Av Harachamim | Rabbi Dr. Aaron Adler | April 29 2026

All the shroom on Wednesday morning are in memory of Danielle Ben Davidid and Limudbat Abraham Strauss and Morai bin Moshe and Raelbat Ysef Mayor Marcus parents of Juda Marcus. Our particular share as usual is in memory of Alishab Alishva Batima Alishima Elisha Zman. Okay, abim is a sad story. It's actually a communal yizkar. We actually say it on yamt right after ykar >> right after yizkar. Yes basically ends on the seventh day of pes init and the eighth day init or the second day and after yizkar it ends with this communal so much so that even those who have with some degree of tradition exited from yizka because bashem their parents are alive and that there's a history to this certainly not saying it with any degree of uh of zil zul of stepping you know look looking down on anybody doing this but the custom is that you come back in for the saying of Aarim Abraim is not just the beginning of Musf it's a tail end of yes but this is a yes that you can have all your family intact and still remember the communal tragedy that generated the uh the poem and the reason why we're doing it today because it has something to do with the um with the season of between pesak and shave I think I have a copyright on the name of a illness it's called avaram syndrome and avarakim syndrome is as we will see in a few minutes there are multiple customs as to when we say or rather don't say ahim and different calendars represent different minhagim person who suffers chronically from abraim is a person who has in his talis bag two different calendars and no matter what the shul's going to do he always whips out the other calendar to show that they were wrong and um and then sometimes it you know people make world war II can break out in shul over a silly thing like this really and uh I I had somebody in my shul in ramote who who had this had this disease And I went and very very privately not to embarrass him. And I remember telling him, I said, "Look, um, can you tell me who wrote the Avar and what period of history it entered into the Sidda?" Knowing fully well that he wouldn't have a clue to answer either of those questions. I said, "Until you have the answers to those questions, you really don't have a right to express an opinion whether you're saying it or not." Okay. So maybe we lost the customer there in Shul. But uh it was important to stop this uh dead in its tracks because um some schuls as we did I think wisely both in Ramote in my days as well as in we we we go by a particular calendar. So I remember in Ramote we use Tokuchinsk's calendar and that's it. It becomes like the written law becomes the if it's in Tokashinski's calendar you say it you don't say it. Not whatever it is. Not whatever is there. There's a reason why there's a yes and a no on both reason both customs. But practically we just want to be in line with one custom and that's it and finished. And uh some shs use the mo calendar and some shs use this calendar that calendar has a constitution that years ago they they actually work things out and there's a committee that if there's some of a confusion so you can vote on it and and so on. So it's it's it's a little bit organized a place like the you know there it's institutionalized balagan you do you do what you want whatever the kazin does you know that's okay and that's the way they decide it. So what what is this avarakman? So uh as a spoiler in the opener, we don't know who wrote it. There's it's we don't know who wrote the Aarman. this very powerful trila. The um there is a um a an aada type of legend of sorts that after the first crusade of 11 of of 1096, the end of the 11th century, the author, whoever it was, left it on the beimma on the table of creator in a particular sh and just walked away and let others see it. >> What setting? So there are three cities. There's Spires, Worms, and Meansia Mines. Those are the three cities. They're known as the Arum, Shin, Vavme, Spire, Spires, S P Y Rs. H Spires, warms, wo rms ms. That's where Rashi studied. He wasn't born there. Don't get it wrong. He was born in in France in a place called TW. And uh but he studied in Worms. But warms became a very very important city for Ashkanazi jewelry. I would say these three cities were the major Torah centers of Ashkanaz in the um 10th and 11th century and they were the major pgrams. So the puggrams the the um what happened in 1096 was um the Catholic Church re recognized that in Erit Israel um the the Christians were being persecuted not by Jews don't worry we weren't there but by Muslims and uh it was on the Muslim territory and they decided in the Vatican that they're going to um make a crusade to take back Erit Israel specifically ally. So they organized it started in France. It was um one of the popes, I believe it was Urban II, and uh he made an declaration that France they should organize a militia and indeed they organized a militia and they would travel through Europe to get to to Erit Israel because you know LL didn't fly that day in 1096 and when they passed by the Jewish neighborhoods just as a type of um almost fun entertainment religious