Selichot V'erayon Ha'akeda | Rabbi Dr. Aaron Adler | Sep 2 2026

I hope everybody had a healthy summer. The Wednesday morning sharim as usual are leunish Daniel ben Davidid and Limudbat Abraham Strauss and Morai ben Moshe and Raelbat Ysef Mayor Marcus parents of Judia Marcus and our particular share continues to be in memory of Elishva Frist Elishva Sema Bad Alman which just the past few days ago was the fourth yard site and >> in the mic you hear it Okay, the fourth yard from Elisha Zman. We're going to continue until the withesh the what I call the holy poetry that deal with no and then we'll uh we'll see what we're going to do after Sukkot. Either we'll continue because there's just so much more material or we'll shift gears. But um I I give myself a month to think about this one and we'll see. So today we're going to deal with um and the theme. So we're all familiar with the um of course if you're part of the Islamic religion you're familiar with the Ishmael because you know they have a little different take on the story but that's not our business or concern at the end of we're familiar with it keenly not only from Parat Shàu but also from our Russ Rashana Davenings thea is a central theme in various parts of our rashing. So let's take a look first at a few sources and then we'll get to the poetry. In source number one, one of the says, why do we use the chauffeur of a ram? Now let's just take a step back. The Mishna tells us that you can use the horn of any kosher animal to fulfill the mitzvah of chauffar. But there's a um a priority here that we should use the horn of a ram. But to that end, Rabahu is going to ask. So I'm just going to quickly say that there actually three different levels of chauffar. One is the ram, which is the ideal. One is the okay, and that's the horn of any kosher animal. And rock bottom is what happens if you don't have either of the first two, but you have a horn of a an animal that's not kosher or perhaps worse, an animal that was used for uh idolatrous purposes. How in the world can you use such a chaer on rash shana? Uh the chaer is almost contaminated. So it's true. It's it's not really a bonafide chauffeur for the mitzvah but the rah is says if that's all you have he says all right blow it without making the braot before the blowing of that chauffeur and if you end up finding a more kosher chauffeur during the day blow again basically was saying it's to you do it it's not really the mitzvah but it's better than nothing it's better than nothing it's almost like the suggests if you don't have anrogue Can you take a pomegrant a remon just to remind us that we're supposed to take something? Okay, talks about don't do that. But the the idea that if you don't have the real McCoy, if you don't have the real thing, maybe there can be a substitute just to remind us. So there is such a suggestion there. It was Rafkuk Zatal in a speech in 1930 in the old city of Yusim in the um Vashul. Rafuk speaks about the we say in our mus ofash of the of chaotes it's from and um the idea of there will be a great chauffar you hear there will be a chauffar chauffar what's chauffar what does that mean so Rafuk said based on the idea of three different levels of the chauffar. There's the ideal chauffar that the call to to come to Israel. It's a call for kibbut that everybody will come from the east and from the west not just Assyria and Egypt but it means the east and the west to come from all the corners of the world and come bow down to so it's a call of the chauffar that we say three times a day. The of the daily asking for to bring everybody back there is begins with chauffar. Should sound that great chauffar. So rafuk says the chauffar is the great sound of coming back for spiritual the magnetic attraction is is what brings you back. But he said there is another type of schea and that is the call to Zionism, secular Zionism. It's a nationalistic call. And he says look that's not the al the optimum but it's better than nothing. It's it's it's also good you know. So those people who have come to is because of pure nationalistic reasons there's a positive side to it. And he says that's the chauffar of any kosher animal. It's not the chauffeur of the ram. It's the chauffar of any kosher animal. But then he says they're going to be those who are going to come not because they were inspired by the sanctity of Jerusalem and not because they appreciated the idealism of nationalism and Zionism and so on but they come because they were booted out of their country because of anti-semit anti-semitic reasons. He says this is the chauffar of the behemat. This is the chauffar of the of the the animal that was that was completely out of the realm of being used for for negative reasons. Basically you're coming terra for negative reasons and uh you know I'll quote for the oomphiest time by son who explained the puke I am God who in its time will hasten it he said you can read the word with a tet means I get a kick when