The Complicity of Silence - Kinnus 5786

This Torah class is brought to you by tora anytime.com. Kinof the most important ka that is said on tishb is kinof because the recitation of this ka was ordained by the ni himself. When the king Yoshu was killed, the says inimos himself lamented the death, the murder of that all the singers, the male singers, the female singers legislated to lament Yosho till this day. The death of Yosho was considered so tragic because Yoshio's greatness was unparalleled. Never had an individual brought about such a national chuva movement. The says in the there was never a king in the history of the Jewish people like and never again will there be such a king. Like we say in the sixth line of the even among all the kings of the Jewish people who rose up to make fences around the Tory comedar there did not rise among the Jewish people since the days of Avikdar one of the 10 names of Mosher Rabenu Yosho's grandfather was the wicked king Manasha who committed his reign to remove every vestage of belief of Hashem from the entire kingdom. But it was like the idol worship had so deeply rooted in the Jewish people. It was impossible for him to be a mana's son Ammon was also an idoltor and he continued to corrupt the region of Huda for another two years until he was assassinated by the palace guards. His son Yoshio was only 8 years old when he became the king. He was only 8 years old to become the king. You want to see if you could see if they could get it working? He was only 8 years old. The says Ben was 8 years old when he became the king. By the way, even though if you look in the kin on the third line, it says he was 8 years old. He began to seek out Hashem. What that means is as follows. It means in the eighth year of his reign, he began his reign at 8 years old and 8 years later he began to seek out Hashem. The reason it's refers to the eighth his eighth year is because the garra says that when a king takes power, he's considered kakati. In the 18th year of the reign of Yoshu, something happened that would eternally change the face of the Jewish people. Kio the kayangal the father of was doing was making long overdue repairs on the ba mikdash in the course of his work discovered a Torah scroll this Torah scroll had been laid dormant since the time of king the father ofahu now in many kinus you'll read that Yoshiu's predecessors Manasha and Ammon so thoroughly eradicated any vestage of Torah learning that a Torah scroll had not been seen across the region of Yehuda for the first 18 years of the reign of Yoshi Yahu. Unfortunately, this is perpetuating a myth and the criticism of the Bible critics that there was no safer tora in Israel for 18 years. We summarily reject that. What was significant was not that they found the safer Torah. Reverend Vner Miller writes in his book awake my glory. What was significant was which safer tora they found and where it was rolled to. It was the safer tora of Mosher Raenu in Mosher Abenu's handwriting and was rolled frighteningly to the to the Hashem will carry away the king that's not faithful to the Tory and the king will be led into exile and it was open to the Yosh saw this he rent his clothing and he declared as it says in the Yosh went into motion. He convened a massive assembly and they made a covenant to keep the Yosh sent out detectives to weed out every vestage of idolatry in Israel. Yoshio thought he was successful in weeding out every apparent idol. However, there was still a small minority that had a very hidden way to protect their idols. They had a double door system. So, they put their idols on the back end of the door. So, when the detectives came in, the idols swung to the back of the door. And thus, Yoshio thought, although he thought he had eradicated idolatry from the Jewish people, there were still some people who secretly had their idols. By the way, this is a good time to mention in case anybody secretly still has a cellular device on them. Please take the opportunity to remove it from the shul. We're mourning today the destruction of the temple and the desecration of the BA mikdash. We do not want to continue to perpetuate that sin by continuing to bring into the bases these types of devices. So do me a very big favor. Not just today when you're in this shaw. If you're in another shaw where for some reason they haven't gotten the memo yet that the B mikdash was destroyed 2,000 years ago, please also do not remove bring your phones into those butas. We don't want to be here again next tishab. We would prefer not to be fasting today. However, if you enjoy this day, if this day makes you happy and you would like to be coming back to tishabove every