Arzei Halvon | Rabbi Dr. Aaron Adler | July 15 2026

This morning's Wednesday shar program is dedicated Leelu Nishmat Daniel bin Davidid and Li Bat Ram Strauss and Morai bin Moshe and Rael Bat Ysef Mayor Marcus parents of Judy Marcus. Thank you. And as usual our shir is dedicated by the Frist family Zman. It was uh I was informed that uh today is the last sh of the what they call the zman. >> So now you have bay manim between the seasons bay manim. So what you we should be doing ne you know in the next few weeks until the next year is going on tulim you know and all the hikes because that's what everybody does in bay man >> mangalim right right right the seda all right last week >> what was that >> uh we don't know when we will resume um so they'll have to inform us uh it'll be sometime in the area of shal which is in a All right. If today's I guess is in a month, right? >> A good guess. Yeah. Is going to be Friday in Shabbat this year. So, we'll see. It'll be announced in the tidbits and just follow it in about 3 four weeks time. Um, in all likelihood we'll do some of the potim that are found in the boxer for Rashan Kipa and that'll keep us going till after Sukkot and then we'll see if we're going to continue with PIM or um if some members of my family have some other great ideas of what perhaps we should be doing. Right. Okay. Last week we actually began the pute aranon which was the pud the variation one of four variations of the 10 ms thearah rug mud raka and his colleagues who were executed in the aftermath of the barba revolution. Last week we gave out a a two-page um source page. One had the poem and the other had the sources. uh in the interim I made a presentation somewhere else else else uh with a similar theme and I prepare I actually condensed it into one page and that's what we printed and I hope you just have the one page if you brought last week's that's fine you can keep it frame it whatever um but uh there is a second p there there's a new page it says on it aren number five and that's because there was a variation number four three two and one so this is number five and it has the whole poem here and the larger letters and it's going to be a lot easier to work with. So, let's just backtrack and go to the top of the poem. So, I may say a thing or two at the beginning that we may have said last week with some uh amplification and additions. Aranon literally means the cedar of Lebanon, but it's the symbol of the strongest uh wood. Um the the great are those with the strength and fortitude to carry on. Those are the the masters of Torah. They're the ones who hold the armor in Hebrew we call a shirion but this was the armor of the Roman soldier. Today we've moved that word to include tanks because the tanks is the shirion. >> Right. Correct. When we say tricim by the window so it's the guard it's >> used to be metal >> it used to be metal also right so it's so here the idea that are engaged in what kazal called milamash tora the battle they're engaged in the battle of Torah and and that's why the poeter who is rael from Paris one of the greatim of ashkanaz of the 12th century and uh his name after the alfetski his main name factors in in the acrostic and the last latter part of the poem. And this is all appellations of the greatness of who we're talking about. And then we're told their their heroics was drained because their blood was spilled. So we already know at the outset what what the topic is, what we're going to be talking about here about the the loss of the greats. Just uh mentioning the with this episode I'm already crying just to remember the shout the scre the shriek and the screaming of the greatest who were equivalent to the clayesh the clayesh is the vessels and I believe I mentioned already last speak that the RV pointed out the RV for those who not familiar with my language. So the RV pointed out that the cla kodesh in the beta mikdash if there was just mere contact with something of a corban part that touched the vessel it already became holy. And then he said that that was the greatness of these kamim coming in close contact with them. Somehow some of their greatness um rubbed off rubbed off on the talmid as well. And that's why the ruff told me that I mentioned this last week already that when involved in education specifically we were talking about education of of children from non-religious homes just bring them to touch kaduca do anything any project whatever the babeba understood this very well as well when he talked about uh with non-religious families try to introduce uh lighting shabas candles because that's not invasive you know you're not you're not restricting anybody quite the contrary people will say Oh, you know, my grandmother lit Shabasa candles. It's very nice custom. And okay, so you can somehow get that into the home lighting Shabba candles irrespective of the fact that they're going to be watching television Friday night. The fact that that you know you've gotten them to touch kaduca was a firm believer that kaduca has a dynamics that it it does it works on people and we don't even know how that happens but it can ultimately inspire. Uh I remember when we were about mitzvah it's a long time ago. I'm gonna tell you it's 60 years ago. So in the you open up a sther the front pages you have sedan fill in this is the you have the braot okay but before and