Mi Yiten Roshi Mayim (Pt II) | Rabbi Dr. Aaron Adler

and Tman guaranteed that nobody got up late for dabining today. It's um we got an early rise. It's interesting they have the timet. Oh, for sure, for sure, for sure. For sure, for sure. Just I have to send them the exact net of of sunrise. So, people should get up to Vatican, you know, the they have to have to fine-tune it. They have to find what time they're on in Yemen. No, what you know what time for zone the difference. Yeah, they're a little bit ahead of us, but not much. Not much. Maybe an hour. Maybe an hour. Shila. What happens if you're in the middle of the siren? It's not a Shiloh. It's not a Shila. And if you think it's a Shila, there's an answer. You move yourself to to a protected area. That's what you do. You don't continue dabbing. Something is the children that on their way to school. Okay. Beta. So there's we we have to prepare even in a school situation and going to school. All these things they taken into consideration also. Okay. Last week we dealt with this page of Miten Roshimay the poem of the colonomous family poets which is said in Ashkanazi ritual on tishabove and we'll see that the poem was actually written for tishabove. There's explicit references to the day of the destruction of beta mikdash and reading this poem today, but it refers to the series of pgrams in 1096 in the aftermath of the first crusade where the the church wanted to capture yushlay from the Islamics from the Muslims but on the way just overrun Jewish communities and the three major Jewish Torah centers called the arum shin vavme Spire Vermisia which is Worms Worms and Mines which was known as Megensia. They were decimated decimated in this time framework between the 8th of Yer which was last week and the 23rd of Yeresh Sivan the 3rd of Sivan and the sixth of Sivan which is and all of these dates are mentioned specifically in this particular poem. Uh I remember um switching around the the atmosphere or the the environment of mourning of eel to sima. So we know that in the period of the Omr you know cuts it and for some people it's the end marking of the period of and even for those who observe from PES all the way until which was the original original period of morning from the days of the lb kicks in as an exception. Everybody knows Omr you know you can have weddings and everything goes and music the works. So that applies even for somebody who observes the audi min of some communities from until shabot. Lag bulmer is an exception. Lag bulmer was given this uh for a variety of reasons and mostly became because of the cabalistic take on it as being the yard side of and everything that is all about. So that hit in eventually infiltrates all the communities. But there are many who continue the period of aut some of those who never ended the 33rd basically meant the 34th of the Omar and those who started and kept it going until so is an interruption. But I remember uh asking my father after the six day war and then we heard the next year that a yam was established on the 28th of yim the day of unification. I mean if a kadu wanted to make you know yim to add to the calendar you know why did he do the you know he could have god could have picked other dates in the calendar year for this to happen that dafet should be in the the days of the spir and my father answered that perhaps sending us a message that the aut is coming to an end and I like that I like that very much on the 5th of year and the 28th of we have loomer in between so you have something about the aud coming to an end. But uh I I also mentioned perhaps some of you have heard this from me already the thought of Rabbi Zulen Carl who is who was the the rabbi of the Mashulah Jewish young Israel of Mashula Parkway in the Bronx for many many years but he was also the dean of of reit of yeshiva for quite a few years as well. He used to mention that the name alud spread out as an abbreviation is it gives a reference to the two newim that we have in our calendar. One to do with Israel and the other with Erit is yudim. Cute cute homalytic take on the name. But um we've never forgotten the u the period of the omare and last week we spent a lot of time dealing with the issue of raka and his students but then at the end of this year I mentioned that the I I brought the rabbi Daniel's book of min is volume one where he brings all the various sources to document this that the upgraded status of mourning of audesh until is an Ashkanazi invention and it's in reaction to the programs of 1096 and to that end this particular poem. So let's just see today we have some time to do the poem properly. So I mentioned that the this poem has a lot of crying with it. It begins with crying. There's crying in the in the middle. It ends with crying. It's just one big big crying where the content is almost you have to snuff it out between the tears. That's a phrase out of