activity. Here's an opportunity to murder Jews. And even though the idea of the crusade had nothing to do with Jews in Erit Israel, had to do with the fact that the Christians were being persecuted by Muslims, but what's the difference now? They're Jews in in as they're traveling and one town after the other. And here the major cities, Jewish centers of spire, mines, magensia and and warms, vormisa as it was called were were miss maliciously attacked, murdered, raped, everything the works and and and Jewish communities were were practically the major I'm talking about the major centers of Torah. Not talking about littleet even though a person was killed in a in a town that's also murder. But this Torah centers took a major major beating in this end of the 11th century. And it occurred between Pesak and Shabuot. And here's where the traditional blood liels came about that they found a a body of a of a Christian baby. And they claimed that he was murdered by a Jew because they needed the blood to bake matzas. I mean, I don't know if you've ever tasted a matzah. There's no bloody taste in a matzah. But what's the difference? You know the line, don't bother me with the facts. Don't bother me with the facts. And do you know that it was known that the um dress of the nuns of the Catholic Church were large sizes of course and also black because very similar to what you might see in me Sharim from a from a modesty point of view. You know, woman wears a large black dress. So obviously you can't see the curvature of a body and so on. So that that's what it was done but it was also there to conceal or camouflage pregnancy >> and that was done and and there were many there was many many um um not churches and cathedrals and and and other places of u of of uh Christian theologians who would gather. There would be cemeteries for children, for babies who died. And that was done so that they because what they did was they killed the babies of these nuns in childbirth and they were able to bury them right then and there and to camouflage that murder. So they had other babies who died. It came a type of big merit to be buried, you know, right by the church. So if a baby died and infant mortality was very high in the middle ages. So there families would bury their children next to the church and that's where these infants who were murdered in childbirth would also be buried. But that was easy take to have a baby. They had it at the foot, you know, in the fingertips to have a a dead baby and claim that this baby was murdered by Jews. And because this took place between Pesak and Shot, we these these programs took place in and around the days of Spirat Omr. And this is what generated the second custom which is purely Ashkanazic of the morning period in the days of the Omar. Because the the idea of the morning period days of Ymer traces back to theote which talks about the students of Rabaka who perish between and nowhere there in the does it say that there is a period of mourning. Doesn't say one word about a period of morning. It just says that Shalom. They did not properly respect each other and that's why they perished. And I'll just say parathetically I want to get to it now. In the letter of Rafira Gaon, now jump to the end of the ninth century, early 10th century, the father of the more famous Rafaon, in his very lengthy letter called the Eger Rashir Gaon, which is a historical document, he seems to indicate that the students of Rabaka fell in the Bakovba revolution, but it wasn't corona infection, you know, disease. uh as the Gomorrah seems to suggest, but I think there was internal censorship there that we didn't want to talk about the fact that we participated in the Roman in in the revolt against Rome. So they kind of died in a epidemic in a in a infe infectious disease epidemic. But whatever it is, the Gabbor doesn't talk about uh audim where people did not get married between Pesak and Shabot as a as a measure of partial mourning period. Doesn't say anything else about anything else. Just said they didn't get married. And it was at some point in the days of the Gonim 7th, 8th, 9th century reduced to twothirds of the period between Pesak and Shabot because some readen notes is the nickname of Shabot but which means a slice and it was interpreted as a third. A slice it was chucked off was taken off. So what was taken off? the last third which means it would end on the 34th day of the omare and because there's a people get up from shiva in the morning of the seventh day the third days ends in the morning so this 34 day period from pes until the 34th day would end the 34th in the morning and that's the view of rase ko andor however grafted on this whole story came the cabalist who saw in Lagba Omar 33rd day something very special and that's was the the yard site of Rishim and Barai and everything that entails with that and maybe next week although it'll be the day after next week will be the 34th day of the Omar that we will sit and maybe I'll talk about a little bit in more detail but um that's why Ashkan everybody the cabalists and the cabalists impacted on the smarim and certainly Ashkanazimm because the