after the braot there are all kinds of add-ons like preparatory hidden and zones and stuff like that which the babitz boy is trained to say by age 14 he's not saying it because he sees not one adult says it either so he gets the picture and uh it gets dropped but I remember before age 14 saying it and and internalizing some of the messages which means the the the you're putting on fillin that's one mitzvah it's two mitzvah the ro the and the ro but 613 mitzvah are linked to it and basically what the author of that was was conveying is that there's a certain DNA as we have it if you have a a cell and you see the chromosome of a cell and you're able to read the DNA, which today we have the ability to do with electron microscopes that magnify 100,000 times. So you can see the DNA. If you can read the DNA properly, if you know the language of the DNA, you can and all you have is a cell from the person's cheek or any cell for that matter from from a piece of skin and it's under the microscopic examination, you'd be able to say this person has red hair, this person is has blondie, this person has blue eyes, this person has brown eyes, this person is going to be tall, this person has an inclination for a person a particular illness. All kinds of genetic things it are told in that one cell. And basically the balet the great Jewish philosophers of old believed that every mitzvah carries the genetic code of all of the 613 and that's where it comes from mitzvah. All you're doing is putting doing put but you're reminded that it actually connects to every single mitzvah. One who really says it beautifully is Ravi Gon that's a thousand years ago with regard to the debro and he believed that headlines of all 613 and he plots it out. So, so these these are very important messages and that's exactly what the idea is called get the person to touch kadusha in just one mitzvah and let the let the kadusha work the the one of his first projects and remember this in the mid70s was the twillin campaign that you know going to the bus stations and the airports and are you Jewish are you Jewish >> there you go because he asked an Arab guy he didn't realize Yes. Yes. A guy put on film. Okay. So guy should have said I didn't convert yet but afterwards I'll be happy to put on film. Right. Okay. So that's a cla kesh. But then it goes on to describe the first two. And the first two was and Iel who's known in the parallel poem of Escar from Yamipa as Rabi Ishmael Coadul. Here it just says Misera Aaron where it says where it says the letter me. It's about 10 lines from the top. Ben what happened was we don't get all the material in this poem and it's always important to just have the opened to the parallel poem of Ezra because there we see that there was a little bit of a struggle between and Ishmael who's going to be executed first and the struggle was not by the Romans the struggle was the two of them because the the Romans said you who are first. You are the leaders. You are the Nasi, the head of the Sanhedrin and you are the coingad doll. As if to say because there was no beta mikdash then bet midash was destroyed quite a few years before. But either the for poetic reasons he's called the coingad doll or he may have had the yeus name it even though there was a destruction somebody still carried the title coingadole but in clearly uh one of the great leaders of am and and and they were going to execute them together and each one wants to be first >> so not to see the death of their colleague now that's not a simple matter because you know may maybe uh one volunteers to be first and he's killed and by the time they get to the execution of the second one the execution is all dropped with a heart attack and a kadosh bahu intervenes in a in a miraculous way we know that we're supposed to do everything we can to push off the malikav you know as much as uh as pos humanly as much as humanly possible so here what we're actually suggesting suggesting that there are certain scenarios where actually you're allowed to ask to die first and what does that tell us? Let's go back to Sha Hamel Sha Hamel and it was up in the north where he fell but he didn't fall in battle because the enemy killed him. He actually commits suicide. That's how it's presented. Although if you read the sukim carefully he's actually asking one of his aids to stab him to kill him that he you know place the sword and he's going to fall on it and so on but the fact that he orders somebody to kill him is registered as a suicide and that's how the balaka treats it as a type of suicide and then whenever we talk about masada um and sometimes we talk about gambla and other places where there were suicides um is it justified or not. Look, the the people in Masada, they knew they were going to be taken captives by the Romans and taken as slaves and tortured and so on. And they felt that for the for for the glory of amerat of am rather be corpse when the Romans got up there in Msada and found dead bodies and that was it. And they did it to protect the the dignity of AmIrael. And although till this very day there's a little bit of a dispute whether this was good for the Jews or not good for the Jews. And that dispute was between Ravgorin Zatal, the first chief chaplain of the army and then Rabbar Roshi, chief rabbi of the army of the of Israel the 1970s and against Ravia Zatal who