That's my son.

35:28He pushes past the guards and he brings his son back home. The essence of the mitzvah of the Shofar is nonverbal communication. It's when we get to a point where we realize that we have nothing left to say. And we can only cry because there are no words. We have nothing to defend ourselves with. We've lost our way. We've lost our path. And we've lost our ability to speak and express ourselves like nobility. And so the only thing we can do is cry out like a child. And hope that our father will hear us. And in what merit will Asim listen to our cry. Because as the entire nation of the Jewish people is called Joseph, as the redact says, it's in the merit of Joseph, the righteous one, who he reached out and he understood nonverbal communication through his compassion. He saw the pain of another person, even though he was wrapped up in his own. And through that merit, he was able to communicate beyond words. Hashem says in that merit, I'll listen to you as well.

36:39And I'll add in, I'll suggest maybe that this verse is very interesting because it says, fast loyodati Eshma, a language I didn't know I will hear. But that's not really the way you would say it in Hebrew. The real way to say it would be Safa. Asher loyodati Eshma, a language it says, Spass with a tough at the end, which is a construct stated implies the language of something. And so maybe it's as if Hashem is saying, Spass loyodati, the language of I don't know the language of I can't even speak a language, the language of I have nothing to say, but I desperately want a connection with you. And I have no words to put that into, but please hear my cry, Eshma, I will hear that. And in the merit of Joseph, in the merit of each one of us reaching out beyond our own bubble of struggles and pain to pay attention to the needs of others, maybe in that merit has shem will listen to our cry of the shofar and the shashana.

37:41Bravo, that was, it's too easy. You said, this is for the average person. And we got some direction for the average person from the average rabbi, but I would not call this average. It's definitely above average, wonderful, where princes were nobility. And we just forgot about it. We kind of lived a life that was not congruent with who we really are. And like Joseph, you have something within you that, you know, the power of the king could spot and like that prints in that wonderful story. And but somehow you need the tools to communicate it and we don't have those tools. We lost those as well. And the shofar, that's the tool. The shofar is the tool to be able to have that language, the conversation, the nonverbal conversation with our father with the king. I do want to point out that with the exception of that last edition, most of this I heard from one of my teachers, rabbi, chesco, wine, feld, chlito, should live and be well. It's want to say things in the name of the right person. But let me ask you just to follow question. Joseph, you established for us. He, well, he has righteousness. He has this compassion, this empathy for his cellmates.

38:51And in that merit, the angel Gabriel comes and teaches them all those languages. The, the prince, his father knows is the sound of his voice. But what about us, you know, the average person. Are you saying that only if we do something special when it comes to our interpersonal relationships, only then does the shofar have its efficacy? Or is there some other way that we can mobilize and deploy the power of the shofar to be able to transcend our lack of words and our lack of credibility and stand in to come before God? Is there any other way that we can do that? Well, I meant there's two things. Number one is like the redact says the entire Jewish people is called Joseph. We have this trait within all of us. It's embedded. It's part of our nature. So we do something special or we already are like Joseph. We have that downloaded language, so to speak. The 70 languages, the shofar. We have that capacity. We have that ability and we need to express it. I would suggest that the more we express that, the more Hashem will respond in kind.

39:57But it's possible you have this ability. Well, and what the Talmud does say that if you're merciful upon others, God will be merciful for you. If you forgive others, God will forgive you. So the way that the Talmud does say this. But I was thinking what you would say is, and this kind of gets into what I wanted to talk about. It's adjacent. I think maybe it would fit nicely with what you're saying, is that maybe we don't have any merit. But we come from Abraham Isaac and Jacob. And they do. And they bestow that merit upon us. And yes, maybe personally, all of us who are we to come talk before a keen look at our year. And it's very hard for most people to say that to say we're confident that they feel comfortable to be completely scrutinized before God. And most people don't have that ability to do that. Certainly to have a sensitivity to understand the degree of judgment that's possible by the divine tribunal. Well, it has to be because we have we have Amarice and I know my grandfather, the busman used to say that if you have this feeling on your own paper, they're like, who am I? I'm not worthy or Roshanna would be the same as well. You just remember.

