Hoshana Raba - The Sound of Silence

0:00So good, so good, so good. Nordstrom Rack is celebrating 125 years of Nordstrom with 125 of the best deals up to 65% off in stores and online. They're only here while supplies last. So shop today. Great brands, great prices. That's why you rack. Good morning. Good morning, Ravutant. Welcome back to Breakfast on the Class. Breakfast on the Class today is sponsored and dedicated along with this entire week in the Library of Jack Leboz. Lune Shmat Yaakov bin Mazal. Alavashom Albert's father is as-carat sponsored by Renei and Albert Leboz. Also dedicated for the speedy and complete refwashing for Naira Dove Ben-Hana. Kalo Shmakhoush should give him a refwashing on the caravan Amash. And should bring his parents who suffered so much already strength. And continue to help for Khana Batsim Afegha and Aliza Badrakha.

1:01Kalo Shmakhoush should bless us to be able to have a Iluin Ishama for a Khad Mimna Khabura for Sebastian Zayel, Yaw Moshye Ben Abraham that will also have a beautiful breakfast in class today, Liluin Ishmatou, who's profound love and devotion to Torah, and also the Kasa Fasinigaga, its rabbis and its friends, who are cherishing the finding part of his life. Me as memory continue to be a source of blessing and may the light of his Ahavatah Torah live on and inspiring all who knew him for generations to come. And today is Yor Tsaid, sponsored anonymously. But the breakfast is also sponsored anonymously, dedicated for Fouash Nehma and Bishat Toba for Esther Bad Orli. And finally for the cold brew sponsored by David Yashin on review, your substantial capacity to go today and every day. We want to wish a big Mazatov to the Ibrahgumov and Wabah families on the beautiful Brit Mila of their of their grand son, who was named appropriately,

2:04Reuven Ibrahgumov. Very, very special. His name was called out, a Yikarishimobishtrayel Reuven Ben Yaakov. I said to Reuven, that's not a name with Jewish history right there. That's a, that's a, that's a, that's a, that's a go back to the very beginning of the Jewish nation. The first Shevet born to Yakuva Vinu. So 4,000 years later almost, you have a person naming their son Reuven Ben Yaakov. What an unbelievable example of the Misura, the unbroken chain of Amisrayel and how special it is. Let's begin my friends with a very interesting conversation. The Gimara talks about a grouping of letters. There's a grouping of letters of letters called Manzapach. What does Manzapach mean? I know for many years it reminded me of Marzipan. And I hate Marzipan. Ever since it tricked me when I was a little child,

3:06shaped in the, in the images of fruit or cake, made you think it was one thing, you bit into it and then you found out that it was like this sweet almond mush that they basically sold us edible play dough and just called it something else. Anyway, so for years I associated Manzapach with Marzipan and now you're not going to be able to get that out of your mind either. However, the Gimara says, where does Manzapach come from? We don't have Manzapach in the tradition of the Jewish people. So where did it come from? All of those letters were, they were letters which are so feats. The letter that comes at the end of a word. So Manzapach stands for M'nun, Sadipay and Ghaff. And each one of these letters, when it appears in the word and any other position, it's a regular M. At the end of the word, it's a square M. Okay? You have a NUN anywhere in the word, it comes as a NUN, looks like a telephone.

4:07Right? It comes at the end of the word, it looks like a walking stick. Right? So the letters would change shapes when they were found at the end of the word. Now only five letters do this. You don't have an Aleph Sofit. So if it's not brought down, where did they come from? So where did they go? Is this also from Kanaijou? Right? You understand where? Sanzi Gimara. Manzapach, these letters. Sofim Amirum. Sofim means the prophets, those who saw. They were the ones who shared them with us. As to Gimara, what they made them up, the prophets and I will not introduce anything new either. As to Gimara, Shechachum, they forgot them. They were forgotten from the Jewish people who were not writing the letters in the traditional writing of the Torah on a regular basis. So they forgot these letters and then the prophets were able

5:09to bring them back. There's a fascinating Torah which goes to the heart of the matter. How can it be that these letters were forgotten? What does that mean? And the Gimara actually, the Gimara doesn't give more of an explanation. But I saw a fascinating interpretation. They answer that actually, if you look back in time, this idea that the prophets forgot or the people forgot, these letters are actually alluded to by the very act of forgetting itself. Because Mosheir Abin, who forgot Manzapach, what did he forget? He forgot five halakhot that are brought down in the Torah. What are the five halakhot? Mem, no, not menorah. He did not forget menorah. He didn't know how to build it. Saddi is, love card, good. What else?

