From Tehilim to Israel | Rabbi Dr. Aaron Adler | April 15th 2026

So, yeah, yeah, yeah. He's very active. Right, so the Wednesday morning Bait Midrash program is in memory of Daniel ben David and Limor bat Abraham Strauss and Mordechai ben Moshe and Razel bat Yosef Meir Marcus, z'l, parents of Judy and Menachem Marcus, okay. And our shiur, as usual, is dedicated memory of Elisheva Simha bat Zalman Frist, z'l. Say it again. Say it. I said it and how do you say it? Yeah, say it. Okay. So, let's look at Let's look at the bottom, the first three p'sukim at the bottom of the page of the picture. Right, so the picture you can hang up on your wall at home. We decided to print it out for everybody. Hodu l'Hashem ki tov ki l'olam chasdo. Okay, that pasuk is pretty known. We have it in various stations in Tehillim, including, of course, Hallel. So, Hallel is till then kuf yud gimmel kuf yud dalet kuf tet vav kuf tet zayin kuf yud zayin kuf yud chet. That's our Hallel in the siddur. So, one of the chapters I would even say it's a central chapter. It's right in the middle. It's a centerpiece of Hallel. Hodu l'Hashem ki tov ki l'olam chasdo. So, here you have it again in this perek as well, and it's not the only perek that you have Hodu l'Hashem ki tov. There's a perek called Hallel Hagadol, ki l'olam chasdo ki l'olam chasdo ki l'olam chasdo. We say it at seder night. We say it every Shabbat in P'sukei D'Zimra. So, this is a a line of David Hamelech that finds itself various stations in Tehillim. Yomru g'ulei Hashem asher ge'alam miyad tzar. The g'ulei the people who were redeemed, right? You see the word ga'al, redemption. The people who were redeemed will speak, will sing. Asher ge'alam miyad tzar, who redeemed from oppression. So, number one, you have a song that's being sung by people who were spared a type of oppression. Now, we could say it refers to any time we were in a state of oppression and we were redeemed. True, we we left Mitzrayim. Those who were fortunate {slash} smart enough to leave Bavel at the beginning of Bayit Sheini, left the diaspora, came to Eretz Yisrael. So, there've been opportunities of people coming in mass to Eretz Yisrael. How many times? Not many. I mean, Yehoshua bin Nun, that's one. Ezra HaSofer, the numbers weren't particularly large. They weren't certainly weren't large enough, but it was a mass aliyah of sorts. And when else could we talk about a movement? And I'm not talking about individuals. I'm not talking about the students of the Vilna Gaon who come Not talking about the the rent those who fled, who were exiled from Spain in the end of 15th century, beginning of the 16th century, like Rav Yosef Caro. These are you can count them on your fingers. I mean, how many people You cannot call this a flood of olim coming in. This is not masses at all. You have what I would call yechidei segulah, very, very special individuals who came to Eretz Yisrael throughout the ages. Ramban Ramban couldn't find a minyan in Yerushalayim. Whether Rabbi Yehuda Halevi made it or not, but if he did, he also most probably couldn't find a minyan. There there were hardly people here in Eretz Yisrael at the time. So, the next time that you would call a flood of aliyah, but it comes in waves, right? We even teach it like that. First aliyah, second aliyah, third aliyah. That's how we teach it. We talk about the different waves of aliyah, where perhaps we talk about the first aliyah, how far back are we going? Are we going to the end of the 19th century where there's a little bit of an aliyah that come those who begin the first yishuvim in Eretz Yisrael, you know, whether the Petah Tikva, the the various earliest earliest settlements in Eretz Yisrael in 1880s. So, that might be the first aliyah and then the second aliyah, third aliyah. Now, there there are some historians who are just rewriting this and having what we have in school, what do you have before first grade? You have pre 1A, right? A pre 1A. So, there's a pre aliyah rishona and that would take us back 200 years, 250 years to the aliyah of the students of the Vilna Gaon because those it wasn't a large aliyah, but it was significant in terms of the type of elitist families who came and it stayed. Because to go back all the way to Safed, you can't do that because there were two earthquakes and whatever there was in Safed in the 16th century was ultimately destroyed. So, there was no continuity from that communi those communities of Safed from the 16th century. But from the 18th century, 19th century, the students of the Vilna Gaon in Yerushalayim and later Petah Tikva, the Solomon family, the Rivlin family and so on, they they they stayed. They they stayed and around them developed a core of what's known as the Perushim in Yerushalayim, not far from here, just a few steps. The the Sha'arei Chesed neighborhood of the the shul of the Vilna Gaon that you have here. So, you have about 200 years, but in terms of organized, encouraged aliyah in that sense, maybe 150 years, taking it back to the 1880s and the 1900 beginning of 1900s, you have aliyah. So, this let's call it from 1880 until today because it's still happening, the whole process, but it's a slow, slow. What does the Tehillim say? We're going to talk about g'ulei Hashem umearba ruchot kibbatzam. They were gathered from different lands, mimizrach umima'arav, from the east and the west, mitzefon, from the north, umiyam. Which