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A great and massive miracle for the people of Israel, for the Land of Israel, and for the whole world. Last Wednesday, the fifth day of the Sukkot holiday, the 19th of Tishrei. It was supposed to be a completely normal
A miraculous aviation incident on Sukkot saved 182 lives when passengers and crew overcame a violent co-pilot attack mid-flight.
Key Takeaways
- Faith and courage can lead to extraordinary acts of heroism in life-threatening situations.
- Divine intervention is seen as a key factor in the survival of all 182 passengers.
- Knowledge and quick thinking, even from non-professionals, can be critical in emergencies.
- Community and self-sacrifice are vital in overcoming crises.
- Spiritual lessons from the incident highlight the importance of standing up for truth and responsibility.
What the video covers
- On the 5th day of Sukkot, a flight from Dubai to Tel Aviv faced a violent attack by the co-pilot who stabbed the captain and attempted to crash the plane.
- The captain, despite being critically wounded, managed to unlock the cockpit door with his last strength, enabling rescue.
- Four Israeli passengers bravely entered the cockpit, subdued the attacker, and helped stabilize the plane.
- Yaniv Hayun, a passenger with knowledge from air accident shows, took control and leveled the plane from a 16,000-foot dive.
- Additional pilots on board assisted in safely landing the damaged plane in Saudi Arabia.
- The plane survived extreme forces and damage without breaking apart, considered a major miracle.
- An Israeli dentist on board provided critical medical aid to the captain, saving his life.
- The event is framed as a series of ten miracles, emphasizing divine intervention and heroism.
- The narrative connects the incident to spiritual themes of faith, courage, and communal responsibility during Sukkot.
- The video reflects on human responses to crisis and the power of faith and action in moments of extreme danger.
Chapters
Full Transcript — Download SRT & Markdown
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flight. Three and a half hours, 7:00 AM, from Dubai to Tel Aviv. People were returning home, 182 souls, and none of them, when boarding the plane that morning, could have imagined that within a few hours they would be part
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of one of the most incredible aviation stories ever recorded. The plane climbed into the morning sky: 5,000 meters, 8,000 meters, 10,000 meters, and finally about 34,000. 34,000 feet.
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For more than two hours everything was normal: one was sleeping, one was reading a book, one was drinking coffee, one was talking, one was looking at whatever they were looking at. Then, when the plane was already relatively
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close to Israel, something terrible happened inside the cockpit, but no one knew and no one could have known; after all, the cabin is locked and secured.
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And then the first miracle happened: Nina Mines, five years old, flying home to Tel Aviv with her family in business class, needed the restroom. Her mother, Tali Mines, stood and waited for her outside the aircraft restroom when, suddenly, she heard alarming screams
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and horrific noises from beyond the closed cockpit door. The events that unfolded afterward were a shocking chain of incidents. All the passengers on Flydubai flight 1073 thought they were about to die in a horrific terrorist attack, but the event turned
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into a story of heroism by a relief pilot and a group of passengers who acted with supreme self-sacrifice, and by the grace of God and a great miracle, saved the lives of 182. Dear souls, men, women, and children. When Tali,
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the mother of the five-year-old, heard sounds that were alarmingly reminiscent of a fight, she pulled on the arm of a relief pilot. A relief pilot was sitting nearby, dressed in a pilot's uniform. And so she could tell he was a
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pilot, and she urged him to check what was happening. She had to pull him. He didn't want to; he was absorbed in his own world. He opened the cockpit door, which surprisingly was locked from the inside, and a horrific sight was
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revealed to his eyes: blood was splattered all over the cockpit. The co-pilot was stabbing the captain again and again and again with a knife. The new pilot reached the cabin, was completely paralyzed by fear, and then the murderous co-pilot sat down at the
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controls. The plane began to dive; the terrorist, as we know, pushed the controls downward to bring the plane down and crash it. The plane dove more than 16,000 feet in 35 seconds.
