Tisha B'av 5783/2023 - Rabbi Dr. Tzvi Hersh Weinreb

Once again, I've been challenged and privileged by the opportunity to present thoughts, reflections, facts, goals on this day of tissue, but of this is the 35th year that I've been presenting such presentations at my former show. Show Me a Moon of Baltimore and for the Orthodox Union. For the past many years. Today, because of various circumstances, I am pre-recording this presentation several weeks before Tisha. But of but it will be presented to the public on Tisha, but of itself. I want to begin by thanking the family that has been dedicating these presentations for some years now, and they are Richard and Deborah Park of in memory of Richard's parents, Avram Ben Yitzhak Cohen, although of how Shalom and Rochelle Bloomberg. Yehoshua Although how shall we thank the park of family for their generosity and support? I also must thank an entire list of people which include the lay and professional leadership of the Orthodox Union. I want to especially mention the current new president of the OAU, Mitchell Ader, and the Executive Vice President, Rabbi Moshe Hower, and the Executive Vice President, Rabbi Joshua Joseph. Finally, there are many other people to thank. My boss mentioned the invaluable assistance of my assistant, Mrs. York Havard Goldberg. As in past years, we will recite together several keynotes traditional ones that can be found in a standard edition of the keynotes, and I very much recommend if you haven't already obtained the keynote, Mr. Saurav, which is available through OAU press, because that is the actual edition of the keynotes that we will be following. This edition has several advantages. Number one, it includes all the keynotes in the Ashkenazi tradition. It also includes supplemental kiddush keynotes on the occasion of the Holocaust and it contains the inspirational commentary of soloveitchik edited by the many, many recordings of his years of explicating and emotionally transforming the day of Tisha above with his brilliant insights. The Basics recordings were edited so ably by Simon Posner. And for that reason alone, it's worthwhile obtaining this edition. But it also contains the translation of the keynotes, which I personally did myself with a very difficult task. But we will be referring to that translation from time to time as well. So try to get your copy or if you haven't gotten it already and study it, it's the worthwhile way to spend the day of tissue of looking, especially at first your comments at the text as I translated them. I'd like to begin with a bit of an overview which I've culled mostly from an absolutely heart warming long essay contained in the sofa. Caduceus Lavie Caduceus Lavie was written by one of the early Hassidic masters, Rabi Lavie Yitzchak of benedictions. As so often happens with great Jewish leaders, there are many anecdotes and inspiring stories that have been told about him His righteousness, his kindness, his warmth, his joy, his attempt to always justify people who are not necessarily living up to the path of the Torah. But he still saw the good in them in so many ways. Less known than all of these anecdotes are his actual writings, and it is one of them that I will refer to at first. Today, there are various many editions of the Caduceus Lavie of this wonderful work. The one I have in my hands, Caduceus, Lavi, as many, many sections. It's probably about 500 pages. All told. And I'm referring to a section of about four or five pages in his commentary on Pure Chaos Ethics of the Fathers, and the Power mottos must and this is what he has to say. He begins by saying Aloha by Shun Lambada. Aloha, Captain. Beloved. A person who is ashamed to ask questions can never study, can never learn. You must learn to ask questions. And if you're a teacher, you can't be a captain. You can't be impatient. You have to have patience. The student must ask questions, provocative questions. And the scholar. The teacher must not shirk questions, no matter how naive the questions might be, no matter how challenging the questions might be, no matter how skeptical the questions might be. We must deal with questions and allow for them to be asked. So here's the question that he asks. He begins with two passages in the Talmud. One is in the track date of time. This mazurka is China's deaf numbered base. And this one of course, is obviously relevant to our experience at this moment, on this day of tissue of tough Shin Pei Gemmell the year 2023 by the secular calendar and it reads column is available for now. Shall you do? Shall I? Whoever mourns, truly mourns, sincerely mourns the destruction of historical Jerusalem. Though her farewell with him herself, he will be privileged to see the joy of a rebuilt Jerusalem, of a rebuilt Yerushalayim. The culture enemies are Bilal Yerushalayim. Aino wrote a piece. So. But someone who does not mourn for Jerusalem will not be privileged to see its eventual rebuilding, its eventual joy. And the Talmud quotes a person to support this view. Then Rav Levy also goes on to another Talmudic passage researches brothels per Corowa, which reads as follows The Olam yesterday or Adam the wrote the cross miracle. A person should always try to rush to a parade in which kings, queens, royalty appears in the parade. One might think that a Jewish person should run to any display of Jewish royalty for King of Israel. But the Talmud goes on, says No. Follow the cross. Malka Yisrael Boulevard, L.A. I feel the cross. Malka almost most solemn. Want you to even attend these royal parades of non-Jewish kings. One is in great Britain this year. The new king, King Charles. To go on to see his royalty on display when he comes to greet the people, when he participates in a parade or some ceremony. It's important for a Jewish person to go and attend and see that that's seen. It's a very inspiring scene to see royalty in action. Why? Shammo used shame. He is laughing because if you begin to go to royal occasions, even royal occasions of royalty, that's not your royalty. It's not your nation, it's not your people. It's another people that are celebrating their king, their queen. Attend that, too. Because once you get accustomed to seeing royalty in action, you will become eventually inspired. The Jewish people have no king at this moment in history, but one day we will. One day the kingdom of based off it, of the House of David will be restored. And then we will appreciate royalty all the more because we are accustomed to seeing royalty, even among other nations of the world. These are the two Talmudic passages with which I've never used to. It begins his long discussion and analysis, and the analysis is based upon a powerful question that he asks. Suppose is a person, a Jewish person who is very pious, very dark date, bar mitzvahs, very careful to do everything just right. He keeps the Shabbos, he prays three times a day. He is careful about what he eats and where he eats. He keeps all the mitzvahs to the extent that he can, to the extent that we can expect of any human being gives charity, pursues good, does so many good things. But for whatever reason, he's not inspired to mourn for you. Shall I comes to show you above he first like all good Jews, fast unteachable. But he's not especially moved to mourn his failed to mourn requires a sincere, profound emotional experience. A mourner person in grief is is rent with grief is torn apart. He can function, he's crying, he's hysterical. He can't get to that degree. He can't be miserable for him. Tisch above is not a transformative experience in which he's sitting on the ground and crying authentically. He may go through the motions, but that's about it. But then the Talmud telling us that such a wonderful person is because he can't get to that depth of emotion that's required that his Sabella, the lion, should be denied the privilege of seeing the rebuilt. Yerushalayim denied the privilege of of seeing the Geula, seeing it all in reality in his own lifetime. Why should he be punished, so to speak, simply for not being able to mourn? Or the person who does not attend royal parades doesn't want to be bothered by seeing, you know, King Charles or Queen Elizabeth or never is an interest in that. He's a good person in every other way, generous and kind, a wonderful Jew. Just because of that, he won't be privileged to see the glory of a restored kingdom of David. He finds it difficult to understand. So he goes about by saying in answer to this question that there are three, not one, but three aspects of the mourning m o you are and I and g of the day of Tisha above the entire experience of mourning for the destruction of the temples and he says there are three things we mourn for. We mourn for the destroyed temples. They some big tertiary shall be some big torches shining, one destroyed by the Babylonians, one destroyed by the Romans. We mourn that. We mourn the temple. We also mourn the city of Jerusalem. We mourn the city of Rochelle. I am itself so scholar. It's such a wonderful, wonderful city was in its peak. And we mourn that We would like to see Jerusalem rebuilt over now Russia. Why in Morocco there's been hate over, you know. And we also mourn the loss of the state of usually of the of Israel, the nation of Israel, the people, the land. To some extent, of course, the land has been restored to the Jewish people in our time. There is a state of Israel and we do govern over a portion of the original biblical land. In terms of the city of Jerusalem, we have seen it being rebuilt as we speak new construction, new parks, new synagogues, new hospitals, new homes all around the city. When it comes to the temple, of course, we we're not there yet. We're still mourning there. But he points out that when we mourn Temple City or land, there are two ways, two modes of expression. We can move the temple. Oh, because it was a beautiful temple, we still see the ruins of Herod's temple of the Second Temple. It was a mighty structure, was a wonderful thing to behold. When we mourn Jerusalem, we mourn the city of we shall. I fell in love with those coloreds. It was just something beautiful. When we mourn the lost land, we mourn our sovereignty. We mourn our autonomy. We mourn the fact that we are subject to another nation's control. That's one aspect. In each of those three cases, there's another way of mourning, which is deeply spiritual. It does not look at the temple merely as a beautiful grand building. It looks at it as a place where a Jew could get closer to God, where his prayers are heard, where the ancient sacrifices were in place, and inspired us to a greater level of spirituality where one could achieve forgiveness of one's sins in a place and in a time where no other place or time can do as a place for atonement, personal change, growth, tissue. VA So that's another way of looking at the lost temple at the Lost Jerusalem. Instead of mourning the wonderful restaurants that once dotted all of usual. I am we don't more just the material, the physical we mourn. The entire experience of being in Jerusalem was only in Jerusalem that the composer could be eaten on Passover. It was only in Jerusalem that massive Chandni could be eaten. Jerusalem itself contained a certain spiritual dimension that we miss to this very day. When it comes to the land of Israel. It's not just the beautiful countryside, the hills and the valleys, the forests and the lakes. That's all beautiful. It's not just the prosperity. Through all the fruits that grown in Israel, the delicious dates and figs and grapes, etc.. But the land itself has its Katyusha, has its holiness in various ways. There are mitzvahs, which can only be fulfilled. And there it's Israel never includes law instruments. Maestros Schmidt. ET cetera. So to all these three, four focuses of our tissue of experience, we could mourn it in one of two ways. We could mourn the physical, mundane surface aspects of what was lost. And they're all important as hurts to have lost them. But that's not a desirable way, right? Right. Rachael Levy It's it's desirable way is to miss the spiritual aspects, the mitzvah performance aspects of the Islamic dirge here. Usually in and Eretz Israel. And therefore he says that if a person, as he says in his question, the person who is extremely pious and just meticulous in his mitzvah observance, but if he cannot appreciate the loss of the spiritual aspects of those Big Three based on big those year usually am and it is royal, then there's something lacking. There's something lacking. Are you going to ask the question? But he tried his best. He did so much. It was meticulous in what he ate and didn't eat. He kept all the sharp associate, kept others like him, etc. etc. It has beautiful tits, is beautiful filling, etc. Something must be missing if all of that does not bring him to an appreciation of what was lost and that tissue above long ago. The base of big dish. Your heart Kadesh and Eretz Echo this. And this is what we're here for today to try to be able to say that for at least one day this year, At least one day this year I was Mr. Bale, I'll Yerushalayim. I mourn for Jerusalem. I mourn for it in a spiritual sense. I felt a gap, a void, a vacuum in my own, the depths of my own soul, because I couldn't connect to God through each of these three major connections the land of Israel, the city of usual I am and the base I make does this says Have you? Lavie It's like the Caduceus. Lavie is is the message, the message of tissue of It's this one day of a year where you can reach that depth of sincerity, that depth of commitment, that depth of openness to something beyond the material, to something purely spiritual. And that's what we search for on tissue of we're going to do today is recite together several kilos. What I would suggest is I will usually give a prelude or introduction to each keynote. What I will do is I am pre-recording. I'm not doing it on tissue above day, but after each of my short talks I will take a pause. You can take a pause. The camera will take a pause. And during that pause we recite the actual text of the King, which we will read. Let's take that pause right now before we begin, the first king of the day, which I will present again momentarily. for the first kina of the day. Let us begin. And that is I would like to indicate we will not be reciting together all of the keynotes in the the book, the keynotes mistress or of the oh, you all use edition of the keynotes, but we will have selected keynotes and the first one we will select is to be found on page 254. In this edition it is generally numbered as keynote number nine of the morning keynotes and it begins with the words a ha tiff R.T. May rosé whoosh Lethal. I'd like to give a few preliminary remarks putting the frame around this particular keynote so it begins on page 255 and the Hebrew side of the page with a relative r t maybe I should say Jewish lethal. How they have hurled my glorious crown from my head. A ha how it's as a statement of shock. How could this have happened that t r t my glory, my crown Maro show Cy who should leave, who has been hurled his lift means to throw violently tossed aside, rejected and stripped from my head. You cannot get ki say how covered Salem him lethal. How has it come to pass that an idol has been erected in the throne of Honor's stead instead of the key say her covered throne of God's glory, There is now an idle ideal in its place, a mute, dead product of human handiwork. An idol, a statue made of clay or cement or wood or whatever. Instead of God's glory. But slowly to know I share the foci in Him. Lawful is the reason for this. You will try to penetrate deeper and deeper into this notion that the mechanism is about to express. Now the key knows by and large, go beyond the tragic event that they are describing, which is tragic at every level to look deeper and to understand what more of failure could have led to this tragedy. And this really is the goal of a Jew in every aspect of his or her life, the ability to take responsibility for one's actions. And when things go wrong to try to determine what was it that we did wrong, that has now to be corrected. And so right here in this third line, the medical name, the author of this keynote asks or states but shallowly. Tonight I share foci and immortal because we abrogated the conditions counseled by our prophets HOSEY our seers, our leaders who saw who saw our moral failures, our shortcomings, our sins, and gave us advice and guidance as to how to correct our behavior. But we were mahalaya we abrogated we rejected this advice the numb imbecile coach to local. Let's not forget that he the Almighty said, If you follow in my statutes, if you follow my laws. So this is the first stanza. You will notice, of course, that it begins with an olive echo, which is also the beginning of the book of A4 the safer of Lamentations. And then it ends with a phrase from us. But who can say the last chapters of the book of say, for Vikram, of Leviticus? And then there is the following little subscript, and it reads Lamo to reveal a local sin. This is God's response to our complaint. We're complaining about the throne tossed off of our head, about the idols in the temple, about the fact that we rejected the good counsel of the prophets for rebellion. Shalom response to us. He talks back to us and whispers, Why do you call me to account for my you blaming me for school? I did rape him. You have spoken too harshly against me. Me at home, he says. Those look that you have done this to yourselves. The same says those Look, the point of confessing one's guilt. Confessing was failures. That's God's response. The Jews response is, if I. How could this happen? And God and it's the small print in this edition whispers back, Why are you looking at me as if it's my fault? It's your fault. Let's choose another paragraph. Baze Blush of Thai Bimbo eight So if some he devoured my judges first distorting their judgment, the