direction is yam? I know which direction is mizrach. It's called zerach, the sunrise. Mizrach is east because the sun rises, the zricha. Ma'arav, erev is the beginning of the evening. So, it's the sunset. So, we know that's west. Tzafon has to do with hidden. Mitzefon tipatach ra'ah in Yirmiyahu. There's something very, very mysterious and hidden about the north. Jews in Eretz Yisrael didn't exactly know what was going on in the north. And which direction is south? So, we have we have in Avraham Avinu ufaratzta. I know it's a it's a Chabad niggun also. I know, I know. But it's it's a pasuk in Lech Lecha, right? Ufaratzta yama vakidma tzafona vanegba. So, yama means the yam, to the yam. It means le yam, to the yam, which means the Mediterranean. Right? Kidma is to Eretz Kedem, which was east. East, mikedem leGan Eden is east. Um yama vakidma, tzafona is north, the same tzafona. And negev is the south. Why negev the south? Because it's dry. The word in the language means to dry hands. So, because it's desert area of Eretz Yisrael and that's why it's called the negev. The southern. So, that's the word negev. So, why did it say here umearba ruchot kibbatzam mimizrach uma'arav mitzefon uminegba uminegev? What was yam? Yam means the west. So, but it says ma'arav. It says ma'arav. So, there So, don't think the commentators didn't harp on this. Some claim that in this context, yam means south because it has to mean south because that's the only direction left. There's got to be south. So, which yam? It's the Yam Suf. Now, we're we're big experts, the Straits of Hormuz and and and this country of Oman and so on, between Oman and and Saudi Arabia and then the other side of the Yam Suf is is already Ethiopia. So, we know that pathway. It's south of Eretz Yisrael, right? You can go from Eilat and take a boat and and and go through Aqaba and then not Aqaba, you go through Sharm el-Sheikh and then you're in the Red Sea over there. So, that's the that could be the yam. That could be the yam. In this case, it's not the Mediterranean, it's the Yam Suf and that's means the south. Some want to say that Eretz Yisrael never considered that they would be coming in from the south. It was never a gateway to Eretz Yisrael, neither an exit nor a gateway. We know that Jews left in the galut, the east and northeast in the galut Bavel. We know that Jews left Eretz Yisrael in the west by going on boats, whether they went to Egypt, went to Italy, they left on the west. The north, there was Jewish communities in South Lebanon today and then Tyre and Sidon and so on, Jews moved north to Tripoli. That we do know, but we have no indication that there was ever an exit or entry from the south. And hence, the word yam actually connotes west. But it says west already. It says ma'arav. So, I have a drasha on this. >> [laughter] >> And my drasha is that when it comes to the Jews of the western countries, Kadosh Baruch Hu is going to have to knock on the door twice. They're not going to come right away. There'll be a wave of aliyah from the west, but they're going to be holdouts. You know, not you know, we'll come when Mashiach comes or we're not ready to come. Can't leave the family. Have too much stocks and bonds in the bank here. All kinds of good reasons. You want to know what were the good reasons I mentioned? It says Lech Lecha me'artzecha mimolad'techa umibeit avicha. There you got it. All the legitimate reasons why not to come on Aliyah. And who tells Avinu in spite of it all, Lecha Lecha. Not everybody read the correctly. They think it's just for for Shishi. And that's it. But does not obligate. But it does obligate. It demands that level of Nefesh to cut your ties. And was asked to cut his ties from his birthplace. You have sentimental attachments to it. You know, national affiliations and so on. And you have family connections. Very difficult. Not belittling any of this. It demands Nefesh. Unfortunately, not all Jews are built with the character of Nefesh, unfortunately. And it makes a difference. So, the could also be the West. And the idea that there'll be a type of two-pronged coming of Aliyah. You have in Nitzavim where the first time is actually mentioned that it's going to happen. Parshat Nitzavim. This it's 1 11. And it's 11 and 11 and 11 and 11 and 11 and 11 and 11 and 11. foretells that there'll be but there's going to be a return. And the word and you shall return is mentioned twice. I'll read it again. 11 and 11 and 11 and 11 and 11 and 11 and 11 and 11 and 11 and 11 [clears throat] and 11 and 11 and 11 and So, take a look at Rashi there. Rashi says there's going to be those who aren't going to come the first round. And there's going to be a need for a second time. Do you know where we talk about the second time? You remember on Shabbat? Right? Who Yashmi Baruch Hashem? Shaynit Lehaynay Kol Chai. That there's going to be a second calling. It's not going to happen on the first round. Okay. You have to sweep it up again. And that actually gives us a key to the understanding of the seeming contradiction between and I should say first. Which which is 11 and 11 which we ceremoniously just read as a type of and without the it's not a real bonafide but we read these because it talks about doesn't talk about first. It talks about though. The will be somebody from trunk of which means the David. And and very you are so you are it's a it's a whole