single year, then continue to bring your devices into the bases. This way we could continue to suffer in the gulos for a very very long time. It's your choice. By the way, that was an unsolicited announcement. Okay. At the end of Yoshio's reign, he received word from the king of Egypt, Paray, who requested safe passageway through the land of Israel. And according to many of the English kinnis, which is also inaccurate, to attack Assyria in the north. No, he was not interested in attacking Assyria in the north. What he wanted to do was to bolster the falling, crumbling Babylonian Empire in the north because he preferred the old Babylonian Empire to the up and cominging Assyrian Empire. Yeranavi sent message to Yoshiu to allow Paro. Yoshio did not accept the advice of Yerhanovi. Instead, he went to seek out the advice of a different prophet. And tragically, Yoshiu could not accept Yeria's decision. He consulted Hanova. He was hoping for a more sympathetic opinion. And that was the error of Yoshiu not to take the advice of the Hadar. A mistake that repeats itself in every generation where individuals may rationalize and say, "Yeah, I asked this rabbi. I asked that rabbi, but not all opinions are equal. When Yoshiu denied passage to parro, Parro came out. He waged war with Yosho. And as we read in Nikkina, he pierced the holy body of Yoshiu with 300 arrows, piercing and puncturing his body like a civ. Yermio runs over to hear the dying words of Yoshu Amelik. And in his final words, he says, "Sadic who hashemi's untimely death set into motion what ultimately ended up to be the beginning of the most important kino we say today. In the past, we've never spoken about kina yadalid. Usually, it's one of the kin that we skip. There's an amazing line here from Kaler. That's the discussion of the and the on page 200 in the art scroll kiness on the bottom four lines. the perfect one abandoned in his vision. He would not believe the he saw in the vision. His eyes absorbed in this place. He foresaw its desolation and he lamented lamented for the Bikdash. The first kina ever said in history was said by Jacob. What was the kina of Yakov? He said two words. Samifer wants to uncover the ka of Yakov. What was the kina of Jakobino? I want to take you back to that fateful night on Haramoreia where the puss says wait a second lay down. He went to sleep. Why is the man sleeping? I thought he just learned 14 years consecutively in yeshiva. Why is Jacob sleeping? It says Rashi says but the 14 years in he didn't sleep. So why is he sleeping now? It's interesting. When Yakavino learned 14 years, we have not one good compliment to say about him. Oh, he bottled. You see, we got you. We nailed you. You didn't learn that night. When he's learning, we have nothing good to say. When he bottles, we jump on it. The brings down and remember it for next year. that one should try to limit their sleeping comforts on tishab. If you normally sleep with two pillows, sleep with one pillow. Additionally, the Rama says there are those who put a stone under their pillow because when put a stone, he saw the mdash. I actually have a stone from the kev balines for tishab and then during the night I let other people use it also the rama says you put a stone under your head the night of tishab why because saw the but says it's more than that it's not only that when he put a stone under his head he saw the says why wasn't Yakobino learning that night cuz it was leishav. So the night that he saw the it was tish that's why he wasn't learning he wasn't allowed to learn on the night of tishu sees the says it is impossible for the mdash to be destroyed because we have a traditional we have a tradition that has a twin city. There's and as long as is aligned with Shamala can never be destroyed. So how did Hashem destroy the B mikdash? That's why we say in Hashem is mikdash Hashem moved the BA mikdash. So now the B mikdash is no longer aligned with mdala. So now the mdash is not aligned mikdash we could have. So when had says didn't fly to the bikdash the mikdash flew to him that's trouble because the bdash flew to him. Now the b mikdash is no longer aligned with the bamed shamala. That's why Jakob saw the on that faithful night. That's why he put the stone under his head. He saw the it was tishabove. So what was the lament of Jacob? You see none of the say this. None of the say this. This is the revelation of rebel that when au saw the and he saidim Jacobu said what's going on? I only see I only see the mikdasha but the mikdash is out of place that will allow for the that's the lament that's the kina of that's the meaning of the ka says it's only the mtoal but near he moved the mto