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Aviation experts I saw said that by nature, the plane should have simply broken apart in the air, and then a great miracle happened. It was the captain of the plane, Captain Smith, from India, while lying on the floor
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fighting for his life with his final strength. He decided to do something that saved the whole situation with God's help; with a supreme and abnormal effort, moments before his strength failed him, he managed to open the cockpit door. A wounded man, a man
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losing blood from his body, his plane diving toward the ground, his co-pilot trying to kill him, and within a mind already beginning to lose consciousness, he retains enough clarity and courage to realize one thing. The only thing
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that matters now is opening the door. Because if the armored door of the cockpit remains locked, there is no chance for rescue. He reaches for the mechanism, the door releases, and then he collapses, falling right against the door. And so, when the pilot passed by,
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when the pilot arrived there, the third pilot, the door was unlocked, but he was paralyzed. And four Israeli Jewish passengers who were on the flight ran unarmed into the cockpit, into the danger. And even though the plane was
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already in a terrifying dive, they continued and rushed into the cockpit. Yaniv Hayun, who sat in row 11, is a plumber, and he used to watch a TV show about air accident investigations; he was the one who jumped, choked the
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attacker, choked the perpetrator, and pulled him out. He told the three others to shackle him, to tie him up, to hold him down. And Yaniv sits back in the chair to pull the yoke, to level the plane. The second is Asaf Razuan,
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who sat in the seventh row, a financial planner who miraculously escaped death last year when an Iranian missile hit the apartment building next to his home. The third, Zvika Minis, sat in the first row together with his wife and
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daughter. Aviel, a banker, was returning from a family vacation in Japan, and Sotom Mosi, a dentist, sat in row 13, returning from China with his wife after a week-long trip. Yaniv levels the plane. The three shackle the murderer, and the pilot standing by the
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door fills the vacancy, takes control of the plane, and lands it in Saudi Arabia. The captain, who was critically wounded, opened the door with his last strength, stayed alive thanks to the Israeli dentist on the plane who treated him in conditions no surgeon
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would agree to work in, and he lived. At least ten miracles were done for our people, the Holy One, blessed be He, did for the people of Israel on that morning of the Sukkot holiday: The first miracle: when the plane dove with
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such force 16,000, 16,000 or 13,000 feet, no one was seriously injured. Even people who were standing in the aisle waiting for the service were talking among themselves, with nothing to hold onto in such a fall. Anyone who wasn't buckled in should have been
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thrown against the ceiling. The second miracle: a plane falls more than 16,000 feet in 35 seconds, it reached almost the speed of sound, did not break apart, remained intact, remained flight-worthy. Three: The captain is stabbed and bleeding to death, almost
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dying in moments. In a few more minutes he would have died, yet he manages in the first second to understand that he must open the cockpit door. He succeeds, one second of clarity and extraordinary resourcefulness, without it, no one would enter, and everyone
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would have crashed and perished. Four: In the middle of the dive, the passengers manage to push the door against the captain's body, get inside, overpower an armed, strong, and violent man, and with headphone cords, headphone cords, they shackle him. Five
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: They stopped the pilot, Yaniv stops the co-pilot seconds before he finished destroying the entire mechanism of the plane. Another moment, and there would have been nothing left to save. Experts say that five more seconds of such a
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fall, and it would have been impossible to save the plane from crashing to the ground. Point six: Yaniv knew how to pull the plane out of a dive from some program he had watched. Seven: The fuselage groaned as it pulled out of
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the dive. When you pull a plane out of an almost terminal dive, immense forces are created that could have ripped the plane apart. The plane held up, with God's help. Eight: There was an additional full flight crew on the
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plane, two extra pilots who were there as regular passengers, and they were the ones who piloted the plane and landed it in Saudi Arabia. Nine: The plane landed while its rudder was torn, the system, the hydraulic system was
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leaking, and it landed safely. 10: An Israeli dentist was the only doctor on the plane; he kept the dying captain alive until they reached the ground and his life was saved. 10 miracles, and each one of them was critical; take
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one away. The door stays locked, the plane breaks apart, Yaniv is paralyzed with fear, the extra flight crew is not there. Everything collapses; this was God's doing, let us rejoice and be glad in it. 182 souls, each one a whole
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world, were saved, and perhaps many more, because we don't really know exactly what the terrorist was trying to do. Some guess that he was aiming for an airbase in Jordan, a base where American F-35s are stationed, which has
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already been a target for the Iranian regime. The route, according to them, points there. If this
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inside Israel, they were about to enter Israeli airspace. Who knows how many more Jews he tried to murder? Have mercy on us. September on a Jewish calendar, there will be none—Prime Minister Benjamin Netanyahu said a precise sentence about this: He said
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there was "Siyata Dishmaya"(heavenly assistance) here, and also "Siyata Bishmaya"(assistance in the heavens). In the heavens, up there at an altitude of 34,000 feet, within the heavens themselves, in the place where all this occurred, heavenly assistance was present every day of the Sukkot holiday
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. Including that day. We recite Hallel, and in Hallel there is a very interesting verse, Psalms 117: "Praise the Lord, all you nations, laud Him, all you peoples, for His kindness has been great toward us, and the truth of
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the Lord is everlasting. Praise the Lord." And the question arises: The verse says, "Praise the Lord, all you nations, laud Him, all you peoples." Why? Perhaps because they see the kindness of God, because they see the wonders of the Creator, because they
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see the sweetness of life, they live the delight of life, and all the blessings and gifts that exist in every moment of life. It doesn't say, "Praise the Lord, all you nations, laud Him, all you peoples, for His kindness has
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been great toward us." Since the Holy One, blessed be He, does kindness with us, the people of Israel, it should have written: "Praise the Lord, all you nations, laud Him, all you peoples, for His kindness has been great toward them
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." If the kindness is done with us, " His kindness has been great toward us," we are the ones who need to thank, we are the ones who need to recite Hallel.
