Leah Feinberg on the Yomim Noraim Sep 9, 2025

Okay, so I'll give you a little background. I started thinking about this shior back in June. You may remember 12 days in June. >> We were a few days into the war and uh kind of past the initial panic of that first Shabbat, the not knowing what is happening and what's going on. But at this, you know, so a few days into it, things started opening up. People started going back to work, whatever was open. It was like kind of in this in between phase of not quite not knowing what to do with ourselves and sort of, you know, between when when are the next round of missiles going to be sent and give us something to do. So someone sent around this WhatsApp actually came from the moa from Moain that you have on your little meme that you have at the top of the source sheet. What have we learned from this uh campaign? Sorry if anybody does. It was downstairs at the reception desk. I to I brought up a few in case people haven't taken. Okay, one second. We have yeah some some more. Okay. Good. What have we learned from Hatra or Hatra? Is hatra spelled with an ain or with an af? And what's the difference between the two? This this is what they found to do with themselves during to keep people sort of entertained or you know the light side of the war. So with an says so with an in means an alert of oncoming danger, impending danger. It is an alert as as in an alert that missiles have been shot at you. Take cover. Like you may be that that's the initial hatra which may be followed by a siren by an aaka and that at that point you take cover. But this one, the hatra is the initial warning that an that a siren might be sounded if the missiles are not intercepted. That's a a warning of impending danger. And Hatra with an alf is also a form of warning, but that's more a warning in a court system. It's a warning that if you continue in this behavior, you'll be punished. So the Sanhedrin would check, was a person warned? Did a person get a hatra? And in order to be able to execute judgment against him, he would have had to be warned in certain situations. So that's it's a different kind of warning usually associated with justice the justice system and that that's how like sort of went out and then it was reprinted in the the went from the Hebrew chat to the English chat and people translated and became you know like an opa he little Hebrew lesson from this is what we learned from the war. Okay, take that as you may. I think we learned a lot of other things, but this is what have we learned? Hatra is spelled with an i and that's an alert. And I started thinking like Hatra, where did this word come from? Because in Hebrew, in modern Hebrew, words don't randomly enter the language. What's the source? There must be a biblical source. It must be related to the sound of the true ah. And then I said, oh, you know, this if I end up giving a shior pre- rashana, that's what I'm going to talk about. And then, you know, was back in my mind. And at the time I I did look it up. Source number one you have is from the the website of the Academy for the Hebrew Language which governs the modern Hebrew vocabulary. What words actually become a formal part of the Hebrew language? And it gives you the etmology. Where do we get this word from? And they said also as they put out in the little meme, right? That means a warning of before impending danger and this word comes from modern Hebrew that this is where we get our language from comes from the terminology of true from the word the biblical word and essentially it's used in relation to the sounding of the chauffar or the throat. carrot and the connection is that in the language of they use the word as in the in the verb format to announce impending danger as in at a time of war and that's based on the biblical source which is source number two when we were commanded in the midbar to make silver trumpets there were two sounds associated with the trumpets for the various functions that they served one was the kia the it's bolded. That would be a s if there was a sounding of a theatro blew one long clear blast that was a sign for the nation to assemble that there was going to be some kind of announcement and it was also the um that's a you know get get everybody together and then if that was followed by a true that was a a signal for the camps to start moving that they were then going to be traveling but then there's a second reason given for blowing a true in should war come upon you not. So that's the first use of trua in the verb form. Blow the true ah sound the true at a time of war. And what's the purpose of that sound? You will be remembered before hashem. Now hashem doesn't forget anything. So what's the purpose of this remembering? It's developed by in a it's a call for chuva. the the sounding of the truh is a call for the people to do chuva and that will cause us to be brought before Hashem in a positive way and the nohat and then that will be followed by Yeshua. So that's the origin of the term hatra. So, should we get in our inbox, hopefully we've seen the last of them, but should we get a hatra with an in a warning something's coming our way, we should be reminded that that is in effect a call to chuva. That's the the original source of that word is this is yes, it's an alert. It is a signal dova and that will be followed by Yeshua. So, that's the the original. That's what got me started on thinking, okay, I'm gonna do this. Then a couple of weeks ago, August 26th, this article was put out by Jewish News Service and it was picked up by a couple of different Jewish news organizations. The PA, the Palestinian Authority, make came out with a