judicial system, the courts we depend upon for equity, for fairness, for justice. They failed, they failed, they took bribes, etc. They were corrupt. We funded Mr. Mayhem. Kishore, if it was us, he God hid his face from them, from the judges when he be held their wickedness. We believe that a judge who is acting properly will have God's assistance, allow him needs of but others kill God himself will help support the judge who was a true and fair judge. But if he's a corrupt judge, you can't expect God to support and help him in his corruption. That Umar of York might run the Harvey some he truants transformed rain to dust to astonish them. And the greatest curse is that a person who lives in an agricultural society which our ancestors back in the ancient land of Israel, were basically farmers that were in a high tech country. Then we depended upon agriculture of the worst curse that can happen to a farmer. As if instead of rain coming down from the heavens, just a dust comes down from the heavens. That's the type of punishment that will come from for this injustice is corruption of the judicial system. They live in society. Cash made from the E tub starts with the base second letter of the Aleph phase and concludes with a phrase lifted from Pasha's who Khosa. When you guys are doing your thing correctly, the Jewish people are behaving themselves properly and the judicial system for the Jewish people is working without corruption fairly, justly. Then know, I think you should make him be eaten. I will grant you rein in its season. That's the complaint. The response of God is safi. Oh, so money. You made me into something filthy and refuse. You rejected me, you stamped upon me, you trod upon the lovely up over I used to. Maybe God in his anger persecuted me. The Akuma of my hero. You shall surely be his consolation soon Delight me always that hope That hope for the farmer. This is our first mention today, not the first mention in the entire book of notes of the farmer of consolation, of comfort, of somehow getting out of this tissue of state into a much happier state of mind, into a much more complete lifestyle. And this is how the Kindle proceeds. I love Baz Kimmel, David. Always, always, always not glorifying our sins, but confessing our sins openly, facing our faults, confessing our falls behind it all. Of course, we have God's promise that he will at one point forgive us and redeem us. This is the kind of that we will recite together. Now. And I think our pause and you can recite this on your own. So we've recited keynote number one. We'll move on to another question now, and it is keynote number 19 in the Kindle's booklet beginning on page 392 393, and it is entitled Hashem had to. I'd like to give a little preface to this particular keynote. The previous cannot be prefaced it with a comprehensive view on the day of Tisha, but of from the works of the author of Caduceus Lavie by Lavie. It's like a teacher going to fast forward several centuries. Now with the preface to this particular keynote, and it is from the collection of the very Torah of Soloveitchik say if exotically wrathful as it appears in this volume of a series published by the Orthodox Union and this volume is entitled say Fresh You to Arrive, it is the book of the proverbial soloveitchik. She him lessons all in Yoni are very close. The tissue of the entire subject of mourning, which I recommend to you to study. It's not for today, but also on Tisha of on the special aspects of tissue, but of that are related to the entire topic of grief and mourning. Nostalgic begins with a passage in the Talmud in Mazurkas to soften stuff none of them at days with the Gomorrah writes all my Shmuel ein tani seaborg webberville Eliot teacher of Bill that there's a concept of a town this seaborg an entire tractatus of chess Bavli and you're showing me is about the concept of a tiny symbol when it seeber a community, an entire community could be a town, could be a large city, it could be the entire Jewish people have facing them. They're confronted with some very, very terrible, threatening catastrophe in ancient times, historical times, the most typical catastrophe besides war was the lack of rain in agriculture. Society obviously needs rain. There's no rain. The community would declare a fast day or sometimes a series of fast days. And there's much to be said about the details of how one behaves during a community fest day community day of fasting, too, on this. SEEBER We have this passage in the Talmud and the surface of him, Shmuel says Tisha above is a tiny ceiba, and it is the only kind of ceiba that one conducts, even in Bayville, not necessarily in the land of Israel. Rabi opened on the Gomorrah, says I believe in an object and says that Tisha above is not a town. This Ceiba and this neighbor is one thing. The community responds to the lack of rain and this is something altogether different is not the same ballpark. It's not the same category as a tiny ceiba. In what way, my love? The very nice mussels. A tiny seabird begins in the morning of that time, this several weeks ago, and we faced it on the 17th day of tumblers. We ate a full meal the night before and only in the morning after we woke up that day. The day time we fasted. Tisha Above is like Yom Kippur. One begins the fast and the sunset of the previous day. Venus measures the earth at fast is not a basically a 12 hour fast. It's a 24 hour fast. No, says the low limb love of certain types of work are prohibited on certain first days of Kippur for sure. Tisha above is different from a town of seaboard because Tisha above starts the night before this. Above there are different customs about what type of work one can perform and which one cannot perform, and we learn the amalgamation. Douglas Those were local British above us in addition. But one is allowed to do various types of work which are defined, of course, in the town. But then the show follows. But the difference is from the yellow. The point is that fish above stands apart from the time the seaboard. As we will see, there are basically three types of fast days. You know those fast days which are fast days in response to a threatening disaster, lack of rain, it's autumn and it just hasn't rained. We need ten, 12 inches of rain next few weeks or we're going to have a famine so the community gets together and fast time this table. There is another type of fast which is a response to old problems we fast on. I saw she was a bottomless sorrow. Batavia is some good value, not because it could be a wonderful time. Prosperity and peace, etc. etc. But a thousand years ago, 1500 years ago, 1800 years ago, 2000 years ago, there was something wonderful that happened to the Jewish people. And we celebrate it or something wonderful. Something terrible happened to the Jewish people and we commemorate it. That's another another possibility. And then, of course, there's times when we have Yom Kippur. It's not in mourning, not a day of mourning, not necessarily as some threatening contests are we about to happen. But Yom Kippur is a time for introspection for Tuvia, for changing one's ways for the better serves elevates. It goes on to say that on the tiniest seabird on this community fierce days, the Rambam says it got killed trying to see. But who is Uncle Tuva? It's all about praying, repenting, etc. etc. Mitzvah. As I say, the Zocalo area, but Fatso Soros, Alcalde. So Rosa Tova. Well, let's see. You're in trouble. Pray, change your ways. Do better. Pray, pray communally, Pray from the depths of your heart. However, when we come to the fourth Somos the first day so she was a bitterness of sorrow, but TV's of some good value. Then it's different. We will not just fasting, praying that we be saved from some disaster, but rather. Yes, some young man writes The Arab culture of South of Asia. There are certain days shekel. You saw oil me standing by him. If they had sorrows she irritable him. We fast now enough for our current difficulties, both for but for various types of sorrows, various types of difficulties. Calamities that we experienced centuries ago, millennia ago. So a whole separate category. Could they look over how verbose life toa doctor hit you for All of that is not just because we want to keep the historical record straight and remember some terrible problem that we had many, many, many years ago. It's rather to open up our hearts to reflect on our history so that we could change for the better. Today, it's a whole second category and then continues to ourselves. There are times when they're both true, because if one must experience ancient sorrows, ancient calamities, as if they were here today, as if we were, we still remember it. It happened so long ago, but we still remember it. That gives us an impetus to change our ways for the better. Today, there's no not necessarily any terrible threat today, but there was was a threat. And then once were difficult times in Jewish history, they should bring us to prayer and tissue, especially to tissue of a to change change for the better. That's what this above is all about. It's a combination of these two components. Yes, it is a day to remember to remember to remember. But the purpose of remembrance is not just remembrance. It just just for the historical aspect of the day. It's in order to prompt us and direct us to change our ways by eating bow, to reflect in our heart deeply. But how we could change for the better. So in that sense, tissue is a appropriate response to tissue above. It's not just about fasting to remember the past, it's about fasting to perfect oneself for the future as well. The question, of course, becomes we're all humans and we sin. We make mistakes, sometimes unintentionally, sometimes very intentionally. What is the prevailing sin that we must be concerned with? At this time of year on tissue of. So there's a passage in my seconds, Yoma. It's a powerful passage that distinguishes between the first and second temple periods. And the Talmud writes that big dish ratio, the first temple, the temple which was destroyed at the hands of Babylon so very long ago, was because the Jewish people were negligent and committed sins. The three areas were the most terrible sins are included in those three categories. The Talmud speaks of three different areas of sin. One is about Israel, idolatry, worshiping alien gods, worshiping statues. What you're being wealth, worshiping, grander, worshiping something other than God. I voted zero alien worship. That's a large category in itself. Another category is guilty arroyos, sexual misconduct, promiscuity, infidelity, etc. These are constitute a second category. And the third category should it double murder, killing people who are innocent injustice, which leads to the death of someone who is innocent of crime. It was done in spilling blood. These are the three, the quote, big three, and they are the big three. These are the three areas which the Torah is most against. Almost every other type of sin has some type of justification, rationalization and is relatively easy to to make compensation for or to be forgiven for. But these three in your every for these three are at the extreme. Those were the three sins. And the Gomorrah brings proof texts that during that time, just before the destruction of the first temple, those sins were out there. How prevalent they were, we don't know. But they were out there and there were public. Public means the community, the leadership knew that there were people who had fallen to those one of those three depths of sin and wrongdoing. That was the first temple in the second temple. Right. The Talmud. This is yo mode of after some days it was not three three since the people were not at that level, they were sitting publicly in these extreme ways. No, they were very careful not to act morally properly to certainly to not to worship idols, not to be guilty of adultery or idolatry, that's for sure. Certainly not murder. But they were guilty of one sin, which is Chicxulub, which is equivalent to those three, and that is sin us feed them vain hatred, hating people hateful is seeking revenge seeking to do in the other person unfair competition. And do we get the kind of the we get that necessarily you weren't provoked to hate this person just for whatever reason didn't like the way he or she dressed, the way he or she spoke, or even for no reason at all sin us, you know, and that seems to have been a pervasive sin. And I would argue something which still pervades the world at large. People hate each other for all kinds of money, and that's nonsensical reasons and there's very little cooperation, friendship, etc. that that sin is what brought down the second temple. So when one wants to do choose one tissue above it, today is tissue above you'd like to besides fasting and reciting, you know, etc.. You want to do something, you want to change something about yourself. So I'm not speaking now to an audience of murderers and adulterers and idolaters. Obviously not that you wouldn't be watching this particular presentation or speaking to people who sometimes insult other people, demean other people, shame other people in ways which are really not justifiable at all since, you know, there's no reason for this type of hatred and this is something to focus on. The next keynote, which we will be site again is on page begins on page two 9392 on the page 393 in this particular edition. And it's entitled Love for Hashem. How to do this is really a confession rather than a keynote. It's a lament. That's what a keynote is, is the lament. But it is also a confession, a confession to God that he, the Almighty is righteous and the faults lie within us. And one fault, the extreme fault in the time of the second Temple, continuing to this day is seen as kind of vain hatred. Let's recite this together. They will have a brief pause where you can recite it all on your own carefully. I just want to highlight some phrases in the keynote, which is a relatively short one begins LA for Hashem as we proclaim with you, O Lord is the right stuck here means righteousness, not so much charity as righteousness. You're right, we are wrong. But oh so Sasheer who flay some of yours? We are that of you were kind to us, showed us all sorts of wondrous signs then and now. The Lonzo Ball shows up on the Shame is on us before Arena Usher and it's rough No we saw no to after for the trials by which you tested us you gave us opportunities in this example of skin and screen them every day. Every moment of the day. We have opportunities to smile at the other person as ask him or her how she's doing to compliment people for a good job, for being a happy person, easy to get along with. We had the opportunity to be that way, or we have the opportunity to ignore the people to itself to to turn our backs upon them, etc. And you are right. We are wrong in our behavior just to skip down. Look, I share my stock. Go to the end of that page of page two 393 The share my stuck are you? Oh God, you're in the right by mid below. First I looked over when we were in the desert in the wilderness. We lacked nothing. We lacked nothing in the wilderness for long. No brochures upon him. The shame is upon us. The needs love on the hot cellulose we dissolved bonded both because of the disgraceful way in which we despise the mother. We weren't grateful, showing gratitude as a way of showing friendship. I thank you for what you've done for me. Denying gratitude food is a way of hating the other person. What did you ever do for me? Lately? That's. That's. That's vain. Hatred rebelled along with Kora rebelling against the leader that's often done that a vain hatred. I don't like the way this guy speaks. I don't like the way this politician dresses. I like this or that. That's vain hatred. And we send. We send with too much gold. So you made the gold into a calf instead of realizing that gold can be used for all sorts of wonderful, wonderful projects in life and human life, we cast aside our gold and made it into a golden calf. We made it money, something to worship instead of something to help other people. Instead of using fortunes to build hospitals, to build places where hungry people could be fed. Instead of that, we took our money and spent it on mansions, spend it on all sorts of foolishness and all sorts of waste. And that's how this scandal continues. So recite this killer and I'll take a little pause and then we'll continue with this theme of sin. As we know. Now that we've read that the killer of the car, Hashim, had stuck a god. You're right. For Londo bosses upon him. We need to be ashamed. And I convey to you that Hazel point to one area of fault. A sin that was the cause of the destruction of the second temple, namely sin. A screen of hatred for one's fellow rather than love for one's fellow, instead of your half of the real composer, instead of loving one's fellow as oneself, one hates the other person and shows it in various ways. I'd like to continue to speak a bit about this horrible, horrible shortcoming which we are all prone to, namely sin. That kind of this type of hatred. And I'm going to be referring to a keynote, which is not a keynote. It's not a lament, not part of the traditional keynote. It's not to be found in the book that I've been drawing from until now. My assistant, Mrs. Herbert Goldberg, has prepared for all of you a booklet which will contain an outline of everything that I said today. And we'll also provide some of the sources that I will quote from which are not in the Kindle, which hopefully you have, and the volume that you have on comparable volumes. And one example of this is my next presentation, and that is a poem written not in the previous millennia, not in the previous century, but rather in our own time by a contemporary poet to passed away now about 20 plus years ago, whose name was Aharon Mirsky and Prof. Mirsky was a professor at Hebrew University in Jerusalem, and his area of