description of Messiah. And coming the return of will be afterwards. That seems to suggest that the process is first and then the ingathering of except you open up 11. It's just the other way around. [laughter] Much of the So, you know, what's the order? And that's the famous in which he says we don't know what the order is. And it's a little bit top secret. When it happens, we'll figure it out. We'll figure it out. The says yeah. Can I just be on is the the ancient roadway? Okay. This other this other the ancient roadway this other. Because it's got to be an exit and an entry there is Israel. Yeah. Okay. You have it. So, the um So, the idea of um The the the the the the idea of that this that this is telling them is talking about of all directions. The only time has a ingathering of from all directions from many countries is now. The only time. And therefore says, let's read with putting on these spectacles, these glasses that will teach us something about what's happened. Turn the page. How in the in the desert? If they tell means they were I I know the I know the Yiddish translation perfectly. For blonded. For blonded means lost. Just you know, you're you're out there. You don't know where you're going. You don't have a compass. You are lost in the desert in the desolation. You should know that it's the desolated type of there. You haven't found a city that is populated. There's no way to go. No way to bank to to They're even may eat. They're hungry and thirsty. May eat. They're hungry. They're tough. But it's translated like fainting. Fainting from from no water and the lack of dehydration and so on. And this in these difficult situations scream to means should redeem us and should save us from this this this this very hard hard situation. And the and guided us to the straight path. We have a chef. We found the populated city. Thank you and thanks is and words of praise to He is is sorry. Is is beyond for its over. He he satiated. We had those finally found what to eat. For me like and the that was starving you know, was able to find good food and so on. But those we were we were saved. That's chapter number one. Or paragraph number one. Paragraph number two. You are so a on a cell. Sitting in the dark in the shadow of death. Prisoners. With nothing but poor with nothing. And shackles in Brazil. He in what's up not to. There's there were those who who rebelled. It means rebelled. From the word of God. And rejected the plan of the above. >> [snorts] >> We're going to try to explain this how we don't understand this chapter. This part. They were they were capitulating in the toil and and and breaking down and there was nobody to help them. They were in the in the in the in the in the We must deliver us from the darkness in the and and and and from the shackles he was able to release us. You have and the key to the shadow of the world of the doors of of copper roof also broke the the the the locks of of of iron which means we were freed. So, there's something about the first paragraph talking about people who were in the desert and couldn't find their way but eventually they found their way. You already see in the first two paragraphs we're going to see it the next two as well. The pattern. First you get the description of the what was it? Then the screaming to God. And then the deliverance. And then the thank you. The thank you. You have all that. That's the order. Exactly you thank him key that he did something. Key he's key. He did the key. Now when you thank him who itemize it. Spell it out. Spell it out exactly what you recognize that did for you. Let me just take the next two paragraphs and then we'll talk about it. If you made a mistake and you are new. A people This is going to refer to people are suffering from illness and they feel because of their sins. They are sick. They are sick. They they they just reject food. They are at the They are at the gateway of death. They are going to pass out already. They are sick. They are sick. They are sick. They are sick. It seems to to be talking about hunger. And and and and getting sick from from the hunger. They are sick. They are sick. They are sick. They are sick. They are sick. They are sick. They are sick. They are sick. They are sick. They are sick. They are sick. Again, this again and And the God sent his word and you were cured. And you were able to run away from the that which is bringing you down. You are so sick. Again, that repeating. And by the way to that we must have enough. We will offer the like Thanksgiving sacrifices and we will speak about the greatness with great song. We will say for this great deliverance. And the last one which was on the picture. Yeah. You are young and you are young. We were we were on the on the high seas. We are doing our work on the high seas in the in the in the Hey my friend in the in the Now we're going to see God's work and see his wonders in a little bit of turmoil. What is this? You are young but you are young. You are young. You are young. You are young. You are young. You are young. You are young. You are young. You are young. So, all of a sudden the the waves you know go all the way up to and and you're in big trouble. Ask you know what kind of boat ride it was he was on. You are young but you are young. You are young. You are young. You are young. You are young. You are young. You are young. You are young. You are young. And