An Epic Derasha from the Chasam Sofer in Tammuz 5569

needs good eye to go back to a Gamara that we learned together in yesterday's stuff. Had uh discuss to speak to uh from Moshe Yuck yesterday and he asked me if I spoke out the vote from the hill of so far and that's my vote. And I'm guilty as charged. I told him that I didn't, but it's it's a matter of the floor. It's related to something that we've spoken about together several times already. I've been in this magic and the fraud I think it's to speak out because it's cool and that's my vote. It's partial and it's partial Thomas. So this is very much double B 88 matters. So the Gamara and that's my vote told the story of who pulled me so the there was a sir. There was a right uh a group of soldiers that were working for the king that came to the city of Pumbedisa and Pumbedisa of course was in here of straw. And Robin of Joseph they were the men he came of Pumbedisa and the Gamara says Robin of Joseph Robin of Joseph ran away. Robin of Joseph met them. So Robin of Joseph turns to Robin of Joseph and he says fugitives. Cuz I shall the mocking moral. Do you know that when the mission says and that's my vote that the covered that's missing from the animal but there's a that's left it's still not going to be a trade it's going to be okay that one cuz I just is going to be my soul. That's only if it's been mocking moral if it's in the area of the gallbladder. But if there would be a somewhere else not there and he said no but mocking she had it doesn't have to be the mocking of the moral but as long as it's been mocking she had it's going to be okay. The mocking she had underneath the kidneys underneath the the diaphragm. But the bottom line is the tells a very cryptic story. There was a that descended upon Bratislava. Robin ran away. Who's together with meets them. says I will call you fugitives, he says. And I want to tell you you know what tells him tells him in paragraph that you have a comment that it is physical size left over it's not going to be considered so this is how we know what that has to be has to be that itself is going to be okay and at first glance the backdrop of the not but the backdrop of this is a lot of money. You do a the day of some say for wrote a safer big culture called safer some say for didn't publish the safer and just like he didn't publish any of this forum that he wrote but he wrote a safer called safer and it's very very unique. It's unique in the world of some say for and really it's unique in the world of because it's a diary. An autobiographical account of events that took place to the but into the city of Bratislava in the year so the background is the French Revolution and Napoleon and his army is fighting with the that Bratislava was back home and in the year 1809 the French army made its way towards Bratislava and the year And that point were in a tremendous state of sakana. Got to the point that the Chasam Sofer felt that to save his life, he had no choice but he had to run away. And he spent a good part of the year tav kuf sameach tes and tav kuf ayin away from his kehilla. And during that time, he kept a diary and he chronicled the events that were taking place. Now, if you go through the sefer ha'zikaron, so obviously there's a lot of Torah. It was written by the pen of the Chasam Sofer. Obviously, there's going to be a lot of Torah. But what's interesting to note is that there's also a lot of other things that are happening. And the Chasam Sofer talks about the surrounding events. You know, he talks about different casualties. He talks about different people of his kehilla. In the world of sifrei Chasam Sofer, this is an absolutely fascinating read. If you look in the hakdama, there's a one paragraph introduction that the Chasam Sofer wrote. And [snorts] he says why it is that he's writing this sefer. And he says the reason is because he witnessed incredible miracles that that year. And I feel that I want to tell these stories. In fact, he has a line. If I would be able to write and tell you some of the things that I knew were going to happen before they happened, however, I know that the people are not going to believe me because unfortunately we're living in a very shvache generation. So I decided that I'm not going to write as much as I think I could write. And I don't really know what this all means. But the bottom line is the Chasam Sofer witnessed incredible miracles in his own edus. And that was really the point of what the sefer ha'zikaron is. On tes tammuz, this was during that year, the Chasam Sofer left his hiding and he came back into the city of Pressburg. It was Thursday night. It's or le erev shabbos kodesh parshas chukas. And gathered together all the and he said that he he wants to give a drasha. It's interesting in the sefer hazikaron the Chasam Sofer writes that throughout this entire he was in hiding and [snorts] he never went out in public. He certainly never went out to darshan in public. He said but he had made a neder that at some point he was going to give a shiur and he says it was on that night as she nidrei. He said I never wanted to leave my hiding. >> [laughter] >> So the Chasam Sofer writes that you can imagine what a mind it was. It was an incredible mind he says I gave the shiur and I felt that the was going to be and he said that we didn't that we did that we were crying and he said I got reports afterwards that every person went back and he was in his own life he is taking something that he felt needed >> [snorts] >> a