was the founder of the Shiva Banaka movement who wrote a serious article about Masada challenging Ravgor who believed that it was a kdish hashem. Ravaria wasn't 100% sure that this was the right thing to do. So it's it's not a close case although let's call it historians say that this was a heroic act of course we see it as a heroic act what they did but heroic act is one thing something else was it was it justified believes that if you go back to why did yeah why did believe that this was okay because he he felt that the enemy was going to kill him the battle was lost and they're going to drag his body and it's and and and this is and he's the king and so on. Maybe decapitate him and do what they want with the head. This this is going to be an embarrassment from Israel. Let him just find a corpse and that's it finished. And and and Khazal actually lorded him for this. He's not castigated in any way or manner. And when you go to and you talk about the problem of suicide so suicide if a person is completely with full uh uh understanding faculties and and and he kills himself so the is that he's not even supposed to be buried in a normal cemetery maybe at a corner and everything. And I'll say that what the Rabanim have done in the last 50 years is they've ruled that anybody who commits suicide today is certainly mentally incapacitated at least for that moment. At least for that moment. And we give the person the benefit of the doubt and he would be buried in a normal Jewish cemetery with the family and so on and not somewhere out there uh alone. Yeah. >> Yes. I just wanted to say, you know, on the first point you mentioned wanting to be clothed first and you basically said, You know, maybe if you push it off, you know, you might not get killed. Actually critical of who went back and committed suicide. >> Yeah. And the criticism is because as it turns out that he pardoned every person, >> right? So he could have gotten away with it. >> Right. Okay. So we're not we don't know. If you study the history of the shaah, you will see that there was there were people who actually did commit suicide because to prevent all kinds of things. There is an apocryphal story by the way and I I've studied this a little bit more seriously than than than a lot of people know. There's an apocryphal story about Beth Yakov girls in Krakow who committed suicide. And it's an apocryphal story. It never happened. It could not have happened. And there there are good proofs why it couldn't have happened even though um the ruff mentioned it on tishabove once as he wasn't sure but this is what's being told and so on but uh pe people who did a lot of serious research in Holocaust history uh have come to the conclusion that it could not have happened I don't want to get into the whole story but but even if it you know it didn't happen we could say in the in the immortal words of Rabbi Wine it could have happened it could have happened and the the the idea that people have murdered their own children so that they shouldn't be taken for uh um for for for for conversion for for the this was a problem in the middle ages where by the pgrams many times families killed themselves before the enemy even got there because they knew that what was up for grabs was uh was con was mass conversion to to Christianity baptism and they felt a kids wouldn't be able to stand up to it and therefore they preferred killing the kids so they shouldn't be baptized. This was a question that happened during the show as well of were you allowed to give over the children to non-Jewish neighbors where there's a chance even a good chance that they're going to be baptized and brought up and many were by the way and others decided not to give and uh keep the kids and we know the end and so on. So these are very sensitive issues. They're not so simple. But I'm just pointing out that in this particular poem and written by somebody in France in the middle ages who knew all about pgrams, knew all about pgrams. So it's possible that he himself was aware of scenarios of families who who opted to die first before you know being killed. and and and this is integrated into this story here that um and they drew lots. All right, who's going to be first? So as it turned out was first and Ishmoad was there to put the head of on his lap. And it says in the next line he puts he puts as the head of the on his lapor. He calls for the pure minra. Where does that phrase come from? >> It's also so why is he doing this? Why is the poet doing this? Again, nobody was there with the CNN camera to record exactly what happened. These are poetic renditions of feelings, of ideas and reenacting a scenario that does not necessarily have to be 100% historical, but there's certainly an idea being conveyed because what was being done over there by Alisha was resuscitation. And what I in this particular story is demonstrating that even though Rabim was decapitated, was murdered and everything and he stood for the minor to he's going to be revived. Not physically. Raish wasn't naive. He wasn't putting Shimal back together. But if the Romans thought that this is going to bring down Torah, they're wrong. They're wrong. Torah is going to be re rehabilitated. And that's why he takes that scene of piv that that was so great and victorious in words of Torah. We have to add those words into the poem. suddenly