you are you are to hold. You are up and down. You know, the my my my whole life is like is is passing out in this evil. You can shake her I'm running around like a shaker like a drunken which means I've lost my balance. The whole everything I try to figure out how to handle the situation I'm getting lost. And the only thing left is by all of them I turn back to who And what is he do? You can say my mom all of a sudden the storm comes down. The mama means like quiet and the cold the mama you shall everything comes down by the end of the waves of now silenced. Now they're all happy key by all of them we arrived at our destination when we thought we were Gunners. And now here we are we arrived at port. We landed at the airport. You all of them can say all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all of them can say we all These four about the midbar about being a serum in prisons about illness about high travel on the high seas forms the basis of the halacha of saying look at the bottom of the page from the message number all of you tomorrow review the name of said all of you can say all of you can say all of you can say all of The all of you can say all of you can say all of you He said and I heard this by the way from Rabbi Joseph Lori who is still with us in a deal with God here in a great professor at University is a brother of a cover of hours from lunch for to pass away Benjamin to worry one of the University So all of you can say all of you can say all of you can say all of you can say all of you can say all of you can can say all of you can say all of you can can say all of you can say all of you can can say all of you can say all of you can can say all of you can can can say all of you can say all of you can say all of you can say all of you It's a subjective call two people can be in the same airplane and there's some turbulence we've been in airplanes with turbulence and one person says okay it's turbulence you know give the pilot a few minutes and it'll work it out and everything's going to be fine and the person next to you is ready to jump out of the plane and thinks that it that you know they're crashing. So okay and what happens the plane lands comfortably and nicely first person runs to shore and she's going and then the second person ventures going first person there's no going hello beside that turbulence happens you know so it was a little comfortable for a few minutes and the end of that you know so going can be a very very very subjective call two people are diagnosed with pneumonia and one person can actually be seriously ill maybe his general health situation is not all that great and the person knows that if he's going to make it through that's a mess it's a miracle the other person might be 25 years old you know very healthy person comes down with pneumonia doctor gives him antibiotics after 5 days goes back to work fever went down and so he doesn't feel this need to bench going for something that you know if you have cold and I guarantee you after 10 days of chicken soup and tea you cold's going to go away it should go away if it doesn't go away then you got bigger problems but you don't have to say going after you survive a bout of you know the winter cold the the going here that the we're talking about were based on this period person who travels the high seas person who crosses the desert a person who's sick and is cured a person who is incarcerated in jail and is released Okay now It's out of order so okay So you'll take it up with the name of why is it out of order and the only thing that I can think of is maybe one or two things maybe you just said it he just got off a boat so this may have been first and foremost on first on his mind or it could be statistically what's more dangerous I don't know I don't know I'm just guessing pure conjecture but yeah People take a safe flight all the way to Tel Aviv and they say going home why Because they were following the view of Feinstein that makes no difference if the boat is on the water or if the boat is 39,000 feet above the water you cross the the says you you succeeded you should say going home Our who is Feinstein's cousin disagreed with him and said that the only all four expressions that mentioned here in the are all expressions of nefesh life-threatening situation and if a plane flies and everything is okay it's no different than flying than riding a bus riding a train was probably more dangerous getting in a cab in Israel and as I've said here more than once it is 4,000 times safer to fly than getting into a car 4,000 times it's not even close the risk difference between a flight considering air crashes because an air crash you hear about it it makes the news but you don't hear about every auto accident in the world So a lot more you don't hear about every single auto crash in the world you don't hear about it I can tell you that we're now moving towards next week so a little under 24,000 people perished in this country from wars from from terrorist activity and this takes us back even in the days of and so on and the so so it adds up to about 25,000 people who lost their lives in trying to defend you know the fact that we should have our own country here in fine How many people fell [snorts] on the 25,000 it was the exact same number of people who fallen on the road since the state was established as a fallen in the wars and the people