6:13Nun is Nokev Bashem. The one who said who cursed Hashem's name with his name. The name, then you should be able to figure out is the Mekoshesh. The one that cut down the trees on Shabbat. So Mekoshesh. Nokev Bashem. Slofchad, what's the pay? Pesach Shenei. And what's the Khaf? Khosbibak Sur. The story of Pinchaz. With Pinchaz says, didn't you teach us that someone who doesn't act like this can Aim Pogainebo? So these five halakhot, what halakhot, the Mosheir Abin, who forgot. And he needed to be reminded of what the halakhawa is, either by asking Hashem or in the case of Pinchaz, Pinchaz reminded him. Okay? So it's not just haphazard that they forgot these letters and they remembered them

7:16because there's something going on here by the fact that each of these letters is the five things that Mosheir Abin who forgot. So the letters that are letters so feet are the forgotten letters. To Arizal, Apika Balab, we learned an idea that a person is meant during the process of the Chibut al-Avah that we did today, Anoshan al-Avah, they're hitting the al-Avot, they're supposed to remember each one of the letters, the so feet letters. And the concept is, says to Arizal, brought by Umcha in Bitaal, that Arizal says that these letters are, they bring what's called Hamtakat, Haddinim or Hamtakat, Agiburot. The sweetening of Giburot, what does Giburot mean? Strength, judgment. There are things which are strong in the world, but sometimes they are too strong.

8:23I'll give you an example. I had the back of my summer place and we were renting. There was a whole area with stones and bricks in the back, and it was rough. So I asked them if they would power wash, you think it might help, make it a little bit less, people wouldn't cut their feet walking on these rough stone. I said it can help, it brings out the power wash. It doesn't really help on the stone, number one. But in between the stone, what they have is a certain kind of sand. And that's what lines the outside of the stone. They power washed it, what happened to all the sand? So sometimes you can have a Giburot that you're bringing it for one intention and it has what's called undesired side effects, collateral damage.

9:25So there are Giburot in this world. Do we need, do we want, give around this world? Absolutely, we need it. I remember a chief Rabbi at the time, Hamid Srakiosov, during the time when the hostages were taken by Hamas, Yemach Shemem Bezichram, in the prayer, it is Takadosh Bahu to arouse his mercy and to save all of these hostages. And I remember thinking at the time, I kind of want to arouse something else over here. I want to arouse Hashem's Dean, his Giburah. You have people that are torturing his sons and daughters doing unspeakable horrors to them. Not only do I want Hashem to have Rahmanut on his children,

10:25but I want to wake up to you, El Nikamot, Ura, Amunai, Lama Tishan, Yehreya Pika. Where do we find this idea? There's a halakhal that says that a person who's buried, how do we bury somebody in Takhri kim, in shrouds? Okay? Everyone is buried in the same clothes, no Prada. Yadavayim, everyone's simple white shrouds. That's the Takanada that was made. Now, there's one case where you don't bury someone in shrouds. If a person was murdered, we bury him in his bloodstained clothing. In order says Dalakhah to arouse Heavenly Anger, let him walk in to the Heavenly Court, blood all over his shirt,

11:26from where he was shot by this terrorist, run over in a car, stabbed, and in Shamaim, the anger at this unjust action is aroused by that, and then Nikamah happens. So you see there was an idea of arousing Heavenly Anger to give Mara says though that there's a problem. Yadavayim, O Zumani, Yadavayim, Swindled you, Yadavayim, his father and you, and you call on Midhatadin against him, the first person that gets judged is you. You too is not only a band. You too is also a problem that a person who calls for judgment has to endure. You're calling for judgment? Can you pass the judgment?