Ramo Ramos Isilis who sets the tone for the Ashkanazi Minhag. He dies on Lag as a matter of fact and this is Yai and he was the one who upgrades Bom as a YTO for Ashkanazi kilo. So we never kept the AO till the 34th we kept it to the 33rd. So fine, one day you know minus one day and that's where Ashkanazm basically held until the 11th century where afterwards there's a new 33-day period and that was from rasheshar until shabuot is not from pes until like but from rasheshar until shabot. Well, I'll tell you that Ramosha Feinstein's igro Moshen his responsor says that you know you may have a family custom on this whether it's the first way or the second way but it's so entrenched in Ashkanazi custom this way or that way that you can flip each year based on convenience. So you know you feel you have to make a simka beforeh or you feel you have to make a sim after like you can do it. Yeah. People keep the second part. Is it until or until >> So it's it's still except then comes another leniency that from everybody says all bets are off and and there's no more aut but the last five days were somehow relaxed and that's why even here in Shallay by the way they will not allow a wedding for Ashkanazim from Pesak until except for the day of Omr by the way. And but from until you could and in our family we uh we have the custom I grew up with this after and that's it. And one of our kids got married the next day and uh I had to bring a letter I was the kaducian for the raanud for my son's wedding and they asked me to bring a letter of some higher authority that this is going to be okay. So I went to my great rashiva in the gush bra and I told him the story. Brother told me, he says, "Write whatever you want and I'll sign it." [snorts] That's what we did. They had to cover their, you know, they had to be covered their bases. They had to cover their bases. So they had to have a letter in the file, you know, that some RV, some rasha, no known persona, you know, said it. They were okay with it, but they just, you see. So anyway, so that's the but what happened with the Ashkanazi custom from until was based upon the dates of the pugs and here I opened up you don't have it here I opened up the keynote that Ashkanaz and it's written by the pit the poet Colonomus Ben Yehuda so you know the name Colonomus is a known Ashkanazi name in the family of poets and it begins mitro shimayam it's just lift it out of your meow. Right. But right but you know we're say the python says oh if my own if my head I mean it's the takeoff on later if I were a rich man. If my head was full of water and my eyes were a source of flowing water the tears would be unending. It's basically an expression of unending crying. Unending crying. And I would cry all day and all all days and all nights for to mourn the loss of my children, my infants and my children and my elders of my community. the house of Israel that fell by the sword. And it goes on, it's a lengthy poem, but I opened it up to specifically point out location and dates. I I [clears throat] scaled down I scroll down and my eye my eyelids are are drip dripping with water. full of uh tears. Mar the word kina means eleg right kin kinote al harug ashpra ashpira is spires when [clears throat] gives us the date bashi bishmonabo in the second month the eth of the month that's the eth of so what's today today is the 10th of year right so we're talking about two days ago I'm sorry Shabbat Shabbat Shabbat Shabbat Shabbat Shabbat right there's your bet Shabbat was the eth was Shabbat. P Shabbat be Margoa. It was Shabbat. It was Shabbat. The year that it happened, the day of Roga of of restra. It happened on a Shabbat. Margo. The day that was destined to be a day of rest ended up to be the word flipped changed into a day of burning. Young beautiful boys and the elders the wonderful together they all gathered in great awe. They sanctified God's name with great uh heroism oed the kohani the alumi the leaders mean not just kohana means the leaders and the young ones nigvo all perished together I mean and then he goes on give you another data too get the idea the first one was the second one was kilotesh WS it chosen status. They were brilliant. The most brilliant and the purest twice they sanctified. Which means there were two programs. is as tells us on the 23rd and on the third month which is the day we read which is onesh. So we have now and then I jump to the next paragraph the wonderful wonderful community of m of magensia of mindsotra let's remember this phrase we're like like eagles they flew you know without any effort. You see eagles sometimes in the golan, right? You see it just effortly. How beautiful. And like lions stood up. What did they do? They they couldn't fight back. But the act of was done with such power and determination. Today on tishab we talk about the the the unfounding of the two mikdash two temples and with it we mourn the loss of the miniature mikdash which is midash of talking about their contemporary situation and it continues and on the third monthly which means and it was the third of it continues it's a flip from right here it's the day the Torah was given That