says That's what says it's only the it's only but it's no longer the mikd when put the stone under his head he saw the he lamented the first kina in history he lamented a zah Yeah. Says, "What happened to that stone?" That stone says became the Evan Hashia. So from the stone which Yakov Au which Yakov Au saw the eventually from that stone was the beginning of the building of the Bikdash. This is all expressed in literally in four words. The kina again written by describes unspeakable acts that were perpetrated by the wicked wicked tits when he entered the keshak dashim. Of course Titus was the Roman general. It works. I don't hear >> the kina Titus of course was a Roman general who destroyed the second Mesa Mikdash. Actually the siege of was begun by Vespasian Aspacanis Khazar and when he was elected emperor Vespasian appointed his son Titus the the emperor the the general relates that Titus began his assault against the mikdash and shalim with not only an arrogant declaration against the Jewish people but against God himself. He declared a Titus was unparalleled in his defiance against in fact inn it says that when Titus enters the mikdash he kicked he pounded on the he called out Lucas Lucas were both kings the git relates that Titus grabbed the za took her into the keshakadoshim he spread out a safer tora And in the holy of holies on the safer he committed the unspeakable. He then proceeded to take his sword and slash the paroas and a miracle happened and blood began to gash forth from the paroas. Titus had thought he had actually slain the rebunish. He then took the paras made it as a garland. He made it as a bundle to carry away the caim of the bases mikdash. According to the account of Josephus, 97,000 Jews were taken captive and 1.1 million Jews were killed either by the sword or by starvation. The begin remember Titus did in the inner sanctum of the Bikdash. unleashed his sword and he came into the Our inheritance was frightened when he contaminated the showbread. We're going to come back to that in a moment. But we like to speak out the philosophical question that's articulated in the ka that we could never wrap our hands our heads around the idea that when brought a foreign fire into the shakadashim immediately a fire came out and went up their nostrils and burned their souls and burnt their bodies. When brought a foreign fire, they were consumed in fire. And yet Titus went into the holy of holies in the nothing happened to him. How could such a thing be? How do we account for the disparity where Titus commits commits the unspeakable and nothing happens to him and in feelings of closeness to Hashem offer a fire and their b their souls are immediately snuffed out says the difference is obvious that's the difference between the Jew and the gentile if anyone ever tried recording something, the biggest phobia is, is it plugged in? Is it plugged in? You know, especially if it's like a kinos that goes from 9:45 and it goes a couple hours, you don't want to have to come back here and record it again. You know, is it plugged in? Says in the Jew is plugged into the universe. His every action and word and thought reverberates throughout the every movement of the Jew has universal reverberations. Not so the their actions are limited. They're very finite. They don't affect anything beyond them. They're not plugged into the system. says, "An improper thought of a Jew is far more devastating than the act of Tusa in the Shakadashim on the safer." When Tittus pierced the Kaidesh Shakadashim, a miracle happened and it began. It was ga gashing with blood. Blood was pouring out. asks the rashiva of Slabaka Isaac, God doesn't make a miracle for nothing. Is God only going to make a miracle for Tus that should think that he he killed Hashem? Why did Hashem make this miracle? Says of Isaac, Hashem was declaring a great principle. What is the Bikto to us? What is to us? It is the source of our life. It is the source of our vitality. And is the heart of the Jew. And if the mikdash is being destroyed, the Jewish people are suffering cardiac arrest. Says of Isaak, the made the miracle for us. Perhaps there's another meaning as well. We know that the second mikdash was destroyed because of the asks. It's a minor infraction. It's a there's no malus even for what is so horrendous about says from each mitzvah in the each corresponds to another part of the body and the spiritual edifice. There's cavos that correspond to the eyes, some to the hands and some to the feet. And if they're violated then you're sullying and handicapping and maming that part of the spiritual entity. But still it's per it's possible for a person to be spiritually viable if