expertise, especial scholarship, was Poet. Which one would translate liturgical prayers, prayers which were written as poems, but as part of the liturgy. He himself was an expert on that area of history and had a lot to say about the history of the Kindles, for example, the history of various sputum, perhaps the most famous of which is in the sun, the tokens which we recite in the volume, The Royal. But he also wrote poems, poems based upon his own experience. He came free Holocaust from Lithuania, Poland, Eastern Europe to Palestine then and was active in the construction of the state of Israel, especially the entire field of higher education. So we wrote a book of poems. So I have before me here the title of the book is Deniers Sheer The Justice of Poetry, a song. It's a thin book. It's poems. Again, short, brief poems. Clear poems about 150 pages. And I'd like to share with you one of these poems, which you can find in your booklet at the appropriate page. Again, it is. And it will be labeled. It is labeled in English. Aron Mirsky Comma and then transliterated. Then I share. I'm reading you the Hebrew version, which with my rough translation, the Hebrew version begins. This is a poem about how a wonderful childhood friendship deteriorated and deteriorated into vain hatred. People who were once the closest friends, the best of friends, and all of a sudden they were enemies for no good reason whatsoever. And here's how the poem reads. It's entitled to hateful so often pronounce or mispronounced. Teufel So it refers to those sections of the Torah, which scolds the Jewish people and tells us, you know, there's a consequence for your actions. This payment or punishment for your sins. And it begins as follows A beautiful, beautiful portrait that he pay paints in words. Kane Bane. Holy See, Let me pass. Oh, have him embedded in. I was once the son, the child of a family of friends and lovers, people who loved each other. A whole newest love may know Yahad We will eat our bread together. Miro rain in the garden. Whether the bread was bitter or sweet, it was moreover, the bitter times. We would still be friends, consoled each other, support each other in every way. And if the bread was my God, there was delicacies. Well, all the better. We were friends, We celebrated and we ate and drank together. Take vitality, low comfort. My heart kind of took me away. My heart grabbed me with Hope Tikvah and the hope was, oddly enough, who do we will be forever? So? So join this one. This is his childhood experience and his reflection upon his childhood hopes that this beautiful family, neighborhood community would continue on this friendly, wonderful, loving way. Low RLC Persia itself. I'm not going to go on and tell you a sad story, Lydia. I don't know how it would happen. What happened to that dream world as I have Carla Katsav? How did love become transformed into vicious anger if he did them whatsoever? How could people were formerly you see them wonderful friends and all of a sudden they're in rapt with wrath. All of a sudden we can't agree with each other. Anything we're arguing all the time. I don't know how it happened. It's kind of underscores. This is vain hatred developing in front of our eyes. There's no reason. But all of a sudden we're just snapping at each other, etc.. It was sort on April offensive. Could have been Satan himself. That kind of sprinkled us through into our midst. A sense of arrogance. Is that what happened? Oh, how you did your choices or or the friendship itself go out of style? It became strange. What's this friendship all about? So slowly, slowly, this wonderful, almost utopian community, family, sitting together, eating together, singing together has become disjointed, huddle, team radio, the smell of a cell. I stopped. I ceased being happy with my friend. I'd say bad stuff, too. I stopped being sad when he was sad. The beginning of the deterioration of love and hate. Ellen learned Iho safely forever. My tree was lucky. My tree continued to blossom for her recur months after. But his farm, his plants, his agriculture began to become jaundiced, began to fade, to decay. He is not so fortunate. A stray. You'd care your Shoah. When my friend began to fall low, be stooped low and on them I'll mere itself till he was helpless upon his own pavement. He was lying there, helpless on the sidewalk. And what did I do? What did I do with my neighbor? My friend? My old friend was suffering, so. And I was living just across the street from him. How long they seen those or something? I close my window. I drew down to the shutters. I closed the curtains. I deliberately didn't look upon his suffering flow over a span of. I didn't want to see his face. There is a deterioration now, just totally ignoring him or me. Mu Lo Shively, something from before him. I would take a detour instead of walking right by his house. So we walk way around just to avoid him. Avoid ignore Laval Tiff Gauche In the end of. I just wanted to be sure that my eye would not see his be beautiful. So I was the automatic. If he gave me a blessing, he waved to me and said, Good morning. I stuffed my ears. I didn't want to hear it over a social loan. It was love. And I denied him my personal greetings. So what happened is here, this wonderful childhood scene of everyone getting together and helping each other is now a situation where they're avoiding each other as much as can be. They don't want to see each other. They want nothing to do with each other. And then the climax and I'm going to anticipate the climax a bit because the last word is La Zosia means the scapegoat on Yom Kippur. Let them take this goat and throw it down the down into the pit, down the cliff, as is also the best translation in English. And I dislike using the word hell, but the hell with you, damn you. That's the ending of the poem that here, here it comes. Holy Zorro. He became something disgusting to me for Lois. And I couldn't bear him. I felt he was smelly in some way, physically disgusting. And even if. But I am an honorable person for who shall fail. He's a lowly person. I am a prince. Prince of industry, a prince of wisdom, a prince of success. And he is a sleeper, a bomb, a vagabond comes, a harlow. Ask around. I want to remember him. Oh, what's his name? If I remember who I remember him. Yeah, like Zohar. Lois. No, I don't even to remember him having Bush for this card to fail is an embarrassment. I remember him. Him, that guy. I don't want to know about him. He was an embarrassment to me, Levi. How? Hopefully, because I know the darkness should take him away. I don't want to know from him who Ben Billy. Shame is now anonymous. A person without a name. He's anonymous. Lies Sale. Let him go. You know where Wow. Starts off with you did them. Oh, have a wonderful experience. We ate our bread together. The best of times. The worst of times. And then silence, ignoring, avoiding and finally demeaning, dehumanized, degrading, and finally just rejecting him with a loud curse. Last Özil. This is the end of the poem. You wrote it in 1963. It works out, but it encapsulates for me the epitome of sin, as in beautiful 20th century poetry. This is a killer worthwhile putting into the casinos, especially after we begin to say Look for shame. Stock of tissue above is a time for repentance. We all have those aspects of our personality. We all have all good friends that we gave up on long, long ago. They went their way. I went my way and never the twain shall meet. And that's the crux of sin. That's something to remember. We just focus together on the tremendous problem of the issue at hand, which is the root cause of the predicament we are still in today. Today, my march to this point in time, and that is our failure to overcome the tendency of many of us, of cynicism, of hating, reducing wonderful relationships to hatred. This is a problem The Jewish people have had, at least back until the time that we sold our brother into slavery. When the brothers sold Joseph into slavery. Beginning of a difficult, difficult phase of Jewish history. Slavery in Egypt. Some traces back to earlier biblical times before Joseph to the time of Cain and Neville, two brothers, the only two people in the world besides their parents. And they couldn't get along. And one murder the other similar screen them as pervaded human history from the very, very inception, from its very, very creation. And it persists to this day, persists among us within families, within marriages, within communities, within societies, within nations, within the human race. Hatred, hatred. Hatred. War, vicious competition, persecution, etc., etc.. Cynicism. Hatred for no good reason. And I share with you with the poem of our own rescue how this has all equated to Gomorrah and which separates the root cause of of gulfs, of destruction of the second temple was sin those final Alcazar. What did they see in their society? The time of the second temple that led them to believe that the root cause of it all was hatred. People couldn't get along with each other in crazy ways waged with make no sense. There's an entire section three or four. Drop him. Three or four blood in the surface getting which give us numerous stories, actual real life events that caused that show, that demonstrated this type of vain hatred. I go back with you to a passage in the Talmud and have known, Hey, I'm at base 55. Be fascinating passage to read it to you with a minimum of commentary is to give you the impact of this example of the type of sin that destroyed destroyed Yerushalayim. It begins with a statement of Rabbi Yohanan. It's near the bottom of the afternoon. Hey, I'm in bass guitar in the circus. I'm Ravi open on my sleeve. The verse reads Initially astray or Dom My father, Tommy or Mark. Shelly Both people borrow. This is like the first half of that verse. Solomon says, Fortunate. Happy is the man who is always afraid. The far of it. You might think this is a person that was best treated with some time of anti-anxiety medication. He's always afraid that's not what the means of you over the means fortunate the person whenever something happens in life, one thinks what can be the consequences of this? If I make a right turn here, what might then occur? What's lying ahead? A bottomless pit. I'm going to fall off the road to to my death or a smooth highway. You're always going to think things over. Consider the possibilities, the realistic possibilities. Not to dream up some, some some scary figure, some scary fantasy, but rather realistically, what might happen if I do this? Or if I do that? I shroud them. If they tell me and the examples that he gives a many, will you take a look at one of them? And that is simply not thinking of the consequences of snubbing another person, of putting another person down and embarrassing him. What might be the consequences? Do you think that the consequences of your slights of your one time friend will lead to anything disastrous would lead to the destruction of Jerusalem, to the exile of the Jewish people? Because I snub Pallone, Because I snub so and so. Could that be you have to take it seriously. Maybe. Maybe hashrate or dome effect of it got always be afraid of the consequences of your action. And here's the example. First example. There are many a cancer who becomes the heart of usually Jerusalem was destroyed in ancient times. Second temple times because of an event which occurred with two people, one named cancer, the other named Bar Cancer Anonymous people. What's the story? The story is as follows The Who got it was this person who remains anonymous in the story was throwing a party. We'll just call them the party thrower. The happy go lucky fellow was having a birthday party and wanted to invite all of his best friends. However, his best friend was a man named Cancer. The doctor may come to his good friend was cancer, but there was a little confusion because double was very his worst enemy was a man named bar cancer. Where comes on bar comes are related was by cancer comes his son that that's why he was called bar come so what they did they just have you know similar names was name was Smith as Smith and the other was Smith as why H People had similar names all the time, but his enemy was bar come, so let's get that straight. His friend was cancer, so he's about to make this big party. Those days there was not only no post office mail, but there was, you know, old fashioned mail. But there was no mail and there was no email, there was no communication. And if you wanted to send out an invitation to all of your close friends and you happened to be a wealthy person, invite a servant or a some gofer, some fellow would run errands for you, so you would tell him God would invite my good friend, come to the party I'm making next Tuesday night. That's what he did. I'm a lady. Someday, he said to his his servant zeal icily, can't go and bring cancer to the party. Give him an invitation to my party. So this go for this young fellow, an errand boy went to the house of a man who thought was cancer. He looked in the telephone book or the local neighborhood calendar, and he sees under the roof there's a man name comes up, but there it said, comes the comma bar. So when something is 11, the value of the good friend comes to you while the enemy bar comes to isolate bar cancer. Okay, so cancer didn't come to the party. He didn't know he was invited. He didn't know there was a party but bar come. So the enemy came. Oh, maybe he's making friends with me again. Sends me an invitation to his nice party. I'm going to the party and buy a new suit. And the bow tie. He comes to the party. Well, the host of the party walks into the Grand Ballroom. Also Oscar Faye, and he looks around the room. And why do you know? Who do we see? Who does he see sitting there? Bach comes to his enemy. Ask for the have it yourself. He sees his best for his worst enemy is sitting, enjoying himself at this morgue right on my left. So the host says to by comes is enemy birthday. What's going on here? How hungover This person doesn't even call him by his name. The judge says this person you baldev over that hungover. Who? You're my worst enemy. What are you doing here? How did you get here? Who invited you, My boy? Awful. What are you doing here? Come, get up, poke. Get out While as soon as you come to the party, it's your own party. Want everybody to be happy? Here's this guy, your enemy. And you're picking them up. And to say the least, discourteous Lee, reject him from your own home or your own brand ballroom. What's going on here? So by comes the response. He says, Look quietly, I came right, I'm here, I will soy. I'm here, Chef. Come and leave me alone. Don't embarrass me. I have 100 guests here. Fernyhough here, here, here. All the rabbis in town, they're here, all the big shots, all my old friends and everything else. So you don't want me here because I'm your enemy, you know? Let. Let me stay here. You know what? In case you're worried about how much course you. How much I'm going to eat of the lamb chops and drink of of the fine wine. I'll pay for my. My pay for my meal. I'll pay for my meal. You have no love to me, Mother Hill. Love is just enough. I'll pay you whatever I eat and drink that will cost you 100 bucks. I'll give you a hundred bucks. Just let me stay here. Don't embarrass me. I'm Malay, so this house seems to have a very limited vocabulary. All they can say is get up, get out or no. And he says them now. No low on my way. You have no love to me, pal. Go this or this. I'll give you a deal. You know, this is a 100 person party in the Grand ballroom with all this delicious food and expensive wine. I'll pay you the cost of half of the meal. The meal has got to cause you maybe 20 grand. I'll give you ten grand. Just let me stay here. Don't embarrass me. You have no love to me, pal. Do this to this family. So what is the host response again? One word low. No, that's all on my plate. So he says to him, You're upping the ante, huh? You have no love to make cooler suitors say, because you're $20,000. The whole affair. I'll pay you the whole 20,000. I'll pay for the entire affair. Just let me stay here. Don't embarrass me again. He says Low. No. And now he says, besides his limited vocabulary of Get up, get out or no, Now he gets physical. Not to be your date. He takes by cancer in his hands. He grasps them by his collar walk, man. He picks him up the f k and he throws him out. So now that's the end of that story. This guy's thrown out by comes is now out in the street, hopefully landed on his feet and he's rejected and insulted and embarrassed and shamed, all because of sin. As you know, the host didn't like him and a grudge threw him out. You offered to pay for the meal for half the meal for the whole affair? No, no, no. Picked him up, threw him out. That's the scene. That's a picture. A photograph of sinners in them. Hatred for no reason. So what else I come to do? Well, if you reward a person, an act toward a person with cruelty and disdain and anger, his response will be cruelty, disdain and anger only natural come. I am upon them upon him because they'll in the past. We are in life, in our interpersonal relationships, like a person in front of a reflecting pool. If I scowl at the reflecting pool at the mirror, the pool scowls at me. If I smile at the reflecting pool, the pool smiles back at me. You rejected it and embarrassed and insulted in some way. Harmed by cancer. By cancer. We'll get back at you in the most vicious way he can imagine. And that's what happens by comes, he says to himself, sitting there on the floor, having been thrown out. He says, you know, besides this host, too. Anyway, he's a lousy person. He hates me, etc. He threw me out. He's bad enough. But, you know, I'm really angry at for how very unsuitable. Not the rabbis in town. The biggest rabbis in town were guests at this dinner at this party. And they're sitting around and they watch the whole scene of me