actually from the not even it comes from just swell my head with water because I need it for the tears. I need a reservoir of tears from my eyes will be a source of all my my that which is flowing. The tears are flowing. I'm going to cry all my days and my nights. Which means this is a type of wailing that it's not going to come to an end. We we we we can't forget about this. This this is ongoing. It's just ongoing. the corpse, the dead of my children, oh, my infants, the kahalai, and the aged the the the the uh the older folks of the community, which means in the outset he's not specifically focusing on any particular part of the community because Jews were murdered and Jews are Jews no matter what. Jews are Jews. Un unfortunately the unity of Jews are Jews is appreciated and felt under pressure and under duress. I wish we would have you know unity when everything is wonderful we that's when everything falls apart but usually when am is under pressure that's when the unity comes out and here the poem the poet is talking about the infants the elder no one was spared which means from a to z no one was [Music] spared we would say inhavoy exactly we would Okay. Is and the nation of God. I I touched on this line last week that the nation of God, you know, are hyphenated. The idea that you know has this double kadusha to it. The sanctity of being part of the nation and the sanctity individual of between you yourself and a kadosh is they fell. And that becomes the refrain at the end of each particular stanza. And the next stanza continues with the theme of crying cry. Again, my my eyes are are full of of tears. A field of crying. In other words, it's just so the the the quantity of tears are unimaginable. And I will cry with me the broken hearts. Yeah, I want to touch on the word in a minute in a second. The young girls and the tender children they were wrapped with their books. You have to realize when this poem was written there was no print. So everything was all manuscript and children went with their books in their hand as if wrapped with their books. It almost almost reminds me a little bit about Raay Traion in the 10 martyrs in the aranon who was wrapped with a safetra as a type of symbolic idea a person who just was a walking safetra all by himself. And here it's the books of the young children going to their but being brought to slaughter is bones from the word red that their bones were reened. What was reened? These are people. These are children who had sparkling jewels. pinim sapim sapphires and all different types of sparkling red jewels. These were the wonderful kids. What did they become? Like um like today we use the word tit for cement of some sort of of the of the street just thrown out on the street. The enemy would call out, "Walk away from these. This is all tumor. It's all dead bodies here." What you see, I mean, it's a it's a terrible description. Yet, I want to go back to that phrase, the the brokenhearted means perplexed. Where does the word perplexed come in? Where do we have the word perplex for the first time in the it's it's mentioned in in in the context of leaving Mitzim the uh the idea of Israel were perplexed because here they were taken out of Mitzim and they thought that all right that's it now we we're free to go wherever we're going to and all of a sudden the Egyptians are running after them and they said what the cemeteries in weren't good enough that we have to be brought out to the desert to be buried. I mean, they were in in a stage of perplexed. They didn't understand. They didn't understand. We know that the Rambam used that wordim in the bookim. His student in Kalab, which is in Syria, they uh he had a student. It was a correspondence course. He never met the students who wrote him letters, regular periodic letters of and those letters took longer than the Israeli post. Israeli post takes time. Yeah, it actually is possible. It took a took at least a half a year. Well, sometimes takes a half year or two, but uh it took a long time for those letters to get to Egypt and then the Ram to write back and those responses of the Rambam become a fullblown book becomes in three different volumes. And it's basically this uh student Ysef Ben Yehuda Iben Enkin. He um he's perplexed because he he knows Torah and um he's also knows Greek philosophy and there are clashes and he wants the Rambam to help him out resolve these issues and that's what he does in in these books of Morenim. At one point this student writes that he'd love to meet the Rambam and he's planning a trip and the Rambam then in a letter writes his daily schedule and from here we know Rambam's daily schedule where he says I'd love to meet you but I don't have a minute to fit you into my schedule. Don't bother making the trip. That's how busy the Rambam was. Uh both in terms of a physician in the Sultan in the palace and then running a a private uh clinic for Jews