41:06I have nothing, but who do I have? I have a my the Jacob in my corner. The four fathers are in our corner and their merit doesn't get diluted over the course of the generation. And it exists within us. It courses within us. And that's that's our claim to come before God. We start off our prayer. God of Abraham Isaac and Jacob. Why are we saying that? Because who am I to come talk before God? I am the descendant of Abraham Isaac and Jacob. Actually, that is my that their merit has expired already. But even if even if it would that the bar is being found here, well, you quoted the toast to me earlier. We're all learning. Where's citation needed? Okay, we know. But but the point is that even if that's the case, it's just nepotism. I mean, how is that fair? It's only because we do. Yeah, well, it is. It is not fair. But it's because it's a fact that it's because that is who you also true. Also true. Also true. But we do say we do say many times that in the merit of Abraham Isaac, Jacob, you know, in the Torah, of course, it appears many times that it's not the merit of the Jews or that the rent in the land. It's the merit of their of their illustrious antecedents.

42:09But in the prayer, we say that a lot of times, right? So it's it's so it's one of the recurring themes is that we're coming not as individuals, but as extensions, if you will, of what that really means is that that that we're we're presenting our potential as, you know, don't forget it's kind of like a let's say, let's say a baseball player or a basketball player. And you know, he comes from really good stock his dad was it was was unbelievable. He has the genetics to excel. He just needs to actualize it. That's kind of what we're saying when we say Abraham, it's looking at of it's in us it though, like you say, it's coursing through our own blood. Those those amazing, amazing qualities. That means we are saying, don't forget we have that potential. And we can't forget that we have that potential. So when we say, must I get my side of the must have also when will my actions come to God's action God our father's actions. That means it can there's a connection there. That means it's there's a way there's a path in that direction. So what we're telling God is that

43:20telling God is that please don't give up on me because the potential of the greats of Abraham, it's not of course through my blood. And I too can achieve something. Those qualities that they exhibited are embedded in our actual DNA are spiritual DNA. We can have the chest of Abraham. We can have the glory of Yitzhak. We can have the taferas, the beauty of Jakob. These things are in our blood, our building within striking this. And therefore, and therefore, well, it's both we want God to remember that we remember. So we know like no, you can do better. I can do better because that's where I come from. And if I remember that, then hopefully and God will say, okay, let's let's let's let's see him. Well, I think it's my emergency. And we have those qualities within us. Like the Gomerrha says that we have the qualities of by Shannin, Rakhwan, and Grona, Kassad, which come from Abraham, and he's called Abraham, because he's Abraham, for five of the because those qualities became part of the spiritual DNA, like spiritual epigenetics that were conveyed to us. But also, even if we are very distant from that, it's still our pedigree.

44:43Our ancestors, and we can still summon their merit. And that's what we're really doing. A lot of the prayers where Shannin Kippur are summoning their merit. And I think that would fit in nicely with what you're saying. Maybe we're not as righteous as Joseph. And yes, we do have a certain association with them. And there's an element of Joseph in all of us. But we also have Abe, my son, Jacob, and those claims, like, do you know who I am? They're still valid. I don't tell me to us. Okay. Come on. You know, there is a prerequisite. Even in the story, the vowshams of he still had to remember that he originally came from there and want to come back. So let's start there. For sure. For sure. Dan, why don't you share something with us? All right. I'll begin by saying that, as always, it's very humbling to be here. A lot of gratitude. I sort of mess up your introduction.

45:44When you begin to say, we're all these great rabbis and sages and you stop yourself saying, and Dan, appreciate that. It's great to be here and just listening and learning. And I forget that I'm actually have to get up and speak because I just enjoy listening to the back and forth with all these great rabbis. As my listeners know, I have recently, you know, going through this change in how I'm finding my livelihood. And it sort of ties in at this time of year because I decided to be bold. You know, like when Hashim says, like, I'm sending you out in the battle, just go with courage because I'm sending you on this mission. So I knew that he orchestrated things for me to sort of figure out a new way in which to make a living. I was like, I'm going to be bold. So I decided to put together four demands before I go out and as I've been interviewing and talking to people. And here are my demands I'm placing on my employment.

