Mi Yiten Roshi Mayim | Rabbi Dr. Aaron Adler

is sponsored by Rosina Fiser for yard sight yard of her husband and for parents shalom may their memories be a blessing. Yes. Share is um every share this year is in memory of Zman. [Music] Okay. Okay. Um we did not meet last week. It was um and then Yamat. But we're in a particular season that's uh somewhat complex. We have the mitzvah of spir which binds us binds pes and shabot as we know but it's also a period of partial mourning partial mourning and to this end we're going to see that a particular poem that we actually recite on tishabove commemorating the pgrams of the 11th century, 1096 specifically, the first crusade, where several cities, major Torah centers in Germany, uh, were obliterated. And we're talking about the three cities of Spire, mines, and be and worms and worms. They are known as the archum. Shin spire vavv is vermisa and shin is is spire. So you have um you have the mem is beansia which is mines mines the arum there happened to be a concept you can even see it on the encyclop you can google it as well takanotum what happened was that after the the decimation of these cities and then remnants came back to Germany eventually they made all kinds of institutions that had to do with how to conduct business and not to antagonize the the local Gentiles and they were called Takanotum. So the word shum shin is is known and sometimes you even shudder because on the one hand they were um an unbelievable collection of and Torah centers that in practically one swipe they it was lost in in a small scale for them it was a holocaust. There's no I mean we we like not to use the word Holocaust except for the Holocaust and we have trouble with with October 7th also. And I remind people it might be legitimate to speak of a frame of the Holocaust that we may have unfortunately experienced on October 7th, but never to call the event a holocaust. It it's just uh it's not right. It's not fair. It's uh it's doing an injustice to the shawah. I mean even in pure numbers. So to us, you know, to know that uh close to 2,000 people lost their lives, whether civilians and uh is very painful, extremely painful and all that, but uh on any given day for six years, 5,000 people, Jews lost their lives every single day in the days of the Shaw. And um and the the market difference was that the day after October 7th, there was a Tahal and went into action. We're not going to go into, you know, the successes or political whatever, but that we didn't have in the shawah for amus to react. Nor did Israel of 1096 have the ability to react to the the wave of pgrams of the crusaders who were in route to capture yushlay from the Muslims. I mean was not in our hands then. It was under Muslim rule. And the crusades came to take over Israel and specifically in those days but on the way to ready deal the death blow to Jewish communities. And it wasn't just these three cities. These three cities were the major Torah centers but many other communities were decimated as well. at various kynote were written eologies were written about this period and some of them were integrated into the book of kinote for tishaba to be recited annually. The most famous of them is this particular kina beginning with meshimay, you know, as if to say, I I need a head that is swollen with water because I have so many tears. I'm crying so much. I need an unending supply of tears which comes out of which many many of the pitim would lift out of context from a phrase here and there just to get off to get on track and and to see what they're going to do. Um but um in this particular poem, if you just look at the the first uh two lines, what happened was um the the poem was um I I printed this out on two pages na nice and neatly and somehow in the computer of the center it used a different font and that's why it came out in three in three in in three sides basically two and a half sides. So I'm just going to read the the first stanza and basically it's saying crying crying crying crying and the crying theme is at the beginning it's at the end and it's in the middle and as if the poem the poet who comes from the colonomous family a very very famous Ashkanazi family who Rashi even quotes and Rashi is pre pre the uh first crusade he's in the middle of the 11th century Um, Rashi quotes this illustrious family who hailed from Italy but then migrate to Germany and they are big. They are poets as well and many of the poets poems that we have for Kinote but also forot and also form come from the colonomous family. So this is one of the famous colonomous poems miin roshimayim where it's almost like sometimes uh at a ve very tragic hespade uh somebody is giving a eulogy and can't control himself during the eulogy itself and and as getting out a few words but then breaking down crying and then getting out a few more words and breaking down crying. I'm sure unfortunately you know what I'm talking about. Um and and and that's how this poem is being written. It's being written that there's crying at the beginning, at the end, and in the middle all along. So the first two lines just just crying. I I I need, you know, a source of tears that's running and running for my eyes. I'm going to cry day and night. It was unceasing unceasing crying and wailing over theal is the the dead bodies of my children young very young very young and shai and the elders of our community which means this this this program these programs of 1096 uh did not escape the young and the old everyone was here and they were they were simple people. He's not he didn't