being tossed out into the street by this host. I'm angry at the rabbis. Why didn't they protest? Why didn't they stick up for me? Why did they come over to the house as they had Cool it. Take it easy as the guys stay here. It's okay, though. They didn't do that. So he saw the Rathbun on. The rabbis were sitting there below Muscle Bay and they didn't protest Miami. No Carnival. Do you see that? They're okay. They're okay with sinners. You know, when they see strife and discord and arguments and hatred going back and forth within the community, within the family, within the friends, they don't try to stop it. They don't say enough of this nonsense already, let's call it, and get along with each other. They don't say that the leadership of the community, they're responsible. If that's the case, a little ethical because they malco remember we're living under the Roman rule. I'm going to go to the Roman Caesar or the Roman ambassador, whoever's in charge of Judea at that time, whichever a Roman general or politician or governor is acting for them. And I'll go and slander the Jewish people and tell him that the Jewish people are rebelling against him, and then they'll put down a hard fist and they'll send some of these guys to jail and some of these guys to the gallows, maybe all of us into exile. And I don't give a dime. Let that happen. That's what he does. And there's more to the story. But of course, it all ends with the destruction of usual. I mean, Rubio and others telling this us US ashtray or dome of I hate it when you mistreat a person. Think of what the consequences might be. It might go from pillar to post, from better to worse to worse, to still worst of the worst to the floor of one of you is your life. This is the Gomorrah itself, telling a story which could have easily led and did eventually lead to the destruction of usually. The question, of course, becomes and this is crucial. Okay, so this in asking screen I'm out there in the world is hatred. What's the opposite of it? So one of Harvey's my wife's ancestors was a Hasidic rapper named Haskell, of course, Mayor, I think he was the first on record to say and to write that the cure for sin, as you know, the cure for hatred, for no darn reason, for no good reason, is the the opposite of that is, I have asked, you know, loving a person for no special reason, liking the other guy, not because he did you a favor, not because you expect something back from him. You're a nice guy. You're okay. You know I like you. That's all of us. You know of us. You know, that's the reverse. And if we act in a manner toward each other, obviously, then there's no special reason why I should like you. You're a nice fellow. You're a member of this family or member of the Jewish people. You're another human being. Whatever it is. I like you. That's the way it should be. I have, as you know, and that's going to reverse in us. You know, that distinction is credited to many people who live subsequent to high school because it's attributed to Ralph Cook. It's another Ralph Cook's lifestyle. That was his M.O. also. That's the way he behaved. He loved people, even if they were his enemies. And they tried to do him in and hung posters in the street against one of his policies or whatever. Not only did he forgive them, but he loved them and his favors for them. That's that's the goal. To transmute, to transform sinners, bring them hatred for no special reason to have for no special reason. How does one do that? So I'd like to mention to you as a handbook, if that's what you want to do, you want to make a resolve today to show above that the resolutions don't have to be on New here today and Rosh Hashanah. They can be on Tisha above make a resolution to try to avoid cynicism and really move ahead of them. And you want a good handbook for it? Well, one good handbook was written many centuries ago by a man whose name was Rabbi Moshe Quarter zero, and he wrote about God's wonderful generosity and blessings and about how human beings can not only emulate, but can, so to speak, inspire God to respond in a loving way by acting lovingly, by acting with stress and with acting, with generosity, acting with friendship, acting with a smile will, in a sense install those meadows in also God himself so that he becomes full of blessing and grace and succor in the name of his safer, happy motion called The Zero is Tomer Devorah, the palm tree of Devorah, and in of itself it's a wonderful handbook for how to be better at being good, how to improve and being loving and kind. Sometime ago I picked up a kind of a commentary on Torah Tomer Torah, written by a contemporary the two volume work is a picture of the cover of the first volume Tomer Devorah by Baby Moshe called the zero Kabbalistic and the 16th century 15th century. And but this commentary is like an expansion of the book. Tomer Dvora So this is not written centuries ago. This is written yesterday by it is called the Safa Baru Ra in a clear language and it tries to bring down various ethical situations, social situations which are clumsy and awkward and difficult and might easily lead to misunderstanding and enmity, and to turn them into opportunities for friendship. And it's written as if it was written for a grade school student, written with the quote to celebrate in every facet dating. But he in one of the middles, one of the God's qualities which we are supposed to emulate. Going to the author of Total Motive, Tomer Devorah of Emotion Code of Zero is called kickoff. It's said who God wants cursed and he defines cursed not as being generous city or loving kindness, etc., but has said is bestowing upon another person undeserved friendship. The person is not necessarily a friend of yours. You just met him for the first time and he could go his way. And you can go your way, but you give him a facade. You give him praise for fun. Though Cicero found very hard to associate about him, That's God's way. And that could become the way for each of us. So he quotes in support of this no less than three different midrash in three different texts in the Midrash and one in matters. Rabbi Pasha's view, and one of them a surface and head with a very Catholic and another in a for Rabba Pasha. But in all of them you see the way that in various times in history the Jewish people are doomed and the mullahs are the evil angels and demons are doing all sorts of things and kind of gleefully waiting for the time when they can strike. And then there's one kind of angel comes along and says one kind word, another kind word, etc., and turns everything around again, turns everything around again, and converts almost magically the sinners lean them their hatred of the opponent of the ministering angels. Who is the the the persecuting angel, the prosecuting angel and silences him and gets, so to speak, on God's good side to have them mediate over the prophets, has said who aspects of God and bring them alive. I recommend this book to you really as a handbook, especially in this volume, this edition, which is available through my phone, see my name if you shall. I am. And if you're interested, you can contact me and I'll give you the details of how to get it. But it's a textbook in my language. And of course, Bill Cosby's language of changing magically almost changing cynicism, hatred. Discord can't get along into obviously. No, it's a it's a book of you know, you could do self-therapy through the use of this excellent cipher. We'll stop here for a moment and then we'll move ahead to actually move ahead historically as well as in other ways. so far, in looking at Tish above, that's the day of mourning, fasting, sorrow, and focusing on the core of the historical aspects of the day. Focusing on the base amygdala, the city of usual. I am the exile from the land. Now we have to move ahead in time because the requirements of Tish above and the lessons of Tish above ring true throughout Jewish history and without first cannot be focused on the ancient catastrophes which were certainly numerous, very, very tragic and painful. We look beyond that to our own responsibilities to what our prophets, sages, the VM, the causal saw as the root cause, which we must work on beyond mourning, and that is self-correction self improvement in the word to shovel. And to do that, we have to uncover the focal sin of our people. From the beginning of history, as I suggested from Joseph, outside the arc of our history right down to this very day. My much if we fast forward from the exile after the second temple was destroyed, we can move ahead and to various issues across the centuries. I want to focus on one right now at this moment. And to do so, I just want to quote a sentence or two from a book by a gentleman named Edward H. Flannery. Flannery himself was a Roman Catholic priest in the 1964. He published this book. I have in front of me the revised and updated edition of this book, which, according to the blurb on the back cover, was hailed by Christians and Jews alike as a ground breaking book that did much to expose the fact of historical anti-Semitism in the United States and around the world, in the words of the Jewish leader. This is a major contribution to Jewish Christian relations, in the words of a leader of the Roman Catholic Church. He thinks, or he thought that it would bring the Catholic community an entirely new development in their thinking about the people of the Jewish faith for each of us as individuals. This book is extremely valuable for whatever lessons one can draw from it, which are many and powerful, and that is the anti-Semitism which we, the Jewish people, experience, especially in the continent of Europe. But as in the revised version of the book, it updates it to current times and to the United States as well. In chapter five of this book, which begins which is entitled The Veil of Tears. The author writes To find a year more fateful in the history of Judaism than the year 1090 61096 would necessitate going back a thousand years to the fall of Jerusalem or forward to the genocide of Hitler. The wolf unsurpassed by other years in the volume of atrocities. 1096 marks the beginning of a harassment of the Jews that in duration and intensity was unique in Jewish history. It was the year of the first crusade to the Jew. It was a thunderclap. Thunderclap out of the blue, great, ill organized hordes of nobles, knights, monks and peasants. God wills it on their lips as they set off to free the Holy Land from the Moslem infidel suddenly turned on. The Jews like to go back with you to 1096 and four elbows two centuries after that, to focus on some of the history, some of the theology, some of the suffering that we must somehow absorb, at least on this one day of the year. Tisha Above when we look back and we're omitting a thousand years of Jewish history. We're going from the second temple to the first Crusades. The first Crusade was only the name of lies, the first Crusade as hordes, as the author writes, marched, Christians marched throughout Europe through Central Europe, various Jewish communities in the Rhineland, the center of the heart of Germany, down to the to Palestine, which was then occupied mainly by Muslims who were seen by the Christians as infidels. And there, of course, they met with resistance and understandable resistance by the Moslem residents against the Christian invaders. But in the midst of all that, on their way marching through Europe and the way crossing over Palestine, entering Jerusalem, etc., they encountered many, many Jews and Jewish communities on their path and decimated those communities. This is just one book, so many books written about this and similar topics. There's another one I'd like to recommend to you by a man named Robert Hasan, which as in the ACA and entitled in the year 1096. Whereas Flannery focuses upon centuries of anti-Semitism and centuries of Catholic hyphen, Jewish confrontation and relationship with one another, Chazen Or Hasan focuses just on that that time period, 1096 the end of the 11th century and the Crusades themselves. There's much to say about it, and of course we can't go into all of it here, but just the point of view of let's, let's remember this. That's what this above is all about. Let me just quote from one page. Page 36 and the book where he refers to a certain person, Count and Mico, EMC, H0 and he writes, Although count amicus troops had by now killed the majority of Maine's capital m i nz its Mayans that a was a thriving and large and important Jewish community. So we have to have they killed the majority of them? Isolated pockets remained. Those two were hunted down relentlessly. Now the entire literature written by Jews who survived these various atrocities and wrote about them. So we have first person accounts of various aspects of all of European history, even going back into the 11th century. There's a quotation from one of these books. This is written by a survivor of this last kind of, as he put it, hunted, hunted, last of the hunted down, the relentless hunt against the remote, the few remaining two remaining individuals, the Jewish community of Mayans. He writes the crusaders and burghers. That means the people lived in the border. B u r g h in the in the village. Turned from there and came to the center of the city to a certain courtyard. There was hidden. David The Gabbay been robbed the tunnel. He, his wife, his children and all the members of his household in the courtyard of a certain priest. Many of the priests of the Roman Catholic Church were horrified by what was happening in the Crusades and did try to protect the Jewish victims. But the priest said to him, To this nossa discovered the gabbi behold their remains in the courtyard of the Archbishop and in the courtyard of his br grave, neither a remnant nor a residue. They have all been killed, cast out and trampled in the streets, with the exception of a few whom they baptized. Do likewise, and you will be able to be saved. You and your wealth and all the members of your household from the hands of the Crusaders. So here you have a small remnant of Jewish people. Their leader was this David, the rabbi, and he's being offered a deal. Convert. Allow yourself to be baptized. And you have my guarantee. You will be spared the God fearing man. David replied, Indeed. Go to the Crusaders and tell them to come to me. When the priest heard the words of David, the Rabbi, he was very happy over his words, for he thought, This distinguished Jew has agreed to heed us. He ran to meet them and told them the words of the saintly one. They likewise were very happy. They gathered around the house by the thousands in the tens of thousands, when the saintly ones saw them. He trusted his creator and called to them, saying, Lo, you are the children of lust. You believe in one who was born of lust. But I believe in the God who lives forever, who dwells in the highest heaven in Him. Have I trusted to this day to the point of death? If you kill me, my soul will repose in paradise in the light of life. But you will descend to the nether most pit the air ashafa to everlasting abhorrence to hell, where you will be judged along with your deity who was a child of lust and was crucified. So he rejected the offer of becoming baptized. He and his small group, David the Rabbi, and he spoke out not only courageously in refusal, but tremendously courageously. And of course, at the risk of the certainty that the risk, but the certainty of his imminent death and went to the core of the Catholic Roman Catholic Church's belief in a human being who was God versus the Jewish belief in a God who was not a human being. And the passage continues. Wednesday, the group heard the pious one heard this. Your Asia medium is Dovid, the Rabbi. When the crowd around them, the crowd of crusaders heard this. They were enraged. They raised their standards, their flags, and camped about the house and began to call and shout in the name of the crucified. They assaulted him and killed him and his wife and his children and his son in law. And all the members of his household and his maidservant all were killed. For Kiddush Hashem Sanctification of the divine name. They fell there, fell the saintly one, and the members of his household. This is just one account by one writer scribbling in a notebook under these conditions about what he or she saw on that one day of the entire experience, what we call the first crusade. There's one brief passage from Son's book and go on with this. Just want to mention another book, which goes way beyond the Crusades. It comes with various titles, but this title that of the copy that I have in front of me is kind of my original exposure to this entire issue of Christian Jewish relations. Over 1900 years. It's written by a man named Malcolm Hay and the preface by Walter Kaufmann, who was once a quite famous professor. And I was privileged to hear lectures from him in Brooklyn College long ago, the early 1960s. But the title of the book is Europe and the Jews. The Pressure of Christendom over 1900 years. I'm not sure that this particular audience knows about my own experience with Christianity, with the head of the Christian church, with Pope Benedict, who passed away in the past year, several months. This is the pope in exile with the pope emeritus, the pope who kind of resigned and because of his own reasons and visits to the United States of America in the year 2008, just before a press office, before Passover of that year. And I was chosen as a leader in the Jewish community. I was then the executive vice president of the Orthodox Union to represent American Jewry, and this was during the George Bush's administration. Actually, we met first the Pope I in the Rose Garden in Washington, D.C., in the seat of the president of the United States, and who referred to me in the pope's presence as this is Rabbi one rep. He's my Orthodox rabbi. And then later, that same evening was again just before episode 