you get a kick in the pants so I will start moving and even though that's not the shot of the puk it's a great hamaic touch to it and it's also true because that sometimes is what motivates uh people to to make the big move. So said we ask that the reason the the the reason that we're coming to Israel is because of So that's the ram the chauffar of the ram. So says why do we use the chauffar of the ram? blow the chauffar from the ram. So I should re be reminded of the whole story of the ram that was found in the thorn bush and taken in place of and offered as a and I will consider it as if you bound yourself to the on my behalf which means you were prepared to offer yourself as an so it's a it's an unbelievable theme but this theme actually resonates throughout the thing other things in Russia in Russia shana if you look at source number two so source number two we have the famous of how to structure the musf of rash ding uh I'll just say because you're all great there's a whether the additional malot and chaot those three three added long winded are added just for that's our opinion and there's an opinion out there that says You add it for every schmaness of Rashashana for My Shakras Musf and Mina and boy we'd never get out of sh you know like if we would have that but um so known as the Bal he said that but the Ramban argued with him and and was like the Ramban so we say this I'll just refer to it as the musing so the order is say the we say which is Abraham and right it's not a kad on and he the first opinion says and you include theim of malot as part of that third braa but there's no blowing after that a noa but then this is the inf of the corbanote of the day the corbonote of the day it's a y like any other yum like you have a musf of Shabbat and peskot So there's a musf and we say it in the and it becomes part of the of and then there's and then the second that you continue is have ends with and you have the and then there's the which is and you ends with and you blow the and then you complete the that's opinion of Nuri. We don't do that. If it sounded strange to you, don't worry. You didn't miss anything. We don't do it that way. We do it like Rabaka. Rabak it was Rabaka asked it to according to you. There's no blowing after the third of where you included all the you don't blow. Why do you mention it all together? In other words, is saying these extras have to go with blowing and therefore he says you say the following and exactly the way we do by the way is expanded as you remember and includes and so on so it's a long long but it ends with and Then you you continue. He says the third the fourth which is the mus right and then you get to the of and when we endot we have a double ending. Soon is basically similar to any other whether you say so that's a standard ending if nicknamed we should say why do we say because the is basically carries two different themes. The first are theim of and to that end you have the ending and the other is the and the sanctity of the day that it's so so that's what we do and then you go on with and finish what people don't always remember is that in source number three there's a third opinion how you have a third opinion here you see that the kazal were becoming uh uh engineers engineers how to engineer. What's the problem with engineering? You have in every shabas of seven three plus one plus three the first three the last three and the core which is shabbatim the sanctity of the day do that. So, okay. So, do that for rash. You have your seven. You want to add another three. If I did the math right, seven and three is 10, right? I think so. Seven and three is 10, right? Shalom. They just started yesterday. We should know this already by now. Today's second day of school. So, um, no, there's a tradition from the days of Ezra Hasser, the beginning of Bacheni that the rashana dabing only has nine braot tradition. tradition, right? So the tradition. So now you have 10 items on the agenda and you have a that can only carry nine brahot. So what do you do? So in Hebrew I call it trump. You have to have a You have to have a hitchhike. You have to have something that's going to merge. You're going to have to take two of the braot and ram them into one braha. And that's the that's the dispute how to do that. Which of the brahot become rammed together so that the 10 are reduced to nine. So why do we have nine? Why not 10? What's wrong with 10? So the rub explained the name of the vnago that 10 the number 10 in the Torah is perfection and it relates only to the ten commandments. That's it. So when we have the there are 10 quotations, three from the Torah, three from representing and another three You're quoting kadosh's works. That's 10. So there 10 from 10 from 10 from But the Jew can only strive for perfection. He will never ever achieve perfection. Not even byenu. Nobody can achieve perfection on this world. And that's something that a human being has to take note especially on