hit the point yet that he's going to talk about the greatim who perished and the great Torah centers but never forget that when that happens they're also regular people who also perished. So two weeks ago we did the uh the uh pa for the shawah from the baba I made that point that sometimes there's a a heavy focus on the loss of the Jewish centers the the the communities the the the yeshivot and so on and for sure that's major in the shawah but the shawah is a lot more than that and and here colonomous is trying to point out that u it was a lot more than just the destruction of the Torah It was it was the young, the babies, the elders. It was [Music] everybody. We we say we use this phrase in modern Hebrew, right? That's what it is. Again, expressions of constant constant cry. It's possible he has the from in his mind. He's going to cry on the house of of Israel and the nation of God. It's the same thing, but it's two different things. It's the same thing and two different things. I'm not giving a commercial now, but this evening at Harold in Katamon. So I'm the on rotation to speak at the 8:30 Shir tonight. I'm speaking about the dual kadusha of kadoshimu. And you have it right here. There's a connection to Israel and there's a connection oneonone with a kadosh. That's who we are to say that we're a part of B is and it's amashem a nation that has a unique relationship one-on-one with a kadu we fell by sword and he's going to go on to explain and I'm going to jump now to for a moment to stanza number Zion just scroll down Zion on this page And it says the phrase is used. It's also it's used a a a a bitter bitter eulogy. Pay attention. What I'm describing here is equivalent to the morning of the beta mcdash the ulam which the central of beta mcdash and the b which is we use it today calling it a capital city but most probably all of you are shaled. There's no need to add another season and it's it's referenced to it's season. It's not a there's no need to put something new in the calendar. There's no need to make an earlier date. I mean here we are in the month of but we have a coming around the corner. There's no need to introduce here another fast day another memorial [Music] day. This is a little problematic because the word zuli means except you can actually postpone. What is it? What is this? And uh in Boston when our great reb was teaching keynote he actually was troubled by this particular phrase and gave variety of suggestions. Uh one of them which in my humble opinion I think he was right and that is he the poet is simply quoting an interesting about fast days and that is that if a fast day comes out on Shabbat we never make the fast day earlier we make it later. Right? we'd rather fast on Sunday than to fast on Friday or Thursday because we can't fast on Shabbat whether it's so we know that that's the case we always push it forward and it's based on a [Music] that we never make the the the reflections of of a harsh day earlier. It's bad enough that we have to observe it, but we don't have to bring it earlier, but later we can push it. We're always willing to push off push off, you know, that we can do. And I think what the poem poet is doing here is he's just invoking that. We're not allowed to make it. You're not to make it earlier, but you can just parenthetically it can be pushed later. And what he's saying is that there's no need to make a special special day to remember these events that he talked about. We're going to reread this poem uh of the uh cities of Schum because it's already in the calendar. Which day is in the calendar? It's in the calendar today that today is tishabove because this poem was written to be a tishabove elegy kina and and the author is saying there's no need to have another day why not so take a look at source number one on the page it might be on your second page I don't have the double page source number one of the sources and this is from the very end of the and it quotes the from The Moraglim Moraglin story. So the Mishna there in teaches us that five events occurred on Tishab. Five occurred on Shabbasamuz and five occurred on Tishab. And one of the events that occurred on Tishab was that that was the day that Maglim the 40 scouts came back from Kenan from Meritzkan and delivered their report. What? The 12, I'm sorry. The 12 scouts came back from Meritzkan and delivered their report which was uh factually true except the um the tone the intonation was we don't have a chance to make it um and everything collapsed right then and there. So the Torah says that everybody cried that night and that night they were just crying. So the garra says on this in source number one says in the name of it was the night of you guys are crying for no reason. I'm going to give you something a good reason to cry about and I'm going to establish for you that on this night years later generations later there's going to be what to cry about and what the said was that tishabove in the Torah itself by illusion to what happened to the generation that cried the night that the Barack returned back to the camp was that tishab was going to be the day that Amish is going to recognize its sorro. So whether it's the first beta mikdash and the second beta mikdash and sorote that would happen afterwards I mean the uh here the poetic colonomus is actually saying that the that which happened in the month of is going to be commemorated on the very day that we commemorate other tragedies and that's dishabove and so on. This is what led the RV to to formulate his opinion about the fact that the sha should