12:27Before you're calling on somebody else, so maybe the chief rabbi was worried in a time where Amisra was being judged harshly, that we should not be asking for justice, even from people that are not Jewish, because we're worried that we maybe don't pass the mustard on that judgment call ourselves. So far so good, says Darizal, there are elements of Guru Ra in this world, very strong, and we have to sometimes sweeten them. We don't want them to disappear, but we don't want them to be so harsh. Had it was sweet in the Ghibura, those, the Ghibura is sweetened through the letters of Manzapakh. Now the question is, what does that mean? I saw a beautiful interpretation to this.

13:27The letters that are so feet, actually where are they placed? So when a child comes back from school, they say, they say, they are actually counted properly. Anyone know where we count the Manzapakh? At the end, you go all the way through the tough, and then you go Manzapakh. In fact, there are those that count Ghiba, that the Mem Sofit has a Ghiba, not of 40, but rather of the number F to 400, 500. So the order of Manzapakh comes after the letters are over. And on some level, what we're learning over here, is that the Manzapakh are letters that begin with letters end,

14:29when speech ends, when what we know ends, that's where Manzapakh begins. Is it starting to make sense why they were forgotten, why the representation of the five things that Mosheat forgot are embodied by things that are not part of the canon of alphabet? They live in a world beyond al-Alif bit. So our rabbis are sharing with us something over here that is remarkable. We know the Arava, it represents in the span of the four, it represents the one that has no miswort, and the one that has no Torah. But what we forget sometimes is that the Arava also representative of lips. How are we getting to Manzapakh by beating the lips?

15:34By limiting the lips. The lips are those that speak with language, and language can accomplish a great many things. But there are places where language cannot go. And in certain ways, language can't go to certain places because of what can't and shant be said. Fascinating. If we take a look, the Nokev Bashem, the person who cursed God, is an example of speech that was used, that should not have been used. Where else do we find that concept in the Manzapakh? Anyone know? Pesach-Sheni. Where do we get Pesach-Sheni from? Not from the fact that they missed the haurei. What gave those that were timid opportunity to do Pesach a second time?

16:37The fact that they came to Moshe and said, La Manigara. The rabbi say that if they had not said La Manigara, we would not have Pesach-Sheni. So they came to their rabbi and they demanded something. Something that had not been given to them. Something that they had no right to be able to ask for. So again, an example where lips, where speech should have failed, but it brought something where they should have been excluded because they were timid. And instead, the Manzapakh was an example of something that was given to them through a place where speech ordinarily would have been out of bounds. There's one other example in the five. Nope. Slavchad would have been that way. It needed to be brought out, but it would have been that way anyway. Cosby, why?

17:38Huh? Interesting? Better than that. Huh? Better than that. Dahalachha, for Cosby is a woman that was a scenario of a, he took a non-Jewish woman. He did it as an act of rebellion in front of the Betta-Migdash. He was challenging trying to tear down the whole of Judaism with this one act. If Pinchas had asked Moshe Dahalachha, what's Dahalachha? Kanahim, Pogiimbo, but not if you ask. It has to be done by the person in the moment. If they know not the Shaboshama, it's at the point. If you asked Dahalachha, you can't do it. So the whole of Cosby Batsoor is something that cannot be said. How fascinating. So again, it's a place where language fails.

18:42And it represents why Moshe Dahalachha was unable to recall it. Remember, Moshe Dahalachha was the ability to bring down the letters of Burea, along into this world. It's why Moshe Dahalachha was unable to speak properly. Why was Moshe who was the man of letters unable to speak properly? The Maharal already explains that Moshe's gift was the letters themselves, not their expression. If Moshe was a good speaker, then the letters of the Torah would not have spoken for themselves. If the person was able to weave a magnificent speech with their gift of oratory, what would have happened?