they violate certain things. Not so if we could identify the prohibition that corresponds to the heart. If we could identify the the prohibition that corresponds to the heart. If that prohibition would be violated, it would maim a person lethally. A person would be spiritually dead says what prohibition corresponds to the someone who harbors hatred to other Jews is not spiritually viable and is spiritually dead. There's no possibility for any connection. There cannot be a mikdash. Perhaps the slashing of the paras and the gushing of blood reflected another type of stab in the heart for the Jewish people that we had succumbed to the sin that made us no longer spiritually viable. One of the most dramatic highlights of tishab depicting the murder of the Assar Mos 10 great tanom who were murdered by the Romans the mask these 10 sadikim were not alive at the same time and kango did not even live at the time of the other eight but the kina is not meant to be historical record it's supposed to evoke the feelings of mourning and shuva yum kipper there's another p we say about the harus we say esc we understand why we say it the gar teaches us misasiam paras But why do we read about the murder of these tano on tishab these tan were not murdered in the context of the mikdash? Many of them were murdered decades later. The answer is says Rashana. The death of the righteous is like the burning of the B mikdash. And therefore, as we mourn the B mikdash, we mourn a tragedy that it's its parallel. The kina begins aravan adra. Cedars of leavana giants of tyra bal tracen bishna of a gamarra shieldbearers of Mishna and gamarra. It's taught that kakim are called shieldbearers. They don't attack, but they can always defend. They don't attack the viewpoints of others, but they can defend securely all of their opinions. Mighty warriors who toil in purity. Their blood was spilled and their might was forgotten. The kina goes on to depict how they brought in Shiman Gaml and Rabish Kadal and they each beg the executioner, please kill me first so I won't have to bear to see the death of my colleague. The executioner was so overwhelmed on the 10th line we read Yadu go they made a lot. Who would be first to choose the sword? When the light fell out on Rab Shim, he stretched out his neck and he cried when the decree was issued. Rashim Gaml was the Nasi. He was the great grandson of Hillel. He was a direct descendant of David says the Mishna Buron Giml that when Riml was taken out to be killed he asked Rabish God my dear brother why am I being taken out to be killed as a criminal I'm not a sinner rabbish replied maybe one time when you were being doishim in your heart you felt personal pleasure and you benefited from the kesser And replied on the bottom line we read the scion of Aron. He asked to cry on this son of royalty. of he put his head and he placed it on his knees. He cried out, "Holy manra, holy mana." Why holy man? Why is Rabish kangad referred to as the mana? Some suggest when Rabishad went into the kaid shakadashim, there was no lighting system. They didn't have spots in the kaidesh a shakadashim. There was no chandelier in the kaideshakadashim. So how did he see where he is going? How could he bring the kyas and put it accurately? The answer is he had so sufficiently illuminated his soul where his soul shone forth from his body. He was literally Another gather this mouth that was vigorous with Tyra. Suddenly it was decreed upon it this grotesque death. They then turn to Raish and they strip the skin of his head with a sharp razor. And as they're tearing off the skin of his head, Rabishel made no noise. He was still. But says the ka Russia, when the wicked man stretched out his hand to the to strip the place on the head of the whole world shook. Look, it's taught was able to contain his own personal pain and the suffering of having his skin torn off. But when he felt he would no longer ever able to wear the shro that pain was too difficult to bear reveals rai pano in the shahulimish god was the essence of yoshyahu hamalik. The mcoain then laments the torturous murder of rabaka. The braz tells us that Rabi ka was imprisoned for teaching tyra publicly and it was the time of keshma. Look on page 230 not only had the analytical profoundity to uproot mountains he could literally grind the mountains together. They rad his flesh. His soul departed when he said the word. In fact, Ben teaches that originally his name was spelled Akiva. But his soul departed when he said and now it's spelled cypher also brings and gy hashas asks a very interesting question. He quotes Mami Rutenberg cited in the safer hatashbait that Marami Rutenberg taught that when somebody