and non-Jews alike. He didn't start studying Torah and writing till the evening hours and and and he worked most of the night on this. That was the Rambam. So the word means perplexed. What was the perplexity here? I don't understand this. We're Torah observant Jews. We are studying Torah. Not just Torah observant Jews. We are Torah observant Jews. We're studying Torah. And this was the the great centers of Torah that produced some of the all-time greats of our like Rashi. So why did this happen? They just don't get it. They're perplexed. They just there's no answer. There's just no answer to this question. I remember we had a princ a a a professor at Jewish history at YU, Professor Agus, and um he had all kinds of controversial things to say, but amongst the controversial things, he had some interesting things. Usually the controversial things were very interesting and most probably he set it up as a controversy, so you should pay attention. But um he talked about he wondering why Msiah didn't come to the age of Ashkanaz of the 11th 12th and 13th century because if what does a kadosh want from am is to be committed to a kadosh bulu to the to the last drop of nephesh of self-sacrifice to be involved in Torah study to be involved in Torah performance he claimed that there never was such a successful Jewish community as Ashkanaz the 11 12th 13th 13th century in terms of the pure numbers for example if you if you take uh the first beta mikdash era so you have beta mikdash and you have prophets you have kul you have everything how many were Torah observant Jews a fraction a fraction first of all the Torah was not that well known to the masses who who knew Torah They kept it to themselves and the masses were idol worshippers and we see the wasn't that they caught somebody with a with a pessel with a getka. This was the way to go. They were idol worshippers and when the kingdom split 10 out of 12 tribes were idol worshippers and that's why there was a that's why there was destruction. Things improved dramatically in the second beta mikdash where the anchdah came out with a a a motto a program and that is spread the word haveim have clubs of Torah study in your homes. Let the word go to everybody. This is not going to be centralized by the levim. It didn't work. It has to decentralize and everybody has to be and the tells us in that at the end of the day mdash I was destroyed not because of not studying Torah they were studying Torah and they were it was all there it was the problem of they didn't love each other properly the way they should be but so Dr. said, "So how many already were more observant? Was it 10%, 15%, 20%, we had a problem with the Sudokim, the the the Sadusian sect. We had a problem with the Eim. We had sectarian Judaism going on by Cheney. So it wasn't 100%. Clearly, it wasn't 100%. And then came the destruction and and and and things just spread out. And we had to do with the Carites in the in the Middle Ages as well. But where were the Kites? Carites were in north in North Africa in in Turkey in in Iraq. So do do you have 100% compliance to Torah in the Middle Ages in the Sparti era? No. And what was going on in Spain? So Professor Agus shows that 60% of Spanish jewelry during the days of the Inquisition go Christian, become Catholic, become Catholic. That's what happens. Unfortunately, it's very sad commentary. But in Ashkanas that didn't happen in Ashkan. Yeah. What was that? Tman. Tman. They were sitting up there waiting for the right. They were. That's correct. The Yemenite jewelry were somewhat isolated. They were somewhat isolated. We don't have first of all there was no Christian impact at all. Thanks for that fact. All the manuscripts of the Garan and the Rambam were untouched by the censorship of the Jewish sensors of Europe so that that the text wouldn't uh somehow cause uh yeah you know a a pgram or whatever but they had their own trouble they had trouble from kites also but they also had trouble from Islam. There was a lot of persecution there in Yemen and Ram deals with it in letters to them. So it's true the in that respect the the the Yemenite Jewish community was a rather strong Jewish community and it's not an accident that the Rambam felt very very connected to that community. He felt this is a community that really has it right has it right to a large degree and even in his own Egypt he's fighting carism he's fighting it that's the reason he leaves Israel to go to to Egypt for that particular reason but in Ashkanaz they didn't give up their lives they also had the option to become mishumadim mumarim to to go over to the Christian side to save their lives but they didn't do it they trained their babies to give up their lives on kdeshm that's what they did and and it was part of growing up that you might be called upon for keshashem and and that's where it happens in the 11th 12th and 13th century in ashkanas and yet