19:42The Torah would not be speaking for itself. It would be Moshe's speaking and people convinced to follow the Torah through him. So God ensured that the great communicator of Torah was unable to communicate properly. Allowing for the truth like we say in the Constitution, we hold these truths to be self-evident. Moshe's inability to speak rendered the truths of the Torah self-evident. So again, we're finding Moshe's forgetting man's apache beyond the limits of speech through a person that could not speak. And what is it doing? It's taking the Givura, the strength, the Dind, the judgment of this world, and it is softening it. So I want to share one insight that really meant a lot to me on this concept

20:47because effectively when we beat the lips and we share that the lips cannot say something, what are we actually doing? We're sharing that there are words beyond the power of speech. Now, after we do Kha'vit, Kha'vit, Vela, Barik, everyone wants to go home. But the custom is, even though you stay up all night, to continue. And we choose a very specific prayer. The soul of every living thing should bless your name. But what's fascinating is that that prayer actually specifically addresses the idea that our mouths are unable to give glory to God. So as we beat the lips, what prayer do we say? That it's impossible to be able to say or to praise Hashem in the correct way.

21:52Again, the broken lips. But in the broken lips, what do we find? We find a soul that is able to communicate. It's gratitude to Haka Dozbarahu. I want to share with you an example of this idea of Manzapakh. If you ever want to forget the story, then you'll remember Manzapakh associated with its auditory cousin, in Manzapation, Manzapakh. There was a fellow who went to Russia immediately following the fall of the Iron Curtain. He was asked to go to an area that had a massive Jewish population. And they asked him to go and lead the service on Yom Kippur. He traveled all this way from America. He gets to this place.

22:53He goes up to the Bimaad. The place is packed wall to wall. They're finally able to come to Shul, people that have been denied the ability to pray and to practice freely for so long. Okay? He gets up there and he's singing Kalnidre. And he's putting his heart and soul into it. Hool Nudre. Yviy Esoray. Syrians, Sifaradim, there's other sides to our religion. Educate yourselves. He's belting it out. But he's belting it out alone. Thousand people? No one's singing with him. You know, he's singing every song you can think of. The oldies, the newies, nothing's working.

23:54The morning, musaf, nothing. Nenchha, nothing. Nila, nothing. He's very disheartened. You know, he feels like he came for nothing. And even Esashem, God, you took me away from my family. You took my Yom Kippur from me. I thought at least it would help others. Look at them. Nobody here is engaged whatsoever. They're sitting, they haven't moved. Not a, no one's crying. Yom Kippur is almost over. And the Gabai of the Shul, Da Ghelak. The Gabai of the Shul, he says, Listen, if you do me a favor, before you finish the Tiffila,

24:55can I go up and lead a small piece? He says, sure. He finishes the prayer. The Gabai stands up. And he screams on the top of his lungs. Alev! And all of a sudden, a thousand Russians, scream after him. Alev! Bet! Gimo, gimo, dallet, dallet. Goes all the way to the Alev bit. Again, Alev! Again, Alev! People are crying. People are swaying. Their faces are red. They finish Yom Kippur. And the Gabai never saw this man ag before. Where has this come from? And the Gabai says, listen,

25:56for all these years, it's been illegal for them to read, to go to school. The most they know is the Alev bit. So we say the Alev bit a bunch of times. And then I ask in Russian, out loud that Akadosh Barahu should take the letters that we screamed with all of our hearts, and should weave them into the most beautiful tefilah that has ever been written. Nishmat koul khait evan e khet yumkhah. The soul that we put into these words, that's what blesses your name Akadosh Barahu. That's what brings about an accurate expression of gratitude. Words were never going to be enough. So there are letters that come after all the letters. To be able to describe letters that come with Nishamah. If all has been said and done, we have the Otheot Sof.

26:59Says the Gimara, Manzapah, Sofim, Amarum. Those who saw, not just prophets that could remember the letters themselves. But rather those who saw, what would be in Russia, those who saw that there would be people that would be swept away by the Haskada. But still would cry when they said, Avino, Maalkeinu, on the microphone with a mixed choir in a reformed temple. The prophets knew that they needed to be letters that would be valid just because of the heart of a Jew. The prophets knew, Shekhachum, that we would forget, and that they would need to be brought back. And that is the day of the Arawa, the day of the Jew that has no mitzvot and no Torah.

28:00And what brings his prayer to the highest heavens? The fact that he's beaten to be a Jew. And he was beaten, Shabbat was beaten out of him. And believe in God was taken away. And the synagogues were shut, and the Mikhailovt were drained. Hashem, we ask you to see the Arawa. When the brisk Arab arrived at the ghetto during the war, he was in a hovel, and word got out that the brisk Arab had managed to sneak into the ghetto with him, al-Ulaf and a throg. And people quickly, the news spread, and in a span of a short while, there was a long line outside of his hovel, waiting to shake lulaf.