in So okay so so we know that it's a risky business to go to war and it's a risky business to ride a car but it's a it's a pleasure to fly as we all know >> [laughter] >> depends who you talk to It's a you know the turbulence is nothing you know I agree that if the two engines they use the language flame out that means all of a sudden stop working like in the plane Sully and the plane landed it took off from landed on the Hudson and everybody survives that was a miracle and as my son said Sully was a damn good pilot okay but but but but this is probability that we coming out of life was very low and that's why it was miraculous for sure so here you have the four examples of life-sustaining life-threatening incidents because in the Middle Ages in the days of for sure but almost up until the modern age if you went on a boat you had a 50/50 shot you're going to make it alive the way you're going first of all that you're going to make it the way you're going and you didn't make it alive the boats capsized in storms there were pirates on the high seas and many people were killed in these things so it was a threatening life-threatening experience going over the desert is not taking a car from here to that's not what it is you make it an hour and 10 minutes if you drive slowly the the the this is going over desert with the snakes and scorpions and no water supply and so on it was my mother going to go to do that is [snorts] a life-threatening disease a prisoner was the Roman dungeon where most people never came out alive a Roman dungeon and you know today you know if somebody is thrown into jail for 30 days for reckless driving or some minister goes to jail because of all kinds of shenanigans and has 2 years of jail and then of course it's cut down to 3 days but and then comes out and says going home I can tell you that's a problem for all of them that's a shame on them cuz not on that kind of there you shouldn't even come to bury his head in shame the person is a minister in the state of Israel and is convicted and goes to jail this going home going home is a to say going home in that case but the idea of going home the says based on that last that we just read in the end of the fourth paragraph of this page by you Rama movie college him. The prayer should be done in public. And that's why we do it in front of a minion. And that's why many times we do it at time of creator Torah where you notice a minion. And that's why we do it the motion skin in where there are tell me they have a mean usually at creator Torah they might be a Thomas Hoffman there who was probably received the first off the year. By the way, in theory a Thomas Hoffman gets the first of the year before a coin. But the Rambam said yes, that's the Halacha except that Schlemiel will give Mr. Cohen even he might be an ignoramus and I'm a will give him first because you don't want World War III breaking out in show you right there because can you imagine if Mr. Cohen is the only coin in show and everybody knows him as an ignoramus and you give somebody else the first of the year it's a public announcement and you I don't need coin you're a ignoramus can't do that. That's so so the Rambam flips on this and he says that give the coin ignoramus first. But in theory Thomas Hoffman goes before and there's no question about that. Okay, so then then you have to give a beginner who's the biggest Thomas Hoffman by the way the seder. So so that's why the many shows the rubber the show gets lishia of Rashad because that's the first of the year that he's not a coin a levy. So that's the off the year that you give him. So that's usually motion skin emotion skin in doesn't mean old age home. Motion skin in means a a set a setting with our skin in the sense of Thomas Hoffman Hoffman. So he can name is Thomas Hoffman. And and that's why there are some who say that in the quorum of 10 for for going well you should have at least one Thomas Hoffman there. At least one some even say two because it says skin in in the plural. Now we're not you know that's not part of our home that's a home. To make sure when you say going well that's not just 10 people added to the ordinary but it's at least two special people who are of high regard in society in the community as being Thomas Hoffman. And then comes the big question now of a Thomas Hoffman or the whole question of women. And there is a you know in today's day and age it's not just a a feminist issue but as the rubber always pointed out there two different requirements for two different types of Halacha that require 10 people. One is called the verse should be Kadusha. The verse should be Kadusha is the category of things that you can only do in the presence of a minion. So Kadusha Baruch Kaddish creator Torah Birkot Kohanim. So all these things you do when you go to show that you can't do when you're home diving privately to love you he do. Fine. So you need 10. So they need 10 men over the age of Bar Mitzvah. The rubber always pointed out if the 11th man walks in it's not that it's 10 plus one hitchhiker but now the sea board is 11. And if 20 people 20 men are there in show the sea board is 20. If there are 100 sea board is 100. And having carrying this through he said and if there 20 men and five women the sea board is 25 because the women are part and parcel of the sea board. While the woman cannot be part of the original 10 to create the