statement, the chauffear is a most dangerous tool used to assert sovereignty. >> Okay. Wow. Wow. >> The Palestinian Authority on Monday condemned attempts by Jewish activist groups to sound the chauffear in Jerusalem's Temple Mount, calling the rams horn a dangerous tool used by Israel to assert sovereignty. And they warned in a statement that the Jewish tradition of sounding the chauffar throughout the Hebrew month of Elul is no longer a passing religious ritual, but has become one of the most dangerous tools of the occupation to impose its alleged sovereignty. >> Okay? And they denounce this much dangerous. It's so they they denounced it as a direct assault on the Alaka mosque and said it held Israel's government fully responsible for repercussions which right because listen to the claim Ramala complain claimed that the chauffear blowing carries quote deep political symbolism in the Jewish faith as it has historically been linked to declaring victory and control accusing Jerusalem of seeking to transform Alaka Mosque into quote a center for Talmudic rituals. >> Okay. Now, >> don't outlaw, >> right? Did not allow the sounding of the chauffar and there were attempts every year. They arrested somebody every year for every year they would smuggle a chauffar onto not even Harab that's at the hotel and at the hotel and they would every year somebody would be arrested trying to blow the chauffar under the British mandate as well. But here this is it's a dangerous tool that um is associated with victory and control and it's a symbol of sovereignty. Now what I want to suggest is they're not entirely wrong. Obviously, we're not going to say that, right? The spin that we put on it here is they they, you know, uh, ministry spokesman, whatever they have, the response was, they, by the way, concluded the statement by urging the United Nations to take immediate steps to hold these attacks. That's an attack and provide international protection for Islamic and Christian holy sites in Israel because they they're so good at protecting holy sites in Israel, right? Um and they end with the chauffar, a rams horn used in Jewish rituals for thousands of years is closely associated with the holidays of Roshan Kipur. >> Can you go slower please? >> Sure. And the the the the counter statement to the Palestinian authority was that from our side its bless intended as a call to repentance and spiritual renewal. And in many Jewish communities, it is also sounded during weekday morning prayers in the month of El which precedes the high holidays. So, you know, we're we're taking the position. We'll say whatever we have to say in the court of public opinion. It's a it's purely religious symbolism. It's all about repentance and return and spiritual renewal, which it absolutely is. We are speaking only the truth. But I think there's also truth to blowing the chauffar as a sign of victory and control and sovereignty. So, this was I after seeing this article, I said, you know what? If they claim to understand the chauffear so well, it behooves us to try to understand it as well. So, we're going to delve a little bit into the the meaning of behind the chauffeur blowing. >> It was put out by JNS, the Jewish news service. So, it was sort of >> I can't hear you. >> Sorry. It was published. So, she asked where where it was found. So, it was put out by JNS, which is the Jewish news service and picked up by various media outlets. >> Anybody look in and NS will >> you >> be able to find it. >> You should be able to find it. It's It was from a couple weeks ago. August 26th. >> 26th. >> August 26th. It was published. Yeah. It's >> clearly ongoing. >> Yes. >> Okay. >> Why does it be Why is it so important for us to understand where we're coming from? There is a cipher fortunate is the nation who knows the true and we say this is one of the we say it's the first thing we say after the chauffeer blowing before mus everybody settles down the chauffeur and then you have that I'm I'm not in a musical frame tonight so but every you can hear it resounding in your ears I'm sure. And the midrash asks, it's a strange formulation. Shouldn't it say fortunate are the ones who blow the chauffear? Fortunate are those who hear the chauffar? But no. Those who know the true. What does it mean to know the true? Fortunate is the nation who knows how to plate their creator with the sound of the chauffear with the sound of the trua. >> How do you how do you sound? >> So that's yeah and the that's what we want to talk about and the midrash says what does do when he hears the sounding of the chauffar. I think you just heard a little bit about this idea, right? For the transformation from din to raim. When Hashem hears the sound of the chauffar, he so to speak gets up from the throne of justice and moves over and sits on the throne of mercy and he's filled with mercy for his people and and the the >> Does that have to does that have to do with the >> Yes. Yeah. along and a lot of other things which we're going to see. But this is what we want to understand is how does this work? What does this mean? Hashem when he hears the sound of the chauffar shifts from din to raim. What is it about the sound of the chauffar that brings about this transformation? When does this happen on rash says the the midrash? How does this operate? So there are three pukim in the Torah that relate to blowing the chauffar on roshah. They're if you flip the page over the top of the second page source number four I brought all three together. Two are in Vayikra. One is in Bidbar they are in uh parot that talk about the so the first is in the list of parat on the seventh in the seventh month on the first day of