be commemorated as well on tishab and and he his belief was that there's really no need I mentioned this week ago I'm just repeating this there's no need for new poems to be authored in our generation uh he felt we could snuff out everything about the shawah in the existing book I mentioned that in the keynote of the OU that has the Rub's commentary on tishabove they themselves are aware of this and say that in nevertheless nevertheless theet want to say these various poems and in the addition of the tishabove keynote with the r's explanations you have the five keynote for the sha the one that we did last week included those he never said those he never said them for sure not he talked about the shawah often during his discussions of the keynote. That's no question about it. So much so that when came to the states for the first time as prime minister in the summer of 77 and visited Raosha Fin and the Babb and the RV, so he had an agenda for all three of them. There was one particular question that he wanted to hear their view and that was a suggestion to move Yoma Shawat to Tishab and all three of these said it's a good idea. all three of them and the and what happened was begging came back to Israel and his education minister at time was as they say mishan was hammers from the mis from the mafal he said there's only one problem tishab is in the summer vacation and if you're going to have yaw in the middle of the summer we're not going to be able to educate for the shawah properly and it's much better that it's in the school season and that's why zulen hammer overruled uh bean on this one and yaw the rest is history if we still do in the month of Nissan the um but nevertheless you have here in the poem itself. So today we're in the middle of the Omr. Today is the ninth day of and the 24th day of the Omr almost halfway done. It's interesting that we have this feeling of uh of aut and the question is you know where is it really where does it where does it come from? Just just two days ago, one of my daughters called sent me a WhatsApp about buying something new, you know, in the days of the Omr. Can you do it or not? Okay. You know, it's a legitimate question. And sometimes there's confusion with the minhagim that go on in the three weeks and the nine days with the and the question is which is more of a serious type of uh autout on the surface on the surface I would say that the aut of the nine days and then expanded by Ashkanazm to three weeks is much more serious than the aut of the spir because the aut of the tish of the week of tishab And the nine days that's mentioned already in the Mishna that's a Mishna and that's a Mishna and is a Mishna it's all you know it takes us back takes us back okay then the expanded it to but the of the not mentioned neither in the Mishna nor in the nor in the first time we actually hear about mourning on any level is in the days of the gonim. I'm looking at the seventh, eth, and nth centuries in Baghdad. This the first time we ever heard of it. And what was done or not done? No weddings. No weddings from Pesak until that's where it starts. Were they mourning? What was that? What were they? And they were mourning. They were mourning what the teaches us. So if you go to source number four on the page, source number four is that gives us the famous story of the death of deaths of 24,000 students it was said today we would say zugot right the 12,000 pairs I guess they studied so there were 12,000 kut so that if I did the math right that's 24,000 from north to south of the country. There was like from they came from all over the place and they all died in one season. They did not have basic respect one for another and the world was was desolate was was shocked. and the dar doesn't mean a lot means the area of yavna and he taught sh doesn't mean sha he taught them to raha rahuda rabos ra you have the continuation barely so of the original of old because all the other talid were wiped out so he needed We're going to carry on with the old and he does it with five a select group of five and on that moment that means that hour means in that time tora survives they well tora survives till today we're sitting and studying Torah but we don't have the of old eventually that comes to an end but in days of Rabaka it almost came to an end and he's able to be able to before he himself is executed, he's able to pass on the torch to five leading and then the says they all died from you have two different sources who said the following they all died terrible death what was itman ascara some type of epidemic like corona died from a corona something happened some type of spread and they all died in a very very short amount of time and the gonim said that because the die in this season we won't make weddings from pes until shot that's how this all starts the raam never heard of This custom of no mourning in the days of the omare. Never heard of it. The morning. What was it? Never. The Rambam never heard of the custom of mourning. Of mourning of auding the Rambam was even religious. He has no bar mitzvah in his book. He has no he has no lag in his book and he doesn't even have yatsmouth in his book. Yep. But not only the Rambam. If you go back to source number two and see it in the what he thought of the days of the Omr, he's talking about source number two to glorify that great day of we count. He's giving us the rationale for the mitzvah of counting the we count from the first marking which is like going out of it's like somebody who's counting towards something very very loving and precious who like