yim that you do your best. And that's why the in the where you have 10 expressions of praise to God which is the first two another eight in perfect Hebrew in Aramaic. So the left out the last one says not to say 10 but to say only nine and I remember saying kadesh because this became the min inrisk. What happened to vital? He never said it because that was the minute of going to only have nine expressions of praise because you the Jew cannot use the number 10. And this was the applied to to the brahot of so now that we know you can only have nine braot in the mus of rash. The question is how do you do that? So Raba Manuri says you take the malot rather and you graft it upon says no you take the bra of the sanctity of the day and you graft it on and the third opinion says in source number three he's saying is where do we say the of he said In a standard Shabbat in Yum, it's in the middle. Now the middle, if you have seven is going to be the fourth one, two, three, and now you have the fourth. You're in the middle. Then you have five, six, seven. Fine. That's good for Shabbat and every other. If on you happen to have nine, where is the middle? It's going to be the fifth bra. It's going to be 1, two, three, four. And now the fifth is that's where you have to say. And then you're going to have six, seven, eight, nine. So this is it seems to be very very technical but it's more than technical because according to what comes out is the is grafted upon the that we emphasize and highlight the that's what it is. It's the we have if you just u turn to the page to the last source right the share is almost over. Let's say you get to the last source, right? It's from the This is just rehashing the story. And had compassion and so on. And obviously lives to tell the story. And he says, "And we ask you compassion then you should have compassion on us too. And you should conquer your anger and and and and you and you should have, you know, little on and so on. The theme of the part of the after having cited the from the and is A soil thinks what could be a better place in the when you're talking about the sanctity of the day to attach it to the aada story. And now if you go back to the first page in source number four the creator to for rash. So we have two days I mean from the biblical point of view there's one day it's the first of tish and that's it. So we have it the first and the second day of rashana. And the garra talks about the kata tora. What do you lean on? That's what we read actually on the first day. The story of S hearing the news that she's going to have a child and he's going to be called is from the story of Kana right at the beginning which means today. There are two days of rash the first day is that view that says and which means the in the second day of rash exactly what we do. So our the second day is the story. So it's part of the it's part of the rash and now we're going to see that it's part of the as well. Now to be fair, the the Rambam talks about just for the including the days of Rashashana. None of us do this today. Neither the Ashkanazim nor the Rambam talks about 10 days of Russashipa where we're supposed to get up early. The Ram doesn't know from a 10:30 p.m. and he doesn't know from a a a 9 a.m. because the have a 9:30 minion and they're going to say at 9 in the morning. He doesn't know from any of this. The Rama means ashaboker which means before the break of dawn before you go to the bkaran section of and you're going to hear pe you know knocking on these these dinglings and people are getting up to they're getting up to right right and right and they've been doing it since already they're they're already deep into 40 days. The Ram did know from 40 days. I know he was also but that intro was introduced later. Um and Ashkanazim actually bought into the idea of the 10day that's it the Ashkanazim however came along the Ashkanaz. This was notim of the 300 years of balto see Ashkanaz is the middle ages and others 13th century Ashkanaz and they adopted the idea that they're going to fast every day that they say now eat at night time I mean like aava like a Ramadan you know eat at night time but still a challenge to go 10 days in a row but there was a catch four out of the 10 days you're not allowed to fast two days are rashash shana It's the shabbashu, you know, the fast and is my greatest mitzvah. You can't get a better mitzvah than that, right? Eating on. So, um, so you have four out of the 10. So, the idea was, all right, so you have to make up those days because they wanted to make up those fast days four days before. That's how Ashkanazi Minug of at least four days of came into being. And then from a completely different angle came the idea of beginning on Shabbat. So when Rashashana comes out on a Thursday which means Wednesday night Thursday you get your four days of from Sunday which is Shabas obviously till Thursday. But if Rashana comes out on Shabbat like this year we're going to get a few extra days of that's all. We'll always start on Shabbat and have a minimum of four days. So that's where the four days came from. It was a makeup of the four days that you cannot fast on on. But we have something in our that reflect a Mishna init when they would have special for drought and drought in Israel was was major and it used to be even a concern. We came in aliyah 47 years ago. Occasionally it was a it was a drought winter. not drought, not a drop of rain, but it was low rain and sometimes they would caution us in the summer you not to, you know, just let the faucet run, you know, to conserve water conservation became a big Indian. And then after all of a sudden they started introducing hot palatma desalinization plants. 