you know he's he's murdered in this uh horrific way. This poem gives us associations to each one of the and they're not accidents. They're not accidents at all. the um the puk in a it's not on the new maybe it is on the new page. Yeah, turn the page source number six where it says We're we're crying we're crying about the loss. So in perf it says it says on this I cry my eyes are gushing tears because you my consoler are in a far off place. You're in a distance. You're not here. I can't feel you. I can't sense I can't s you know sense your presence at all. that in essence the burning of a building that's a tragedy no doubt bet mikdash but that's not the reason that we have tishab we have tish because am was in a situation that deserved the on level so we know that the bet mdash burnt on the 10th of a not on the nth of it began in the eve of the ninth of a going into the 10th but basically be burnt on the 10th but say we're not crying because of burning of bet mikdash that was just a result once the match was lit just a question of time for everything to go up in flames but we're not crying for that we're crying for the fact that that the match was lit that the that the that it was ignited degenerated to the level that this had to happen and kadosh just wasn't there to to to save us to save the situation in bet of in source number six it says there was no longer prophets rightem there's no visions no no no prophetic vision any longer because the destruction of the first bet mikdash to a large degree put an end to nva just to be correct there were three prophets at the beginning of bay cheni and That's Malaki and they were needed for a specific purposes of building the second mdash exact location and other had to be known and they needed prophetic power to get it done and that was it. Mali, the last of the he says at the end. And why is he saying that? Because we're tuning out what >> you see is >> okay. That's a medish. That's a medish. But there was and we're tuning out now. So I'm the last one to give you a warning. Don't forget to moheat Moshe. Then that's it. No more brings about the loss of this connection. But it's not just prophecy to what do you mean ain't? So you can say literally Torah was was just abandoned and abolished. It was never abandoned and abolished totally but it almost was. I believe I mentioned last week that according to the RV, Torah took such a dive that it nearly went into oblivion after the Adrianic persecutions which was result of the fall of the Bakba revolution. These Rabaka and his and his 24,000 Talidim Torah took a bang. The second time was 1096, the first crusades, the loss of Ashkanazi uh in in Germany. And DV DV said that miraculously Torah survives because Rashi who came from Tua from France, Northern France studied in worms by students of the Mahar from of Rabenu or was able to take that learning and move it back to France and there the whole world of the Balvot the theas took off. Whereas in Germany of spire magensia shum which is spy right spire and and vermisa verms worms and magensia m those centers of torah with all the everything was lost completely lost and and the thought was that tora could have gone under but it survived because northern France picked up on it of course there was also a dora where Torah was thriving there too I'm talking about Ashkanazi Torah And then there was a shaw. There was a shaw. Torah took a dive. No question about it. So ain't tora doesn't mean completely no Torah, but it means a a significant loss of Torah without a doubt. There was a theme that was developed by the prime student of the villagy raim from Valoja not to be confused with the roof's grandfather Rabim Salvichek although he was a great great great grandson of Rupimojana through some grandmother so so there's there is a family connection there but Raphim from who founds the yeshiva in 1803 180 something like that the beginning mish beginning of the 19th century uh he writes a very important book called nepheshim and there um it's a difficult book but uh thanks to Rabbi Dr. Norman Lambsalda our great president of YU who did his doctoral dissertation at YU with his mentor who was the RV the RV was only was mentor for one doctoral dissertation at YU Norman Lambs and and it was about Torales Torah for Torah's sake it's printed in English printed in Hebrew Mos Rafuk put it out in Hebrew as a book form to but there postulates that there are two types of of engagement with Torah. One is lishma and one is shalishma. So in order to understand unique definition, you have to see what everybody else said on the subject. So what everybody else said was if you study Torah because it's a mitzvah to study. So you should be a good Jew and you should know how to do the mitzvot and how to be a Shabbat and what what's kasher and not kasher. That's lishma. What's shalishma? Not for the sake of Tua. I want to get a doctorate at Tel Aviv University in Jewish studies, you know. So my friend is studying Chinese history and I'm speaking I'm I'm studying rabbitic literature, you know. Okay. So is there a mitzvah of when you're just doing it for the academic degree and he says there's a low-level fulfillment of the mitzvah. He's not going to write it off as nothing because let's start off with it's the exact idea I said before you know and you have people who are not Jews involved in Judeaic