is being killed ales hashem we have a tradition there's no pain brings alps it saysuni and it saysuni from here we that when they smite the Jew and they torture the Jew to kill them, when a Jew gives up his life, there's no pain. Ask Rab Engel. So why did Rabaka experience pain? He says Rabaka wanted to experience pain. He didn't want to give up the opportunity of giving up his life in the highest possible fashion. Of all the Tan, Rabbi Ka received the harshest, most torturous death. Why was Rabika given such a harsh harsh death? Mala Amuko teaches that the Assara Harug Malus were a capara for and Raba was a gilgal of Shine and because he was most responsible for the Makira he suffered the harshest fate of all the harugas. The Abarbanel in Mashmier Yeshua in his trilogy on Messiah says he would suggest Lule de Mustafina that Rabaka because he accepted the Messianic mission of Bara says that was the reason why Raba suffered the most harsh death of allah. Although some commentaries see the arts girl on page 270 who say that kina is the first kina that mourns tragedy not related to the rovik argues very strongly that it's kina that this ka was composed to mourn the massacres of spires mains and worms during the first crusade crusades in the year Tatnu 1096. Every year we speak about the line on the ninth line on page 258. I can't skip over this line this year especially because this this week we just finished and we're starting this week which gives a very good opportunity to invite everybody to join us for dafa shuah we learn every week one blot an am on Monday night an on Tuesday night we review it on chabas we have an ian on Monday we begin this What does the m mean explains that because of the crusades many of the balattoyis were killed out. Hundreds of balaticis were killed out. Rashi never explained msadarim. But if not for the crusades, somebody would have risen up among the Jewish people and write a commentary on and make it comprehensible for us. But because of the crusades, we don't have Rashir. We don't have But just this week, we offered another interpretation of these words. Dam in shas when shass ends off with an unresolved question the word shas uses is tu mysteriously the word does not appear instead the garra says in every you have the word not in a darim Not in the ta says interesting. We've said over many times there are 50 gates of wisdom. They are all given to Mosha but one was taken away. The Shaun was taken away. The Shaun was taken away. Where is the Shaun? It's in Nadar Nar Nun. The Masiro Kak writes this. The say the is in that's why the says ends with a final it begins with the word coil 50 it's the maka that talks about the greatness of rabaka because reached the shun by the way the daf that it talks about the greatness of rabika is it's the says says the you know what tu means means we're missing something you know we're missing tikun tikun tikun we're missing the shaun tu means we're lacking we're missing the shaun we don't have the shaun bring the shaunon tu means we're lacking tick by the way in Maran of Zion he says you know what happened to the nun it got squatchched and when the big nun of tick gets squatchched it becomes a little nun and it's kinos teu removes the nun what happens to the nun it gets squatchched and the tick becomes kinos kinos is lamenting the absence of the shaun If you're missing the shaun, which maka can't you understand? You can't make heads or tales of nadar. Nadaram is impossible to understand in the aftermath of the therefore of all the makas the m laments. Therefore, it can't say tu in nadarum cuz nadarum is the shaun. Nador you have the tick. You can't say the word tu. You're not missing the shaun. Instead, it says boy is 50. You ask is not coming. He's here. Elio is present. It's the only instead of Not kina is also a kina for the uh destruction of the communities of shum spires rais magensa and in this ka many of the of the previous generation turned to when the question was posed why no day of national mourning was established to commemorate the great atrocity of the holocaust. and the brisker of and Mosha Feinstein pointed to the words of Kap to be able to address this question in Kap we say we're not authorized to enact any additional day of morning not to make it earlier and not to make it later at the end of the ka we Mara on page 274ish. The murder of the communities of the crusades are worthwhile to mourn and to roll in dust on par with the burning of the temple. But we're not authorized to add occasion to mourn for the crusades. We're not able to add additional days. All we could do is we mention on tishabove that tish is the source of all of our national