they were asking their this question why and it's almost sounds like in the aa escar that we read a few lines last week with the agadic tale of the Roman officer who came and asked a shila you know what's the if you if you can't kidnap a Jew and you sell him and they said well it's a capital punishment offense and of course then the Romans said well you know wasn't Yoseph sold and captive and sold and so on so you guys going to take the rap for it that that's how this I mentioned last week this was the poet taking us back to the scene of the crime of the first episode of brotherly hatred and so on but later in the escar. So you you have that saying uh the the the were crying out is this Torah and this is the reward you know this is what and says silence silence you say another word and I turn the whole world back to to vavo I'll destroy the whole world you just keep quiet you know that god has a and that is also the poet in the escar telling us that the reaction to tragedy both on the personal and certainly on the national level is silence and the silence is deafening because that silence means there's what to say and it's difficult to bring it out and you just keep it and and you accept it's we just swallow it up and keep it to ourselves and it's very difficult but how do the poets on tishov able to let it out and the rub explained once because taught us that for these kind of tragedies you can let it out and that's what the book of is how could you do this what is for the word how can you do this how can you do this how can you do that and then the poets later from the seventh century onwards picked up on this permissibility to let it out and you see here he's letting it out we're said that he remembers during the days of the where were asking you know how could this happen to the Jewish people it's the same question it's the same question it's an ongoing question so you have two stanzas of crying and now he gets to the beginning again my eyes are going to have cries tears tears are falling my eyes again crying weeping wearing a sack used to be a type of garment of aut I'm going to call out a eulogy that's smells like a p from Right. where it says and it says so there's some reference to so ladies when you stood under if you if you stood under the and and you received a ring on the index finger whether the ra msicadian told you beforehand, why do we put it on the index finger? Because afterwards, the um the ravo told the kala that she can take it off and put it on any other finger or throw it in the garbage, but if she wanted to, but as long as it was hers to throw in the garbage, but uh she can put it on any other finger. But why is it customary? Because of the puk to hashem, the the the the index finger comes out on the name of God. And it goes on until the gold falls out on the finger of hem's name. So we want to bring a kadosh under the and that's how we do it. It's interesting. Okay. So the idea of this is where the the pitan says he's going to talk about the loss and collapse of Torah that which talk about the beauty and the precious nature of that which its glory it's you keep it to yourself. the the aron kodesh covers the seafra and the mantle covers the sephorra and it's always hidden just like in the beta mikdash there was a keshim that had the aon that had the mosh raenu and the it's all hidden and to be hidden gives an impression of being very mystical and very you know there's a certain distance and awe that surrounding the sephora and that nature of sephora I saw it ripped without its children which means without its students who are studying it. The galam left there open to miknahada all the branches of Torah. Torah includes the mikraish the and the medash all of it. All of [Music] it. Well, we are going to yell out. Where is the Torah? And here there two different versions. Is it oral? If we read it a where is the Torah and the and where is those who are studying it preferred the version aid and he said the following. Where is the Torah? The Talmid is the the one who constantly studies and the is the occasional person who will open up a safer. He'll listen to a shul between he'll come maybe to a shir on Shabbat in the afternoon or pay attention to a dasha in the morning. He's a long he's learning Torah once in a while occasionally which is no small bad because Kazal teach us that one of the questions that a kadosh bahu asked in after 120 years he doesn't ask how much did you accomplish nobody's interested to know how many times you finish shas that you can do tell your family make another cm on the shas fine okay what kadosh is interested is how much time did you allow in your daily schedule for Torah study and you better come up with some answer even if it's once a week in sh I hear okay don't say never that's not going to fly that's not going to be a good answer never what nobody here will say never right okay right so so so of