studies. I I I attend uh once or twice a year u academic conferences uh and and and I'm telling you there are non-Jews there speaking about subjects that uh they would can embarrass a yeshiva who doesn't know this kind of stuff. I was talking about one of our colleagues at Harvard four years ago, a nice young lady from uh from Germany from Munich who knows the chuvote of the Marramutenberg by heart and the oa I mean I was flawed you know and and she's a so she's not going to get a mitzvah of the um but uh but a person a Jewish person who's studying academics and is doing Jewish studies as a major bra said it's so we understand that comes from and he said no no no if you're studying Torah so you should be a good shabas that's shalishma that's shalishma oh really if you're studying Torah so you should know what kosher is that's shalishma that's not the real reason that he says well halai every Jew would get up to that level and then he says and by the way about 99.9% of Jews have that commitment to Torah that's all it is but there's a higher level the higher level he calls to this Rab writes in the whole meant about this and it means that after prophecy what's the highest level of connecting to a kadosh when there was prophecy that was the highest level and the Rama delineates different levels top of the list master he could initiate prophecy. Everything about Moshuenu was was was qualitatively different than any other prophet. Then there were other prophets and there were some pro there were many prophets even though the Gumar says 48 prophets and seventh and if they did math right that's 55 prophets. No no no 55 prophets who are mentioned in Tanakh. But you see in Tanakh they're talking about 50 and 200 and hundreds of some were killed by a and so on. One second. What kind of prophets were they? So the Ram says that prophecy on the lowest level being a Nvi is that you know that touch base with you. You know it even though he didn't give you any message yet but the communications line is open. It's like somebody you you call up and there's nobody. You know somebody's on the line but they're not talking. Sometimes you have that right? You know somebody's online they're not talking. The second level is communicating but it it's personal. He's telling the novi something has nothing to do with anybody else. Next level is communicating but it has the message is for his generation but it's not for generations to come. Those prophecies were never recorded in Tanakh. The highest level and it would be the level under Mosher Rabenu is that not only is Kadbu communicating a message but that message is not only relevant for that generation but also for generations to come and it was those prophecies that make it into Tanakh and that's why when you read today they are relevant messages and we still can learn from them because they were meant originally for everybody for all future generations. So said we don't have that. We don't even have the lowest level of contact with the kadosh. The kadosh bahu picked up the phone and dialed you and you know the line is open. We don't have that. So what's the highest level? Being involved with limudra 247 round the clock never leaving Torah study. And that's a level that's hardly attainable by the masses for sure not and even by most gifted individuals because in life you have to close the book. You have to leave the bed midash. You have to do things that are legitimate. So the Gmorra talks about to's profession. How many of Kazal of all the tanim and amim walk around with you know with that badge even though I don't think they wore it as a badge I think it's three so that's why he never got married imagine he didn't have a chance didn't have time to to shut the books so that's why he couldn't get married >> I remember the third ones see today we're doing better there are 80,000 That's what it's called. The um it's a misuse of the phrase. It's a total pro profonation of the phrase because the phrase according to is what he called to maybe one or two in any generation and that we can say was tora that even you don't even have that the loss when you talk about Raba and his who were murdered this is the so if you look at um sources number seven. Source number seven on the second side says just going to you know a little bit of an anecdote. I had an uncle who um there was a who who lived here in the neighborhood for many years. The end he lived out his life in Beetho my father's younger brother. We called him Aadler. He used to come to the shar at the u center for many years with my aunt Esther Alleheim Al Shalom. And he once told me that it's very strange that in the three weeks and the nine days we have this upgrade uh of not just awareness but also customs of what we don't do because of mourning. It's clearly from a hakic vantage point more serious than the morning period of the spir is there is aut in the spir but it's it's a type of low burner type of uh customs and and and doesn't get up to the level of the nine days and certainly not the week of tishabove and certainly not tishov if anything it matches it's a mirror image of from after shasabat what we call the three weeks beginning of three weeks until yesterday until a lower level of of a so you have so my uncle said shouldn't it be the other way around the beta mikdash can be rebuilt what are we crying about but the loss