2008, April 2008, to Catholic University, which is a Catholic university in Washington, D.C., where I was given the audience of the pope. We met about 5 minutes and where he expressed to me his own regret and for the whole history that's described here and felt that we have come a long way in improving relations between Christians and Jews, specifically between Roman Catholics and Jews. And I had that audience. And it's something I of to me personally, a very important memory. But the history is there in the tissue of where to remember that history. And hopefully we're past those. That aspect of the difficulties that we face in exile. I'd like to take a very brief break. Go on to our next Keinon. There are several, as I count them, actually, five key notes that relate not only to the Crusades, but to the entire what Malcolm Hay refers to as the pressure of Christendom over 1900 years. And it is in this collection of Kindles, Kindle number 33. It begins on page 533 and it's entitled Avail or. I will arouse. I will stimulate grief. Poetically. It's a very interesting, different type of poem. I can say a few words about that when we regroup. But you'll notice when you go through it, it refers to something which might look like a code word to you. It writes about shyness. Tough, tough. None of the year touch? No. What does that mean to that new 896? It is corresponds in the Hebrew calendar. Corresponds to the year 1096, the year of the First Crusade. So we'll turn to that killer after this brief pause. We will turn now to the kidney I just mentioned as one sample of many, many key notes that were written about this experience. Let's call it the sad of the Christian experience. The European experience of the Jewish people, who a great number of them, of course, lived in Europe and all these centuries. The poem, The Kingdom, as you can see just in the layout on the page, if you have the way the the is it's arranged in this particular edition of Kindle's, it's kind of full of phrases of two or three words is like a telegram or some sorts. Doesn't flow smoothly as the poem might. And I think it's kind of the poetry of sobbing, the poetry of gasping. It's not the poetry is not poetically is not fluid. It doesn't flow, because certainly the history of the Jewish people in Christian Europe did not flow easily. It was spurts. There were good times and bad times and good times and bad times. And that comes through in the poetry of the of this particular corner. The preface in the note, many of which were written not by me. I did the translation, but the preface of most of them was written by a man named Rabbi Dovid Fuchs, really a very fascinating Israeli scholar, but he introduces the canon. Um, it shows a combination of styles. Each stanza is divided into two internally rhyming, rhyming lines with alternating refrains. However, the lines themselves are not identical in form. The first line of each stanza has two sides, still two stitches to two phrases, while the second has three. The alphabetic acrostic is followed by a no free manner. Same love, but I'll be marked here I am enough from the lowly lowly allure of the low, the humble person, the son of rabbi. My fear identifying the author as a member of the aristocratic Binay Mafia family. So this is a very able Jewish member of a famous family, then famous family. And here's how he begins Avail are rare. On the note I got here, that's the two rhyming stitches. The two rhyming phrases. I will arouse grief. I will continue in mourning. Oh, usually woe is me. That's like two phrases to two word phrases and then one two word gasp. Oh, woe is me. The three are more rare, but Hamas so rare there are five so rare. It's that's three power rhyming, two word phrases. I will weep bitterly because of the wrath will flow Who has strewn my path with thorns. So that's the three line or three phrases of rhyme. Briefly or rare. I will deep weep bitterly are more rare moreover weep bitterly, but from must so rare that the wrath of the enemy armor is wrath. So rare is the enemy thereof I so rare you'll find my path is so rare It's full of thorns. And then you have that gasp. The two word gasp. I live lightly. Oh, woe is me Wail for me galoot I know again the two the two rhyming phrases Each of two words each go do it or off. He has extended my exile. Will they be here? The has weakened my heart I loyally woe is me then the three verses rhyming Torah for wrath he has tread and crushed for after the word perishable does appear to be crushed. No, honey, no sugar. He has driven me to edamame and roasted his prey, which say though for he's roasted his praise consumed me. He's led me away to a foreign land, is consumed me there again the gasping to words I I the lowly way a whale for me hammer at mother she did my enemies do but a little art my she is that all they did was a little bit to me feel a little bit she No they destroyed my holy temple I really woe is me they buzzard cut shy They plundered my sacred objects Hey say little me meek shy. They began with the sanctuary. They began with the bay something those Brazil Zulu kadosh shy and they humiliated my kadosh in my holy people. I I lay lightly until now he could be talking about this horrible day. Something that's the connection between the previous keynotes. There's no mention here of Europe, no mention of Christianity. There's a hint of it when he says, No, honey, knock it off. Which is a way of expressing Edelman Adam in in Jewish tradition is symbol is a synonym for Rome, a dome is Rome. So until now, it's it's written very, very powerfully. Whoa. And whale, etc., with poetic power. But we don't know when when was this? And now comes the transition. Simmons not touched knew it was the year works out to be in the Hebrew calendar the year 4856. We're now in the year of five seven, eight three. So in the year 4856, which runs out to be 1096 Christian era 1096 See, But not only the year but be good. All of the master renew in the 11th year of the 256 cycle. Look at Rabbi Soloveitchik this commentary for more detail about exactly when that was all really well with me. And then the transition becomes some of the destruction of the base, some big dose of Holy object, etc. It becomes a destruction of people and the conflict of Roman Catholicism and Judaism comes to the fore, the conflict, the theological conflict. It's not just a military conflict of a persecutor and the victim. It's the ideological theological conflict behind the concept of of God and the concept of religion, Torah mitzvahs, etc. The differences which were the underlay, the the the frame for all of the suffering as he continues violent Xenu are they armed? Their hordes become on P.A. The Crusaders left their homes. They left their homes to go marching toward the land. The Holy Land Are there name knew there were numbered like locusts. We were overwhelmed by thousands and thousands of them are the lightly whale for me to speak Shu. They searched, but they searched for torsos in an error, meaning their error is their religion, the error of their belief system, their faith. It's our difference with them is based on our different definitions of religious faith. To speak to you. They searched for something mistaken in our opinion, only x shoe and then made my yoke heavy meaning They said the Jewish way is too difficult. There's day of total rest. We can do that. We can celebrate a Sabbath, but not the way you do. We can celebrate a Passover, but not the way you do. We can celebrate in all sorts of ways, but your way is difficult for us. The way of the Jewish people is too difficult. And they say share is on the it is difficult to be a Jew. You have Moshe Feinstein would say it's not difficult to be as you. It's sweet to be a Jew, but we were accused of having a religion. That's a burden. 613 commandments, etc. are usually woe is me, you know, some kinship issue. They rattled their religious objects and there were they took various religious objects that a Catholic person would use and rattle them in various ways and and tap their crucifixes. They're constantly touching their crosses and crossing themselves. And that's not our way. But they charged me with false faith. Right? Oh, see, big shoe. They made me look like I am dumb and stupid. I don't have these crucifixes and rosaries, etc. confirm. Also, they rejected ransom. I wanted to pay and sell them. Leave us alone. Don't force us to convert to your religion. It will pay you just to leave us alone. But they wanted our souls. The four shows come so early. So this kind of you see that the also we now know my name was Menachem, a son of a B mother. He saw that the route of this was not just, quote, anti-Semitism. It was not just, quote, hatred or enmity or a battle between enemies, etc. It was a theological battle. They wanted our souls. And of course, we would not give that to them. Of course, the poem goes on, but concludes on a bit of a hopeful note. If you look toward the end on page 537 and the Hebrew became Hybris, he who keeps the covenant God, the God of Israel, who keeps the covenant, Luli Hosea is now we will that is the Jewish community of millions. It was decimated. We saw evidence of that. But there was a remnant left, the gain of race. There was a remnant next in the diaspora. And notice what diaspora here is not just the galoot, which means diaspora, but the gain of race in this deep diaspora. In this there's pit, this valley, deep valley, and it continues. Kishor Shah rumors when he observed God observed the horrible plight of his Jewish beloved, did that everyday when he saw the plight of the Jewish people. He showed compassion. Rahman They have ways. He showed compassion so that we not be destroyed, that we not be annihilated. VHF for RSS and there is now hope for the future. You notice that hopeful note, which I hope to return to a little later on this this presentation, that when no matter how bleak things seem and this entire Kindle is as bleak as you can get, people being burned at the stake, killed, their families killed, etc., all because they would not give up their religion, give up their faith, but the remnant that spared. And we who are here alive today are all that remnant yardstick. Father Forest. There is hope and will expand upon the nature of that hope in a short while. Once again, we will pause. I've given the as a title, this entire presentation, this tissue of adoption pay Kimmel 2023, the title Haunted History and Horizons of Hope, as we take a look at the thousands of years of Jewish history, many of those years are haunted or with very, very terrible memories. Memories of slavery, memories of persecution, memories of destruction, memories of Holocaust. But we also have horizons of hope, as we just saw in the concluding words of this keynote devoted to the first crusade with all of its horrors. Nevertheless, it ends on a note of Tikva, of Hope. This particular year, the year that's coming to an end, the Jewish year five, 783, had its share of haunted history and already has had some horizons of hope, some which we're aware of, some which we may not yet be aware of, and many which are hopefully in the immediate future, hope. I'd like to begin by looking back at this year in terms of some of those who have passed away during this past year, in recent months, who are themselves individuals who were beacons of hope but who are no longer with us. what we do have with us today are two of my colleagues in the Orthodox Union, both of whom who are based in the land of Israel and Eretz Israel and who are active in the new leadership internationally. I speak of my good friend and colleague, Rabbi Avi Berman, who is the director general of Israel and a leader in every respect in his own right and Rabbi Ezra Friedman, who is a leader in the world of Conscious, who works for the new conscious division in Israel, both of whom are great, tell me they have come in and who are great to town meeting students, disciples of two individuals, and they will engage in a conversation between themselves, between Rabbi Ezra Friedman and Rabbi Avi Berman, the two of their mentors, and I refer to Rabbi Druckman and Rabbi Shalom Gold, both aleichem Shalom, who have passed away recently. I look forward now to hearing rabbis, Berman and Friedman in dialog and conversation about two good doula Israel, two great men of Israel who have recently left us for all of them have both. sit down and tissue of and because there's really very little to do besides think of the moments of sadness that we have in our lives and tissue above from myself. Every tissue above. Thinking about the good old them that we lost this past year. And unfortunately, we've lost way too many giants. But there are two that come to me and to you as father figures. Those people that on purpose the same people, because they they were giants. They had a vision of every Jew out there. There wasn't a Jew in the world they didn't care about. There wasn't an element to call you so that they didn't think of. But they saw us as people. They saw us as children. The sources, sons. The sources told me the at a certain degree I said this above, and I say to myself, how am I going to. How am I going to take from what they gave me? And I'm sure you're doing the same thing that we're going to be able to pass on to the next generation, to our children, to our students. Not that in any way, shape or form I could ever fit in their shoes, probably not even their toenail. But I think of one of kind of one little trick people had sought to say. Still so hard to. And then God, who literally just passed away a couple of weeks ago, two personalities that even if you went two years without seeing them, you walked into a woman's house, you walked into. She then saw he lit up, and you knew that you were bringing him endless and that you were bringing him not just Nas because of because of her. That he taught you and what he saw that you're doing in your life at the source of having him as well. When I lived in Austin for four years and I sat literally right across from the window and they got this huge woman there every single morning sitting down and going to his house and an issue for zero here in Newcastle and Lucifer and Kipper. Oh, well, like you hear you hear it in your ears. The war shaking right? Every day. Breakfast cohanim right near the wall after they declared war on. And you feel you feel that that that that power that excitement that that that passion that you was you in that shows you the total is not just just a book that we have to follow, but it's a book that is full of that. Every single word in it is something that the connect stars in the deepest way possible. It's absolutely true. I connect so much, he said. Revathi you know, when there's so many facets of him, so many facets, personality, whether his, his family, his tour, his education, his activism, his is his love that shows a love of Jews around the world. I think, first of all, to understand the individual of a person who's literally every breath was for other people. The the hours a night. You have the story. I'm sure you remember where where he called you and said, let's meet at 130. And you sort of have to after I came over to me, she was called the one. Could I speak to you? He said, Come at 130. Right. That made sense to me because 1:00 was lunch. So we had a break total. So one 2001 30 and I'm waiting for and there's nobody there and I'm not knocking. Okay. So I went back to show the next morning he sees me. Aftershocks office. This is Why didn't you come? So I was there. In fact, I came right after lunch. Said, What do you mean after lunch? Oh, I'm sorry. I told you one thing. I thought it was clear that at 130 in the morning, you know, so obviously, like, it was it like I finished my day? You want to. The more I recall the time in the world to you. So. And this is show surface at 630 in the morning. He was still having meetings at 130 in the morning It's push it it was to go to at 4:00 in the morning and see that he was dedicated to others, whether it be to the education of people, whether it be to to or whether it be to Shiva, to education, to Israeli issues in the complete dedication is is oh, he would you know, he was you run to places when he spoke to you every word in broken to nothing he said was he meant everybody said and I just want to add something, Rabbi Avi, you said walking into a truck and being Jewish, why don't you look into this house? I felt that what we lost is I felt that anything happening in colleagues from any any issue, any obstacle, it was on his shoulders. I felt like we had somebody to lean on. And I say to as a what did that come from? You know, I came from from Canada when I was 17 to Israel, I met Rav Druckman. I'll never forget it. It was college. It was right after Dominick. He'd have any Shiva. And I was introduced him and the smile and smile just grabbed me. We had a long white beard and and it was, well, you know, and we spoke and he was able to connect to me, even though, you know, his past, we haven't worked with the Holocaust and all he did, his ability to relate to people, no matter what background was unbelievable what it is. What does it come from? I think everyone was in America in the fifties. He founded so, yeah, he founded me. Akiva took a boat with him in Chicago, New York, in Toronto. Mitchell He did it. And Jews came to Israel. You know, families drinking with with thirst, his words. I think his dedication to Torah, the Yiddish. KITAB What? It's a shame. EXPRESS itself to everything. When he met somebody he saw with autism, when he saw a child in the education, he suffered definition when he saw an issue in the classes over that shame that for all encompassing understanding of a and Torah, every word and Torah, like you said, is what personified. And that was a success, maybe. But we have to realize as individuals, as educators, as people, the bit midrash has to face everything has to take it