minion but once the minion is created the woman's part and parcel of the sea board and which means for most important part that the school of quality the special unique quality of sea board that you're diving in the sea board of not looking at your personal chart but he's looking at clown Israel. So the woman who's diving in the minion in show is diving with the field of clown Israel no different than the men. So that is the most important reason a woman should make it her business to go to show and if you come to in the morning at 6:15 and count your six seven women there every day you know. And that's one thing. The second issue is the Kaddish of women saying Kaddish. If a woman says Kaddish you only can have that sock if you accept the notion that the women are part of the sea board. If you don't accept that notion that women are part of the sea board then the question of women saying Kaddish is is per se you can't you don't you you can't you can't even get first base on that. But Rav Henkin that's all I'm talking now about the grandfather of Rav Henkin from the husband of the Rav Henkin from Nishmat. So Rav Henkin Rav Joseph Henkin who passed away in 1972. He was one of the great Israel in New York with great sake the same league as Rav Moshe Feinstein in terms of acceptance by the sea board and he was the groundbreaker on the women's Kaddish and he said yes women can say Kaddish but he he just said on a on a practical level she she should be a man saying Kaddish at the same time. At least one man saying Kaddish and she should say it you know not in a loud demonstrative way. She said you know no she doesn't have to whisper it but say it in a way that it's not like she's making a federal case you know a statement a feminist statement out of this. But to say Kaddish he said yes and that was an important ground breaking statement. So you have that's one reason why let me just finish. You have the one reason of 10 and the second reason that you need 10 is for I'm a draft mailer. It's nothing to do with the category of the verse should be Kadusha but has to do with doing something in a larger crowd. So the class A example is reading the Megillah on Purim because we know that you don't have to have a minion a minion to read the Megillah on Purim. You can learn you can read it at home. Right? You can read it at home and the this year I read the Megillah in the the bomb shelter for everybody in my house in my building. But say that. So that that's you but if you have a minion it's an add-on. It's called the I'm a draft mailer. And because of that we know that the only time you say the final bracha in reading the Megillah is if you have a minion. I wrote it in the book the opening bracha if you say even if you're reading it privately but this end bracha is only in the quorum of 10. So the Rama Rama says in Shulchan Aruch you know he thinks that maybe if the women is 10 women you could also say I wrote it in the book. But he wasn't sure 100% but he but at least opens it up and my private conversation with the rubber he said absolutely absolutely to say it in the in the presence of 10 women. That 10 women is also 10 for the I'm a draft mailer. While 10 women is not the minion for purposes of the verse should be Kadusha but it is 10 for purposes of the I'm a draft mailer. And Rav Zalman Auerbach is a great person great person in Jerusalem. So he had a a nephew Rav Avraham Auerbach who wrote a book on women's Halacha which we used as a text in when I taught at the Midrasha many years ago for young ladies coming from so there was a footnote there from his uncle from Rav Zalman Auerbach that would he was considering that it it's plausible to him that a woman could say going well in the presence of 10 women. That you don't have to have 10 men in show because what happens is either you know the guy by asked a few people to hang around in the lobby because the woman wants to say going well after diving. That happens in many places or the guy by will you know give a little bang by creator Torah and say you know going well and some woman will stand up from the show and say and say going well. If it's after childbirth if it's a breed many times the woman will say going well after breed and right then it's a perfect opportunity but if it's a girl so you know they say if she should make a kid ish whatever you know there's a crowd as long as a crowd. But there are women who feel a little bit more comfortable saying going well in the presence of 10 women rather than getting together 10 men for to stand there a little uncomfortable for so there is a possibility you know I allowed it but I'm just saying there's a possibility because Rav Zalman Auerbach was certainly willing to entertain it and the rubber said that if and going well is for sure not a Kadusha is for sure part of that category of I'm a draft mailer. And and the rubber felt that women are part of I'm a draft mailer and therefore feel comfortable saying that a woman can say going well in front of 10 women. Okay. So let's get back to Rav Yisrael Binyamin. Rav Yisrael Binyamin looks at these four chapters four paragraphs and he says as follows. Let's look at the history of the of the of Shivat Zion Biyameinu translated into English the earliest Zionist enterprise of the mid-1980s of the mid-19 mid-1850s 60s 70s right? I mean the Zionist Congress was in 1898 but there was already movement