46:50For one, I'm telling them that I want job security. I want to know that you give up all legal authority to fire me at any point in the future. That's what I want. However, if I decide I want to leave, I can leave. But however, if I decide I want to come back, you got to employ me again. That's what I want. Number one, two, I want to scrap this whole base, comp structure and bonus. I want to do something a little different because see my expenses, they change, they fluctuate. Things come up all the time. You know, and even just think about Sudaka, you know, you have, you have seen out your Sudaka, but being in a community, get this wonderful opportunity where people just show up your door. You'll know they're coming. Sometimes it's one after another. You know, so what I'm telling them is that because my expenses fluctuate, what I want to do is that in a very month, I just want to tell you what my expenses are.

47:50And you just paid me that amount. That's what I want to do. Next demand is that you have all these KPIs you want to measure my performance on on how I grow the business and build it. I want to get rid of all that. I want one KPI. And that is that I try my hardest every day. Okay, maybe I don't get the right outcome you want, but don't measure me on that. Just, just whether or not I give it my all every day. It's the only thing I want you to measure me for. And for the uneducated amongst us, KPI stands for known performance indicator. Performance metric, right? So the final thing that I'm demanding is that I fully expect an employee review every year. And I made it easy for you because it's only one performance metric. I want you to evaluate. And that's whether I just give it my best every day.

48:53But if I fail to do that and you bring that up and you share that with me and I want you to, once I express my remorse for that, I want you to accept that. And I want that tarnish on my employee record about the days in which I did not give it my all I want it to be redacted get rid of it. I don't want you to bring it up again. Matter of fact, I want you just to erase it for your memory. Those are my demands, my employment. And I'll be honest with you. It's, it's not going over really well in the corporate world. People think I'm a little crazy. But I'm happy to say that someone did accept it. And that is my creator. As you can imagine. And Hashim actually offers that to every Jew. The one that supplies all the financial buttons and material needs and spiritual needs through all those earthly employers.

49:54The one that supplies everything. Those are the terms of our arrangement with him. If the Hashim thing doesn't work out, you can try a university professor. Oh, shots fired. Oh, yeah, you got work well educated. Don't it. So my question is is, why don't Jews, somebody Jews out there, you know, and they insist on carrying the yolk of the world. Instead of throwing it off. Instead of placing it with Yoke Torah, which instead of carrying it carries them. And it, and it really just comes down to what the mission of torches really is that there's so many Jews out there that don't that do not know this reality. You know, one of the things that probably Yoke will be shared, you can correct me if I didn't hear this right.

50:58It's been a while. It's been back when I was hearing you lecture out at the synagogue and and humble. But the way Hashim orchestrated or structured his organization. Some people might have a bad taste in their mouth on this, but it's a multi level marketing organization. Correct. Like when Rabbi Ari, at 120 years, go to Shma'am, and he's looking at his balance sheet. And even though he's on this high level, he's no one's an angel. He'll have his a verosis sense, which I will say those will be my mitsfos. And when they get to his mitsfos, he'll be like this, the counting off here guys is way overblown. It's way overblown. And you know, who's doing your books here is that people at it in Ron and WorldCom like this is way too overblowned here. And they'll say no, that that's accurate. That's accurate because you see, Rabbi Ari, is that all the tour you taught, those people taught it to someone else.

52:02And you gave your brother and Rabbi busco the opportunity to work with torch and teach tors all the tour they taught that it crews back to you. So you guys taught Tor to Dan and he shared it on his podcast. And he loved you guys so much he moved across town so he could stock you and live down the street from you. And that introduced him to Rabbi Nagle and he's learned Tor from him. So all the tour that Rabbi Nagle taught the crews back to you. So the whole Reverend Nagle founded Tor Drosso. That's true. So he's on the top. He's like the number one of them. He's always at the top of the pyramid. He's on the top of the multi-home marketing system. You're right. You're right. My point is that when we when we share tour with others, it comes back to us. Right. It's it accrues back to us. And we never know what that county is going to look like. But I want to ask all the listeners to do something. But I actually want you to take that incentive package and put to the sign. Forget about it.