some people count down to their flights and other things. What's important to you? We're counting down days, counting down hours. You know, people count out towards great moments. This is the reason that we count to build the bridge between the going out of and Hebrew we write two ves here. It's the reason, the direction, the focus and the purpose of the why did we go out of it wasn't just to get us out of jail or out of being slaves, but it was to bring us to bring Israel to him to God that was one day and therefore we celebrate it annually as one day. So here the raam in the third chap the third third book of the mor of the perlex where he deals with mitzvah rationale drops drops the idea of why we have the mitzvah of right so the one who answers the question of we count down because we learned that from the space program right 10 98 or from a basketball game but um the the author of the safer gives us a reason Why our account is toss he has an answer he gives an he addresses that question and it's a mitzvah which is in theat and so on and there adopts the rationale of the ra I must confess for many years I thought it was the author of the sea's invention who's a student of the ramban in Barcelona so I thought um he he was the author of it several years ago Raosha Likenstein Raarin's son who's today one of the Russia Shiva aton uh leaked to me that the Rambam beat him to the punch that the Rambam actually said it before the author of so I now quote the Rambam as being the author of this and not the author of the fine but it's clear that it's a great season but if you look at source number three the Ramban shortly after the Rambam it's even a greater season. We count 49 days. What what it means is annually just like the eighth day of the of is after seven days we make here we count seven weeks and the eighth would be symbolically and that's why called the day of for that Raman says from Pes until it's like it's all part of one. So on the first day of is and then you have because it's not real. It's that's why we call it and at the same time it's a mish and is so between and the intermediary days are I remember teaching this to kids in in yeshiva in the high school and they want to know if they get off I mean you know we we have vacation on no I mean well if you're in 12th grade you're already off since pur you know that's when The year ends purum time for them. But you see that there is no zer no and no zer of aut of mourning in the days of the omare by the ram and the raan. They don't know of it at all. Did they know about the of course they knew about the that raika's students perish but nobody told them that it was a period of mourning. There are a lot of things mentioned in gimmar. That doesn't mean they observed it with a period of mourning. Moreover, in source number five, and this comes from the eerret of Rafira Gaon, who was Rashira Gaon? Rashira Gaon was the father of Ravion. Okay, does that help? Uh, we're talking about the period of the Gonim. So let's just say the gaon the title gaon from the 6th to the 12th century was the rashisha of the yeshivot in bavl they eventually all conglomerated around Baghdad they were sura pumbadita nar these are household names of people who know where the ishivot were in bavl where a talmud bi was written they didn't close up when the talmud bi was redacted but they kept studying, they kept adding, kept teaching and so on. But eventually these centers all moved toward to Baghdad. It became the center. By the ninth 10th century, there was no surita. But the tradition was there very similar to very similar to what happened in 1940 when you have the Lithuanian yeshivists all conglomerating in VNA because VNA was the safe zone and the Nazis weren't there yet and they thought it was a safe zone. So all of a sudden in VNA you now have the mere yeshiva. Well Mir is in Bellarus and you now have this yeshiva and that yeshiva just like you had after the shawah the the reincarnation of these yeshivot the mere yeshiva the the the the the brisk yeshiva the the ponabichi yeshiva and all these names were were yeshivot in in Leita and and and uh and in Lithuania and Poland but these yeshivot were resurrected and and and so on. So all the traditions of surah and padita which by the way were different traditions all conglomerated around Baghdad. So but days of Rafion who's probably one of the most famous of the Gonim and his father Rafiron. So we're talking about it's like the between 9th and 10th century the gon was a title from the gonov the bride of the galut was in the exile that's ramban teaches us so so in in in in galut the best we can hope for is an ohel is temporary temporary oil is temporary. Theetl are only temporary. But in in in that's here the word Mishkan actually means mikdashk is means init things are more permanent and that's true because we build init with permanent kadusha. Even if theet is destroyed like in Masada or in the gamla in the golan or or they still have kadusha. I mean it's it's just an archaeological find perhaps but for us it still has kaduca as opposed to a shul in in in kutzlaris the building might still exist but if the community doesn't exist any longer like most of the shors in Eastern Europe that may have survived there's no kaduca in those buildings any longer so we don't have to worry that the town made it into a concert hall or a auditorium or a museum or whatever or some of them were made into churches correct they certainly don't have kaduca Beset any longer. So that's Yakov. Yakov is temporary. Oh. So that's why they called the Russa