means that's the sixth of the day was given the it was returned to went up to shine finished with its mantle and those who studied it and investigated it now and taught it. This is why there was aut upgraded in Ashkanaz, not just no weddings, no shakyanu for some communities, no simra, just to lower the the bar of simha for sure. The Rab once said there were three times in the history of our people that Tyra took a bang. I mean to such a degree, it actually never recovered to the level that it was beforehand. The first was the Barba revolution. And the only way we survived it to a point of view of Torah was the writing of the Mishna. If not for the fact that we would have given the text of the of the oral law to there was a danger that was going to go down forever but it survived there. We lost two million Jews in Erit Israel with Rabaka and his colleagues and his students and what happened afterwards wasn't the same. Rabbi and AI two generations later knew this was not the same. It was post the merid barba second time was the crusades the first crusades it's called zerotro tatu tat tav nunv which translates to um [snorts] 1096 and tyro took a bang the great of the rishim the first you know those of the middle ages greats who write the tobot from recognize there's a difference between pre crusade and the [snorts] greatness of Torah that somehow shrunk after the crusade. So much so in a later poem the poet actually takes note of it that it says uh me I don't know if I can find it I don't want to take time but um he says something to the effect of which what is he talking about what do they have to do with and we know that on we don't have the first line bal toot explaining them we just lost their perush and we're dealing with second line of the great because it was lost and the poet takes note of it who's going to explain to us and nazir this is an explanation of the ro an original insight that of that of that poem and and here we have in this particular poem the dates of the eth of the 23rd of yivan the third of and the sixth of Sivan. That's why Ashkanazim upgraded [clears throat] the Aut. And at this time, Aarim comes into play. >> The third one. >> What was that? >> What was the third one? >> The third one. Thank you. Third one was the Shaw. >> Third was the Shaw. Well, you really lost Roan Binyan of Torah. And the roy said he said this many times often at the Misrai conventions in New York that um the point of religious Zionism is to rejuvenate that world of Torah to the best of our ability. Um I think that from a quantitative point of view we did quite well. >> There are more people studying Torah today especially in Israel than ever ever before. But in terms of qualitative, well, we're not there. Those who knew the greats who were great already pre-shawah, I don't mean somebody who was born in 1938. I mean, somebody was already a known hahic persona before the shawah who survived the shawah and therefore people like myself would be able to meet them and know them and so on know very well that those who came after are fine but not there. And some of them actually are humble enough to acknowledge it like my great rebi Rafael Shasha the first one to acknowledge it that what we have today is not what we had the of having and it's not just a a small generational difference it's major it is really major >> why why >> why this is so somehow the the background the atmosphere of what what you had In certain places in Europe, you can't reconstruct. You can't just have a become a great great by studying all this Torah online. You have to have an environment that goes along with it. Torah personalities who actively engage in Torah on a personal level. It's it's it's we have a lot today. There's no question. But the depths what we have today by the way that we haven't had had for at least a few hundred years if not more than that is access to Torah today. I mean you take Rava who was brilliant in having the whole world of responsive literature in his head and he didn't need the computer you know I'm not there I just push buttons so I to push buttons on the computer and I can bring up all this literature it's amazing and we can go further you know now everything has been cataloged from the chairoganiza and so on I can put up manuscripts of every Rambam on screen the rough's grandfather didn't have access to this I Remember one of my great professors at YU professor Rabbi Professor Mayor Coin Felblooms of who said that when the Ram said that the next generation of Sanhedrin to make a change had to bean. So he has to ask a question what do you mean minyan number greater in knowledge in wisdom and also in number every bet was the same number it was 71. So how could he be greater? So Raban gives us an understanding that when they made all kinds of uh add-ons, enactments and restrictions and taken you had to they needed to have some augmentation of families of heads of families who were influential and so on. So if they made a zer against something and they had 100 people with them on board to re to repeal it, they need at least 101 people on board to help them retract. So that's how Ram gets around the idea