course if an never studied Torah and he answers never and a koshu goes no no what's The response says at least I didn't lie. That should be aut felt that this was reflecting on the the and the occasional because everybody was taken here the the those who are the greatim and the average person. It was every Jew was a lomaid. There's no such thing in Ashkinaz in the 12th century that a Jew didn't crack a safer. Everybody was a lowmate. Everybody, they were on that level. It's now desolate and destroyed. That's straight out of the phrase. It's what mdash was. And he continues again beginning each stanza with the cry. You know this is my my uh eyelids eyelashes are are all full of water dema. It's a bitter bitter whale alug ash. This is spire the city of spire. When did this happen? Basheni and the second month which is bishmonabo on the eth of the month. That was last week. And we know that it happened on a particular day of the week, Bomar Goa, the day of rest. It happened on Shabbat. It was Shabbat the 8th of the 8th of Y. And most probably not an accident, no less than the Egyptians opening up their war in 1973 on Yamiba because they knew the Jewish calendar and they knew what Shabbat was. And to attack on Shabbat was deliberate because the Christians in the second generation of Christianity after having adopted Torah, they moved away from Torah and our day of rest is going to be Sunday and not Shabbat. So the observance of Shabbat was a very anti-Christian thing and therefore they attacked on Shabbat. the current world is financial. Right. Right. Okay. But the question is uh so so it could be that today they think that there is a tactical advantage where you know people are in shul and whatever or maybe we can hit a shul and get more people casualties. You know they they think in these categories right? So normally the day of Shabbat is a day that we should rest but flipped to be a day of burning. It wasn't a day of rest at all. Our young beautiful young lads again going back to the theme of the young and the old. They all gathered together and they gave up their lives in awe. Out of not fear, not fear. All out of awe from God. This is dying with great heroic moments. Varo bahara. I mean, these are people who were were were great great heroes and they're doing what wanted them to do and they did it quickly [Music] enough pointed out that there was a tradition that when the pgrams began it actually even on this day the first day of the pgram there was an outburst against 10 leaders of the community and then it just spilled over to the rest of the community. So the python the poet is giving expression to the 10 that not forgetting that it actually began but then it filled it spilled over to the rest and he continues yeah it almost refers to yeah that's correct that the number 10 is not even being accidental here right again the next answer is beginning with the cry um And I cannot hide the cryotees today. The days being tish, the poet is writing this for recitation on tishab. I'm going to remember their murder on tishab of vermisia warms the such chosen the chosen special excellent people. They were the highest in the in in kadusha in sanctity of the loftiest people and and they're the brightest of all. There there were two pilgrims is the nickname of and it was the 23rd of the month to be purified. act of is an act of purification and on the third month which is the day we said which is onesh some wanted to suggest that this was but it would be out of order because the poet is taking us now to the third of the month and then taking us to this clearly means olive the first day of the month of uh of so there were two pums in worms let me say a word about worms So today those people who who bring groups to to Ashkanaz and tour southern Germany you go to worms on the rhyme river they take you to Rashi Shu okay that's almost as good as when you t go to Bereva and near the the Bedawin shook you go to Abraham's well the beer of Raha the statistical probability that Ramavina was there is zero because today's BVA is not the BVA of a Ramavino. It's what we call Telva. It's about a few kilometers northeast of we know exactly where it is. It's been excavated the Burva of Aramavu but it's a nice tourist trap you know to have Beer Abraham and set up a kiosk there and sell picture postcards and it's a tourist trap. That's all it is. But here the shul of Rashi this is a building that exists from the 16th century. Rashi's dead already 500 years. So he wasn't there. But there is a suggestion that that shul may have been built on the ashes of a shul that did exist years be earlier. Now we know Rashi is not from warms. Where is he from? He's from a city called Tua in uh it's spelled T R O YS on the map of northern France. Tua and Rashi was born there. And Rashi goes to warms to study Torah by the great of the archum where Vorms was most probably the most central of