the month. The second is in also on the list of the seventh month on the first day of the month. We don't work on that day. And this is the essence of the it's actually I remember when I when I was teaching a a course in um women in halaka to 12th graders very smart from adal 12th graders who should have known better and I I started my the class with how many mitzvah are there on rashash shana and they started like well there's you know apple and honey and like a million right there's so many things we do on rashashana no there's one mitzvah I'm rash and that is chauffeur that's it then we get into the question of whether women are obligated and to what extent and all that but one mitzvah for everybody that's it it's all about chauffeur you're not allowed if there are things we're not allowed to do you you don't work okay there are there are lotings but positive mitzv one it's all about the chauffeur it is a y true a >> but then you have the issue of >> which is it's it's hard when when Rashana falls on Shabas because we feel like we're missing something like we feel like it doesn't you know there's there's no volcano and there's it just it doesn't doesn't feel like Russ >> yeah that's why you have the second day there's always that second the the second chance but it's strange because it it really is all about chauffeur and thirdly inesh this is on the 10th of the month and here it's talking about yoville the chauffeur that's blown on yo But kazal draw a parallel. It's a it's a whole discussion in the garb because it's talking about blowing a chauffar in the seventh month. It's associated also with the chauffar of rosh sha even though it's that's not the specific context in which that pok is found. So you have three sukim that talk about blowing the chauffeur in the seventh month. I didn't want to get into the whole derivation there. It's it's technical and we can just take it at face value. and the the Garra says so from here we see shalom shal shalom shal we learn that there are three sets of three sounds from the threeukim okay it's a much longer more involved discussion again it's very technical and I think we can just take it as it stands three sets of three sounds great three sounds where did three sounds come from we just talked about two sounds right in in when we're talking about the throat we mentioned the teaky and we mentioned the cherua and here you really only see the trua except the the last. So learned from there that you the the sound of the trua passes through. So what does it pass through? Two oh one before and one after. So you have okay three sounds >> three sets of is a later edition. three and in fact different Minhag games still persist with regard to the Kola and when it's blown and whatever >> we can hear you when you go little >> okay sorry I'll try to a side point three sets of three so the garra continues in Roashana source number six this is really a we have a real here with regard to the third sound where does it come comes from here. The puk states it should be a yu seems very clear. A day of tru the tarumulus the g translated the word true into Aramaic as yum yea. Okay, now we're all clear. What does that sound like? >> No, not at all. So the weren't clear either even though they spoke Aramaic. What is it? What's a yaba? Is a cry. But what kind of cry? What does a cry sound like? This is really a we don't know. What opinion is? Oh, and where where does the word yaba come from? Is that is there a root in the Hebrew language for yaba? Yes. Where? the mother of Cisra when he was delayed coming back from war because he had been killed by Yael but she was she didn't know that but she was worried what's taking him so long to get back and she was crying and she was crying and there's a disagreement as to what Her cry sounded like she was sighing either she was sighing moaning in anguish where is my son what's taking him so long or it was like a yala like the that she was carrying on where like almost a a hysteria where is my son so that's the source for yaba the mother of cisra >> wow >> which is right then and we're going to see later there are more associations between the mother of Cisra and the chauffeur right we we can anticipate we a little bit we how many colo do we blow on rash >> hundred right and that's min right the halaka the minimum like when my husband goes around blows chauffeur for all the women who aren't in shul for or even men who are not in shul for one reason or another like >> during co he was very busy running from house to house show you can't blow a hundred coloss for every single person 30 coloss that's that's yes 30 the you're fulfilled your y completely y mitzvah with 30 colot 100 colute is a minhug why because the mother of cisra according to kazal cried 101 cries we'll get to the extra one later but uh the the number of so the sound of the colot and the number of the colot are all associated with the mother of cisra and I actually got taken to task for this a couple of years ago when I spoke at rushalam and I spoke about the the women of rashashana but I it where's really the the Torah readings. So I spoke about Sara Rael and Kana because that's the Sara is in the the Torah reading and Kana and Sarah and Rael are mentioned that's the ha of the the first day and then the the other day is the and he you know so you have the three it's fascinating and a woman came up to me afterwards and said well what about the mother of Cisra why did you talk about the mother of Cisra if you We were talking about the women of Rashashana. I was like, well, actually in the Torah reading, but but now I felt like I have to get the mother have to cover the mother of Cisra so