of minan. But it doesn't even question the idea of the he said it's possible. Now the Raman felt he was greater than most of the people 500 years earlier. Fine. Okay. And it was probably was and the vaguin writes about the Kazan writes about the vagagoyin that although he dies in 1798 he was he he belonged in the period of the middle ages. You know he was just a misfit spiritual misfit and uh okay so he can have we feel the robas also on that plateau that greater than most of the others. I'll just use the word most of the others. All right. But uh Dr. Felum said that sometimes we're smarter because we have more information. And he gave an example. You know, if you look at comment about smoking says, you know, you shouldn't smoke because it's not a good thing to be get into a habit to be locked into a habit from a muser from an ethical point of view. He says that and fine in 1964, he says, you know, it's not a smart thing to do to smoke. But today we know that it's not a smart thing to do to smoke. It's 25 times easy chance you're gonna get lung cancer if you're going to get it's proven and that's it. So are we smarter than the and of 1964? The answer is yes because we have more information. And had they seen what we know today, they would have said what we know today that it's biblically forbidden to smoke. I hate to break it to those yeshiva boys who still smoke, but um you're not allowed to smoke. It's it's not in the office. >> I know. I know. I know. I know. I never saw a smoker. Never saw one guy smoking all the years there. The um the the the idea of having information available today gives us a little bit of an edge over the previous generations in terms of knowing let's say what the Ram said, what does it say and so on. Let's see the poem. You know when this was instituted to be said twice a year twice a year as in the Hither as I brought today the H sither it says in many conglations the following is recited on the Shabbat preceding Shabot and the Shabbat preceding the fast of the nth of twice a year on Shabbat Kazon the Shabas before tishabove. And the Shabbat before Shabot. Now we know that today the Shabbat before Shabot many years happens to be not this year many years. It's already after it's like it's in a time framework that we're not we customarily don't say. Nevertheless, nevertheless, that's the date that it was instituted those two dates. And in Frankfurt, that's the way they did it. And in the Broers community in Washington Heights, that's the way they did it twice a year. And I saw this my own eyes in Zurich where many of the communities there based themselves on Min Frankfort and that's when they said to Avar just twice a year and I once was there for Tishab and I remembered wow it was a big thing Shabas of Shabbat they're saying. Wow. It was upgraded to be said on many other Shabbat after the pgrams of 1648 the theki pgrams in Ukraine and this was an expansion by Eastern European jury. So they would say every Shabbat except except on a Shabbat that if it would be a weekday you got to shut it off. >> Throw it on the floor. >> Shut the volume. Shut the volume. Shut the volume. >> Shut the volume. That's all. Okay. Good. The um Okay. Except if that calendar date would fall on a weekday, it would be a date that we wouldn't be saying. That's a shir in itself about just like you have the expansion of the universe, you have the expansion of the days that you don't say. started out with a small list and now it's half the year and if you're the whole year all kinds of reasons that we delete and if that would be a calendar date of Shabbat so we wouldn't say on those dates and it became upgraded that on Shabbat we won't say because >> one second there's always an except except for and here there's a general except is for the twoesh of the days of spirata Om for the very reason that we're talking about and hence for birkesh for andesh for we do say and this year in particular for because it's going to be the shabbat before shabot the birkesh of which happens to be on Sunday this year on the al of is on Sunday so shabot is on Friday so that shabbat everybody's going to say even though it's aesh and according to the vago he says on the two shabbat to of the Omr we don't say but we do say it on the batesh of in the in the three weeks. So here you have two conflicting customs to say abraim during the two weeks of the spir and not on the week of the the month of av or the flip side to say it on the av and not say it during the spir in the sidd if I'm not mistaken it mentions all three dates of dates that we don't say so okay this is one reason this is another reason and it adds up to we don't say then there's we do say rather we do They have these special dates of birkatesh and a then you have the last edition and that's the cook the son of the rafk zatal the rashiva of merkok after the shawah instituted and this is [clears throat] till this very day in theatar cook every single shabas as they say no matter what even if there's a brit in the shul even if there's a katan in the shul no matter what every shabas to have said because it's a yiskar for the collective >> I say even what they say