of the yeshiva in Baghdad Gonov. The bright go means bright, the bright, but he was the leader. Now he could have been an outstanding and many of them were and he could have been a darn good administrator and fundraiser and he was also carried the title of G. I'll give you a very good modern example of this. And uh and I'm saying this with all due respect. Okay. So at which morphs eventually into yeshiva university. So the first president was Dr. Rebel. He was a tremendous tremendous tremendous. He was lucky that his father-in-law was filthy rich in the oil business in Oklahoma. And um there's Rabbi Rfeett's biography which was his doctorate at YU on Dr. Revel. You see him standing with his literature kaputa and in literature beard and everything. Behind him is the oil rigs from uh from Oklahoma. And those rigs got the yeshiva through the depression. Imagine the president of the yeshiva. He they he gave a shear. He gave the top shear. Dr. Revel gave the day. And you should know what happened to him in 1940. He had a stroke in the middle of shara. He went blind and never told the students. He never told the students that he wasn't seeing anything. And he continued to share for half an hour and then asked of some students if they can walk him home. He didn't feel good to hold him by his side. He didn't tell them that he was blind and he dies three days later in his home. That was Dr. Revel. So now he was the first Russ told me he was a he was talking about wild heads. He spoke about the the ruggage of a and and then raid the rebel. He said they were wild. the wild undisiplined minds as opposed to the brisketss who are very very disciplined minds and so on. And the second was Dr. Belulin. So most people in my generation knew Dr. Belulkin as president of the Shiva University. Yeah. But those people knew him as a Russa. He gave Shurum at the yeshiva and he was a goal. He got from the from from the at age 17. He knew something and they were mishkum and okay. So he decided to take on the reigns and so on. And then afterwards we had Rabbi Lamb who was a seasoned rub and also in Jewish philosophy well-known big Tom and so on. And then there was Mr. Richard Joel a very nice person who did not come from the world of the Bate Madrash nor from the world of academics and he was president of the yeshiva. They all carried the same title. They all carried the same title. Why? Just as they were gaim they weren't such gonim in our modern sense in our modern sense. So today when we say somebody is a ga you want to say wow he's like outstanding the only problem is that today every Tom Dick and Harry is now called haravaon and remember ra wrote a letter he said that today there's inflation on the title. It doesn't really mean much anymore. I can tell you if I sometimes get mail haravon forget it you know it doesn't mean anything. It's totally war. He's right. In 1984 when the rough turned 80, right? 1983 when the rough turned 80. So in the issue of 1984 of Paradise, a paradise is a Torah journal from Agudat is in Borak. So it's not exactly a fan club of Yeshiva University putting it mildly. The editor was a personal friend of the RV of Simra Elberg and he wrote an a beautiful beautiful piece honoring the RV on his 80th birthday and it's entitled Sarah the minister of Torah and he writes two things there that we as Teldum knew but it was good that the 14th Avenue of Bora Park should hear it. He said one thing. He said anybody who hasn't ever heard a shar from the ro never heard a good good shear in his life. That was a takeoff on whoever didn't see it. The building that Hordos built never saw a beautiful building the B mikdash in the end of Bacheni the the vignyan of Hordos of Herod Herod's building. And then he said the ro resto restored credibility to the word gaon. That's what he wrote and I was happy he wrote that because in borrow park everybody is a ravagy. Everybody it doesn't mean anything anymore if everybody's a ragoy. So what does it mean? So he said the rub restored credibility. What means you give money? Means you give money. Good. There you go. Raagoy. So now we're talking about one of the gonim. Why do I say this about the gonim that some of the gonim were administrators but they were still carried the title gon. So some were outstanding from like and was probably the most famous of all of the who was not only a halakist but also a balakshaba. Yeah. I wonder I still wonder every time I read about people Yeah. Har everybody is a everybody's is that an honorary title or do all of these people have no they they're not necessarily have there are people in the who who called harab also and I wouldn't ask them a sha okay yeah yeah yeah right I remember Rabbi Joseph Luke he talked about guys who got at the yeshiva and then went out to business which is perfectly Okay. So he said, "All right, if you get called up to the aliyah, to the Tyra, you want to be harav so and so. Okay. But if you're selling underwear, don't tell people you're a rabbi." That's what he that was his line. Remember that was his line. Remember Joe Luk. Yeah. So yeah. I'm getting to it. Getting to it. Yeah. So here you have Rafiron taking issue with the or qualifying what happened to the students of Rabaka and he says the following. He says this letter is a very long winded letter that was written to Rafi. How was the Mishna composed? How was the composed? And what came out was a book source number five. And when he gets to the period of Rabaka he cites the masaka Rabaka was executed. This is what we call the right. The great leaders and and unfortunately