towards coming to Eretz Israel. The first Shaila that was asked about Shmita was in 1889 because they had built their Yeshiva in 1882 right after the Shmita year and now they didn't know what to do with the Shmita. Not to work then everything's going to go down. And they sent the Shaila to Rabbi Yitzchak Elchanan Spektor the famous Rabbi of Kovno. And he authored the heter mechira. People think it was Rav Kook. It's not true. It was Rabbi Yitzchak Elchanan Spektor who Rav Kook at the beginning at the beginning at the beginning. Right that one. Right? But but ultimately he went along and until this very day until this very day. So the the the idea of being in the desert. What was Eretz Israel in the 1850s and 1860s when Mark Twain made his global visit to the world and wrote about each place. He says that Palestine was was desolate. There was nothing grew here. This is in the 1850s. Nothing grew here. There were there was Shmama. He used the word the Torah uses Shmama. So Ramban tells us you know you read it in the book it could be Shmama you start crying with Korea a terrible Shmama. Ramban says hold off that's a bracha. That's a bracha. God promises that Eretz Israel is not going to be inhabited by any other nation. Nobody's going to succeed here. It's going to wait for Am Israel to of home. And that's why you have to go when he says in in by 10 we've got it up on the board in our in our kitchen this this the and the says there's no revealed redemption than this than the than the revitalization of agriculture in Israel. And the says in that's why we say the of rain in Israel before of the ingathering of because you have to revitalize the agriculture in Israel and they came and they saw there there was nothing built up there were no cities no inhabitants cities here. People were starving people came and they were there was fearing you know there was all kinds of diseases here it was it was a horrible situation. And they they called out to for guidance and guess what? They did it. They were able to revitalize the land and came through he has been the way to be able to plenty to eat there in Israel plenty to eat. I mean if you go to hotel for a lot about a lot about I must tell you to to I mean there's so much thrown out because they can't can't do anything with the food they have to throw it out they can't put it back and recycle. And home you can eat leftovers on Wednesday from fine but they you can't do that at the hotel. You know it's uh it's there's a lot of wasted food. I don't think would recognize the food produced that we have here in we also import but but beyond the import we we've done wonders absolute wonders. The second and we're going to jump to the fourth the fourth is where the says this talks about people coming into Israel by boat. The only time people came to by boat is in the modern era the only time. In days of by didn't come by boat they came by foot you know from on wagons from Babel from Babylon from the modern day Iraq. They didn't come from hardly any place there wasn't a massive from Egypt or Italy in by so your day on the old yes we were struggled and boy did we struggle as you see in the picture the exodus and the others there was a struggle to get here and we called out to and delivered delivered us. So you have here of course you can now just expand it that it's not just on the old but it's also you know it's also jets and airplanes and so on. That's how we're coming in. I remember once on a with the area of Tel Aviv told us he says uh never ever came into Israel from the Mediterranean you know in terms of mass right it was always from the east or the north and so on. But now it's opposite now the place to land is in which is adjacent Tel Aviv and it's different it's just different. So if you if you have the first paragraph on top and then the paragraph of the ships the fourth paragraph what do you have in the middle? He says and he's saying this with a lot of tears in his eyes he says this is a reference to those who didn't answer the call of coming to Israel in the late 1890s and 2000 and 2010 and so on and were caught up in the web of the showa. And he says you should I see they were trapped they were trapped they couldn't get out. They rebelled against the word of God is now taking a bold step and saying that when starts allowing to return to in the Ottoman Empire we could purchase land and land was purchased by a lot of rich people in Europe who purchased lands the and and so on they bought land in for cultivation and so on. There were plenty of people who just ignored it you know at the convention of before World War I and he called for and and he was laughed off laughed off and that's why got stuck in Europe and he didn't make it back he was there for all of World War I till he got back. But uh and and here we all saying and the plan of and the plan of God was was just uh somehow trampled upon. It was ignored. Ignored ignored push it ignored the very same. And and and the end we know the end we know but at the end of the day there were those who was worthy enough to be freed from them. Ultimately shattered those copper strong fences and gates and broke down the locks the iron lock padded locks of doors and there were survivors from this of them of it who did make it to Israel. And you know that some came here in 46 and 47 and joined the and so on and fell in the room. You know that? They fell