not to say >> okay that's the custom that's the custom of yehudok but um and because you have such a mishmash of minhagim this is what generated what I called the syndrome of aarim of somebody who likes to make a fight about it you just have to this is nothing to make a fight about we actually had a little issue in the one of the shuls that I dabed in this year for it was Shabbat just a week and a half ago and [snorts] the even though it was started saying and I pointed out to some people that uh even according to the custom of saying of not of saying it on the Shabbat of Birkesh on the day of we don't say it and it happens to be correct um I think I even put the source about this on the page. If you look at um I'm just going to run through before I do the poem itself because that's going to be more exciting. Source number seven and eight. Source number seven is the bottom of the page, right? It says has nothing to do with this discussion at all. That's something that was incorporated into the sid after the of Shabbat and it's a type of um for the passing of Mosher Rabenu. I don't want to get into this right now, but the the rule of thumb is a day that we don't say on a weekday and if that date comes out on Shabbat, so we forgo with as well. This is the speaker. It's talking about basically means or That's our custom except the days of follow the custom. He Ramos says don't make a fight about this. You follow the custom of your community. the next page of quoting the bug of Rome one of the post on and he says these are the what we talked about the pgrams the the crusades in those days of the Brit on Shabas you still say in the days of the rimto as we had a week and a half ago There is no because is like aeshom beforeh we do say okay so you have some of the uh various and the next has his final let's go back to the poem right is the father of compassion who is high up resides marum and Rahers points out in his commentary in he's translating it as in spite of the fact that he's he's a high above he has that tremendous compassion for those below which means what we're saying is you're our father you're not detached we recognize that But you know what's going on down here who he should remember with great compassion the great the the perfect ones the reason what about everybody else there was so many people who died alkashem why single out the point is that we could have come with a with a claim to your all right somebody who's got a few sins in his pocket and was died in the pum you know there's a saying it's you know what is it every bullet has an address directs every bullet to an address and and okay listen we don't know the calculations of a kadu and and there were some who most probably had some wrote some sins in their pocket. So it was an opportunity to fall in battle as if to say but what about theim the perfect ones? We could have come and fetched a little bit to you and say how did you do this? How can you do this? This doesn't make sense. I mean this is the classic sadik vero, you know, sadik and it went all wrong. And yet we singled them out as the perfect ones. This is now all-encompassing. It's not just the perfect ones, but it's everyone. Now, why were they murdered? Because the Catholic Church insisted that Jews convert and under the penalty of death, we decided that we're not converting and we died. Alkidesh. This is something that has to be stated clearly. This was an Ashkanazi thing to die ales and avert conversion. Why? Because the faradim in the middle ages opted for conversion. It's >> as simple as that to live. And the Rambam teaches us that if somebody die, somebody does not die on kadeshm but converts. So it's called an onus. It's an accidental type of conversion and is not going to hold him you know uh >> wellensible responsible >> responsible for for for for that on some level it's called shake it's inadvertent okay you wanted to live understands that too you did a big a of but it was bish okay but we know that 60% of Spanish jury in the late 15th century went Catholic and I'm not talking about the moranos went underground that's that's part of the 40% who most of them at the end of the day become Catholic most of them and only a fraction a small fraction are burnt at the stake and we have pictures and descriptions and paintings and everything burnt at the stake it was a fraction a fraction it wasn't part of their DNA but in ashkanas the kids grew up that they're dying alkesh Hashem they knew this. That's why I remember I heard statistics from one of my professors at YU professor Agus who said that although these statistics are rough rough statistics but he said in order to determine the success of a group of a of a so sociological group you have to see how many survived in terms of how many times it reproduced and see if it was really a successful group. So he says just to uh to to have as a as a control in the scientific sense in the background he says if you take from the year 800 to the year 1939 pre-show that's 1,200 years and you look at the Brits and the Franks means those who were in England and those who were in France. So the Brits multiplied 60 times whatever