that I don't get >> excuse me. How do we know that that mother cried one time? >> It's a it's a medish kazal. >> It's not written in the text. So the whole thing is based on this is of kazal and and again it's all it's min. >> If you don't hear 100, you're still you heard the 30, you're good. the words of the >> we're going to get to we'll get to uh we're gonna let that that uh question linger in our minds a little bit. What does the mother of sister have to do with it? Let's focus on the the sounds of the the trua. So one is the the there's the opinion that it's a moaning sound which is the three broken sounds that we sound as theim that sound like moans. And then there's the of the trua which is like the hysteria the hysterical crying and because and and the the conclusion of the garra is that we really don't know we don't know which one is right and by the time of the garra different minhagim had arisen in different communities and some communities were blowing the trua as awarim and some communities were blowing the trua as the the trua that we call the trua the broken sound and the the consensus was let's make a minhag to put them all together and to do all so that we can unite all the communities because there is an aspect of this um unity on rashana. Uh okay. So so that was the unifying the different sounds. >> Okay. Ravk addresses the significance the symbolism of the different sounds the by the way if we're talking about the the sounding of the chauffar as a triumphant sound as a declaration of malut and by the way everything I'm talking about be talking about a lot of different um meanings sort of things that we can use tools that we can use to increase our concentration during the sounding of the chauffeur and what should we be thinking about and how should we be um internalizing the sounding of the chauffar but there are many many this is a drop in the bucket of the literature on the sounding of the chauffar rajig famously has his 10 uh there are 10 intentions of when we blow the chauffar there's a list of 10 I think it's reproduced in the art scroll maker which I couldn't reproduce for you because art scroll is really really strict about their copyrights um but I think to misoro also has a chart with the 10 or sadigon's 10 kav of a note of blowing the show fire. So there and that's again that's that's also another it's it's one person's uh list. So there are many many there's much more to be said than whatever I'm going to be able to say tonight. But I hope that what I say will be a source of inspiration. I I found the source these are sources that I found resonated with me. So the first is Rev Cook in Olatra. Yeah. the of Cook's sitter and right before he has a whole sort of mama or an essay on the the significance of the blow sounding of the chauffar and he said that are for it's a wakeup call to dova and how does it work we have to think about this this is what we should be thinking about when we hear the sounding of the chauffar the essence of the of comes from something very high, lofty, exalted, like beyond us, very spiritually pure. And that is the the clinging that's the the of the nama to its creator. And the nishama is always longing to connect with Hashem, but it's trapped in the body, right? It's trapped in in the gof which offers it many distractions and the nishama then suffers because the nishama really wants to its natural inclination is to cleave to its creator to hashem and that is reflected in the first kia. The first kia is a sound that comes from above. It's from above to wake up the nishama so that the nishama will try to get closer to hashem. How does it do that? That's something it's it's a it's something that exists really only in a potential force. It's not an active force than a shama. It need the body needs to act. So active force says Ravkok is represented by our midot and our masim our character traits and our deeds. are essentially spiritual. They're not something concrete, right? You can't see a mid. We could say, "Oh, that girl has beautiful midote." You can't see her midote. You could see maybe her midote reflected in her countenance. If you say, "Oh, she has because she has a beautiful midote." But we can't see midote. They're essentially they they're they're more ephemeral. That is reflected by theim where it's a a kak that's it's being brought down towards the physical but it's not yet physical. So it's it's a fuller sound. It's a little broken but it's not totally broken up. And the true ah is the mim. The true reflects our deeds. So the the chauffeur when we blow that's initial wake up then is I hear the call and then that impacts our personalities. It should impact our character. We should be thinking about ways in which we can improve our character that will bring us closer to Hashem. I could do more. I can reach out to you know smile more at other people. whatever even little small ways in which we can work on ourselves to reconnect to Hashem to imitate Hashem be closer to Hashem in those ways and that will filter down into practical concrete things that I can do to improve my behaviors and that's the trua the trua is the the broken up sound of the physical world altogether then at the end we sound a Because through all of this self-improvement, we reveal the I'm like smack in the middle of the paragraph. which initially existed only as a potential the the potential wakeup call. But if it filters through, if we connect to the sounds of the and the true and it filters through and impacts our character and our behavior, then it becomes something concrete and real. And that's what we reflect with the second is now I'm going to put these into action. I'm going