53:02What I want to ask you to do. I want you to do just out of your love for Hashem and the Jewish people. I want you to think back to when you first started listening to Rabbi Wolby, Rabbi Yoko, Rabbi Ari, Rabbi bus comes out of learning from them. And what that was like that first time you started learning Tor. And remember how just familiar it sounded to you. Now, in last week's parcia, Moshe says that the Torah is not in heavens. It's not across the sea. It's in our heart because as those of you, I'm sure who read Rabbi Yoko, Rabbi's book, no, we're wearing utero. We learn all of Torah. And that is why when we hear Torah for the first time, it's not that we're learning Torah. We're remembering Torah. So here's what I want to ask all of you to do. I want you to take out a piece of paper and pin and write the name of ten Jews have not been exposed to Torah like you.

54:10And if you're driving your car or why you take the time to write those names, just hit the pause button and write those names down and then come back and hit play. Now that you continue to listen, I'm assuming we don't endorse a texting while driving. Exactly. Maybe right after you finished writing. That's our saying. I told them to hit the pause button and then come back home. Okay, okay. And then write the names down on a piece of paper and then not really. Safety first, Rabbi. Yeah. But here's one I want you to do my friends. Every Jew deserves Torah. Look at those names, those beautiful people that you know that earn your life and they need Torah. And also consider something else too is that there's a prophecy in the zohar on the part of Noah where it says that there will be another flood with water from above and water from below that would flood the world once again.

55:14And that that would occur in the year that equated with the beginning of the industrial revolution and the water from below or the wisdom from below. Everything that started and transpired and grows and accelerated pace as we're experiencing today leading to that device that you're holding in your hand possibly listening to this podcast. And the waters from above the wisdom from above or the Torah. So in actuality, the entire reason you're holding that phone or looking or watching this or listening to this on a computer or watching on YouTube is for this very reason to use it to share the waters, the wisdom from above. And I'm asking all of you to do is to share one podcast that one of these rabbis have done with each of those 10 friends find the one that you know that will speak to them share with them and say, hey, I listen to this.

56:17I had a meaningful impact on me. I want you to listen to this as well. And when you're done listening, let's talk about it. I would love to discuss this with you. Just 10 people, my friends, it's think about what it would look like this time next year when God willing, we're doing the round table again. Now it's your 10 friends who've been learning for the last year. Right. And now they're listening. And I want you to consider something else as well is that what I've also learned is that at Russia, Shona, what Hashim is doing is using a sort of present value calculation. And determining our value to his creation and what present value is, if you're not familiar with it is when you look at a company and look at the trajectory of the growth of its cash flows and then you discount back all those future cash flows and bring them back to the present value of what they're worth today. I want you to think if you share that with 10 people and then this time next year, get them and you to share it with 10 more people, what that will do to your present value calculation at Russia, Shona.

57:27So that's all I wanted to share my friends is a way to take what you've gotten from these rabbis and the toward learn from them. Pass it on. It'll have amazing benefits on you and the entire Jewish people. Thank you so much, Dan. I love the idea of comparing our podcasts to herbal life. And what else the electricity providers and what's the famous? You want to go? And yeah, it's so easy. You learn that right from you. You said like that. I think a multi-level marketing has somewhat of a bad rap. I know. But unfairly. It's true though. It's similar. Yes. I'm aware that there was a guy in Yashima trying to get us to buy these wonderful supplements. I get my supplements for free and you could sell it and look how much money you to meet.

58:27And they all stole it from. Yeah. Well, the top point zero zero one percent is that there's a bit difference. The top zero point zero zero one percent make a lot of money and everyone else loses money. Here, everyone wins. The only question is how many gradients of winning D1? You know, every single word of Torah, the value for a single word of Torah is nothing in this world that can match the value in heaven for one word, one letter of Torah. Nothing. So everyone is all winners as far as the I could see. Even without the reward calculation, I think this is this is a fantastic idea because it's it's so much better to talk with your friends about something meaningful than to talk about your friends. Or right. Or you saw on TV or it's just it adds so much depth to the relationships that you have with people when you can discuss the things that have sub-silent. Right. Yeah. I mean, it's a great conversation topic. Share with your friends and then talk about have a discussion about life. But what's meaningful. It's amazing.