1 2 3 4 5 6 7 and turns out 70% of our drinking water now comes from the sea where it's been cleaned out until two days ago >> with a with palatayan broke down because of all kinds of things that were coming in from Egypt. Uh seaweed was coming in from Egypt and stuffing up the system and and all of a sudden a red alert went out. So the idea of drought of having an a a an emergency situation a crisis situation of lack of water in Israel kadesh bahu gave mankind the ability to solve that. So even if we have low rainfall in a particular winter, nobody's going to blink anymore in this country which is until the tala in the breakdown in the machines right >> some of them some of them oh there's water here in there's water let's not get panicked out here so this that was said in those extra days of fasting for drought included the following in source number five Misha Abraham Maria who answered or responded which shows that Abrahamu was yelling what was Abraham Ainu's emotion as he was going through the aada so we once gave this when I was involved with the Amuna college in Baka so the young ladies who were studying not only cesh but they were there to study graphic art and fine art so we once gave a project of um biblical scenes to draw biblical scenes. And if you do that, then you are a commentator. You by definition become a commentator because if you're going to draw a picture, a graphic depiction of the Aada, what kind of are you going to draw? A 5-year-old, a 37y old, a 14y old, it's a very different picture. If you not just the face, but also the emotion. A 5-year-old who just doesn't know what's doing. The abba said do this. You lie down, you lie down and very very or is it a 37y old mature person. So each one has an opinion. One is Ebenezu, one is Rashi, one is this. I mean there were different opinions on how old Yeets was at the time of the Aada. We all grew up with Rashi because the first time we learned it we were in second grade. So that's what we remember, right? Later on you learn different things. You don't remember it. But uh so the artist has to make a decision and the artist has to make a decision. Is it going to be a au who's aid who's and he's just overjoyed that he's going to his son now because like he's do or is he going to do like Saurin Kerkard's um fear and trembling and DV used to quote Kerkard all the time on this who who who really he felt he really put his finger a goer philosopher who put his finger on the emotion of Arainu which was he was tormented and you have a proof from this Mishna that ka god was right because au was tormented. Each of these are tormenting moments. Misha anatra and the next one they were also tormented before the splitting of the red sea. They're all highlighted. I mean he he he was yelling right they had what to yell about. No doubt. So these are all and you see the aada is high on the agenda in a of extra that were incorporated for drought. So now we look at source number six in the story that Abrao lifts his eyes and he sees a ram uh that's stuck in the thorn bush. DV always cited this poke homalytically as depicting the sinner who's stuck in his thorn bush. Sometimes you can't wiggle your way out of it. I mean he used to do it so beautifully the way he he the way he would you know drop the bomb of the halletic punchline. Remember this This ram was there and was brought in place of Abraham of rather. Now who was the real Korban? Who was the sacrifice? Yets was the sacrifice. Yets was and remains the sacrifice except that there was someone who took its place, the ram. It was a substitute. There's a concept in called if somebody does a where the allows for be an act to be done by some messenger it's as if the person who sent the messenger did it. So you can take off truma with a you can take off kala with a you could do a divorce with a lot of times both parties aren't there in bet one party's there but let's say the woman is there to receive a get but the husband's in China and doesn't plan to come back to shalim so he can authorize a shal so get is something that's done kuchin is also can be done under not the don't get me wrong here you can't have the man fill in as the married, they can't do that. But the giving of the ring can be