to become closer to Hashem through my character perfection and my behavior behavioral improvement. And this will reveal tremendous in the world. And ultimately this is why it says at the end he comes to the point we are fortunate in that we know and understand the meaning of the true which really is that we want to walk in the way of Hashem. We want to cling and be closer to Hashem. So the sounding of the chauffar basically is is a means of giving expression to our process of renewed connection to Hashem of the nama to its creator. That's cook so inv has a similar but not exactly the same process. the initial what was the in the midbar sounded in order to do gather the people together and it was follow if it was followed by a trua it was a signal get up and move we're about to travel so similarly he says that first in shah is a call to movement get up pick yourself up from where you are and move forward it's essentially a call we're going to use like sort of more contemporary terminology to make us mindful of the opportunity of presented in the present moment. We have this moment in time. Hashem gave us this gift of rash where we can do chuva. We can return to him. It's a wakeup call. Be mindful of this opportunity. Take advantage of the opportunity you now have to reconnect with Hashem. So he's he basically says at the end of the second line it it calls us to sort of step out of our you know busy lives where we're constantly rushing hither and thither in this direction and that we have to take care of this I have to do that you know I just barashm just made a wedding celebrating my son's my grandson's bar mitzvah and like in in the space of a month obviously a million guests And I can tell you there's been a lot of running hither and dither and it's been hard to focus on it's lol like internalize think about you know your your spiritual needs here when I'm worrying about well this one's allergic to nuts and that one's allergic and I have to find make sure everyone has food so you know it's it's these should be our problems. >> Amen. Um, so running hi there and there that first chauffeer blast you know my my even my daughter the kala my husband blow chauffeer as I mentioned so she she kept saying but I need to hear the chauffeur like I need you to blow chauffeer at home the the first d because I okay she doesn't get to it's like I need I need to focus on this we've been so busy with the all these details I need that wakeup call I need to I need to get myself focused on that's Well, putting all that aside and now it's time for spiritual development. Return to to who you are inside and turn yourself towards Hashem. That's the the initial the trua. The trua makes us think about the past. It connects. What have I done with all the things that Hashem has given? It's it's so many gifts that Hashem has given me. What have I done with them? Have I directed them towards the proper use towards again connecting with Hashem, serving Hashem in all the ways that Hashem expects expects me to emotionally with my speech, the the things that you do, the things that you enjoy do for pleasure with all your possessions, your the things that are inside of you and your material surroundings. Have what have we done with all of these things? Have we used them to express a sense of connection with Hashem? And true is also found in the Torah in the theot of Bum. He intended it as a but true when he says true is found within Israel. What does that mean? The trua of the king. The king is Hashem. So some very literally will say well the presence of Hashem which is announced by the sounding of the chauffar but other say from the the word friendship. We have a certain kinship with Hashem. Have I expressed? So the trua, the sound of the trua reminds us of that kinship with Hashem and brings us to ask ourselves, have I been using all the powers within me to connect with Hashem in that sense of kinship in that special relationship of friendship that we have with Hashem. And the last kia is so you know we start thinking the trua would become a little shattered. That's the sounding of the tru is so many things so many ways in which I feel I fell short and maybe didn't use all the co that I have to serve hashem optimally so I can become a little broken so it's followed by a second to say no strengthen yourself to go forward and lifts us up to to g our loins, you know, be be strong to recover from the sense of despair that we may have begun to feel to turn towards the future. We're looking forward to serving Hashem much more perfectly now that with with this newfound awareness. Okay, I don't have a watch. according to >> okay so five minutes so we're gonna >> okay the ramal so in sources nine and 10 are both the ramal two different places one is in derashem and one is a mamar about chauffeur about shana and chauffeur and it's in both places he says it's a related idea which I will try to explain briefly um the mitzvah again He points out this is and the is connected to bringing down that we are trying to shift the the focus of the day from din to raim. We want Hashem to shift his focus from din to raim and the chauffeur has the power. It it awakens the the aote from up in Shamayim to um argue on our behalf. It awakens and how does it do this? He explains further in the second source. The the chauffar is a connection between the upper world and the lower world. Where do we see this? He says first of all we should know that after Adam Harishon sinned what what was the outcome of the sin was that to ra became confused. This famously the Rambam says you know before basically before the sin it was we lived in like the days of black and white TV for