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Why are the nations of the world called upon to give thanks for kindness that the Holy One, blessed be He, does with the Jewish people? A Russian official, a non-Jew, so the story goes, once asked the great genius Rabbi Yitzchak
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of Volozhin (they called him Reb Itzele , Reb Itzele Volozhiner was the son of Reb Chaim of Volozhin). The primary disciple of the Vilna Gaon, he was the Rabbi of Volozhin and the head of the great Volozhin Yeshiva. This Russian
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official asked him exactly this question, and Reb Itzele of Volozhin replied, saying: Do you know something we don't? We, the Jews, do not know what you talk about in your closed rooms. We do not know which decrees were weighed. We do not know which
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plans were plotted. We do not know about the conspiracies that never reached us because the Holy One, Blessed be He, thwarted them even before you managed to realize them. But you do know; you know what is in your
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minds and your thoughts. You know the malicious and satanic plans of theirs, of yours. And therefore: "Praise the Lord, all you nations, laud Him, all you peoples," you will praise Him, "for His kindness has prevailed over us." Because you know the overcoming of
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kindness over a single soul among seventy wolves. Because sometimes only you, only you know the full magnitude of the kindness that the Holy One, Blessed be He, does for us. We are aware of what we see, but what about
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the miracles we do not see? How many plots have collapsed? Look at this flight for one moment, Rabbi Moshe Ashkenazi shlita said this in a lecture , I saw for one moment we received a glimpse into their world, almost. And
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even now we don't know for sure what that demented man wanted, what this monster intended to do, where he wanted to crash this plane. We know the tip of the iceberg, the tip of the iceberg, but He knows the iceberg. "To Him who
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does great wonders alone, for His kindness is everlasting," our Sages say in Tractate Niddah: "Alone"—even the beneficiary of the miracle does not recognize his miracle. But the nations, "laud Him, all you peoples," those who plan the conspiracies, they know the
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true measure of the protection from above. I can already see the UN resolution, such a story, the Security Council expresses severe concern over the excessive use of force by the Israelis, regarding Flydubai, against a man who was armed only with a knife or
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an axe. 180 Israeli passengers against one small Muslim pilot? What a completely disproportionate Israeli response! In their favorite phrase, " disproportionate response," a disproportionate response. They know the conspiracies, they know the truth that the guy is nothing, "His kindness
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has prevailed over us." And now I want to get to what might have been the greatest miracle of all, or at least a huge miracle as well, Because in a moment of true terror people freeze, and people who freeze—it's not a
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weakness, it is part of the human brain . People go silent, the brain is unable to process a shock of such magnitude in real time. You fall 16, 17,000 feet, you can't breathe, you don't believe what is happening, the whole body
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freezes—it's the instinctive reaction of the amygdala designed to protect us. Even one of the two skilled pilots stood at the door, he saw what happened , he was stunned, he could not move.