of rabaka and his students that's immeasurably greater catastrophe for later many years later I realized that my uncle stumbled on a gamura without even knowing it In source number seven it says the great is translated the of the world means to correction they can they did something and it's lost they can never correct it as it says this is and we read it for one of the laterawat after tishab as part of consolation yesa says says, "If if the B mdash was built out of copper, we can build it from gold. If it was iron, I can make it silver. If it was wood, I can make it in copper. If it was made out of stone, barzel, I can make it into iron." Which means Yesh was saying, I can always build it better. No matter what the building materials were of Beta Mikdash, it was destroyed. We can make a better product. That's all. But then the Garra says, "What can you bring? What do we have to offer to replace?" And on that it was said there there you can never wipe away that blood. You know when we say this bas in the avar every chapas that was composed after the first crusade of 1096 the niki we're never going to forget it and we're going to be able to restore it never be able to restore it so you have the and that's why this is all part of the keynote yes razo kal wrote these beautiful p pieces about the beta mcdash We understand that but then he focuses on individual the loss of Torah at the time of the which is measured by the merit barba 65 years later in the time of the crusades at the time of um of other uh you know calamities and of late we've put into the keynote book keynote for the shawah and we stress in all of them among other things the loss of the world of Torah and that's what this is here. So you have in this p I'm going to just scroll down the p go back to the first page and point out what are the mitzvah associations. So with um with Rabim it was the manra the one who said it was Ishmael who called him the manra with Rabi Ishmael himself it says Roshau this we know from the first from the first poem of Escar with a daughter of the Roman soldier saw Raishmo as being such a beautiful person what a waste to bury it so can you skin his head like the Indians used to And they agreed. They skinned his head while he was still alive so she can have it on a pole and see the beauty. Can you imagine with a razor? When they got up to the place of on this forehead, he yelled out with a great scream that could that moved the entire globe. That's how the shriek of the pain of Rab Yeshal was. So he's being associated with Fillain. One of the later poem uh Kakamim who I mentioned is deleted in the Arz Levanon of most printed editions but in the addition of Gulchmmit a Moscowi edition he restored two of the names. So one of them the fillin issue is also mentioned we'll get to it. So the next one say hey here you have to fill in and the next one is going to be ava and the mitzvah is going to be that is the shama exits when he's saying turn the page and just let's to see this quickly in source number eight when they took out to be executed it was the time to reach how you coach Barzel. They were just skinning just taking the the the the metal comb and being comb combing his skin and he accepted the the yoke of heaven. You're still saying with all this going on which means there's a little shakiness here in the students of Rabaka who can't fathom this thought he says as he's dying I was always concerned my whole life about loving God even if you have to pay for it with your life when am I going to have this opportunity of fulfilling of now here it is I shouldn't fulfill it so I'm going to say properly he extended the word as we when we say until his expires and as he's saying the word a heavenly voice came out and said worthy. This was integrated in the arvan in the in the escar this phrase of this story when they asked from the the the uh the malim ask this is the reward for Torah and silences the says they ask the question you have to accept it you say another peep I'm going to reverse convert the world back to to just keep quiet just keep quiet and this is going to happen. So this idea is integrated into the poem of what a clean perfectly clean body and in spirit and then next one. So the mitzvah here was the next one was Rabuda and um he was 70 years old and he was sitting in Baba Rabudar came afterwards and bazar he was 70 years old and he was killed and he was the cursed ones he was fasting at the time he always was careful careful to perform is misfilently to get it done. So the mitzvah here is but I'm going to harp more on the Benim. It's not an accident that he's 70 years old on the number 70. Let's continue. He's going to be draped with a Torah. He's sitting and he's the phrase is the mitzvah of a king who has a responsibility to write another and have it with him wherever he goes. So who are the kings? They are the he never leaves with a they they draped him around with all kinds of uh weeds so to and they lit it and he goes up in flames with the Torah. They actually put wet cotton on on his chest so that he should be tortured with it. So he should die later. Give him a few more minutes. Not die right away, but die. Let let the flames work hard of uh against the the the the liquid. Yeah. >> We said that we said that last week that this is for poetic license. They weren't absolute contemporaries, but they