took a dive had many students. What does the word mean? Schmat is a tough word. many usually means in a modern sense that they lost they they left a fold and and they forced conversions. Correct? But that's not what he means here. There were no forced conversions in those days. That's not what he means. It was used in the context of Jews who were murdered aldeshm. That was called schmat. That was called schmad. So you take um the the battle between Yakov and Asov and Yakov is victorious except that he's wounded solely. He's limping. So the Medish says a dot hashmad. That's the generation of all those Ben Yakov who are going to fall who are going to fall. And the falling doesn't necessarily mean it's also conversion but it's it's Jews who were murdered aldeshm and basically what the shrigo is alluding to is that who who why did they die and where did they die what was the context it was the bakba revolution that raka was very very involved in and you can see this in source number six the Rambam wants to prove that msiach does not have to pro bring uh miraculous scenes, miracles and all kinds of miraculous situations. And he derives it from he says don't think for a moment that has to perform miracles or bring up the dead and so on. nonsense says a rabish. This is the first and only time I ever saw give out a grade to any of the he was top he was the top of the Mishna. He was the right-hand man of barba. What is the word noim? So I translated it loosely. He was the right-hand man of barb and he declared that he was mashiach eventually convinces all the others to go with when was killed then retroactively we realized that he wasn't mashiach I've actually told this some of my kabat friends okay you know re mashiach but you know he's no longer here so they have their own answers to that too. But Ram says the minute dies it's obvious it's self-evident that he was a Mashiach. But I have a hunch that the Rambam by using the phrase no today when you say no you must probably mean commentators on the Rambam when you look at a standard Rambam text and you see the Mishna Caro on the right and the magish on the left and the Mishna Lamelik on the bottom they're called the no of Ram. You know what the nom is? If you know the game of golf, so the golfer doesn't shle his the caddy. The caddy, he shles the the little wagon, right? What? The plumber's the plumber's assistant. He's the But the phrase isn't is it always means the the sidekick of the king who shles his sword. You think this the king carries his sword and carries his armor? Somebody's got a for so was the for not only a son-in-law but he was the and there were others in who are called the noim if you Google it if you go you'll see every single usage of no kaleim is military in I believe that the raam is subtly telling us that wrote the ra may have had awareness of this that these these didn't perish ish because of corona but they fell in battle. They fell in battle and Raba and Barba this was a military alliance. He was the no and he sent his students out to battle and unfortunately they died in battle. And the question that Kazal asked in the was why did they fall and the answer was because they did not that they did not respect one another. Which means that if you want to know if it's Msiah or not, you must first answer the question, did we solve the issue? Did we solve the issue of what brought down the second beta mikdash? And in source number seven, the gimmar tells us that the while the first beta mikdash was brought down because of idolatry and the big three of a wrote. The second betar says, my gosh, they were Torah abiding citizens and Why was it destroyed? So what is doesn't mean you have a grudge against somebody because he did you wrong in business. That's not that's not means there's no reason under the sun why you don't love this Jew. There's no reason. Oh, because his grandmother's from Morocco, so you got a problem with him? Oh, got a crooked nose. Yeah. love him or not hate them. It's both. Not hating. No, not hating is not necessarily, right? That's already a famous uh civil, you know, toleration, right? But but is if a person is not engaged in Israel, then for some reason he doesn't like the guy for some reason. Why can't you help him? I don't know. Don't like him. That's enough. You just don't know. might not might not be a deep deep hatred and so on, but it's bad enough that brought down beta mikdasha had to answer the question did we solve that problem if under his own nose he's got 24,000 shalom who didn't have basic respect for each other in Hebrew we call it comes from Yiddish so forgen that's where the Hebrew word fergun comes from means to Listen, you came to sh you know you you can give a better than the R who just got up there and you go over after the you say that was a wonderful so what so you give them give him a complimentaroto so what did these do they you know look I was a rabbi in in various stations and I was blessed with who didn't walk out on the shim and on the de but I have friends who had as balapatam and sometimes when the rabbi gave a shar they'd never show up or they never or would even walk out on a drussa or open up a safer when the rabbi speaking just to show everybody else that I can do better that's called doesn't mean that when a talmud walked in the other guy didn't stand up for him they did things that showed total disrespect for one another and Rabaka didn't see it he didn't see it to correct And that's why everything collapses. That's why everything collapses. Yeah. One sec. Yeah. Rifka. Rifka. Yeah. We had an