with us, whether it be with our children, with our friends, with with our nation, with our people. I think that's saying that we have to take from him. You know, my kid, my son in fifth grade came home about a year and they were learning in school the song of Titanic. Right. The song that pretty much sang at every single Israeli wedding. And I've seen already a couple of weddings in America as well. The song The Little is Coming, the words for most of Yom Kippur. And of course, such a person of endless. And he wasn't able he literally wasn't able to say a lie and he had a chorus of Tov. So he took the words of to tell a hoodlum. And he made a number of changes. I printed them out, actually printed them out because, you know, couple of lines here inside, I'm afraid to. DVORSKY will let the legality demand the redemption redemption to go right. And he said, listen, we can't we can't come and say that we're we're still in the depth, of course, but we have to have a course at all for what we already had. It's a training was to want to give a look to come see changes. The word ultimately should pertain to us returning to the land of Israel right or to further the issue up with the right instead of tissue to fit with your shepherd. But that right to share the glory is sitting alone. You shall. I'm sitting alone, he said. It sat alone because both of them we can't we can't have 900,000 residents of of usual. I mean, which 700,000 of Jews and still say you shall. I was sitting alone and it's not sitting alone and and abroad if you're a relevance to the kids. So I see my kid coming home. Right. Talking about the changes of Japan made to determine how we learn before. And he said itself, you know something? He understood a kid in fifth grade. He understood that a kid in fifth grade is having a rough time, saying you shall aim is empty. He understands that the kid is growing up in fifth grade in Israel, is seeing soldiers, are seeing IDF. He's seeing you from guys walking all over Israel, right? Girls with long skirts and women lighting candles and people putting on filling and shoes full and the koto with all to every hour of the day and still in every city we come and say, Yes, you shepherd. But dad sitting alone in your shave, you have it right. And I think that that really if I have to look at Japan and say, what what did I get from him. Right. Was a sense of optimism. It was a sense of seriousness of Torah. Right. You walked into his library like, oh, wow, the amount of books, bookmarks that he put in every single safer in his library. It's that I mean he the sheer is there access for him. Exactly the stacks as far it and we used to sit and sure sure we had every week right for an hour and a half or she looked at you what questions and answers and he used to sit and whoever raised their hands one after another, never wrote anything. 1 to 10 questions from the crowd and then needs to answer before you answer this said between the two of them that there were two firemen, right? And then one after another, he answered everybody's question. The worst and tough questions. Sure. You know, we were not giving him an easy time and we always left there inspired. We always left there with a sense of there's more to this Torah. There's not just a bunch of mumbo jumbo that they're telling us to do this. This is real. It's real. And I think that when I think about rhetoric, gold of a shalom, God of Avram, shalom gold, somebody pointed out at the Shiva, I was at that Avraham Shalom is Russia Table of H. Oh, he was a right. And when you take the word gold, right. First of all, gold is the hub, which is precious. That's just precious. It's Mishka, Rus. It's refined. Right? But you change around the two letters in gold and it becomes ghetto. It's ghetto. Wow. I said, Oh, my gosh. That's that's exactly what he is. In my article, I wrote in three Tidbits. I literally wrote his He's a alive fire. He used to come to the Israel Center and give sure the I from Silver College. He was the dean of the college, worked here at the AGU for 22, 23 years and used to walk into this building and he came in You saw that his battery is fully charged and he's ready to give that chair. And when he gave the year is to give it to me to hold downstairs. First of all, you can hear a pin drop. And second of all, the message that would come to the sheer feel, you know, that that would drinking fire. Okay. That networking, totally drinking of the Torah that was on fire with positive positive look there of gold grew up in there you saw all he grew up in in the days when when was yeshiva at all the value of this a thank you to the the banality of Torah with us Then he passed away in 88 because he grew up in a family with no money and with posh of the three with us took him in. His brother's in. Right? Not for the tuition. Sure. Right. If there was any tuition. Right. But they believed in show in gold then was little show. Right. And but they said you know something that the Jew the one the title we hear, the teacher said no, the horror show was gold was going to be. But that understanding that we have a sense of responsibility to teach of the total of gold. Moving to Toronto, opening news from Toronto and going to West Hempstead and building new and building up the kilo and then ultimately moving to Israel. And they didn't have an easy time here in Israel. I grew and grew up in of Next Door. All right, my bubby and Zadie Al-musallam literally lived the next building over the dove and where we go to go to deliveries. He was he was the rabbi and there was no such thing as where we go passing by their house without waving hello right in front of. There was no such thing as me coming to spend charvis or Friday every Friday with my Zadie. We ended my problems at his house. I learned that far from there it used to come to an awful lot and I got to see as a kid go over there. So I was to every gold the love and attention that he gave to every person, every little kid. Right? Wow. But you saw that and then you sort of and that was that. It was giving to the excitement and power of Torah. And and he said, well, this is this is this is this is this is something I want to adopt. I heard of gold. Is the prime educator this educator that the bring over of Torah. So what would you say that we could take from records and educational? His message what we teach today. You know it's so fresh not I it's it's it's so fresh. What do we do now? How do we take that shadow and bring it down today? I think, first of all, we have to acknowledge the fact that it doesn't come with a legal Torah. It doesn't come with us sitting there. We go to use to take You told me it takes him two days to prepare for sure. Wow. So people say, Oh, Rabbi Gold gives such incredible sheer. First of all, he used to walk into my office when he finished this year. Like it was like forever Go would happen. Oh, right. And part of his because he was very dramatic. But part of it is because he he really prepared. It was sheer. He said, if anything, the 100 people are coming to listen to my share. I got to give because she was I forget to take them seriously. They're busy people. The thing out of the day, the drive to the oh, you Israel center that's you know, spending the time here the driving back. I got it. I got to take it seriously. And the hours that he spent preparing the year, you say to yourself, wow, that's a person that understands that he has to pass something on. What he told me that he wants to stop giving, sure, I'm here. He said I so much to I want to put this farm. I want them to live on. And I think that that's the message that we should take for them. You know, the word a fire has a very different meaning on tissue of we think of the burning of Torah, we think of the burning of something. Does. But Rabbi Gold told us, showed us Torah. The Torah can be given over in fire. I think of Brooklyn as well, where we were able to take it over. That is that is that is passionate. That's endless. Well, Rabbi Gold got up there and he had his political opinions and he was for his role as and he was for Right. And it was against the the peace agreement. And he was that he came with with with with with power. And and he he wasn't shy of anything. What he believed is what he said and what he said is what he believed. He didn't fudge to fudge anything up for anybody. He didn't pretend for anybody. This and months and I was sitting at the shiva and the story that somebody told over there that my mother sat with me because Mr. Jacobs from I know he said that he was walking on the street not far from the abuse, was that he was probably on his way to the Israel Center and the siren goes off and your musical and his walking, your build would be and the siren goes off and he stops and stands in the river. Gold is standing as well. And after the siren stops, he walks faster to catch up to Rabbi Gold and he sees a very cold cry. And he said, Rabbi, and without without him being able to ask a question, Rabbi Gold says, I felt it. I felt every single soldier. And that's a close. You showed you that he was, you know, and this above you mentioned the idea of fire. So we say that and we seem to have this about we say the edge, etc. and in fire, you burnt it. It's in the what's that measured in? I mean it's not a you're you're going to build it also in the future. So what is that. So I think that I understand a new meaning of that but these two radical Goldrick-Rab there's a story that says that a man, the rabbi was outside his house on Shabbat afternoon as his house was burning down. And, you know, that is different when you can put out a fire, right? You can say certain things. So this person's time comes by. You know, it was out of the house of Rabbis watching and fellow Jew, fellow member of the town says, Rabbi, if you could save something from this house, what would you save Your farm, your possessions, your memories, your your, your. It's your stuff. I'd save the fire would be said if there's anything I take from my house. It's not that. It's the fire, the brine. That's what keeps us going. That's a politician by that about the issue in the fire, you're going to rebuild it. That fire we need. That's why, Tish above is a moment, because it's a new beginning. But there's that power we have to relinquish. We have to take back now, use that fire. These children gave us that fire. The shadow of gold, the edge of a. And we have to take that fire now and see how we bring that fire back. The fire, that warmth that builds, that connects and builds other better leadership, you know, having a minimum and coming. After hearing the perspectives of both Rabbis, Brenneman and Friedman on Rabbis, Druckman and Gold, I'd like to share with you a word or two about my connection with both of these individuals. I've known Rabbi Shalom goes round on the growth of a rest in peace for many, many years. He studied in Baltimore probably before I came to Baltimore. He has been here from yeshivas. Near East Royal was a very prominent rabbi in several positions in the United States. He was a rabbi in Toronto, Canada. And then in the early 1980s. Many years ago, 50 years ago, he made the two areas for all and has since become one of the most prominent advocates of aliya of having Jews living in the diaspora, moved to Israel, live in Israel full time influence the culture, the education, the spirituality of the land of Israel. And he was very, very firm and clear and articulate and demanding of each of us who dwelt that chose to live and practice and serve the Jewish people in the diaspora. And when he comes before the keys, they are covered. Comes before the rebuilding. Shall Olam. He will be able to say, with all honesty, that he tried his best to get every Jew to return home. And we've lost his voice. And we have to take his talks. Almost all of them are available on recordings and listen to what he had to say. He had a very, very important, urgent message for us. Rabbi Sholem Gold. Rabbi Druckman, too, was a dedicated, firm spokesperson for Amis Royal Arats his royal tour, US Israel. He too, was an outstanding time with far from an educator, a person who created and nurtured educational institutions throughout the land of Israel. What a tremendous influence upon his students, upon his disciples, upon his colleagues, upon all who knew him. I especially turn, usually at the time of year of yore, much most young, Jewish, alive to a little pamphlet that I have in my possession and consult very often with some different Torah of Ruff Druckman efforts article of Russell. I'm not going to go through the entire piece. It's entitled Issue of Hachette mischievous of me. Say this in the sheer malicious passive Candyland that we're all familiar with. When God returns the the the lost ones, the ones in the diaspora to the land of Israel. Hinako Folman. We will be as dreamers. He begins his Torah by quoting from three sources the Ibn Ezra. There are dark and eerie, three medieval commentators upon Shira, upon Shira, my loss upon tlm and and what and elaborates upon what they deal, how they define this notion of we were like dreamers, we will be as dreamers. And he has a different spin on it, which is very powerful. And it is as such He's speaking as a person who knew the Jews of the diaspora, who met with them, who saw them as visitors in the land of Israel, and who tried to awaken them to what he saw as a necessary awakening to awaken the Jews of the Diaspora, to return to the land of Israel. However, he said, Look at what the public is saying. Be sure to share my story. But see, God had brought has brought back in our time in our lifetimes. She was called Jews who were all over the world, and this brought us back from all of these places. The problem is that many of us look at Israel now, many of you who are living in the United States, in Canada and Great Britain, in Australia, and wherever Jews are on South Africa and looking upon it not as a reality, not as a real option, but only as a dream, instead of realizing that we can in a moment make a decision to board a plane to pick everything up and to make every effort to move to Israel, God's bringing back our day in our time. This is not a dream. This is happening right now. Brothers, sisters, come back live here. This is your home. However, you in the home. Never, Never. Everyone's like dreamers. Yeah, it's a dream. And maybe one day. But I'll. Come on, Come on. Make aliya. Maybe. But I can't right now. It's like. It's like a dream to us. It's not a dream. And this was the message of. Of crime treatment. Both of messages of the importance of Eric Israel, the land of Israel, and of all of us living there. And that's a lesson which we must all take to heart. The two men, great men, wise men, courageous men, leaders among men. And we must heed their lesson. May their memory memories of both Rochelle of Gold in Brooklyn be a blessing for us all. Sadly, this year, several months ago, we lost a different great leader, a fascinating person who also spent, if not all of his life, most of his life in Israel. And he lived a long time. He died at age 100 and he died on the same day that he delivered his last lesson. His list share his list Lesson in teaching Torah at age 100, when he began his career in teaching the Shiva in Panavision, Bnei Brak, 80 years ago, his name was Gershon Edelstein. They have here a picture from The Bottle magazine of him, really in very recent years. Rav Gershon Edelstein, the subject La Rosa I personally had no connection with him except knowing that this man was a master muhandis a master educator. No wonder 80 years of experience means he began teaching young men Torah at age 20 and continued day by day over a course of 80 years until he died aged 100. And he had many, many important lessons to teach us. And in recent years he was interviewed in various modalities on the entire subject of education. And he had one dominant theme, and that theme was you must treat your children, your students, kindly show them love. It is only through gentleness and love that you can reach the hearts of students. Torah can only be taught through love, tolerance, understanding, empathy, sympathy. And he felt strongly that no matter what type of problem a parent was facing with his or her child or teacher was facing with his or her disciple Student pupil one must always look at the good in each and every person. One must be ready to tolerate all sorts of difficulties, behavioral difficulties, religious commitment difficulties, stubbornness, difficulties, reluctance to learning, learning disabilities. Whatever difficulties you were facing, you had to face them wisely, but kindly and gently with care and compassion. This was a lesson of Gershon Edelstein, safe subject with Russell, who is considered especially since the passing not too long ago, just last year, a year or so ago, I am to the exquisite soul of Gershwin's still in the breach. He kind of took over that position, position of the leadership of the Torah world when you were 99 years old and obviously had your own difficult he's at that age who doesn't have difficulties at such an age. He remained in that leadership position. He accepted it lasted, unfortunately for us, for a relatively short time. But his message is that an eternal message is the message just not heard loudly enough in the world of Torah education? Of course there will be dropouts, of course there will be people who have difficulties of one sort or another. But our job is to serve them all, to understand them all, to work with them all, and to never despair when any of one's children, children in the narrow sense of family, children, children of the broad sense of children, of our miserable banalities through usual need the love of men and women like Gershon illustrates efforts are deeply fruitful. I mentioned the leadership, education, leadership of women as well. And in that note, I must mention a great woman leader and