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Yaniv pushed him and entered, Yaniv the hero, in one split second he pushed the paralyzed pilot and ran into the cockpit. Where does Yaniv get such determination and inspiration? Not that the government, Benjamin Netanyahu asked him: What is it? We are a nation
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of lions, not lambs, he said. He understood: We are a nation that rises and persists. Actually, it goes back to the first story that the Torah tells us about the first Jewish leader. And since this is the first story about our
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first leader, it means that the beginning, the infrastructure, the foundation, and the secret of leadership are hidden within it. Moses our teacher grew up in the trust of Pharaoh. Very, very comfortable lives, rich lives under the great king who
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ruled the world. What is the first thing the Torah tells about him as an adult? The foundation image of Jewish leadership, Exodus chapter 2: "And it came to pass in those days, when Moses was grown, that he went out unto his
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brethren, and looked on their burdens; and he saw an Egyptian smiting an Hebrew, one of his brethren. And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian." The commentators ask a
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simple question: What does it mean "he saw no man"? There were certainly people there, there were informants, there were witnesses; after all, Pharaoh heard the story the very next day. How can the Torah say "he saw no man"? The Lubavitcher Rebbe once told
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this to my father—I heard it from my father—it was not necessarily in a physical sense. It wasn't that there was no physical man there; there were people, they saw and informed on him. " He looked this way and that way, and he
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saw there was no man"—no human being, no one with a backbone, with a spine.
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No person who was willing to stand up, no person who was willing to take responsibility for his Hebrew brother who was being beaten and dying before his eyes, paralyzed with fear. Moses asks himself the only question that matters at such a moment: Will I also
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remain paralyzed by fear, by dread, by anxiety, or will I be the man? "And he looked this way and that way, and he saw there was no man," so he decided to be the man. This is Yaniv and his three
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heroic friends. They were not trained for this. They didn't wake up that morning thinking that the lives of 180 Jews would depend on them. He could have said, "Now I will sit in my seat, I will fasten my seatbelt, I will pray,
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" and no one would have blamed him. But within him, within his friends, lived the oldest instinct of our people: In a place where there are no men, strive to be a man. In the lesson I gave here for
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Sukkot, I told you another story that also happened, to my surprise, on the Thursday of the holiday of Sukkot.
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Stanislav Petrov, a Soviet officer, sees the early warning system. The system screams on the screen that American nuclear missiles are making their way toward the Soviet Union. Five missiles. Thursday of Sukkot, early in the morning in the middle of the night.
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According to the protocol, he was supposed to report it immediately, but he decided it was a false alarm. He sat quietly. He restrained himself, and by not acting, by not pressing the button, he saved the world. There is holiness
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in restraint. Sometimes you save the world when you sit on your hands. Stanislav Petrov. But today, Yaniv teaches us the opposite lesson. Turn it over and turn it over, for everything is in it. Sometimes, precisely when you are not acting, you can change the
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world—consciously or unconsciously, intentionally, unintentionally, or under duress. Holiness is found in running toward the truth; one must look at the truth. Sometimes faith is: " Stand up, take the wheel, and let the Holy One, Blessed be He, do the rest."
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Not Moses our Teacher, who said: "Do not sit, stand up." There is a wonderful and immense contrast between two men in the Book of Genesis who speak about their brother. After all, the Book of Genesis is essentially a
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long chain, a long story about family relationships. It is a wonderful thing. I saw this for the first time, I think, in an article by the Chief Rabbi of Britain, Rabbi Jonathan Sacks, of blessed memory. How does the Book of
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Genesis begin? With a war between two brothers, the first two brothers in history: Cain and Abel. Cain kills Abel . And then it continues. Maybe they moved on a little better. There are Noah's sons: Shem, Ham, and Japheth,
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and Ham drifts away, his father curses him. Then there is Isaac and Ishmael. In Parshat Lech Lecha and Parshat Vayera, Ishmael has to be expelled from the house. "Whatever Sarah tells you, listen to her voice." Then there is the
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second generation. There are Jacob and Esau. Esau wants to kill Jacob. Jacob has to run away. And it doesn't end in the next generation; there are Joseph and his brothers who sell him into slavery. But at the end of the Book of
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Genesis, things are mended. The brothers meet, Joseph tells them: "Now, do not be distressed, for you did not sell me, for God sent me before you." Joseph the Righteous cares for them, feeds them, gives them a place to live
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together with the families, and in the end, the family is united, and only then is it possible to begin the Book of Exodus, to begin building the Jewish people. Because here is the great contrast between the first brother at
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the beginning of Genesis and the brother at the end of Genesis. Cain murders Abel in the weekly portion of Bereshit, chapter 4, verse 9: "And the Lord said to Cain, 'Where is Abel your brother?' And he said, 'I do not know.