yesterday discuss. They discussed this and and he said what was Rabbi's main sentence that we know. Yeah. Yeah. Yeah. Right. It's it can happen. You see it can happen. It can't. Yeah. How would you explain awful mistake in choosing and following him which cost us so much not only in victims but also in loss of the land and perhaps 2,000 years of Okay. So you're really being judgmental that he made a mistake. Maybe he didn't make a mistake. Maybe am Israel didn't rise to the occasion and maybe it could have been Yamote Mashiach. Just as Khazal says could have been Yam Mashiach and the battles with Ashure could have been we missed the opportunity. There was an opportunity here. There was a real opportunity. We set up an independent state minted coins of Shimi is which means Mel is so it could have happened. There were plans to build the third B mikdash. It could have happened and kazal were trying to ask the question why didn't it happen and they and and why didn't they write the truth in the it's called internal censorship the Romans were still around when this mimemer kazal was written about the students and the last thing we wanted to do was to show barba revolution straight in their face so all right they died in an epidemic you know all right these things happened died in an epidemic but that's not what happened and I can prove prove it. Take a look at the p the last part of the page and it's going to go over to the third the other side the escar that we say on it's the last thing source number nine it's the last thing the part of it is going to go over to the page it's the bottom of the second page I believe in the bottom it's escam the 10 martyrs the 10 raikip and his associates who were murdered and It starts with a and I'll say outright a fictitious story an agadic fictitious story of a Roman officer who was learned in Torah and comes to the B midrash and asks a shila what is the of kidnapping somebody and then selling him off and he asks the great of the day and everybody knows it's ash he's to be executed and then this Roman says, "Well, you remember the 10 brothers in Parades who sold Yoseph." So, nobody ever paid for that crime and if you would have been there in those days, you would have been the bait because you're the greatest. So, you're going to pay for the crime and the it goes on and on and on and they're all summarily executed in most gruesome form and so on. What is the poet doing in the aila escer if not bringing us back to the scene of the first crime of sin of of brotherly hatred? That's what he's doing. He's giving us a theological answer. Why did Rabaka and his and his and the whole generation of and the whole enterprise collapse? You know why? open up Paras Vayesv and it's a rerun. That's what he's doing. That's what he's doing. And that's how eventually in the days of the Gonim when they realized in the like Rashiron that this wasn't an epidemic, but this was something that could have been a a moment of redemption and we are sitting in Galut because of it. We shouldn't be having weddings. And they instituted the custom that in this period of time from we won't have weddings. That's how it begins. Yeah. But the whole story is parallel live on the same era. Correct. Correct. Correct. You see clearly that the author had an agenda, a poetic agenda to point out. Right. Right. Right. Right. Right. Right. and he never never never uh gave it over as a as a historic story and so on. They're actually different versions once you have different versions of it and so on. But what happens afterwards in Sparad in early Sparad I say 11th 12th century days of the Rambam he doesn't know of any custom it didn't make it this Gonic custom of not having weddings didn't make it but then in certain areas of Spain a tradition arises that what happened to the students of Rabaka didn't happen for the duration of Shabot but there was a a portion taken off a third of it at the end. And that's that's the whole question how that version enters into the into the text means a section like a section and it was said that the last third they stopped dying. They stopped dying. So the custom of not having weddings from PES wasn't until but until which was two thirds into the system. One second. And and and has nothing at all to do with that came in from a completely different route. Completely different route. But it was that twothirds of the way which takes us to the 34th day. And because of that we always look at the like the last day of Shiva. We get up in the morning of Shiva and don't continue to the end of the day. So the day of the 34th you can end it first thing in the morning and you can have already weddings on the 34th. I didn't say the 33rd, the 34th and spired them until this very day have the custom not to have weddings till the 34th of the Omr because of this these are twothirds. This is how the Sparty Minute now picks up after the Ramban which then has a completely different history in Germany with the end of the 11th century with the puggrams because the dates of the puggrams were the 8th of Y, the 23rd of Yar, Rasheshivan, the 3rd of Sivan, and the day of Shàuot, which is the sixth of Sivan. And you now have a new custom that was grafted on the old custom. And that is a period of mourning from Roshesh until what we call the second custom has nothing to do with Rabi at all. And that set of customs of mourning kicked in with many more stringent opinions of what we don't do. And here's where Shehayanu came in. not to make a sheho in this uh season and certainly not to have weddings at all and so on and