done with a shalia. And by the way, the woman can also give a sh. So what if there's a wedding, it's all set and everybody's there and and the husband gets a sabona gets an emergency call up to the army and he does and and and he doesn't want to disappoint his wife. She's going to a future wife. She could be the so she doesn't want to stand there with a stranger getting the ring. So she asks another friend to stand under the and it can even be a man. So you have two men standing under the ka. one is the of the one of the now I know today this can happen actually but uh from the world of in the in the context of this can actually happen so the the Mishna says the second paragraph of kadushes is so so it's preferable any mitzvah that can be done it's preferable that you do it yourself but there's one mitzvah I can tell you right away that most of us do with a and That is let's say writing a sipher tora you a lot of nobody know you have to be a cipher stam to write a safetyra so if you want to commission the writing of a seatra you make the cyher or brit for that matter so today you know it's becoming more and more fashionable that there's a mo there but the guy who does the cut is the father and he's standing there standing there standing there the watching over him almost holding his hand and guiding him but there are fathers today who prefer to do the brit uh look didn't have a mo next to him, you know, and so you you can figure it out. But um the so here with with we do so when you do so um you you you certainly become in you are the person who's doing it. That's that's why the ram the is the was the corban. No, was the shal. It was a was the corban. Yiz was the carban. He was a sacrifice. And and the real story isn't so much who remains the corban, but it's Abraham Au's readiness to do it in spite of the fact that it contradicted everything that he understood about everything. I mean was busy telling everybody else that mole bringing your child to the deity is wrong. It's it's morally wrong. It's theologically wrong. It's everything wrong. Nothing good about it. And a kadosh tells him to offer his mind, his common sense, his love. Are you willing to do that for? And the answer was I'm I'm I'm willing to do it. which was a tremendous test and and that was done to train AMI Israel for generations to come to be prepared for the Arda because not everybody's going to come down from the Aeda. Not everybody's going to come down and we're going to get this in a minute. Let's see source number seven. So what do we see from Corban? Children learn this in on day one. They start with it says then it says the way it's explained is corban. Who is the real corban? You are the one offering the corban. But then it says yeah those are the substitutes. Those are the substitutes. Those are the rams of the aada story. doesn't want you to go on the on the but wants to see your readiness to go on the misbay but I'll let you off the hook you can bring a bakar of whatever it is but the real corban is you and that's why it is a of that the owner of the corban places his hands on the corban before it's offered to indicate that the real corban is the person offering the kurban he is the object of the sacrifice. And then there's another concept and it's source number eight and that's called tumurra. What happens if a person wants he's a big shot he wants to donate avant beta mikdash and he's got an animal in his stock and then a day later before he even gets up to he realizes I have a better quality animal. So it says all right now you're giving two animals not only the one that you said subsequently you're going to bring but the one you said originally you have to bring two and that's called the first one and the second one become so explains the reason he says because today you wanted to bring a better one instead of the lower quality tomorrow you're going to offer a a good quality and tomorrow you're going to say, "Oh, what a waste of money." You know, Kadosh is not eating lunch anyway, so I'll bring a lower quality animal. So just to prevent that kind of thing from happening, if you make that kind of statement that, okay, I'd rather bring this one instead of that, I got news for you. You have to bring both. tell you the concept of where it says you have to you can bring the ram in place of so both become kesh the ram is kesh and remains kesh and we will see the tamura theme in the as well so now we move on to source number one nine source number nine so sour number nine we're going to say this coming Shabbat it's in the famous poem. This was composed already after the time that Shabbat became the opening of the because it begins with Shabbat the day after Shabas we come to you for the first time which means this is the opening number of the season. I'll just mention something about the opening season of so my father this shabas of is going to be his 12y site he um who used to attend our shir the ou center for years for years those some of