and historic suffering. Not only the but the crusades as well. And this was the answer that Mosha Feinstein and the Briskarov gave. Why there's no legislated day of mourning for the holocaust. Raosha addresses an achua that interestingly there is a day commemorating the tragedies ofat the pgrams where it's even considered a fast day brought in the mugram. Well, if this is in fact correct that we're not we're not authorized to add days to commemorate national tragedy. What about and if we can have why can't we have a day to commemorate the holocaust and said something very interesting said that it's not automatic that all suffering is traced and rooted in mikdasha said that it depends on the suffering says anytime the Jewish people are oppressed by the reigning sovereign government that's a direct result of mikdash you see The malus based was a reflection of the mal shayim. But when the Babylonians attacked, they usurped Malus Israel. And any reigning sovereign government is taking our power. That is always a direct result of the Holocaust perpetrated by the German government was a direct result of the not the Kaminski pgrams. They were not perpetrated by the government. They were perpetrated by anti-government, anti-establishment. They were rebels. Therefore, it's not rooted in the therefore says we don't commemorate prams. Inves he he asks he says I don't know why we don't mourn the pgrams on answers that question. The kalanitki pagrams are not connected to tishab. Tishab we can only use to trace back atrocities perpetrated by the reigning government not by rebels and anti-government establishment kinv begins the last group of the kinos the kinos ends with a group of 10 kenos known as the kinis all of these kinos with the exception of one begin with the word. And the question is, are they mislabeled kinos? These are not kinos. These this is poetry. They were written by Rabbi Alvi. The Rajba writes is the greatest in merit and distinction of all the pythan. He was born in Toledo in 1080. He was a tad of the riff. Rabbi Levi was literally in love with the land of Israel. He's the one who wrote the famous words. There have been many great pilgrims who gave it all up to go to Israel. Nobody spoke about Israel as passionately as the Rambam in mentions only one time. Raay does not even mention the concept of Israel in the whole even who's one of the great lovers of Israel only speaks about in aic sensei expressed his passion in a poetic literary style why is this kinis what is this doing here it's poetry aren't we mourning now aren't we sitting on the floor where does this come in. How does this fit the model of the kinos? And the answer is simple because it's not enough to mourn. Only a fool keeps on mourning. There's no value in Yiddish just to mourn. The value is to identify what caused it to happen in the first place. What caused it to happen in the first place? We didn't want Israel. We were apathetic to Arat Israel. We detested the land. When Mosher Rabenu heard the report of the Maragle, the response of the Jewish people was they cried. The moral says tears reflect the deepest emotion of the human being. If the Jewish people cried over the land of Israel, that means they were fundamentally fundamentally disconnected from the land. Hashem said, "I'm not going to give you the land not as a punishment but as a natural consequence. If you're able to cry about the land of Israel, that means you are not connected to the land." One of the most important commentaries on is palim written by the balshbat says the is not a book of mourning. It's a book of identifying the root cause of how he got in the mess in the first place. Says the root cause is still present today. We're all guilty of it. We say she wept bitterly at night. When the Moragim came back with the false report about Israel, the Jewish people cried and they wept. The problem is the tears still on our cheek, says the Ni voice. We're still crying. We're still crying. We still don't like Aritz Israel. We like Cedarhurst better. We like Central Avenue and we like Lakewood and we like Muny and we like Williamsburg. We're still crying. God, keep us away from that land cuz if we weren't crying then we would go there. It's as simple as that. Says in the tears of the Moragim, they're still on our cheek. We're still guilty of that. Maybe we erect the theor theory and philosophy and outlook why we don't go there but the real reason is we don't like it. It's vidasa and therefore the kinos ends not with aos but with an attempt to rectify the sin of the moragim an expression of poetic love of the nishama for Israeli writes on page 328 The bottom line, who would make for me wings so