29:00And there were people who had walked from a faraway place in the ghetto called Praha. Very far to get there. And they were nervous if they'd be able to do it or not. This long line is waiting. The brisk Arab is, they're all lined up. And you know what they lined up and waiting for? It's the middle of the night. You can only shake the lulaf during the day. So they're waiting for the moment that the light will start to shine, that they could start shaking lulaf all night they're waiting there. The brisk Arab looks and he sees that the line is so long that if they shake the lulaf and a throg from sunrise until sunset, there's not enough time for everyone to shake the lulaf and a throg. And it starts to be a fight. And a fellow says, arguing with the person in front,

30:03please is the anyway I walked from so far. You could come back tomorrow. And the brisk Arab said, I'll give you my slot to this man. While the people are waiting in the dark, the Nazi scene, there's this long line unwarranted without a permit. And they drive by and they beat the people online, smashing them with their guns and trunchens. One fell as his teeth knocked out. And he's worried, he's crying to the brisk Arab, that with his teeth knocked out, he's not going to be able to properly pronounce the berakhaw over the lulaf. Ya'ayni, has there been anyone that's been beaten more than us? Ya'ayni, to hear your grandfather,

31:07who escaped from the Holocaust, hold the Koss and sing the he-shamda, she beholded door to door, on the malenul khallotenul. I don't need to hear any stories. Just to see him waving the cut back and forth is something I'll never forget. That's months apart. But al-Qaqamim, the Naveem, they understood that even if we'd get beaten, and even if we'd forget it, ultimately the Torah would come back to every one of their children and grandchildren. My grandpa, when he moved to South Bend, in Deyana, he was traumatized from being an eight-year-old boy who witnessed the Nazis do what they did. Traumatized, he was scared to be openly Jewish. He joined the reformed community in South Bend, in Deyana, and my mother and my uncle slowly forgot a lot of what Orthodox Judaism will tell you

32:11about how to live the day-to-day. Strangely enough, my mother found Judaism again, authentic, practicing day-to-day Judaism. She went to Israel, and towards the end of his life, my grandpa reunited with his faith in the strongest way, and he would go to shul all the time with my father and say, Kadeesh, my friends, those letters that had been forgotten, Hakadosh Bar-Hubrotham back, in the end those letters came back, the Otheot-Sofiot. In the end they came back, the power of the Jewish soul is such, in the end it will bless. And this young scared boy that ran away and tried to protect himself and his children has now a bunch of children and grandchildren

33:13that are not only religious, but they are rabbis and they are Torah scholars and they work in the Jewish community and they wait to keep up proudly and they are not embarrassed and they are not ashamed and they are not afraid. That is the power of Monsapah. That is the power of the Ara-Vah. The letters Ara-Vah even have the same letters as the word A-Vah-rah. Even the A-Vah-rah eventually disappears and we wind up finding those correct letters in the end a way to be able to speak praise and reconnect with Bure-Olam and that is ultimately the Oshan Ara-Vah, the great salvation of the Jewish person. Hashim should bless us that while we are talking about taking a beating we have a jackhammer smashing non-stop next door.

34:14Hashim wanted us to be able to feel it as we said it and to recognize that the show must and will go on. May Hashim bless us, Bezat Hashim, to recognize the unbelievable undeterred power of the nifesh Yehudi Homiya. Bezat Hashim will be so clear to see it, reignited all across the world. I think most people thought that October 7th would result in Jewish people being more scared and Jewish people wanting to be less Jewish. But if you go to Israel what you will see is an ocean of people who are remembering what their parents and grandparents forgot. You, Leratson, Imrefi, Veyagyondi, Bilefanekha, Adonai, Suri, Vegali,

35:14may our words and sometimes Leratson Imrefi, if I don't have those words, Veyagyondi, Bilefanekha, the feelings of my heart at the very least stand in front of you. Amonai has shim you our our rock and our Redeemer. Baruch Analeh, Olam, Amen, and Amen.