little bit of fixing. I'm absolutely marveling. So if you go through the drasha that the Chasam Sofer gave, it's a very long drasha. In fact, it's if you have the new drashas of Chasam Sofer, it's the very first drasha that's printed in chelek aleph. Now really this drasha was not in the original krachim of Josh Sofer, it comes from safer but can you do who is the Messiah there of Josh safer to stand say and when he was Messiah there Josh safer he writes in the beginning I'm making this the first Josh I'm taking out out of the safer I feel that this is something that very much belongs together with all the Josh is not merely tucked away in the safer and throughout this Josh he has different and different office that he brings out they come from the office if you don't have the office and you look at Josh if you you'll see a lot of the office that are brought down in the office which is office office now one of the things that the office mentioned in his Josh that he gave on that night was that we know the story of office and the story of office immediately follows the story of the miracle which is the story that we know as well and at first glance my onion miracle office I think that two parts here is the following the succession seems like there's a little bit of a connection so the office said the office said that office was able to gather his office to go up against motion and a heart he said it's possible to me believe that these feelings that office had he had a long time he was harboring ill feelings towards motion and a heart probably from the onset right this is office like the lighter and it was something that he felt the whole time but at the same time to go up against motion and a heart you're not going to be much motion and a heart is a probable rating was very high and if you're going to go and you're going to try to check with motion the greatest leader of all time it's probably not going to work out but after the story of the miracle and said the office saw an opening you know what he saw he saw that under motion and leadership, the Yidden just suffered this incredible catastrophe. And it was just nigzar on the Jews that they not going to go into Eretz Yisrael, which is what Moshe Rabbeinu had promised was really supposed to happen. And they're all going to die in the midbar, and they're going to be there over a 40-year period. I mean, the Yidden was supposed to leave Mitzrayim via dry land, which they did. They saw nism asher lo hayah kamohem me'olam. [laughter] And they're supposed to make a beeline. Supposed to get on the next flight to Eretz Yisrael. And they're going to live in utopia. And that's the way it's going to all end. And then it didn't play out that way. And he said, Korach understood that Moshe Rabbeinu's approval rating, post the story of the Meraglim, was suffering a little bit. He said there was no way in the world that it could have been as as good as it once was. His lashon is that even if Klal Yisrael understood that it wasn't Moshe Rabbeinu's fault what happened, and it was Klal Yisrael's fault because they were the ones that wanted the Meraglim. It wasn't Moshe Rabbeinu's idea. Okay, Moshe Rabbeinu was upset. But at the end of the day, when you're a leader, the buck stops by you. And there was this feeling and this hargasha that Moshe Rabbeinu should have done something to prevent it. He should have davened to Hashem. He has a direct line. I mean, he went up for 40 days and 40 nights and 40 days and 40 nights and 40 days and 40 nights. Why didn't Moshe Rabbeinu not go up for 40 days and 40 nights, come back, and say that everything is going to be okay? And Korach knew that consciously and subconsciously the Yidden all of a sudden were not viewing Moshe Rabbeinu in that same invincible way that they had viewed him up until that point. And Korach used that opportunity to go and attack. And that's why right after the story of the Meraglim, that's where Korach sees his opening. And that's where Korach goes ahead and makes his move. So, why does the Sam Sofer say this in this drasha in Sefer Hazikaron? So, the Heiliger Sam Sofer said that I heard rumblings. Said, I want to tell you I heard rumblings. I heard that there are people that are a little taken aback that the city's under attack. There are cannon bombs flying all over the place. You can only imagine what's going on. And I got my proverbial visa and I left town. And I got out and I left my chevre behind. And I heard there are people that are very, very upset. He says, "I have to tell you something. I always knew there were seedim here in town that didn't like me. I've always had opposition. Every rav has opposition. I always knew that that was the case. I never paid too much attention to it. He said, "But now I'm a little worried because I feel like you now there's this subconscious feeling amongst the kehilla that the leader left and didn't do as much as he could have done. I feel like Moshe Rabbeinu after the story of the miraglim with this a Pesach Kedushah Machat for Korach to come and to try to come and make some rebellion, some revolution. And as a result, I feel I owe it to everybody, even to the pritz ayin, he says. I owe it to them, too, because them it says they have a time. I owe it to them, too, and I have to come clean and I have to explain why it is that I did what I did." Fascinating and of course brilliant. And the Chasam Sofer went and the Chasam Sofer says that you should know there's already a precedent from three of the gedolim what