the number was in the year 800 they were 60 times greater in 1939 and the French those whatever the number was in the year 800 they were 40 times they multiplied 40 times Spanish jewelry in that period multiplied four times four times and Ashkanazi jewelry you ready have your seat belts on 2,000 times from 5,000 to 12 million figure it out that's the math from 500 We have records from communities how many Jews were in Ashkanaz in the year 800. There's approximately 5,000 and there were 12 million in 1939 which means they reproduced 2,000 times. No other grouping comes even close by the way. So >> what >> who came from Spain? >> Jews. No, they some Spanish Jews, some went to Holland to Amsterdam. That's not exactly where Ashkanazi Jews come from. >> The Portugal is at the end. Fine. But uh they we're talking about Spanish Jews, Ashkanazi Jews who migrated actually from different places from Italy and then moved north to France and then to Germany. That's really the source of Ashkanazi Jew. They actually originated more from Erit Israel from to Italy to France to Germany the the root of Ashkanazi jewelry. So here you have They were your beloved speak and you would they were the sweetest to you. I remember Agus, Professor Ae saying, you take a look at Torah 3,500 years. Did it succeed of having people the masses the masses follow in our language? Did it did it succeed? So if you take a look at Israel today, people who define themselves as adds up to about 20% of the population and with whatever type of kip the guy's wearing. Right? Fine. There are here no small number of traditional Jews up to 65%. Where people keep tradition and it's what my kids told me. It's called datite. you know, a little bit not so careful about all the laws of Shabbat. Not so careful, but you know, Shabbat is not Tuesday and PES is for sure is but not careful. May not every day in the week maybe once a day, maybe put maybe not traditional Jews, many of them are by the way, right? That's up to 65%. And 35% are not with us. So except for one big mitzvah Yeshua verit is as pengorian told the khanish that famous discussion you know that's no small matter and the khanesh agreed no small matter but u if you look at United States of America with it you know almost 6 million 5 million Jews there 10% are religious Jews that's all 10% that's all and other Jewish communities it's even less you know what that means that actually means to a certain degree that mitzvot there's failure. That's all it is. 10% we have 5 million Jews. 20% here we have 7 million Jews. It's it's it's it's almost what it also means is that if you only have 20% you got a fighting chance that it's going to continue. That's the strength of Torah. It's unbelievable. First beta mikdash [clears throat] maybe 5%. There were idol worshippers of down the line. down the line. So you have a a bright moment and fine but after it's downhill in the northern kingdom complete complete and even amongst even it says the last line on so it wasn't great at all picks up in bayeni where you can intelligently think that maybe maybe 20% to a quarter 25% were really in the fullest sense. You know where there was nearly 100% compliance is never 100% right. So let's just say 95%. Ashkanaz in the middle ages. There was no such animal as a non-religious Jew in Ashkanaz in the middle ages 10th century 11th century 13th century no such thing non-religious didn't exist you know when non-religious Jews creep into Ashkinas in the modern period in the enlightenment that's where it creeps in and all of a sudden you know you have non-religious Jews and it makes it to Europe to western Europe What? >> Nonobservant Jews. >> Non-observant Jews. Non-observant Jews. Correct. You know where the Enlightenment never hit? Yemen. Yemen remains fundamentally an observant community until the modern era. Until the modern era. That's for sure. So you have here you have here. Now we saw that in the poem of the of of of Colonus Benyuda. He uses the same phrase like the like the like the like the nesher like the like the eagle and and and the and the the lion the power. But where is this from? Look at source number one. from the from the David gives for the poet here takes that whole phrase and lifts it out of context except that with regard to sha and yonatan he's talking about military strength and here the poet says this is heroism the strength of being heroic IC of giving your life and this is should remember them. But he said let me get back to this has nothing to do with power has to do with heroism to do your speaking to God. Do your word what you want them what you want to do. We did it. We did it in your name. This was the act of Kdeshashem. And the Rambam tells us in his letter of Kdeshashem that he writes to the Yemen Jewish community, it's called Hashmad or Kushashem. And he says clearly that if a person is in a situation of giving up his life even if he's a a wicked person like who was the first king of Israelim he has entrance to automatically doesn't consider what went on in his file and this led to that famous shila that was asked to ra in the kna ghetto where in one day there was an aion there was a