59:31Absolutely. Absolutely. So in our studio, where I will be left like an hour ago, I mean, needle's not here. And I feel like that's emblematic of what's happening on the podcast because I'm looking at the record rates about an hour and very few people listening for me. I always go last and maybe I should, I don't know, I should go earlier. So someone should listen to me. But then again, when I go last and basically I know that no one's listening, that's okay. Because I can say whatever I want with very little consequence. So I'll do that. But I think all jokes aside, very powerful idea. The tomorrow tells us the Talmat tells us why do we blow a show for a ram on a Shashana. Specifically, there's a lot of different animals that have horns. So why a ram specifically wise it the best to blow a show for the ram. So Talmat says that if you blow with the horn of a ram, God sort of speak will remember the binding of Isaac son of Abraham.

1:00:32And I will consider it says the Talmat as if you yourselves overcame such a challenge and kind of give you gave your life for God. So we blow the show for this is what the Talmat says you blow the show for and use a ram's horn. That experience is going to remind God to the speak of the binding of Isaac son of Abraham. And by us doing it, it's like we ourselves kind of went through the experience of the binding of Isaac. And we know that story where Abraham wanted to give up his son and Isaac was willing. And the angel stopped it at the last moment and they found the ram thrashing about in the thicket and that was supplanted that supplanted Isaac and Isaac survived. But I want to kind of understand this a little bit deeper, but I want to frame it with a question. The major says that this ram really went to good use and it kind of goes to every part of this animal, what happened with that part of the animal.

1:01:37And it talks about the horns of that animal, not when you use a show for a ram, it's not the same ram. It's the same species. It's not the same ram. It's the actual ram that Abraham sacrificed instead of Isaac. So it says that the left horn, that was the show for that was blown at Sinai. The Torah tells us that there was a show for blast at Sinai. And what was the source that it was the ram. And in the future, there's another show for blast that we are awaiting and anticipating. That's the show for open sight. And that comes not from the left side of said ram, but from the right side of that ram. That is what the major tells us, per kay, double as a chapter 31. And here's the question. We know that Isaac was slated to be an Ola offering, carbon Ola an elevation offering. And while Isaac wasn't sacrificed, then instead we had the ram and the ram wasn't Isaac's stead.

1:02:38But somehow the horns weren't burned. And the verse says in Leviticus chapter 1 that the coin when you process an Ola offering, the Hiktiar Hakuin, as Hakul, the coin has to burn everything, including the Talmatahsus. The horns say, how come the horns are still around? Why did Abraham do an Ola offering not compliant with Halacha? That is the question of the Arakheim. Arakheim, chapter 1 of Leviticus of Vallecra, asked this question a wait a minute. We have a principle where we're told rules of sacrifices. And the midrash says that the horns somehow endured. Why they endured. The Halacha is that the horns have to be burned with the rest of the animal. That's the question of funny, interesting, intriguing question that most people don't think of, because they don't know the laws of sacrifices.

1:03:38They don't know what happened with those horns. But he put those two citations together. There's an obvious problem. And he himself, the Arakheim, the great commentator on the Torah. He offers three different answers. And none of them will, you'll find really inspiring. Firstly, he says, well, maybe it fell off the altar and the lost states have a falls off the altar, then you don't have to pick it up, but it back in the altar. Or maybe the horns got detached from the animal before it was sacrificed, and the blood service was done. And the lost states that in that event, if the horns fall off, then there's no need to, only if the horns are still attached with the blood. Ceremony is done only then most of the horns be burned. And finally, he says, well, this was before Sinai. Abraham, of course, tapped the whole Torah, but there was room for some sort of differences in the actual application. And therefore, he did it all the sacrifice, but it wasn't compliant with the rules. Those rules came after Sinai. None of these are very inspiring answers.

1:04:40Well, maybe they are, I don't know, but it doesn't really seem to change our understanding of what happened here. But we know for sure, is that Abraham brought an old offering originally supposed to be Isaac. Ultimately, it was the ram, and those horns were not burned. And that should raise our curiosity. Why? Why weren't they burned? Why is it important? However, it happened. Why is it important that these horns endure? And maybe there are many answers to this question, but there's an incredible comment by the Svasemus. Unbelievable. He says that when someone does a Mitzvah, you do a Mitzvah. What does a Mitzvah mean? It's a listen to God! Unbelievable! Every Mitzvah is comprised of two parts. There's the desire to listen to God, the motivation, the devotion behind the Mitzvah, the actual act.