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Am I my brother's keeper?' And He said, 'What have you done? The voice of your brother's blood cries out to Me from the ground.'" That is the story of Cain . But a few portions later, Parshat Vayeshev arrives. Jacob our forefather
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sends his son Joseph to see to the welfare of his brothers, who are watching the flock in Shechem. In chapter 37, "A man found him, and behold, he was wandering in the field, and the man asked him, saying, 'What do
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you seek?'" He asks Joseph, 17 years old, he is lost, he doesn't know where to go— "What do you seek?" And he says: "My brothers.""I am seeking my brothers.""I am seeking my brothers; tell me, please, where they are grazing
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." Cain says: "Am I my brother's keeper ?" I have my own problems, I have a life, I have no energy or time to watch over my brother, let him look after himself. I need to finish the month,
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there is a mortgage, there is tuition, I have a problem, I have enough— "Am I my brother's keeper?" My own problem.
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Joseph begins to demonstrate a new archetype in history: "I am seeking my brothers." He knows they couldn't stand him, he knows they hate him, and he says: "I am seeking my brothers," because this is the first Jewish family
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. True, there is conflict, there is disconnection, there will still be great suffering, and they take Joseph and throw him into the pit and sell him to Egypt. This visit will not end well —22 years of suffering, disconnection
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, and mourning. But in the end, "I am seeking my brothers; tell me, please, where they are grazing." The family returns, the family reunites. I cannot detach completely; I cannot create a total separation. "I am searching for my brothers"—this is what Moses our
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teacher learns. "And Moses grew up and went out to his brothers and saw their suffering," and a Hebrew man, "striking one of his brothers." The word " brothers" is mentioned twice in one verse; it seems redundant. But at that
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moment, Moses must decide: Do I belong to the tradition of Cain or of Joseph?
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In a moment of truth, do I say, "Am I my brother's keeper?" I have a beautiful palace to return to, I have plenty of homework, plenty of studies, I need one more day to take Pharaoh's place—or do I belong to the tradition
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of Joseph, "I am searching for my brothers"? We know what he decided: I belong to the tradition of Joseph. "And he struck the Egyptian and buried him," fleeing to Midian—which, by the way, is in modern-day Saudi Arabia. In that
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moment, he changes history. And indeed, what is the first thing Moses does at the time of the Exodus from Egypt, at the beginning of Parshat Beshalach? " And Moses took the bones of Joseph with him." Why now? Decades and centuries
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have passed! What exactly is the significance of Joseph’s bones now? Who is talking about Joseph? Joseph is already at the end of the Book of Genesis. Because at that pivotal moment , Moses does not forget his source of
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inspiration, for all the courage, for all the determination, for all the Jewish stubbornness that brought about the redemption. "And Moses took the bones of Joseph." The giants of Hasidism interpreted "bones of Joseph" as the very "selfness" of Joseph—the
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essence. And Moses took the bones of Joseph; the "selfness" of Joseph he took. What is the "selfness" of Joseph?
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"My brothers.""I am searching for my brothers." Tell me where they are. The bones and the "selfness" of Joseph are what guided Moses our teacher from the first day he went out to his brothers until the very last day. And Moses took
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the bones of Joseph. And on the fifth day of Sukkot, we added to the head of the nation the heroes of the nation. I and his friends declared, "And he struck the Egyptian," and we all declared, "I am searching for my
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brothers." And all this happens during the holiday of Sukkot, a time for our rejoicing. What joy we have merited! A whole state, a whole land, a whole nation celebrated upon hearing the great miracle. After all, every morning of the holiday of Sukkot, including
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this past Thursday and Wednesday, we took the Four Species—the lulav and etrog—and we performed the ritual shaking, in all six directions: north, south, east, west, up, and down. The Gemara in Tractate Sukkah asks: Why?
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Why do you shake the lulav in all directions? The answer is: We shake it in all directions before the One whose all directions belong to—He is above, below, and in all four corners of the world. One is "He," and the four
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directions are the winds of the world. The Gemara says it is to stop evil winds, evil destinies, and to neutralize harmful forces coming from every side: from above, from below, from east, west, south, and north. I heard from the esteemed Rabbi Zamir
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Cohen, may he live long: Let’s be honest, from the outside, it looks quite ridiculous. If you are not used to this ritual, it looks very strange —people standing and shaking a lulav and etrog in the air. What is it? What
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is the meaning here? Imagine, normal people, you are walking in a jungle, they tell you it is full of lions, bears, and tigers, and then they give you a small device that emits energy— yes, energy that you cannot see. Aim it
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at the lion, they tell you, and it will run away. Aim it at the bear, the tiger , and the leopard, and it will run away . A person who lived 200 years ago would laugh at you. You enter the
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lion's den, you enter the jungle, you will not come out alive. From every ray . Since they are not afraid of your stick. He simply doesn't know what radiation is, what "ready" is. It is not his G-d. He does not know. He lacks
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the eyes, he lacks the instruments to see deeper things. He doesn't know that there are forces that are completely real, yet totally invisible to the physical eye. We shake the lulav, etrog , hadas, and aravah—what do we see?