all. And then Rashi leaves worms. All this before the pgrams. Rashi didn't live to see the pgrams. He goes back to Tua to start a yeshiva. And you can see minimum how that ultimately benefits because when the yeshiva and the yeshivot of the cities of Schum spire worms and minds are decimated, Torah center moves to northern France where Rashi already established such a Torah center with his grandchildren. Most probably the most famous is Roeno Tom right so his name wasn't Tommy that wasn't his name his name was Rabi Yakov ben me Mayer Rashi had daughters and one of his daughters was Roeno Meer who had illustrious sons-in-law one is the Rashbam the commentator on to Rabmul Ben Mayer one is a one of the authors of the balafod the ream rait benmeer and one was known affectionately by his students asam. Now that phrase is found in my parish, it was an affectionate appellation to the name. So then when the copists when they were writing about Rabenu Yakov Ishtam, they just miniaturaturized it to Rabenuam. You know, it's Rabenu Yakov is Tam and he became known as Rabeno Tam. So that yeshiva in became the central place where the tovo begins and then it became also Paris. So toot the author the the compilation of the tovot which by the way is a 200year endeavor. Uh and and the one who wrote about this was professor Ephraim Malikbach who won pro Israel. He was actually a candidate for president of Israel when um what's the name Kachowski Katier professor Katier became the president um and and then afterwards uh was about the balo son professor kovventic wrote a lot about it and others but Murbach was probably the leader to discuss the period of the balia took and it was a 28 why do I say this because in the yeshiva setting we speak about toot as an individual toot asks toot says toot answers who is Mr. It's the balot. So you have to speak in the plural. Tovo ask toot responds to balot respond not in singular. It's not one person. So then the Torah center moves to northern France. But before that it was worms. And Rashi knew where to go to study Torah. He went to wars. That was the place to be. and his teacher is a student of Rabenogam or Hagola. Right? Rabeno Gersham is for mines and Rabeno Gersham is the luminary of pre um 1096. 1096 is like the demarcation line of uh of the of the puggrams after the first crusade. Uh so pre 1096 you have the Torah world building around Rabeno Gerisham or Hagula and his student becomes Rashi's revi uh and and and it's an unbelievable tradition that you have there. Dav actually pointed out that we know that there's a concept called from Hari until today Torah is in a gradual slide. Then the following generation another generation further away from hari the level of Torah knowledge and understanding it depreciates. The Ro believed that there could be an aberration. Rama believed it also that is like an EKG. He can jump up. And the Rama himself believed that he was on a much higher Torah knowledge level than many of his predecessors. Not all but many of his predecessors. The Kazan wrote the same thing about the Vil Nagoyin who dies in 1798. The Vil Nagoyne he believed that he was an aberration. He was just way up there. But uh but generally it's a it's a little bit you don't feel it from generation to generation. But in the course of a 100 years, 200 years, you certainly see the depreciation of Torah. The difference between the and theim is is noticeable. It's in many many different ways. So that we have but the R felt that Torah took a dive literally a dive three times in our history and it almost was lost. The first time was after Rabbi Aka and the Barba revolution. Last week I mentioned the miraculously is able to give to five surviving who carry on the torch of for another generation. A few few generations Torah almost was lost and that was the reason that Rabaka begins the the whole process of organizing the words of Tasha into a corpus into a book which we call Mishna. And Rebu Dani has a I was going to say a stroke of luck but a hashga from from heaven that he has a a a Roman antonyiness friend who who allows it to happen. So he had some proteexia and he allows the Mishna to go public and the purpose of the Mishna was because Torah was going to be lost if we wouldn't do it. And we know that there's a prohibition of committing to Shabbad the oral law to writing. So how did they do it? They use the healer. If if we don't do this, Torah is going to get lost. So we're out we're allowed to trample on in the name of Torah. And that's why Rabbi Dani allows it to happen. But it begins with Rabaka. And the RV said this was the dive the Torah took. The said the second time the Torah took a dive was right here in 1096 after and and it's clear that those from the 11 12th century they knew I'm sorry from the third 12th 13th century they knew they were on a lower pedestal so much so there's another kinaishi it begins also about this very