day that 10,000 people were murdered one day and everybody said he said every family had somebody and the question was raised do they have to say kadesh for them if kadesh is not a type of defense for a person's so maybe these kadoshim are exempt from such a need for defense and rahri says and he whips out of his from his head the same shila from the 14th century of the author of the safar Trumos who says that there are other reasons why we say kadesh and it's therapeutic for the person who's saying kadesh and not only for the shama so we should say kadesh and and then indeed they do that's what they did then in the 14th century and then in kofto they did say kadesh so here this is the idea is kimovva and he brings a slew of sukim kak they're going to be sukim from kish sukim from the nim from the prophets and sukim from the all coming from. This reminds me a little bit about where we bring from the Torah there. We bring three and then as the like to sing another and another and another we bring three right that was written for carton so you can have a piece of and [snorts] then there's which is and so too we have the same thing here sorry this is from it's in source number We we say that should somehow um teach. How does he translate it? I want to just see how he translates it. >> Right. make joy from the word reena that the kadosh bahu will make the goyam will will actually rejoice because they're going those surviving goyam are going to see that a kadosh took revenge on those who did injustice to amaro and the land is going to be forgiven we're going to see what this means in a moment but there's somebody who actually suggests gested that the phrase that we use today as an appellation to a person who was killed we say it for who fallen [clears throat] dam comes from right here comes from right here from this citation of the and after quoting from the Torah we have from the prophets it comes from and it's source number three venici dam lonet will clean up the clean up the the blood and then and only then will ah be able to return to so it's going to have to happen and then we say and in the in the in the source number four why should the say where's their god look what's happening to Jewish people what They're going to see it in their own eyes. The revenge that will take for the spilled blood. And then it says and another this is the in source number the next post I didn't give the number is going to be which means he's going to seek out where he has to avenge this spilled blood. He's not going to forget the the shouting the screams the of of the of the uh of the of the humble ones who will will deal a blow to the heads and the bodies of those who did us this injustice. we are going to be able to lift up our heads at the end of the day. This poem this ends on a positive note on a very positive note. the um we have a we have a Dani Bash in who has introduced maybe he heard it from somebody I don't know but at least I heard this when he does this uh ending he uses the melody of the animos [singing] osed by a majid traveling to Trebinka and there were two of them and they make this and some guy composes a majid composed this song and he teaches it to two guys this man is old he knows he can't save himself two young people on the train he says maybe you learn to niggan and jump off and teach if you survive teach this niggan an imam in and the two learn the niggan. They jump off. One is killed after the jump, shortly after the jump, but the other one survives. And the niggan survives. And Donnie Bash sings. [singing] >> [singing] [singing] >> He ends it with that. He ends it with that. It's the first time I heard it, I said, "Wow, that really really was something." And just the last word about in source number two atmato ammo, if you look at source number six, how can we have a source page without the ramba? I mean, you know, the U was going to fire me. [laughter] [snorts] when I was doing my military, my military was to give Shirum in the uh chapency of the Rabut for 16 years and I was in the air force. Why not? Can't get a better place for me to do it. And [snorts] um I remember once getting in a deta a letter inviting me to a court marshal a mishbat. Turns out the number the misparishi was wrong. It was off by one number. So it came to me. So I remember one of the Ramim in the Shivatarion Ravves Raik he said what happened? You said a bump shot in the Rambam that they summoned you to a military tribunal. Okay. So here we have a Rambam in source number six. And this Rambam talks about three parts of Yeshu Israel living in. First is to live said. The second is the second line walking for I call that tourism. You came to visit Z. And the third is burial init. That means a person never came here in his life but burial init. And burial init was two different views. Two different views in the gim. And uh one view the Ramom says from Jacob and Yoseph we learn that it's good for the Jews. So it actually does have some positive and here the pit uses this puk as well. Maybe maybe as a reference that one day all of these millions who perished Hashem will find their place in Mim in Erit Israel as well. Okay.