weren't far from each other. Okay. Right. We did mention that. >> So, it's a story. Every The true story is that the kahim were executed. I mentioned that the number 10 is just for poetic reasons too because it matched the story of Ben Yose. There were 10 over there and according to tradition it happened on Yamkea. So which is 10th of Tish. So you have to you have to understand the poetic license that's that's functioning here. Uh but nevertheless you know is the story is being told. So you have seatra um here Right. or not or means fire means fire calling the Romans the it's like stone amora he was thrown to the dogs to be devoured alive was never given a burial site and came out and says this man never never left anything from the Torah not to fulfill properly. And then there was so on the last page, not on the page I gave out last week. I'm just going to read it by heart. Um where before it says here it is. There it is. There was the inclusion there. I'll read it. One second. No. Give me a second. It says and afterwards alitvatin also because he worked fillain that was his uh that was the indictment against him. And then there's actually another one um who's known as Rabina Beni and we're not even told what the circumstances in in Gulch's edition he finds manuscripts that adds two more names that were actually mentioned in the poem of the aesa to add up to 10 because when you read the aron you hear about in the in the heading it says something about 10 and then all of a sudden you only see that there are eight. So there are 10. There are 10. So here we move on to and here it says about him. I'm sorry. Before we got to it says, "No, we did this." Now that he was thrown to the dogs and there was now the word he was a person who when he was learning Torah, he was so on fire that if a bird flew over, it got burnt. That's how heated up he was in his Torah study. And then it says, and we're going to explain this a little bit more in length at the end was stabbed with a spear was on a Friday has something to do with kdesh. So let me just review. We have we have we have kachma. We have uh the safer tora itself. We have the number 70. We have burial. We have burial, right? He wasn't allowed to be buried. And we have another episode and um and about something about keshan Shabbat. And what and and something about that he was studying Torah that if a bird was above him. So what's interesting is that um the poet here taps into other personalities who things were said about them. For example, Yonathan Benuzel. Who was Yonathan Benel? So we know there's a second translation on the Torah after it's not just a translation. It's a translation that integrates midrash midrashic material into the translation. All you have to do is just compare. If you have a mikro standard, look at the look at yonel and you'll see that yon is five times larger. So it's it's added material this filler material there. So it says that hak the great h of shama it's 100 years before the he had many students. The greatest was yonathan benaziel the top student. It's interesting because we don't hear much about him except that he has this tarum and that's it. And the one on the bottom of the totem pole, the last in the class was Rabman Zakai. Now the Gmorra is not saying that to indicate that Makai was a terrible student. It was trying to tell us what kind of students Hill had. if Rabaki was bottom of the class. I always remind myself that um at West Point, which was this the the school for officers training in the United States. So the bottom of the class once was Dwight Eisenhower. He was the last one. He became a five-star general and then president of the United States. So to be bottom of the class, not such a terrible thing, you know. >> Said belonged there. >> He belonged there. Right. Biden belonged there. Fine. Right. So, so you have um you so so the poet takes that and rewrites it into the the same thing uh because it was said about that when he studied and a bird flew over his head the bird got burnt. That's what kind of he was. And here the poet mayor Benel from Paris, he takes that scene of of Jonathan Benel and he applies it to the Reven commenting and tishabove once simply said that he obviously thought that they were parallel. He wanted to draw a parallel to the two of them. So you have that and um and there was also another connection we'll get to in a second. So what's really the common denominator of all of these mitzvot? They all have to do with Torah. Every single one of them. And that's what we're talking about the downfall of Torah. But Torah comes in different flavors. So you know there was an Aron Brit in the keshim that had the Tawra of Mosher Rabenu and had the luot and according to one opinion even the shattered of Moshe but it didn't do anything. The Aron didn't budge. There was nothing to do with the Aon. And then there was the minor. The minor had to be lit every single night and then it's going to raom every morning as well. So what's the difference that this also symbolized Torah? So the nitiv of the Berlin from Yeshiva in the late 19th century. He says the difference is remember the pirote the five students of Raba Mazaki and one of them it was said of him he was means a water system that had no cracks means somebody who had all his water in the head didn't lose a drop. phenomenal memory and just remember the