period and the poet says something and nobody knows what it means what do you Who's going to be able to absolve our nidarim and nazir? Nobody's a nazer today. There's no nazir anymore. Mia, what does nidarim and ner have? And the ro said something fascinating. Did you ever notice that when you study and the classical toot is not on the page? It's not on the page. All of a sudden you have rashi because that was already known and you have the run raenim from the 13th century. What happened to the traditions of these two from pre 1096 got lost got lost and theim understood in the absence of those traditions we're we're somehow you know we're just in the darkness we're just floating in the darkness and we don't really have a handle on these two and the poet says it in such a interesting way and and and the R said what he was saying was who's going to explain to us these the Torah was lost and it's lost forever it's lost forever and and and and this is the rough said there was a dive Torah understanding took a dive after 1096 the said the third time was the shawah was the shawah tora took a dive and for those of who had the of knowing those who were pre-shaw where granted them long life like people like the likes of the Rob and Ramos Finstein and Rabar and they were pre-show people but they survived and and in America and those here init who like who were able to and the panovich who were who who survived and come to spread Torah. Those who knew those grades know fully well how today in the absence of that generation of immediately after Shawah that what we have today are just people who are walking around with the name of being today's God but they don't come close close even to those who were beforehand because Tyra took a dive took a real dive and that's You know, when when I cry about the um the murder of Raulan Vasan, Hashem Kamo, I stood by the the pit that he was murdered in the seventh fort in Kovna. The um and it was Lithuanians who pulled the trigger. By the way, let's Nazis had gotten the what? The Nazis had gotten Yeah. But but they were right. So, I'm just pointing out the Lithuanians weren't Sadik. They weren't said they were they were doing Hitler's work before the real thrust came and Basiman I've said this on various trips I have a page at home documenting a letter I have a page it's a zero copy of a letter an authentic letter from he writes to a friend in New York City in 1938 why he's turning down the offer of Dr. revel from the yeshivan and the yeshiva in Chicago for him to come with his whole family and all his tal he was going to save them all and he turns it down I'm not going to discuss now you know what the issues were he felt that it was spiritual dangers in America I'm not sure my even going to be shas in America and you want to know something he was right that that was the case in America to a large degree but he perishes with everybody in 1941 and I cry Not only for and for that decision but also for the 50 that went along because they could have grown up to become great great that's what the rough said the shaan not only murdered the and destroyed the Torah centers but when we're crying here about the children we're talking about the potential Gdole Israel that also was murdered at this time and there's no question that miraculously re rehabilitated Torah on a quantitative level. That's no question. Dr. Yseph Borg said and now for sure even after his death by so many years that the number of people studying Torah today is unequaled in the history of am simple number because it's accessible. It's accessible. Torah study is accessible. You just open up your phone and and you can have Torah study on any level and it's there both and that's for sure. But qualitatively we never replaced it and most probably won't be replaced. That's what the meant to really. So here we talk about the third the third. Does that remind you of any that we say? This is from the that was composed after 1096 for these programs. Abraham, you know, when it was originally said, and here I salute the Frankfurt Jewish community who never changed because the word change is not part of the lexicon of German Jewish custom, right? It was said twice a year, the Shabbat before Shabot. And that's because of these dates, the 8th of Y, the 23rd of the 3rd of and the 6th of the Shabbat before and what before Shabaz that's that's your minute. There you go. There you go. That was the original minute. And the only reason it was expanded in Ashkanaz in Eastern Europe first and then spread elsewhere was in afters theat of 1648. It was added to be said on other Shabbat except for those Shabbat where we would not be saying in a weekday and that changed as well in some communities. Raf Rafu the cook zatal the son of the rafk in the rafuk yes yeshiva instituted to say aim every single shabbat after the shawah after the shawah and now when this war started in many shs avarim is