you might even remember so um my father had to he worked in we moved to we moved to bor park and he still worked in New Jersey in Hackinack New Jersey and it was a long schle he had took a train to Manhattan and from there he got a hitch he got a ride machine he left the house 6:00 in the morning and uh I remember him diving at home 5:30 I remember this in the living room but um in the season he made it his business to get to Manhattan early and somebody's phone's ringing the phone oh it's the phone it's the phone the phone okay so the felon went home not home >> yeah There are the phones. Look at that. I thought it was a >> What's What's a phone on the wall? >> I I saw it at the museum. It was a relic next to the dinosaur. A phone on the wall. Wow. This is ancient shell. >> Nas. Yeah, this is ancient sh. Yeah. So, my father, he left earlier, 5:30 in the morning to get a train to get to Manhattan to catch a minion to say. I remember doing this and he would tell me you know again going through the motions again he said you know after what he went through he he saw in Berlin and it was a hashem at the last minute in 1939 that the family got out and some of his my grandfather's generation did not make it from who was still left in Poland and he said after what the family went through kadosh bah should make a kdish that I'm still making kdesh I'm It was something I I really like I was taken aback that it wasn't so matterof fact that after the shawah that they were going to remain committed to a kadosh. So it took a lot it took a lot. Remember that line says kadosh should make a kdish that I'm still making kdesh on shabas. So talk about the beginning of the season. We ask to bend his ear. Pay attention from above to what? The elarina. If you see, I've uh emphasized the shin vav and the alhammed of el which spells out the name, which is the author of this particular poet. Except we don't know which it is. So we have an indication that there's a what tipped it off was that in Tanakh there is no vav in the word. It's vav in it's lame shinme but the poet wrote the vav. So you should see that he's using it for his name. Okay. You see it shin. And then the next word is alhammed elh harina. But the phrase is lifted out of context from Schlomik's infer the opening of beta mikdash the first beta mikdash and is a longah and what's interesting not one word of sac animal sacrifices not one word you think what is beta mikdash ah they offer sacrifices he says it's elharina and he goes on paragraph after paragraph in his and saying if this happens if that happens everything turn to it he invites the nations of the world the international house of prayer like says that everybody should see as the central address forot so the poet picks up on this and in the second stanza it reads and I'm continuing now in source number nine The last line of the page your strength we say in righte one second doesn't have a right doesn't have a left and says why a double expression of the right and the right you know where got that from he also stole it from somewhere fromem who we we praise the at the after coming out of the Yamsu of course is right hand and his right hand what does that mean the right hand the right hand >> doesn't have a >> doesn't have a lift and you know where that comes from say that the Torah is written the Torah gives us the language that's palatable to to the local to the to the local language and culture what Amisel was aware of and I remember we had a course in the history of art at YU one semester it was a required course history of art and um I had a professor Chernowitz I remember he was son of actually a big professor Rafaim Chernowitz so professor Chernowitz he showed us that in ancient Egyptian art when they depict depicted the parros, the pharaohs. He had two right hands. The right the left hand was also drawn as a right hand. The two feet, he had two ankles of right feet. In other words, his left was also his right. And what they were trying to say was he's so powerful he doesn't have a left side because everybody knew that the right side was stronger uh than the left side. Yad kazaka and so on. And therefore the parro and this is what am knew. So when they're going to talk to about a kadosh bahu and they want to use human you know descriptions they're going to use the right and the right because the kadoshu has no left. There's nothing weak about. And that's why when we put on fillain we put fillin on the weaker arm. the weaker hand. We don't have the we have the weaker hand. We are mortals and that's why it's done on the weaker hand. So the um so the the the um then reflects ine and that's why the pan says the strength of a it simply means the strength of a wake up it's middle of the night it's middle of the night if you're doing it the way the cabalist did it middle of the night wake up. You got to do something really strong and brave here. Who Who was bound and then slaughtered? He wasn't really slaughtered. Who was