exactly the leader of a nation is supposed to do when it finds itself in this kind of a in this kind of a situation. He said that when Prague was under siege then the Noda B'Yehudah tried leaving, but the chevre in the city didn't let him leave. And they said, "You're staying with us because uh we need you. You're our leader. And there's no way uh you can go." And the Noda B'Yehudah stayed. He stayed together with his kehilla. He said there were other kehillos who were roishim, the kehilla of my Hilliger Rebbe, my country that I come from, and that is Frankfurt the Main. Where Frankfurt the Main was uh under siege and my Rebbe, the Chasam Sofer, he ran away. So, you have the Noda B'Yehudah Rabbeinu who stayed. You have my holy Rebbe, the Chasam Sofer, and he left. And he said, "The truth is, if you think about it a little and you mispoinen eilu v'eilu divrei Elokim Chaim. This really merits the both sides of it. The married to leave said the fair is because we know say and if a person finds himself in a state of this like a dinner almost in matter of and therefore it's very very critical sometimes for the leader who has the ability to be matter of not to be a because if the leader himself is going to be a and he's going to be in that same matter it's going to be a beginning of that would be a reason to leave that added he said that he heard a from his that when the orange travels when the leader of when the tire is on the move cool martial causes the enemy to run away see he said there's no question that's a for the leader to leave he said but then again we know says in the says but it's like that but the says not but rather the so really another there's a beginning of that I could listen to the of the more than he listens to the of somebody else and that would be a reason that would be a reason for the leader to stay so he said they really both have married and in terms of the do I follow the of my holy the truth is one thing is the said we've mentioned this many times in the past and that is we know the says that when was it that the walls of Jerusalem were breached which ultimately led to the destruction of the when was it so if you ask somebody they'll tell you right truth is a in that says that the Hoof Goral Eer of the First Beis Hamikdash didn't happen on Sheva's Assar b'Tammuz. It happened on Tes Tammuz. Just listen to the the just the beauty of this drasha. So, he's giving the drasha on Tes Tammuz, right? It happened on Tes Tammuz. Now, Tosfos Rashi on Dof Yud Ches Amud Beis says, "As it stands, we know the Mishna says in Taanis it was Sheva's Assar b'Tammuz by Yishuv and by Yishaini." And those days those days Yud Zayin Tammuz. So, Tosfos says, "A chelek, no. Yud Zayin Tammuz don't go by Yishaini, but then again by Yishaini was really Tes Tammuz." But Tosfos then brings from the Yerushalmi. The Yerushalmi says that really you want to know when it was Hoof Goral Eer of Bayis Rishon, it was Sheva's Assar b'Tammuz. Just like Bayis Shaini. I had the possuk says Tes Tammuz. Is it nine or is it 17? Which one is it? Says the Yerushalmi, it was really Yud Zayin and the reason the possuk says Tes is because of a total that the Yidden made at that time because they were under siege and because they were in such a state of Sakana. So, therefore they made a mistake and because they made a mistake, that's why they wrote Tes Tammuz. There's a mistake in the Nach. That's what the Yerushalmi says. A mistake. And how could they have made a mistake? The reason they made a mistake is what do you mean? Because they were in concentration camps, right? Proverbially speaking. That's what's going on over here. And you expect them to know exactly what day and they they were off by a week and a day. And it's for that reason they went ahead and they made mistakes. Says the Sfas Emes, "Why is it by Bayis Rishon they made a mistake and by Bayis Shaini they didn't make a mistake?" Says, "I'm going to tell you why. Who was the leader of the Jewish people by Bayis Rishon? It was Yirmiyahu Hanavi. Yirmiyahu Hanavi was in the blood. He was in the ghettos. He was under attack together with the Jews. Who was the leader of the Jewish people during Bayis Shaini? It was Reb Yochanan ben Zakkai. Reb Yochanan ben Zakkai, we know the Gemara says in the beginning of the Sugya of Kamtza bar Kamtza through his nephew got smuggled out. He had an audience in front of the Caesar. Bayis Rishon the leader was also a chavarush. And because the leader was a chavarush, he was tolerant and he was confused like everybody else was. And that's why Yirmiyahu Hanavi writes in Novi. It was test when really was you dying. But by by Yeshua and then there was a leader at Yeshiva Das. There was a leader that was able to think somewhat clearly. And as a result, therefore there was no toss. The was Yirmiyahu Hanavi was a novice himself as opposed to Rabbi Yochanan ben Zakkai. He himself was not a novice. But the Sofer says really, you know, I was thinking how do I go about this? And I understood that there are two approaches. Right, there's really a two ways to attack this. So so what do I do? I follow the Noda b'Yehuda or do I follow my Rabbi that flaw? So the Sofer said the la'acharei aneni kedai. He said but even though I'm not able to be I felt I had no choice. I had to be and the Sofer says that his was to go away. I mean he says he mentioned in one of the previous raid bites and that's why the Sofer ended up leaving. When the Sofer is saying over his not so to the people and specifically talking