being said every single shabbat no matter what so we have this uh it's this expansion of abarman so you know in the days of the spir there's this whole quality Quabble as to whether you should say on the shabas of and it depends what calendar you look at. some calendars that hold the first period of the omare so we'll say foresh but won't say it for because it's after and those communities that have from will say it from but won't say it foresh because it's before wonderful so I remember in remote we once had somebody who had two calendars in his cap talis bag and whatever the gabi would say to do he pulled out the other one right so I coined a new disease it's called aarakum syndrome tomonet aarakman it's for such people who think that the min is to make a noise in shul so I I didn't want to embarrass him got it publicly but after that I pulled him over and asked him one question do you know who wrote the avarakim and what when it entered into the siddha knowing fully well that he wouldn't have a clue to answer either of those questions. I said until you have the answer to that question, you don't have a right to even say if we say or not. That's what I told him privately and it ended there. See that was the medication for that was the the remedy. Right? So here you have it always ends with the cry and the cry and then he says it's almost like the foundations of the two mdash were destroyed today. Today tishabove again I remind you of the python And in the same breath when he mentions the destruction of two mdash he's talking about the destruction of the miniet which kazal call all the midrash after beta mdash was destroyed in the third month which is the third of the month the curse and the hurt the pain just continued. the month that turned into all kinds of and then further on the day the Torah was given. What does that mean? We'll get back to this in a second. The day that it was given, the day it was given, it was returned. The Torah was returned to the fact that the was destroyed, the Torah centers were destroyed. It means the data was given, it departed. home the phrase. So I'm just going to translate it the way I have it in the ou edition. When I hoped to be spared in her merit, we thought that the Torah was going to save us and it didn't. This should strike a contemporary chord. Yeah. Well, guess what? They found out the hard way in 1096. And they found out the hard way in all the other programs. And they found out the hard way in the Shaw. And we found out the hard way with such wonderful who also fell in battle. It's very easy. It's very easy not to participate in this stand on the sideline and say well nothing happens to me because I'm not part of this. That's very very easy here. They bemoaned the fact they recognized just like the yeshiva in 1929. They thought that Torah is a merit to be saved and they found out that it's not the case. It's not always the case and you certainly can't be hide behind it and say, "Okay, so I'm on the side." Or as Rav Lickenstein pointed out in his great article on the ideology of Hezer, even if you think that you're such a worthy of being saved, what about sticking your hand out to help somebody else? What about that? Somebody else also needs some help. And uh I'm not going to go into the gory details of this, but I think this is going to change. The Torah ascended, went back to its place. No more Torah here in Europe. The scrolls went with its mantle together with those who explained the Torah and those who investigated in Torah and those just studied Torah. Those who just repeated the words, they were all lost. This is equivalent. This kind of murder is equivalent. the destruction of the hall and destruction of the city, the palace of beta mikdash. We are mourning and we are full of ashes from the word. We can't add another day. I read I read this last week already. We can't add another day because the day of is just extended of we're not going to make it earlier. This is an interesting evoking a that we don't push back earlier. We don't make earlier a day of but you can push it later. Speaking again about today from morning to night unending unending crying and it ends just with crying and crying and crying and crying and the question of a eloho towards the end where is God I mean that's been asked not only in the shaw it's been asked in all other tragic events it's been asked This is the the collective for generations to come. Where's the There's no in this poet. But the pointed out that at 12:00 on mid midday of tishab something happens something flips in the spirit of tishab and it moves from eel from kinote to consolation. We put back the we sit on normal chairs. We put on and we read by God gives us another chance, another chance. And it's all about of the afternoon from the message of consolation. The consolation here is we're sitting here in able to talk about it. There's no greater than that.