slaughtered? The is but it was tomorrow the bet. In other words, is being described as the object of the and and you have the word here. Protect the progeny. Protect those who came out of the next page. The odd screaming to you while it's still nighttime. This poet didn't know about at 9:30 in the morning. believe me. And he didn't know about it at 10:30 at night either. The oy it's still nighttime. It's not the beginning of the night. It's the latter half of the night. So you have the theme right away this shamas. And then you have it in spread out in the various other where some of the carry a nickname theot. So you'll see that in the book sometimes it actually indicates it. So I'm just going to run through quickly some of these lines without going into the whole chapter. That would take the share and a half. Your your um those who call to you are are coming to you. in again using the theme. Uh here might also be a reference to you should remember your flock with great compassion. Your the face of your sheep is to the accord to be bound which means we are ready to do it. We are ready to do it. We're telling a bul this is an expression of hini. If you would have told us just like you told Abrahamu, we would have given you the same. Our faces are to the accord describing the being told tie the the is that which is going to be >> slaughtered. He's worried that might shiver a little bit and then the Corbin is going to be it's going to be invalid. You want that the should be tied down tightly and it shouldn't move at all. So the corbin should be perfect. There are different ways of offering some begrudgingly and some perfectly. Our aot have to be perfect as well. And what are the araidot? We'll see in a second. This is another p a different p using the same theme. His hands and and feet were bound together. The word aa means bound. tied together with a tie anat we use today as a tie which means with with type of rope rope around means shivering shivering it's going to be uh it's going to be disqualified because it shivered and theita is not going to come out correctly those studying dafimi now know all about uh proper you know how Right. It's a bloody mess. I know. And the next line, you were redeemed. You redeemed. This is the tumor idea. You replace with the we come with our with our request. and don't let us suffer, drown or or or sink in our pain and affliction and so on. And the next line where where the Malik comes out, hurry, hurry, hurry, hurry. Don't slaughter, don't slaughter. Get the right there. Run, get him immediately. This is lifted out of in the midst of and you and the will be holy. And in the next one called out when was still an embryo by his mother Sara. It was already called out from above that there will be a replacement for the Aeda which means that Kadoshu planned this a long time ago. This was a long time planned that is not going to be slaughtered but there was a test here in exchange of for your son it will be chosen. There's another there's an aisle that's waiting for you and that will be the don't delay. This is beautiful poetry. Beautiful poetry. Hurry, hurry, bring, bring, do it right. Like the way it's beta mikdash with the proper toret the proper mentionings and everything should be done glat kosher here and offer the isle the ram in place of substituting but both of them remain keshur and now you get to the contemporary and the contemporary is not only what's happening to the last three years in the last 48 years. What's happening to Israel over a thousand years ago, the last millennium? It's a thousand years ago. And there's a rash that in most of the booklets it's not going to appear. Why? Because there are different poems of Rasadigan that fill the pages. But in the book book of Rab Abraham Yes Rosenfeld from London and his nusk of theot basically is the Frankfurt tradition. So in the books of from the German Jewish communities this poet poem is going to be found from Rafajigon and it reads as follows. I'll try to translate quickly as I go because I want to get give you the point of the whole thing. You the the the we're talking to and we're referring to almost ourselves as your servants and those who are your means going beyond the call of duty. Please take a look at us hab at the righteousness of your servants who sometimes go beyond the call. We have given our lives for you. We did not haveus on ourselves and or on our children. You know in the middle ages we sometimes actually killed our children before the enemy came to kill us because they were feared that the enemy would baptize the children and there was a question whether baptism there's a mitzvah of keshashem even for children there's a hak discussion about this but I can tell you that more often than not in ashkanaz in the 12th 11 12th 13th century Jews preferred to have their own children killed by themselves mselves lest the catch them and baptize them so much. So that's why he says predates the 11th century but there