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Hadas, aravah, lulav. If you could only see the spiritual radiation emanating from one mitzvah. Who knows what you would see? The Alter Rebbe writes in the Tanya that if we had microscopic eyes, what would we see? Even in modern
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science, if I had such eyes, I wouldn't see a table, but particles, atoms, and fields. The Alter Rebbe says in the Tanya that you would see that the whole world is spiritual energy, that it is the word of G-d and a commandment of
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the Holy One, blessed be He. What spiritual radiation comes out of this? But here is a fact: this year, more Jews in Israel and all over the world shook the Four Species than in any other year in the last 80 years. An
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unprecedented awakening among our brothers and sisters of Israel, from all sectors, all shades of the rainbow, and all communities—traditional, religious, secular, ultra-Orthodox— more Jewish hands performed the mitzvah of taking the lulav, etrog, hadas, and aravah than Israel has seen in
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generations. And who knows—I cannot know such things—but who knows, according to what we read in the holy books about the power of a mitzvah and the power of the Four Species? Who knows if, at the time that plane was
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being pushed downward by the murderous wind, who knows if all the faithful of Israel, from all shades of the rainbow, who spent the last week shaking the lulav and etrog in all directions—up, down, east, west, north, and south—
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weren't partners with the Holy One, blessed be He, in the work of creation, in lifting the nose of the plane from below back up? How do we conclude the prayer of Sukkot each and every day? " So that all the peoples of the earth
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may know that the L-rd is G-d; there is none else." And why do we say in the Aleinu prayer the verse, "Know this day and take it to heart, that the L-rd is G-d in the heavens above and upon the
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earth below"? Just as He is G-d on earth below, He is also in the heavens above, from 34,000 feet up. And there is another thing, this is just my own feeling; I don't know if I'm right about all these things, I'm just
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expressing feelings, and if I erred, may G-d cover for me. On Sukkot, we say Hoshanot every day, including the fifth day of Sukkot and certainly on Hoshana Rabbah. In the Ashkenazi nusach, it appears in the Hoshanot that we say on
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Monday—sometimes on another day—or on Hoshana Rabbah, an ancient and mysterious line: "The Hoshana of three hours." Generations of commentators struggled to understand what "three hours" is. What is the meaning of "the Hoshana of three hours"? What are these
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"three hours"? We find no story of " three hours" in the Chumash or the Tanakh. We don't know; many, many commentaries, both early and late, according to Pshat, Remez, Drush, and Sod, have discussed it, and yet the matter remains mysterious. Some of the
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righteous linked these "three hours" to the end of days, to moments of immense danger at the end of history. Those three hours where everything hangs in the balance. There were those who said regarding the seventh of October, those
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first three hours before they were even able to organize things a little. But this week I thought to myself, who knows how long a flight from Dubai to Tel Aviv takes? Three hours. Didn't millions of Jews stand in our
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synagogues in Israel and across the Diaspora just this week, lulav and etrog in hand, crying out "Hoshana" for three hours, "Hoshana," save us in these three hours, and then declaring, "Give thanks to the Lord, for He is good, for His kindness endures forever"
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? And now we return to that verse in Hallel: "Praise the Lord, all you nations, laud Him, all you peoples, for His kindness has overpowered us."" Overpowered" is a very strange word.
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What does it mean that His kindness has overpowered us? You don't need to overpower someone with kindness. I don't need to overcome you, subdue you, or fight you to grant you kindness.