it became a big issue whether you keep the first 33 days or you keep the second part but it's not it's not there's an overlap from and if you look at Ramosa Feinstein writing in New York City he says today it's a balagan and therefore he doesn't use the word balagan but he says a mixup and people came to America with different customs and the custom was just to keep 33 days of spir of of of of uh of of mourning and therefore you can flip from one year to the other. So if you get an invitation to a wedding beforeh and your min is to actually have mourning at that period, you can go to the wedding and this year do it the other way. And same thing after if your custom was to keep the autis but you got invited to a wedding for some guy who made a wedding after as long as the bal the person making the sim is covered and it's part of his min you can then be and you're allowed to go and if and and you can flip the min annually and that's a very interesting interesting point of view doesn't go into the history of of what what I just said but the one who really documented this whole thing very well was professor Daniel Sperva in volume one of an eight volume work called min isel uh he has the whole evolution of the whole business of uh of the spher of of how it came about now I I want next week to come back to this so I'll be very happy to collect the pages from you to promise that I will bring them next week and then we're going to continue with because we're not I'm not going to have them print up this page I'm going I'm going to print up something else to continue, but I I left it I left this little hanging here because I do want to do this poem and it's going to be relevant for next week and the week after anyway. So, we're going to do the poem as well. I'll just tell you that I remember back in my early my Bora Park days from 1962 until I moved out in 75 when I got married. So, the Kazanim and we had Mosha Kvitzki there until he died in ' 66. My father told me something very prophetic. He said, "Mosha is not getting any younger." And my father was a smart man. He wasn't getting any younger and we should go hear him once in a while. So we used to go hear him for and we used to go for and once in a while foresh. I remember three times a year we went to Kusvitzki. But I remember they used to have a thing called a spher concert. You you don't know about this here in Israel, a spher because people didn't go to movies. They didn't go to entertainment during the spir. But a kazon concert was considered okay. Now of course some people think listening to kazon is a you know you know because I can tell you that the rubs once told us that he likes kazanus very very much but not in shul. You agree? But you know you said on the radio and a record you know records and a record you know remember records the thing called records and and a recording fine but we went to spir concert and I remember that there was a choir and there was an organ there was an organ there you know in those days I was a big sadic and I graduated from that a long time ago because I remember my father coming home from long day of work after pesak and putting on classical music to sit down in the living room and just unwind and I was at sadic and I said it's a hag regulated music. My father explained to me patiently, believe me, patiently. And he said, "The only music that's assur is music of simka, not music of relaxation." I remember him telling me that and it was so true because I've already had people telling me I have to go to the dentist and he has music in the background. I said that music is to calm you down a little bit. When your person is sitting shiver or schlush, let's say, you know, they shut off the radio when there's a jingle of Coca-Cola commercial. That's not what Kazal said that they don't know music. It's music that promotes simha. So, so I remember there was a a very big Tom Rabi Rabbi Shore Rabbi Israel Shoresha who who functioned till age 99 by the way as the rabbi of Bethl and if he allowed organ at the concert of Moshikitzki during the days of Sira I I realized that it must be okay even though then I didn't understand 100% why but later on in life I realized he it must have been okay he would not have allowed something so public like an organ playing at this concert at the Spirra concert and I remember he used to speak before the concerts and a lot of people were very upset because they came to hearki and but nevertheless he gave a little var before and he said concert is a contradiction because a concert is the gay usually and simha and sira kicks in aut and then he explained how simha and evil go together in the Jewish experience. It was a brilliant, brilliant var. Not many people were paying attention to it. They were they just wanted him to finish up. But I listened carefully and I was very impressed with that early in my life. And uh and Mosh Kovitzki was also good. It was very good that night. Is we live it here. My wife is correct. We live it here. The Sima and E of Yikon and Yatsm together. We very much live with these two things uh at the same time. It's difficult. It's very difficult. But we're somehow trained to be able to live with together. Right. Correct. That's why when we say in one breath, we know we know we're not out of the woods yet, but we thank every single day for what we have. Right. As the badicha said, the cup is we're going to look at as half full or half empty. We should always look at it as half full and be more optimistic, but know that we have to still fill it up. There's still tikun that has to go on.