association is water because and the other wasab a will wellspring the jumping what's the difference that's aid the power of of of uh of creative ideas and so on >> also water >> also water right also from water correct both of water and kazal gave nicknames to these two styles of one was called like means everything all encompassing everything about Torah everything and the other was called um harim someone who can uproot mountains that with his thing with his ideas and so on. So raka in the poem is called an harim both here and in the uh in the alascar and um and the manra says the maj was that vessel which had to be relit every single day because you're always going to come up with new ideas. So it's also a concept of Torah and there's differentiation there's differentiation on the you have a center and you have the to the right extreme right a little to the left and and it and it is a great idea that the Torah tolerates various opinions and we can live with it hopefully even even MRU wasn't sure it would work and that's why he couldn't make the manra and the kadoshu said take the big piece of gold and throw it into the fire because when amus under pressure then you'll see the when there's no pressure then unfortunately you know everybody everybody's right and everybody else is wrong you know but um so that's the and then of course the Torah is the Torah the is the Torah says where it says in the first time is mentioned that the whole purpose of fillin is to constantly remind you of Torah. So you have a little bit of para here and a para there and a para there four paren to remind you of all of the Torah and the idea of burial has to do with humanity we call mate in the context of aura but it's because of that a human being and becomes a safety and that's the story of Ben where he's draped byra where the person and the tyra are burnt together, forged together in one. Dub said in different occasions that when the u the Gmorra talks about that that the hespid of um of Mosha Rabenu, it says Saffra is the great cipher. So RV said okay Mosh Rabenu according to the tradition wrote 13 cphritra one for the Keshim and one for each tribe. But there are cypher out there who've also written 13 cphyra that's the gun the guns a glick that's the whole hespit you gonna say about mishabenu z said it wasn't talking about the cphrra he was talking about he was the cipher of the tashab in the minds and hearts of every Jew so he was the safer rabbel and I remember the when raum shapiraatal the late chief rabbi of Israel also rashiva's rafk visited New York and he sees the rov as a a nice visit and he gives a hug and a kiss. You know, if you're a lit that doesn't work. That doesn't work. And somebody asked brother, "Why'd you do this?" He says, "What? You don't give a kiss to a safety?" That was his response. You don't give a kiss to a safety. And and this was this idea of the safety all bound into one. And I'm just going to leave you with the idea of the kdesh because kdesh I've spoken about this in various contexts but it's worth repeating about the last one of sadiki alazar ben sham the last one in the list sham it's about six lines from the seven lines from the bottom of the the section and we have a tradition that this happens on Friday afternoon yum and he's making kdishman What is he saying in now is not Shabbat. We've added for a variety of reasons and and the capitalist said why why not start two words earlier yishi. So you get the yud hey v and hey in the acrostic of yashishi and uh and and some people said one second that's the middle of a it starts so say that that's why in the benches in the it says say it silently and then said one second the doesn't start there it starts so some people that start from there you just do what your grandfather did and it's fine just do by the way that's where they start. So the rough said this is the earliest source that we have of starting Kdesh with there's no earlier than this poem that we know from this story we see that began with and what happens in the story the sword was drawn he wasn't able to finishes it's almost take off from the garra his soul expired. One second. Where did he end? He never got to Borov and certainly not never got to shave. He's still at the tail end of what didn't he say? You know, there was a commercial in in 1990 that had the slogan malas loot. Some of you might remember that. It was a very famous commercial on TV. Malasot. What should we do? Do the Ramban expands on the word. It says lassot of the six days of creation is 6,000 years. And we are to be proactive in bringing about Msiah. Kea understood this better than others. He was engaged with lassot to bring about the era of Yamote Mashiach through the Bakba revolution. But Akadosh Bahul ordained that it wouldn't happen. He wouldn't be able to finish that oft because in that era it would not happen. Let me just end with the great puk of the All the four fasts of the destruction of the mdashim shalom. When men of truth and men of peace be able to love each other. Once again this is a reference to mobenu who was ish and who was is shalom sayim. They were equivalent. They weren't qu equivalent. Basha was greater, but there was interdependence. Amusel needed is Amed and is shalom. But unfortunately, we lost it. And the Nvi says the says when we get it back, all these fast days will be the shalom.