1:05:41And then there is the act. And those two of course come together, and you do the Mitzvah, but it even says, well, if you can't do the act, whatever reason, you may still get a reward for the desire to do the act. It doesn't work out, it doesn't work out, but you still have a part of the Mitzvah, and you get rewards at that. But we know that there are different elements that come together in the performance of the Mitzvah. And he says that Abraham had such desire to listen to Hashem, to listen to God. He was willing to give up everything, to give up his legacy. Of course, Abraham, he emerged in the world of paganism, of idolatry, and of child sacrifice. That was not a foreign element to the world that Abraham emerged in. And his whole life was battling against that. And finally, his son Isaac, after 100 years, and now Isaac is 37 years old, and this is supposed to be his destiny. And what does Abraham do? He's willing to give up everything, to listen to God. It's an unbelievable act of sacrifice and martyrdom on Abraham's part, on Isaac's part as well.

1:06:47But that aroused this spirit of commitment to God in a level that we generally have been fed up with. What this actually means. What it takes from Abraham to say, I want to do it. And he wanted to do it. And God stopped him. And you see this little interplay where the angel tells him, don't do it. And he says, don't even make a little nick. And Rashi there tells us. Well, Abraham had such a desire to do it, to fulfill it. And the angel says, no, so he was like, let me consummate this desire in some way, in some capacity. Let me at least give a little small little slit, okay, the scar. It'll heal. It's okay, right? And the angel says, no, don't even touch him. But Abraham had such overwhelming desire that it was consummate, it was fulfilled with the ram. So there was a complete mitzvah with desire and actualization and implementation. But there was one part of the mitzvah that never got consummated.

1:07:52That remained as unactualized raw desire to listen to God. And that, when you have that level, it's a much higher list, of course, chastity, thought or into this. But the desire to do mitzvah is much more important than the actualization of the mitzvah. The things that are the more ethereal, the more conceptual, the more closer to the intelligence, to the soul, that's much more powerful. You do a mitzvah, you have a high devotion. It can matter a hundred times more than a regular mitzvah without devotion. They actually can be the same, but the actual part of you, the human of the human, is your ideals, is your thoughts, is your desires, is your soul. And therefore, God wanted that there should be some remnant of that original high level, so to speak, desire that was not fulfilled, that was never actualized. And Abraham's will was so great, the desire was so great, it would be ashamed to kind of limit it, to couch it in the action of the ram.

1:08:56We have a chauffeur, or we blow the chauffeur. And the Talmud says, you blow the chauffeur, it's somehow evoking the binding of Isaac. Because I will remember, because this is a ram, and that was a ram 3500 years ago. How are we evoking, how are we summoning that great event? This is the answer. That there was, there's an element of Abraham's righteousness displayed in this deed that's still alive, that was never concretized indeed. And therefore, that comes with us, that's permeating the whole world. And you blow the chauffeur, you may be spacing out, you may think about how it's taken so long, you may be wondering, you know, what's going to be with the weather, or with the sports, but there's an element in this mitzvah that is still the desire of Abraham that's still present in the world that was never diminished. And that's there, and that's present, and that's with you when you blow the chauffeur. Namely, we'll think the chauffeur was not sacrificed, there was no way to actualize the reality was, whatever, however it happened, there was no actualization of Abraham's desire when it comes to the chauffeur, and that is still around.

1:10:07And the Talmud tells us, again, it's the words of the Talmud. The book of Versa-Shant-No, on page 16, I think it's 16A, we double check. Yes, 16A, it says, why do we use this to the ram? Oh, this is a ram, that was a ram. There's some part of Abraham and the binding of Isaac and whatever it took from Abraham to do that, that will, that summon that courage, that for you to that strength and faith, there's some element of that that never went away. And it's there, and when we blow the chauffeur, we have a ram, part of that is being evoked in our chauffeur. And that's what the Talmud's saying, hey, listen, I'm remembering something, there's something here that hasn't been forgotten, it's not over and done with, it's still ongoing. And we have the capacities of the Talmud, when we blow the chauffeur, to kind of hitch a ride with Abraham.