already things going on that he knew about didn't make a difference that we were shortening our lives here in this world. Obviously everybody wants to live but they sublimated that will which is a natural will to continue living. for your will. We sanctified your your name. And we dare not profane it. We we ran to the slaughter. We did it because we knew we have to do this. We we opened up our necks, you know, to to reveal it. We stood by the test. We were tested. No different than Abraham, perhaps even more so. And we were found to be perfect because we didn't slip was unfortunately was taken from us. There was the the blood of the fathers and our children the the blood of of compassionate women and their children. And the blood of our brothers and sisters were mer mixed and the sons-in-law and daughters-in-law and the sons the blood of of the orphans and the widows get that I just took note of that of talks about the women who are also everybody Everybody's there. Every type of Jew of every status. Those who ran the and those who ran the teachers and the students made the the blood of the infants, the nursing babies, the infants, they all perished. That's from God. Remember these altars. Take note of these. And those who were sacrificed, wasn't there a promise that we're going to be like that we're going to be so plentiful and multiple like the sand of the of the beach of the of the sea and so on? You can't even count them. We ask you you you you seek out you seek out the revenge right by murdering his brother he it's it screams from the from the land from the ground. Whatever is left, please have some take us out of the darkness to be some light. Remember the covenant with Abraham and we should be righteous like the okay you got the point. You got the point of what this aa is. So you look at source number 11. This is the call at the end of the I don't have it on the page. It's simply it's an epilogue says says Abraham he had left the before he goes up to Har and now he returns. So Kazal asked the question where's sobbra tells us a perouch an anonymous perouch and he says I got news for you this is not the it's wrong no no no but what does this anonymous perouch say that Abenezra sees fit to quote that was slaughtered on the well how can that be how can that be he's he's he he appears in the next inot in I mean he's still alive he's still kicking 185 years old. So how can you say that he was slaughtered? The perish says he was slaughtered and was resurrected. He come to there was but Abenez says no no no no that can't be how could anybody have ever suggested that even and I believe that this wasn't an attempt to say the shot of what happened but it was a hamletic idea it was a drash at the time the Jews exactly what Rafajigan was saying offered so many on the Aeda it was an attempt to console the people that also was slaughtered but there was mim and there will be triatim again. That was the point. That was the point of this kind of drash. Our point is the readiness of heni. And many years ago I believe I said this already in Ramote on rashashana and I repeated it in old when the starts m on >> [singing] >> What is the hony? It's the collective hini that the khazan is saying on behalf of the entire community. If you're not prepared to say heni, don't bother doing rashana. Don't bother. It puts us in the proper framework and we get to the source number 13. And when we say and we ask that he should have compassion on us as he had compassion on at that moment and we end the bra the last three lines. You remember everything that's gone and forgotten by human beings. Right? You you remember everything. There's no such thing as forgetfulness by God. normally interpreted and you should remember today on the of comes the and says the word doesn't mean today onash it means the contemporary we're going through this again This is not something that happened, you know, almost 4,000 years ago and it's a piece of the Torah and it's a piece of Jewish history. This is ongoing. It's contemporary. It's hy every single time. Somebody of Amisel falls as as the Ram tells us in the eerret in his letter to tan about kushashem. Even if a person is a rash like the king who is not only did he sin but he caused others to sin even if the person is aim but somehow he falls as a Jew he's murdered whether it's in war whether it's a pigua whatever it is all the gates of haba are opened up for him immediately and takes no note of the person's background whatever it was these are the Koshim and Toharim Koshim and unfortunately you know in Harzil and in the other military cemeteries there are too many there are too many and we ask die enough and if we need a savings grace to get out of our mess that we're in today right and and and there's private problems and national problems and I always misquote the puk mess. There's a mess all over at every house of Israel. I don't mean a dead body. is a mess agon give us all the of and shalom. So, >> so we