that I might wander far away? I would cause my shattered heart to wander. What does mean? Who will make me wings? What did he mean? Who will make him wings? He's echoing the words of the greatest lover of Israel, Mishabenu. In this week's para moenu is told look at but you can't go there. So hashem says if I can't go let me go as a donkey as an animal eat the grass drink the waterm says enough stop asking says let me be let me at least fly through the land. Hashem said, "No, sorry, Ra." Rabbi Halevi says, "If only somebody would make for me wings and I would fly through the land only prayed 515 times to enter Israel." Therefore, the says fast on and read the Rabenu to enter the land. But was told don't say one more don't say 516 says we ignore the we're going to say 516 the 516 is thead says 516 that's the 516th what's the benefit of Israel amazingly in page 3:30 says, "Even the stones are endowed with desirable qualities." As the garra says in Aba would kiss the stones of a what gives the dirt of Israel its kadusha writes on the fourth line. Even when I stand on the graves of my forefathers, I behold in wonderment the choicest burial spots in excuse me is intro. Introducing the principle that the sanctity of the dirt of Israel is imbued in it from the kadikim that are buried in Israel. This principle is annunciated in safer. When comes to serve the king, the king sees face looks dejected. The says The city of the house of the graves of my fathers is destroyed. Saidim comes from the sadikim. Interesting question is Rabbi Alvi is praising the greatness of Israel because who's buried there and moherenu is not buried in Israel nor is so what does mean referring to and this would support the view of the kamki asks in this week's para kazal say why did mosh rau want to enterti the garra should have said a simpler reason why he wanted to enter Israel there's one of the 613 mitzvah in the Torah is to live in the holy land why didn't the gra I believe in say that wanted to enter in the midst of says It proves the position of the I believe that view is supported by as well. He's extolling the virtues of the soil of Israel and that it's imbued through the ke of and who are both buried. Rabi then says perhaps his most stirring words A breath of life for the soul is the air of your land. Merely breathing in the air of aritis invigorates the soul with lifegiving properties to live a spiritual existence says rebul the great great-grandfather the of Israel is a hashem therefore the land's heir is called Aira, a ver is or Hashem in the air of Arat Israel. Rabbi Alvi took his own words to heart and he became one of the well-known pilgrims to Arat Israel. There's a tradition that he made it as far as a kais hamari and there while saying this ka he was trampled by an Arab horseman saying the ka in the kuzari makes a very stirring statement and prediction. He says that the Jewish people in his time don't really yearn for and all they although they say the words it's merely like the chirping of a bird says if we would really ask for it if we would really beg for it or as writes it's not enough to ask for you have to demand it you have to be the garra says in Russashana says what is you need to be like you demand the payment of a debt says if we would prepare ourselves if you would get up in the morning and would send the gula immediately. Before we say Alit, we're going to say together the kina composed by Harav Shiman Schwab in memory of the kadoshim of Rupa those who perished in the holocaust in our schul. Every week we learn from the safer of Schwab. So in gratitude towab we're going to say his ka this year page 386. elit. We're going to sing together. In Topshin Zai 1947 at the conclusion of Kinos, the Panovich made the following observation. We never said this before. Why do we liken the wailing, the moaning, the mourning fits to a woman in her birth pangs, in her travails? There are many difficult and tragic situations in this world that that one may cry. Why compare the morning frzion to a woman in her labor? Says the panovich, as painful as labor is, the more painful it becomes, the more the woman realizes that her tears are not tears of mourning. They're tears that will ultimately yield great fruit and great joy and great happiness. So too we our tears are very painful. But they're tears of a like a woman in labor cuz ultimately our tears will be used to usher in the rebuilding of the ba mikdash and the coming of the gula. So these are not just tears of mourning. These are also hopeful tears that our tears should be that we should be to see the pay of our demise. You've just experienced another Torah class brought to you by to anytime.com.