friend of and I'm referring to Robertson David, the wife of her of son David, and the daughter of a rabbi gone of Yitzhak witness efforts. I think with Russell, she Robinson David was his only child, his only daughter, and she died childless in the sense of having no children of her own. But she educated thousands upon thousands of women, including my wife. Harvey was one of her tell me doubt and who felt strongly that. And David, who then was a young woman when she thought Harvey was the best teacher she ever had. And you hear this from many, many people. She had a role, by the way, in the preparation of her lamented father died now so many years ago. But we have many volumes of his works called Parties or written for us to use. And she was instrumental in bringing those books to their final form, and it is to her credit that we have parted Scott the Sea for the collection of brilliant essays of her father, which she helped to prepare. He's the flag bearer of her memory as an educator and as a thinker and as a woman with great didactic, great didactic skills. May her memory and the model she served for Jewish women be a credit to her memory and be scoil. This past year, we lost many, many people to various tragic events, to terror, to enemy attacks, to illness, to age. And it's important that we remember them at this time. Tisha above is such a time I'd like to bring to your attention one such woman. Her name was Hannah Nathan Berg, and a CHP and BRG. Hannah Nathan Berg died this year just a few short weeks ago. She few months ago from an act of terror. The act of terror, however, did not happen in the year 2023. It happened exactly on August 9th, 2001. That's almost 22 full years ago. She was on that day in the pizza shop, which is familiar to many of us, of Sparrows in Jerusalem, the heart of you shall I right off on the corner of the phobia for she was in the restaurant and the pizza shop with her young baby daughter. The daughter survived the injuries of that terror bombing and so did this is nothing burg, but this not a bird never recovered from those wounds. And she was in a coma from that day, August 9th, 2001, until this year when she finally passed away. During all that time, 20 plus years, she was in a coma. She was in the hospital, her daughter, when she grew up over these years, was never able to communicate with her because she was in a total, total deep coma. I'd like to share with you some writing that this is not Lindbergh's daughter. Did, reflecting as a teenage youngster on a mother who is not dead but also not alive. Let's hear what she has to say I'm taking this voting from the Jerusalem Post. Updated June 1st, 20, 23. And it reads. New York born Hannah Nunberg was 31 years old when the bombing happened at the Jerusalem Sbarro Pizza Place. It was a Wednesday that she died almost 22 years after a Palestinian suicide bomber bombed the zebra place, putting her in a vegetative state with her in the burrows with her two year old daughter, Sara, one of the few who survived the attack unscathed. So here you have daughter Sara, two years old, and mother Hannah, who died at that point this day, this week, just a month or so ago. It was a man named is al-Din Shu al-Masri, who bombed this bar, a place on the bustling corner of King George Street and Jaffa Road on August 29th, 2001, killing 15 people, including seven children and the pregnant woman, and wounding 130. The bomb that he carried to the restaurant included nails meant to cause extra injury. it's impossible to imagine a woman in a vegetative state for almost 22 years. What was her life like? Was it a life? But it is possible not only to imagine, but to learn from her surviving daughter, two years old, when her mother was destroyed in her presence in an innocent outing at a pizza shop, and from her father, from Mrs. Trachtenberg, her husband, who lived on an island to this very day. But the little girl, the two year old, has discussed numerous times for the media making public statements about some of her experiences growing up as a little girl, the teenager, and now as a women and a woman in her early twenties about what those years were like for her. Obviously, when she was two years old, she couldn't even verbalize what she had experienced and what she was experiencing. But as she grew up, she began to resent the fact that she had no mother. She began to resent the fact that people were asking her about her feelings about her mother, whom she never really knew. She began to wish that no one would ever ask or talk to her again about her mother because she had no way of dealing with the concept of a mother. Her father was her father and her mother. And she spoke that way. And then one day, probably in her late teens, she had a close friend, a boy, more or less her age, whom she found a kind of kindred spirit who she could talk to. And she decided that she would go with him to her mother's bedside. She rarely went to visit her mother because she couldn't communicate and couldn't be communicated with by her mother. And somehow in the company of her young friend, she was able to visit her mother's bedside, to speak to her somehow and to feel that she had been heard. This is a tragedy which it's unimaginable to see what this young woman could experience. And what, of course, the woman dying after 20 plus years in a vegetative state. What kind of a life she could have had, how we ought to come to terms with such a life. Now she's been brought to rest. I'd like to pay some homage to some of the individuals who were killed in acts of terror similar to this virus. But in more recent times. And let's just begin with this past September, less than a year away. A year ago, Major Bar Fowler, 30 years old of Netanya, deputy commander of the National Reconnaissance Battalion, was killed in an exchange of fire with terrorists in an incident North of Jenin. About a week later, Shulamit Rafal Ovadia of Cologne, an 84 year old woman, was bludgeoned to death in a terror attack near her home. On the 8th of October this past year, Sergeant Noble Lazaar, 18 years old, of But Pfeffer was killed in a terror attack that took place at a checkpoint near the Shuafat refugee camp in East Jerusalem. Later in October, Staff Sergeant Ido Baruch, just 21 years old, of Cordero, a soldier in the Givati Recon on his son's unit, was wounded while on duty, securing a march by settlers. He was rushed to the nearest hospital where he later succumbed to his wounds. On the 29th of October, Rolando Fontana, 49, of Kiryat Arba, was shot and killed in a terrorist attack near the entrance to give us a vote on the Shabbat evening of the 8th of November. Shalom Sofer, 63 years old, of Petah Tikva, succumbed to wounds sustained in a terror attack at the palace near the Palestinian village of Alphen Doc on the 18th of November. Moti Ashkenazi, 59, of the Avner, killed by ramming stabbing terror attack 15th of November. Tamir Avichai, 50 years old, of Kiryat Tuffin, was killed in a ramming stabbing attack near Ariel and 15th of November. Also, Michael led again 36 of Budgam killed in a ramming stabbing terror attack near the city of Ariel, 23rd of November. Aria Stupak, 16 years old, was killed in one of two almost simultaneous explosions at bus stops the entrance to the original. I am later than November. Tadcaster to Schumer, Ben Adler, 50 of US July and succumbed to the wounds from that explosion. The entrance to usual. I am January 27th. Natalie Mizrachi, 45, of Beit Shemesh, was murdered together with her husband Elie and five other Israelis in a murderous attack Friday night outside a synagogue in Jerusalem's Vega Alcove neighborhood. And her husband, Elie Mizrachi, 48, In that attack, January 20, 23. I shall not turn 14 years old Of the very Yakov was killed Friday night in a terror attack outside the synagogue near his home. January 27th, 2023 were foiled. Ben Elio, married and father of four, was one of seven victims outside that attack, outside of shul in the village. Yakov So in that same incident, Ilya says Sandusky, 26, was one of the seven victims. At one of the second victims was also Shutterfly, 68, killed outside that same synagogue, the very Cove neighborhood. So to Irina, Carol, over age 60, was one of those seven victims. February 20, 23, Yaakov Yisrael Poly of usual. I am one of three victims killed in a ramming attack that same day out there. Shlomo Letterman, 20, was killed in a car ramming attack in remote. The next day, February 23, the brother of Yaakov Paley, I share Menachem Paley, six years old, I'm sorry, eight years old, of usual. I am the older brother of Yaakov Yisrael. Poly succumbed to his wounds. That ramming attack in the remote border. Police officer Staff Sergeant Aseel Souad of Sanya in northern Israel was killed in an attack by a routine during a routine bus inspection by a 13 year old Palestinian outside the East Jerusalem refugee camp, February 23. Three. Hillel Menachem Yaniv was one of two brothers killed in a terrorist attack. Young girl Yaakov Yaniv, age 20, was the older with the younger of those two brothers around the same time. Ilan Gonzalez, 26 years old, a dual U.S. Israeli citizen killed by terrorists in a shooting attack on Highway 90 March 20, 23 or a scar, 32 years old, of Tel Aviv. A terror attack and Dizengoff Street, March 9th, April 20, 23. Maya Dy and her sister Rina D, both of the West Bank settlement of Efrat, were killed on a Friday a few days later, April 20, 23. Alessandra Pani, 35, a lawyer from Rome who is in Israel on vacation, killed in a ramming attack April 11th. Lucy Aliyah de 48 years old, the mother of the two daughters, was died from the wounds she sustained in that terror attack. May 20, 23. Inga Avram Young, 82 years old, of Recover recovered, was killed when a rocket attack launched from Gaza during Operation Shield. An arrow struck her home. May 20, 23, Mayor Tomori was attacked and murdered in a drive by shooting near his home. Just a partial list till the end of May of soldiers. Policemen, innocent children, innocent adults killed by terror just in recent months, up until six or seven weeks ago. And there have been several since. Of course, it's important to remember each of these people in every way that we can. But once again, the lesson of how fighting in Aleppo is a time today, Tish above for morning for all of us. We are mourning for these individuals forever. Certainly their close ones, husbands, children, parents. We'll never get over this terrible tragedy of this past year, which we mark today on tissue of family time in Aleppo. We all must use this somehow for the better. And one way is to examine ourselves with reference to what I've been speaking about all day today so far. Seriously know we must somehow overcome cynicism. There's nothing to help us remember the importance of each and every life as reflecting upon the death of innocent people as we have just reflected. In a moment, we'll have the opportunity we mentioned to two young live brothers, 20 and 22 years old, and they were killed by terror terrorists. In a moment, we will have the ability to hear a live video of the eulogy that the sister of these two brothers for failure to live gave in their memory. And we will hear from them. You will see the video momentarily. Thank you. It is now my privilege to introduce Rabbi Moshe Hower with the executive Vice president of the Orthodox Union. Harvey and I have known Rabbi Howard when he was yet a student at their Israel Yeshiva in Baltimore, would occasionally visit our home, and we remember him from those days very fondly as a very gentle soul, a person with great depth, uh, very serious at times, and just exuberantly friendly and open hearted at other times. He is now. The leadership of the EU is certainly a tremendous asset, not only to the EU, to the Orthodox Union, but to all of our Israel, because he has a sense of am. Israel. The Jewish people as a nation is not this group or that group of people here of people there. And his connection and focus upon the problems and how to solve them, the problems of local communities, the problems of Jewish communities all over the world, the problems of the land of Israel. He has so much to contribute. We wish him tremendous love for all of his works. I'm especially proud of the fact that occasionally when he introduces me to an audience, he will refer to me as his mentor. Very proud that he gives me that title, whether I deserve it or not. But I want him to give him the opportunity on this presentation to be part of my Tisch above my 35 year old career as a person who gives this type of a talk on the website to the entire entire world, whoever wants it to end. I hereby present to you Rabbi Moshe Hower. In 1913, it was a meteor and there was a great dispute about how to handle the Schmidt and the terrorism. The special permissions which were granted that perhaps went sometimes beyond the permission that was granted the debate that exist, that that occurred between the rebels and RAF Cooke took it, though Leo Lem, two great horror scholars, their advice took a much stronger position and there was an exchange of letters between him and RAF Cooke, and their advisers just simply could not understand how how rough Cooke could look so favorably. And those who were really disregarding and it seemed to be, you know, trampling the myths of Meta and RAF Cooke in his way. He responds that, of course he dislikes the negative of what those people were doing. But his way and he says it almost as as just a general commentary that he studies, not just the open told of the neglect, but also the minister, also the hidden term. And in a sense, in the same way he looked not only at the neglect at the open and obvious behaviors and qualities of those who were doing things that were disturbing. But he also saw the nice star. He also saw that which was inside them and he saw the good and he wished to strengthen, support and magnify the good. You know that as we face the challenges of seeing as, you know, of hatred, free hatred, the level of division which continues to be strong and in certain ways in these days, in this past year, stronger than many of us can remember between shows. And it's so jarring and so disturbing. We know we're mourning today until above over the horror and how biased the destruction of the by Hashemi, which came because of seen as you know and we don't seem to have been able to learn our lesson, Hazel, instruct us about the importance and the significant weight of speaking properly about each other, about shamir's solution. And it's it's so difficult. It's the ultimate, you know, the most direct expression, one might say, of notes to speak negatively about each other. But it's such a difficult thing to safeguard ourselves against. How do we do it? So David Hamill, in the most famous verse about human isolation, told us exactly how to do it. He said to me, What you shall have. It's him who's the person who desires life or having him who loves days. Lee Rose Tov to seek God. That's Sala shall come here. I safeguard your tongue from speaking evil. You have to see good. You know, there's nothing that anyone of us that seems. Maybe I should only speak for myself can do in a sustained way with self-control. If we go on a diet and work incredibly successful, we deprive ourselves of every food that we enjoy. And we manage to lose tens of pounds and it's a great success. But at a certain point in time, if we feel like we're starving ourselves and we're not having what we really like, we yo yo right? We go back up. And the way we succeed in the dieting is if we actually start liking healthier foods and leaner foods, then we say, Hey, we found something that we like, we can do that it doesn't require tremendous self-control anymore. If we need to exercise and we force ourselves to do something which is drudgery and boring, we can do it for a while because we know that it's important, but we can't sustain it. The trick to sustaining good behaviors is to find behaviors that we can enjoy or to actually transform our tastes to enjoy them. If you if you do, you realize that, well, you know, and I do this when I play racquetball, it's so enjoyable. I love the the social aspect. I love the competition, I love the rush. Then it's not like, oh, gosh, I have to go do it. Like if I'm just, you know, running on a treadmill and don't find that enjoyable, you take it away from being self-control to being something that you'll enjoy. And David Miller said that it's very hard for a person to just hold their tongue whenever there's something that they want to say. But, you know, it's not as hard is to want to see good to see the good in other people. When you see the other people, then your tongue won't speak evil. You won't be just focused, fixated on the negative. As I have said, sometimes, you know, when you just look at the outside, you can see bad. But we have to look a little bit deeper and see the good, see the master, see the the goodness which is in people to focus our sights more on the good and relish that and sort of in that way just eliminate neutralize the otherwise overwhelming compulsion to express ourselves negatively about each other or a bit of Yerushalayim. Kol you may hear that's another instruction of those. As we look on this anniversary of the Vietnam era where people came to Israel, they saw wonderful things, but they focused on the negative things. We have a mandate which we fulfill and will, God willing, fulfill forward to see the good, to see the good in your soul, and to see the good in hurts Israel, to see the good in every Jew and every one of our fellow Jews. Let it not be a challenge that we have to contain ourselves from speaking negatively, but let us instead be able to recognize in each other the passion for a Jewish future, the passion to do for kindness, the passion to do the right thing. Sometimes confusion or a difference of opinion about what that right thing is. But to somehow