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Kindness is gentle. You overpower someone when you are fighting, when you are in a struggle; I want to subdue you . But when I want to shower you with love, why "overpower"? He granted us His kindness, He gave us His kindness,
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He bestowed His kindness upon us. What is "His kindness has overpowered us"? This is not the attribute of might; this is the attribute of kindness. Yet, sometimes the Creator has to, as it were, overcome us, to force His
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kindness upon us because we are not ready to open our hearts. We fall asleep at the wheel, sometimes consciously or unconsciously, intentionally or unintentionally. I run away from my inner truth for years— perhaps because of fear, perhaps because of trauma, habit, addiction,
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pain, or some defense mechanism in my brain. I am simply not ready to meet myself, not ready to meet the depths of my heart, not ready to face my innermost truth. I am afraid; it is part of the defense mechanism that the
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Creator has made. What does the Lord do ? Because His kindness has overpowered me, He has to overcome my fears, my anxieties, the coverings, and the shells that shroud the depth of my soul in order to grant me His kindness—the
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greatest gift in life. To meet myself, my soul, my energy, my destiny. This is true individually and also collectively . For years, many of us—the people of Israel here in the United States and in Israel—have been running away from
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ourselves like Jonah. He runs away from the presence of the Lord. We have run from our soul, from our truth. It is not easy for the people of Israel to meet themselves; it is not easy for us.
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To see face-to-face who we are. And in these recent years, these terrible and illuminating years, His kindness has overpowered us because there is not much time. It "overpowered" because it is beyond our ordinary understanding; it throws us into a situation where we
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must open our eyes and see the truth. The Holy One, blessed be He, is saying: "Stop running away. Stop running away." This is your soul. This is your destiny . This is what you truly want and desire. You are a Jew, and the world is
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waiting for your light, for your depth, for your truth. Do not be ashamed. Do not be afraid of yourself, do not be afraid of your truth. You are waiting for your light, your wife is waiting for your light, your husband is waiting
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for your light, the children are waiting for your light. Why would a person, a pilot, want to send 18 or 2 souls, 27 children? Crashing them into the city, what did they do to him?
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Their only crime is that they are Jews. And every time the world educates us with such violence, what are we? It’s a challenge to our faith. It teaches us who we are, why we were sent here, and not to be ashamed. This wonderful story
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, in my opinion, illustrates our era today. Jewish history is one long flight, full of turbulence, ups and downs, terrible dives, moments where the whole body of the plane shakes and we fear it is about to break apart,
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heaven forbid. And yet, we are still here, alive. And our generation is the generation destined to bring the plane to a landing, to bring Jewish history to its goal, to bring Mashiach and redemption to ourselves and the whole
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world, to repair the world in the sovereignty of the Almighty, to make a dwelling place for the Blessed One in the lower realms, to begin to infuse the Divine Presence into our physical hearts and into our space and our world
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. Thousands of years of Jewish generations tell us: finish the work, bring the plane home, land it, take control of the pilot’s seat, and open the door. Such a landing does not happen when we all sit passively in our
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seats, buckled up, waiting for someone else to fly the plane. Yaniv snatched the plane back from the hijacker to save his people. And I ask you, and I also ask myself, what will we do for our people? Many will answer: "Who am I
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? I’m a plumber, I’m not a pilot, I’m not responsible for Jewish history, I’m not a great person, I’m not an activist, I’m not a politician, I’m not influential.
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I’m a simple person, barely making ends meet." Learn, my dear ones, that today there are many historic opportunities to awaken hearts, to declare the truth, to reveal the Divinity in our hearts and in the whole world. Most of us, with God's help,
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will never face a test at such an altitude. Our tests come more quietly: in our marriages, at home with our children, spouse, grandchildren, in social circles, in offices, in our houses, within families and communities . And the temptation is always the same
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temptation: lower your head, let it go, be silent, hold back. But Moses could not hold back, and Joseph could not hold back. Let others do the work, let someone else do the thing we are not willing to do so that I can continue to
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sit comfortably in my seat. Let someone else deal with the corruption, the lies , the selfishness, the cruelty. The most selfish thing is to think that, but we are the children of Joseph who declares "I am," the children of Moses
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our teacher who stood up and decided to be the person who has the influence and the light that only you can activate if you rise above the fear, above the apathy, take responsibility, stand up for your people, for your land, for
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your soul. Do not let fear control you. We will not remain in our seats; we will rise, take the wheel, and bring the plane in. So, home, with the help of the Blessed Almighty, very soon.
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Thank you very much, and a happy year with everything, a year of true redemption and salvation. y
Topics:aviation miracleFlydubai flight 1073pilot attackSukkot miracleIsraeli passengers heroismdivine interventionflight emergencycockpit attackfaith and courageRabbi Yosef Yitzchak Jacobson
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