in the room. was there but fell he didn't fall thank God but he he fought he fought in the in 1947 48 he was there. Yeah and so at least we thank God so pointed out that in this we're not talking about the staggering losses of those who didn't come it's only what's called just an illusion there were those who didn't come. You know and then figure it out for yourself it's almost almost like in so we knocked off 75,000 of Persians okay how many of us fell? Not talking about it. But you think it was 75,000 for nothing? It was a basketball game 150 to zero? I mean people they would say after such a basketball game right? How come we didn't make a just for that? If it was zero nobody was killed on the street they were. Except that you know we say it's going to ruin the it's going to ruin the if we start talking about making a out of so they decided not to make a out of out of but but who knows maybe that might be the source of the of who knows yeah. I find it hard to think that because Jews did not uh go up for this call so to say therefore [snorts] they were caught up in the holocaust and died. So doesn't want to bring himself to say that he says it's ignored in this that seems to talk about the showa and the only thing he talks about is the survivors. The survivors who ultimately make it and say because those who didn't there was nothing to say for for sure. And then the next line of which is interpreted by the because of was cured and therefore it's read that it's and this is also another chapter of the showa of being caught up in in that kind of scenario by a new you know that when we go to Treblinka we go to to and we talk about the chimney of the crematorium so the the the commander of the camp referred to that crematorium in German as Himmelstrasse the road to to to heaven to heaven Himmelstrasse the road to heaven and I told people when the says that a Jew was killed because he's Jewish he has a direct link to God in and no matter even if he's a of status he's automatic so he said that German commander was right it was it was all the way up to that's what it was so he says says that these two paragraphs that talk about the tragedies so at least refer to the tragedies are surrounded before and after by the paragraphs that talk about those who did make it with great those who are struggling in the desert and redeemed the desert those who came on the on the ships and so on yeah. I have to explain something to this because my mother-in-law I have her Palestinian passport they came from Russia Okay. >> they settled in before they killed the shake because they were coming to kill the horses Oh wow. and the Turks hate them leave the country. 80 years later my husband got up and your husband got up and said just like partials of the We're going yeah fair yeah fair enough. Obviously I wouldn't be pregnant like Sarah. >> [laughter] >> Yeah fair okay. The last two paragraphs let's let's finish this paragraph we're doing good. The last two paragraphs on the game on. This two paragraphs speak of how Israel will succeed in rejuvenating Israel. At first it looks like the rivers dried up like like a desert and the sources of water made us thirsty that's what it seemed like when we got there. That which once gave fruit is now all dried up and there's just nobody here. But We turned it around. We made the desert into sources of water. That land which was once dry and now became it's giving forth water. Source of water. By your ship shall and we settled the the the the hungry by and we we built up the cities with population. And we planted the fields. We planted the vineyards by also pre and we gave forth the grain. We thank the will be in time plenty of animals there. Yeah, some are drivers, some are this and that who said there plenty of things here. This success was unbelievable. By you by a show who also we are going again. There was a situation where we were bent over and it was a bad situation. It was it was like a morning situation. So by and again looking screaming nasty things at generous people and by him leading astray people into nothingness but that all changed by a second of lifted up the poor from only like Mickey may a fire doll they are sport Yari of yarn. And we were able to populate like the sheep many many large families what we call Mishpacha Baruch you love them. Let those who really had it right all along let them get up and be and be joyous the whole of love and all of those who had it wrong let them close their mouths. And only the wise person will be able to understand this the day of a sham and take note of the of a good old school. So I feel says it's pretty obvious to the of a mellow. Not everybody is going to be smart. Not everybody is going to take note. But for those who do that's an unbelievable thing. So I'll repeat something that I'm sure I said here more than once the name of who's the great student of cook. We say three times a day. So what do you have to have we should see it let come back to see on your that will be very happy. No, no, no, no. He said when it happens finally they're going to be people who are going to be blind. We're not going to see it and not going to want to see it and we ask who we not only should he do it but we should have the big suit of seeing it and we're there. I think we do. I think we do. So should continue showing us the there. And I miss you should be for all of our mission.