to the rabble-rousers, the Sofer said that with this I think you can understand something that we worked together not so long ago in Sukkah. And this is in it's in Treifos on 261. The says a group of soldiers that came to Pumbedisa or Rav Yosef. And Rav Yosef who were the leaders of Pumbedisa, they ran away. Rav met them. I mean he told them the fugitives that when the Mishna says that when the Mishna says it's still going to be a kosher but it's not the if it's not the not. And Rav says no, it doesn't have to be the as long as it's been used that it is going to be okay. For who they the Sofer my Zela him a coy. I will say the Sofer easy my soul in the sky Allah. He said I want to tell you something. I chopped shot while I myself was a fugitive, while I myself was running away." And it was during this kufa that it all came together to me. And it was during this kufa that it all made sense to me. He said, "Why?" He said, "The mar that holds that the kazayas of the kovid has to be the mar maro." So, what's the beer? So, the Rashba says in the bayis, "The reason is because you see kovid the etzem doesn't make the animal into a treifa. What then is the reason that it would be a treifa? It's because you don't have the kazayas next to the maro. The reason is because the maro is something that the animal needs. And if it's maro, then the animal's going to be a treifa. The maro is protected naturally by the kovid, by the liver. If it's kovid, you're not going to have a maro. And that's where the tarfus is going to come from. So, if you have a kazayas maro, it's going to be okay. But if you have a kazayas maro, who cares? It's not helping you. Because the Rashba says the whole cashed been of why it is that kovid and it's kazayas is okay is because it's the kazayas that's protecting the maro. That's why if it's maro, it's not going to be fine. [laughter] So, he said the says in Baba Kama there are 83 different communion There's 83 different and cool on the maro. All the are totally in the maro. In fact, even herem you find the says in base netzach they all herem tomorrow to hereno. Maro is the word that used to describe Even herem is something that was always described with the word maro. So, said the after the message is bought. The rabbe Joseph Why did they run away? For but when they left, they left who had so much but they went to save their own lives. For example, met them. And he said, "I will call you fugitives." He was talking to them as fugitives. You're running away from your kehilla. What you're doing is wrong. What you're The covid that protects has to be the matter. It has to be in the of the matter. It has to be in the matter of the matter because if the matter is here and the covid that's trying to protect is over there, it's not going to protect. The covid could only protect the matter if it's licking the matter and you're the magen. Right? You're the leader that's protecting the tzibbur. You can't protect the tzibbur if you run away. You have to go back to Pumbedisa right now and that's where you have to be the magen. Don't run away to a place where you're going to have common tranquility and say I'll be there despite of this and I'll make and that's going to be the way I'm going to be able to save them. No, the covid only has the ability to be magen on the matter if it's It's better not to be in the matter. Both shittas hold like the that the holy side of the of the covid is for the matter. is is it better that it's in the blood or is it better if it's a little bit removed cuz if it's a little bit removed, it's going to be So the said that this even writes that when we were learning together in Maseches and my Indians Imagine what's going through the mind of the Samsover when he himself is in Arukah. When he himself is a fugitive either way. This is a little bit of the rest of the story of the life of the Samsover in the year tough kuf samach tes and kuf tough kuf ayin. Again, in base madash below kodesh of this fascinating idea of the safer hazi karan. Incredible incredible p'shat in this gemara over here chulin daf mem vov mem alef and a fascinating debate in terms of what the manigado is supposed to do. Is the manigado supposed to say together with the tzibur or is the manigado supposed to leave? You know, just to end I'm going to give a dvar Torah but we're in Alexander Chassidim from the heim and Alexander Rebbe who was the manig of if not the biggest for sure the second biggest Chassidim in Poland before the war. He didn't leave during the Holocaust. He could have left. He had visas just like a lot of other big Rebbes had visas and he could have gotten out and he decided not to come out. That's why today he's known amongst Alexander Chassidim as the Kadosh Yitzchak. He gave his life up and the ziknei Alexander said that the reason the Alexander Rebbe said he's staying, he said he's not making cheshbonos about you're supposed to go, you're not supposed to go. We're it's better for the tzadik to be able to pile. He said it was a ben adam l'chaveiro digacheshbon. He said I knew my Chassidim needed a Rebbe now and if I'm there I'll be mechazek them until the last moment and that's why he stayed. It had nothing to do with these cheshbonos of a ben adam l'makom. His cheshbon was a ben adam l'chaveiro digacheshbon. Again, el zemanim eilu v'eilu divrei Elokim chaim. We should be zocheh not to have to tell stories like this. Not to be arukoyes anymore. Not to know from az och an amayzes. Be a skald tzedek from here be a menora amen v'amen.