1:11:09We're piggybacking on him, and our action, so to speak, is a little actualization of what Abraham did, and the word that Talmud could say, is like you yourself were offered as a sacrifice. We're part of this whole experience. And that's why it is incredibly powerful. I think it's a beautiful insight, and of course it does connect with what you said earlier. It is beautiful, you know what's amazing is that in this year, in particular, in some years, but particularly this year, Rosh Hashanah falls out on Shabbos. The first day of Rosh Hashanah falls out on Shabbos. And that's the biblical mitswah. But the biblical mitswah is the first day of every umptive. And correct me if I'm wrong, I don't think that there's any other biblical mitswah, particularly that has to do with a holiday. Some time down mitswah that if it falls out on Shabbos, we don't do it. But the Lula, that's the Lula as well. Oh, right. They were. It was an old, okay, so we're even now. You did correct me. Right. Oh, we even. Okay, so it's a little more null by the same, Rabbi Yohan Mitzakra in the aftermath of the destruction of the temple.

1:12:15Right. So you did remind me of that. So it's not unique to the Shofar. But you have this also. It's kind of meta for taking this to the next level is that on Rosh Hashanah will be standing there desperately wanting to do this mitswah of blowing the Shofar. And we can't. And we're standing there with that with this raw desire to do this mitswah of connecting to Hashem to reminisce the idea of wanting to do the will of Hashem and being unable to do so. And we're reenacting that as well. Well, I would say this is a really I'm speculating maybe the idea of Shabbos is almost the equivalent of our actualization. Like we're keeping Shabbos and we're acknowledging Shabbos and at itself is some form of a show for of a coronation of God, if you will, which is one of the themes of Shofar. But yeah, it is a fascinating observation. That's an, that's an, it's just an idea again, we will have a show for opportunity on Sunday as well. And I have to remember with respect to the Shofar. The Shofar was not sacrificed. I don't know how it was.

1:13:16I don't know what happened. Maybe it fell off. Maybe it was severed beforehand or whatever. Regarding the Shofar Abraham's desire to do this in quite a while mitswah. It's still in its full undiminished, untainted, unactualized raw state. And that is something that we connect to each channel in our mitswah. And that is again another reason, another tool in our arsenal. This is the mitswah. It's the mitswah of the day. It's, this is the mitswah of the festival. It's the mitswah of the Shofar. That's very powerful. And I hope is that we all have a wonderful uplifting, meaningful, Roshushana. And we succeed in our prayers and we make it a productive one. Even if it's just very small, our inputs, very small, Rabbi Walby said. Even if it's very little, it's very powerful. It goes a long way in like the Shofar. Look at the Shofar and that's the model. And Rabbi Nagel told us about just, I'm just reading for them because they're not here, right?

1:14:18To realize what's happening, right? We're having the whole world starting from scratch. The cry of the Shofar is that cry when we have no words to say. And of course, Dan told us about the importance of sharing what we know and just what a great deal the Omani gives us. Our agreement with him is just so lopsided. And to remember this final idea about the Shofar, in its raw state, it was never sacrificed. It was never actualized. And it still exists in its high level form and worst of writing Abraham's co-tales. And once you have a Civa, a chasematova, may we be inscribed in the Book of Life and all good blessings. May we all be sealed in the Book of Life and all good blessings. May this be a great year, not just for us, for torch, for the community here in Houston, but for our Jewish brethren around the world. Of course, the brethren in Israel as well. And everyone and the whole world should be a good year.

1:15:18Amen. And thank you all. And if anyone wants to email me, my email address is rabbiwolbejima.com. And Dan, what's your email address? President at Torch Web. He still has that even though he resigned and posed. Okay. Robert Bostro. You can contact me at the average rabbi at torchweb.org. And for our friends who are no longer in the torches, enter with us. A wall be at torchweb.org. Reverend Aydro, I think, Aydro, and at Yahoo! Work. Take care. And please, I will speak together before you're prepared, probably. But that would have a wonderful result. If there's a world by the way. In the event that there is a world for you, I'm prepared, but we'll get together. Please, God. And shout out to everyone. You've been listening to the Jewish Inspiration Podcast, a torch production. Become a supporter at torchweb.org. Because your assistance enables more Torah learning around the globe.

1:16:19To find more lessons offered by Torch, please visit torchpodcast.com.