anybody who can remember that right where the good white had you know who the good guys were they were the ones in white and the bad guys wearing black and it was all very clear those good guys the bad guys then when you know things got colorized it got a little more confusing and suddenly somebody's wearing a blue shirt I don't know is he a good guy or he's a bad guy it's it's hard to tell that was the confusion that entered the world after colorization, right? It's it's you can't see that something is bad just by looking at it. At the time of matantora, matan tora was preceded by very strong sounding of the chauffar. And with matan, what does what does the Torah do for us? The Torah is the tavlin is the antidote to the so the Torah once we have the Torah in the world that's the beginning of taking control over the ra and subduing it. So the process of subduing evil begins with matan tora with the chauffar of matan torah ultimately when will evil be completely eradicated with the chauffar of msiachar. It will take a great sounding of the chauffar to eradicate evil completely with the coming of Mashiach. What do we have in between to sort of create a continuum from matan tora to mashiach? The chauffeur of rashash. And when we hear the chauffar and rash, that is a signal that evil is being subdued. That if the more we return to Torah, the more we connect to the teachings of the Torah, the better we are able to subdue evil in the world. And we are bringing the world closer to Mashiach. We are traveling along this continuum. Um and this is related to the idea of the chauffar of which you mentioned when when does begin when does this come into our lexicon at all? So describes how at the end of Abraham confronted Hashem and said what was this all about? Like what what was what what just happened here? Like I didn't question you, but all along, you know, there I could have said you told me that I was going to have children through and then you tell me like what was going on and Hashem says I was testing you and and through this because of this I will have raim on all of your descendants because of willingness to sacrifice himself so totally to Hashem. That willingness to sacrifice oneself so totally to Hashem will be represented by the sounding of the chauffear to which the midrash says Abraham said what's a chauffar >> and Hashem said turn around and look and that's where he saw the ram was caught in the bushes by its horn and Hashem said that's a chauffear and that's what you're going to blow when your children sin and want forgiveness they should blow the chauffear and the sounding of the chauffar will indicate their desire to return to me to give themselves to me the way that did. So it's a it's reconnecting and the same way that in that that aroused it still has the power to do that today to arouse raay what about Cisra's mother. So in light of all of these ideas we can better understand the connection between Cisra's mother and the the sounding of the chauffar the colot that we blow and the number of colot that we blow. So um rabb in the safer hat in English it's the the book of our heritage discusses this minhag it's not found in so many places and not a lot of discussion about this most places just say it's because sister's mother cried 100 times so to counter the sound of her cries we blow 100 kota and very few places discuss why which is I I for many years struggled with this because it seems like such a strange connection he says She Cisra's mother epitomizes exactly the evil that we are trying to eradicate. There is nothing more cruel than a mother who was crying over her child. And how was she comforted when her maid said to her, "Oh, don't worry. Doubtless, he's killing and raping and pillaging, and that's why he's delayed." And that was her comfort. She took comfort. Oh, he's out there killing and raping and pillaging. Great. You're right. Okay, I don't have to cry so much. But the cry that says says Rita, there is nothing more cruel than a mother who rejoices in the pain of other mothers. A mother should be characterized by like even when a mother feels her own pain, she can sort of transfer and say, "Well, oh my goodness, the other women are in such similar pain." That's >> her behavior. >> Sorry. >> Why do we honor her behavior? >> We're not honoring her. We're trying to counter her. So, don't pay attention to her cries. Don't think like oh she cried so her tears should have some kind of impact up in Shamayim. Our sounding of the chauffar drowns out her tears. So when we sound the chauffar that is the triumph over evil. That is it it is a triumph and it is a a a symbol of taking control of asserting moral right. what is morally right and good over that which is abhorrent and that's why we sound the the 101 the hundred sounds of the chauffar the he says that say she cried 101 tears so the one tier we allow her because she was a mother and she did lose her son so we do have some sympathy for her but one out of 101 and and the hundred kote of the chauffar we are drowning out any impact that her tears might have had up in Shayim we say we will not allow such cruelty to exist in the world. Our role in the world is to be the sound of the moral voice, the sound of rahim, the sound of love, the sound of connection to Hashem, of of respect for the nama of for human life. And that's what what we try to accomplish. And and he concludes with the truimatri is 100. So y a tru we know the secret of the true. We know how to tap into the power of the chauffar to turn things around from din to raim to turn ourselves around to rebuild our connection with hashem and ultimately to see the eradication of all evil. Maybe