see be able to see. Hopefully at the core of everyone, the tov, the desire for good, that while it is sometimes covert, it is always there and may make our task of others, you know, of loving each other, caring for each other, and bringing together our people, bringing us together with our people. Make it may it make it smoother and easier of an era of as a session, but of the usual. I am clear, my fellow. As we go through the haunted history of the Jewish people, we jumped from the first Crusades. The experience of the Jewish people in Christian lands. And then we kind of jumped way ahead to the current year, various tragedies. And we heard the eloquent eulogy for the, you know, the brothers terror victims by their dear sister. I'd like to go back in time now to a very crucial year, obviously, in world history, but Jewish history as well. And that's the year 1492. And the same place as Columbus departed from in 1492 to discover the new world. Ferdinand and Isabella were the king and the queen, the Minister of Finance for the Kingdom of Spain was a man named Yitzhak Abarbanel, Jewish Man, an expert on consulting for governments on financial matters. The Secretary of the Treasury, the equivalent of that Minister of Finance, perhaps involved in the financing of Columbus's voyage. We'll speak a little bit about him personally later. Some years ago, in one of these webcasts, I mentioned the fact that it was difficult to find a keener alimentacion written specific plea for the expulsion of the Jews from Spain in 1492. But Jews had been living there for hundreds and hundreds of years, and now we're being asked to leave the country unless they would convert to Christianity. Some of them did yield to the temptation to convert. Some went into hiding. Most left for wherever they could find refuge. That entire tragedy, which was a great tragedy in Jewish history, really a one with tremendous impact and consequences over the centuries. The I mentioned that it was difficult to find a keener and someone contacted me. A good friend of mine, Mr. Epstein. He supplied me actually earlier this morning with one cardinal that he thought was especially relevant, especially easy to teach, which we're about to teach now. The canon itself has an unknown author, but it's a beautiful poem and very, very moving and really captures as it is entitled The Kina Al Samad Castilian, the Kina for the destruction of the Castile area region of Spain. Again, sadly, we do not know the author's name, but let's hear what he has to say and you can find this in your booklet in the appropriate section. Look for the title Kina. I'll shimmered Castilian as a refrain. The refrain is musos. I saw a little Kim Lun. What is this that God has done to us? Imagine being asked to leave the country where your ancestors lived. Spain. Just leave it and go depart. Musos. What did God do? Miembro. Well, okay, Adam, you can follow me in the texts of your father in your booklet. From the day that God created mankind. Shimmered Gazzo, Gardel, Casa Lo cut. It was never previously such a terrible mud, such a terrible persecution to let hundreds of thousands of people drown in the Atlantic Ocean rather than remain in Spain. And now you hold him with a the decree against the Jews the to destroy them. I had sewer because God knew where is the rock? The security of God. Since we have been redeemed. And again, the refrain, what did God do to us? Hang of our no collateral honor of our new. We have expired. We are all forlorn. Our Yaqui locusts. Here we are the communities of Castiel, the Oregon Mission Zulia. Where What happened to Aragon and to Basilio Towns. Cities with great Jewish communities. I share he pillows of some year with nature, so I share kill on them that God threw us down cast us down before this enemy who will destroy us again muzzles us little kimono and goes on to. I know of honor. Yes, I'll know Moshav ago ale we hoped for a savior a redeemer Shabbos has his royal to to bless the Sabbath for us for their path, Martin, They use royal. But the camp of Israel was transformed with me, most from, say, New England and from our homeland. We were exiled again. Maso Selo came also lo kimono what it has God done to us. Rove Kilo sarcoidosis. Most of the holy congregations Yeshivot What in Midrash of Yeshivot schools and houses of study. Hello. They know you rush out. They became the possessions of our enemies. We had beautiful school buildings, beautiful synagogues, synagogues and now churches. The schools are now who knows what? We shall die mode of. He of God has confused us. Matzos. What is this? A la canola Malthus, Portugal. We tried to escape to Portugal. Maybe will be able to settle there. No, no, no, Dad, No me. Go. Let me go. We went from circle to circle from here to there. Come Oshiomole. They know this all. They know this girl. Girl me take note from us. And we even there in Portugal, who out of the Wheel of faith just rolled over us. What's what's lacking except death? Mezuzah. So look at Mother. What is God done? You also know Guru Shim, our brothers are brethren went out, chased out, expelled back rooms that kind of position. Young men, old men, very old men for God's Rukeyser Road Kashim Shettima. Oh, Daddy. Model. They decreed decreed terrible decrees until we are we are just done for again musos. What has God done? They found numero visuals. We have become panicked because of the various salvation which we were promised. Collegium Brabus froze every day is is terrible for overdoses, vows, terrible fright and terrible horror. Morozova. Now we have swallowed bitter herbs musos What has God done by evil? PM All they know, they open their mouths wide to us. In other words, they curse us. They scream at us The love through Mama, They Nando They took away our precious most precious possessions. What if they see us? This refrain they took away our synagogues and our books move on their machete partner when the children whom we raised musos. What is this honor, please? Ale show famous Roman God who dwells on. Hi Sheila from LA. Hello Mom. Bring consolation and the Hello Mom bring consolation to to those of us who are just silenced abates need of him. Amen. Gather together those who have been chased away among the nations deflowered the same honor Do wonders for us. And the conclusion is the refrain musos or look on the what has got done for us. And given that we have expired cologne, know of what we are all lost Kino lo your dua Algeria's for out of Rome. David, this is unknown. Kidnaped by a person named Avraham David. We don't even know the author was. That's the the kidnaper written for the entire experience of the Spanish expulsion. There's one person I just mentioned that I'd like to say at least something about something insufficient. And that is done. That means serve someone with a very high political position in Spain than Isaac Brava. No, the above in no family to this very day is a distinguished family among the Jewish people. But it was so hundreds of years ago, long before the expulsion of the Jews from Spain in 1492. The leader of the Jewish community, as well as the most trusted advisor in the cabinet of King Ferdinand and Queen Isabella, was Rabbi Isaac Abarbanel. If you talk about, though, he was the author of a vast, vast number of books, he wrote an extensive, thorough commentary on all of the Bible on the Commission from Chateauroux under the vehemence of him. And he wrote many books in addition to that philosophical books brochure manner, he wrote a commentary on the book and the volume of the romance, both in the book and various other books. He was born in Portugal, not in Spain, and in Portugal, too. He rose to become the main financial advisor to the King of Portugal. King of Portugal passed away. His replacement, exiled Rabbi Barbara. No, he ran fled to Spain. In Spain, he was again promoted to very high positions in the government until the king of queen called him in and gave him a proposition. He could convert to Christianity or we had to leave the country. So he left the country and he went from place to place, from exile to exile. There's one biography that I have in English language that I have in my hand here. It was written by a man, B Netanyahu. But this is not Bibi Netanyahu, the current prime minister of the state of Israel. Rather, it is his father was first name, began with a B, and it was his son, the Rabbi Nathan. Hence the name Netanyahu can't give you the complete detailed biography of him, but I can say that this book is a very comprehensive one is divided into two sections. Part two is by Brunel. Because of his intellectual achievements, his world outlook, his view of history, his political opinions and his messianism, his reflections on the entire idea of Messiah. But part one is simply an outline of his biography. My going to read you the book just in the Table of Contact Contents. The main points of his life. The opinion. Sanyo writes He was a financier and a statesman. Portugal for him was a happy Haven family childhood. The early literary efforts in the service of the King for an escape. He escaped from Portugal to Spain, Spain, land of persecution on the Portuguese border, the Catholic King's advancement. But that caught the great crisis. That's a quick summary of Spain. So he fled and he fled to various places in and around Italy. So perhaps two three. Is Naples scene of trouble on Italy's threshold. A Neapolitan court caught here. He was in the court of the king of Naples in Sicilian exile. He was in Sicily in exile. He visited the island of Corfu in the middle of the Mediterranean, where he discovered one of his own books that he had written. The only extant the only existing volume of that book on Earth was in the Isle of Corfu when he happened to find it there in his stay there. And he went to a place called Monopoly, and that was his shelter of the storm, where he completed many of his works. From there he went to Venice, the last refuge in Venice. It was the new rise to prominence. He began became prominent in the government of Venice. Venice then was a city state, was not more than the city was, was more than the city was. It was kind of a little mini government again, new rise to prominence, the final efforts, interestingly enough, and so typical when Abarbanel, as you often refer to as the Abarbanel Rabbi Yitzhak Abarbanel, when he passed away, the government of Venice, which had honored him in his lifetime, refused to bury him because we do not bury Jews in Venice. So his entire life was his victimized hero, especially to accomplish so much politically, secularly, and also so very much in terms of his contribution to Jewish literature, especially two biblical explanations The biblical pollution Abarbanel is unbelievable studying for some time now, someone on a regular basis, the regular say that we have by telephone one day a week we decided we're going to study the Bible. Nella and voracious. So, so far in the way we're up to we've done this for about a year now, voracious. We studied word voracious, borrow the word borrow, and then look him the word God, voracious, borrow, look. And that's as far as we got. We didn't even finish the first pussycat. He's so thorough, so comprehensive, so brilliant, dazzling, just. And those three words, commentary, those three words of themselves, about 20 pages. That's the man who they refused to bury him in Venice. He was buried in some nearby suburb of Venice, where his grave is to this very day. This is just a taste, a one kind of. Yes, by an anonymous author, a unknown author, and one individual who represents the entire tragedy of the Jewish people. You know, success, failure, success, failure, home refuge, refugee, terrible. That's the life of the Abarbanel. That's the brief story and brief keener on the expulsion of the Jews from Spain. I have here in my hand, in a sense, it's a favorite work of mine by a very fascinating person. It's a little pamphlet entitled Hieroglyph, a the person who is victimized, tortured and killed in your name. In God's name. It was written by the author of the new Civil Shalom. And the Civil Shalom was the London Mirror about the Hasidic Schreiber from London and he, during the Holocaust years, was an artist from the land of Israel. He was called upon. Then the Jews began to know what was happening in Europe, what was happening in the Holocaust, knowing about the millions and millions of people who were being killed, butchered, murdered, drowned, burned, etc.. And he gave various talks during this period and the immediate aftermath of the Holocaust and this is how he begins a talk that he gave in or roughly May of Tuff Hey, 1945, just at the end of the war through World War two. He writes, After Asia, he gave you how you docile have followed how God we've now begun to discover all the news of this terrible, terrible destruction. And he's speaking to an audience and he tells them his business to come Yahad is, Are you my vote? I shall be chosen. We have gathered together here at this frightful and dark, very dark moment. I shall color. Carol Lee, Army, Israel. It's after what has happened to the Jewish people. I saw on Yom Fahad raki, ein lotion, DiMeo. It's occurred to us now is 1945 is the most tragic and frightful event that has no comparison. Million them. May I know? Millions of our brothers had told him. Shaba, the best of our people, the best of our nation. They'd be who have been slaughtered, finished dreadful crime and burned alive. But Soroka service in such a cruel manner, this calumny born on The View was Danielle. What has been fulfilled here is the prophecy of Daniel. I'll show you Crab RSA Youngman. This will be the most memorable, the most tragic event in Jewish history for how I saw a sort of I shall lone he saw me. He was goi odd or a slightly unfair, unprecedented, unprecedented sorrows. This is his introduction to his various talks in the wake of the Holocaust. There's so much, so much to be said about the Holocaust and so much that I've said in previous, previous talks that I've given in this context and other contexts about the Holocaust. In some ways, I personally, I'm obsessed with the Holocaust. When I remember that when I was born, when I was born, my second cousins who were my age, infants, literally infants, months old, were being thrown into the furnaces of Treblinka and Bell jetzt in Eastern Europe. And I was being coddled and fondled and Brooklyn, new York. And he let these great united states of america. So I have this awareness and as I was being born, being pampered as a baby by close family was being butchered, gassed, stabbed in Eastern Europe mostly, and Galicia in Poland in what today is the western Ukraine. I'm just possessed by it all. And people sometimes turned to me and say, you know why you're so possessed, why you're thinking of it so much. But I mean, forget about it, get pissed off, get over it, so to speak. Very few people are quite that callous about it, but they wonder about why I and so many others are just obsessed with this. When I sat near the deathbed of my father in law, my rest in peace, and he was a victim of the Holocaust or a survivor of the Holocaust, and he turned to me with his last two words asking, Tell me, tell me. He said to me, How could this have happened? I felt a whole world digital and I couldn't communicate full sentences then. So he said, A whole world gone, gone. How could be? How did this happen? What is this The only thing we can really do about the Holocaust? We living at this point in time is to remember remembering itself is important. And for this I refer you to a book, which in turn refers you to a book. It's a collection of the memoriam was sort of the most of the speeches are talks given by a member of the great Meir and Hebron family, Rav. I've had gone by Finkel now passed on that subject live on offer. It's called How You Draw It. And he has an essay about SA Haggadah Tikva to Gullah. The hope for redemption comes out of feeling the pain of the diaspora. The extent that you can feel the pain of all that we've been talking about. To that extent, we can begin to feel redeemed. And the author, Rabbi Finkel, quotes from the measure of the great author of The message of the answer May I may have some of the events. He focuses upon the passage which we read last night for the heart to score. Remember, remember with the Shoah. KALINOWSKI And my my soul will will bow down, humbled and somehow warmed. So he writes, I'm quoting Finkel as he quotes the author of the measure, Fatima. He writes Petruchio the meaning of this phrase in a McGill essay for Capital Gimbel public half. I need this car. Banafsheh Preface Paragraphs. I remember and my soul bent over but gets weighed down by such pain. But the Torah doesn't say what you should remember because remember it doesn't say Remember the Holocaust. It doesn't say Remember the expulsion of Jews from Spain? It doesn't say, I remember the first crusade. It doesn't even say remember the first and second temple. It just as remember, remember and experience the pain because of the measure. Fatima So I may have simply passed away in 1920 is a great on. He writes A person doesn't cry for something which is hopeless other but does I know both of would if something is totally hopeless, you you don't cry for it. It's hopeless. What's the sense and cry? Elihu much seriously about you try to suppress your pain. You try to harden your heart for any bullcrap, a crucial thing. Then why waste tears on something which is absolutely nothing you can do about it? However, for something where there's a slight the degree of hope, I'll dovish a little Tikvah for the official a half hour. Yosef Saavedra. It's possible to revive that which is lost. For that you can cry. You have someone who's very, very, very sick, but you still might cure him. So you cry to God and say, Help him, help him, help or help her. That's what the puzzle is saying. Says are may as simple. The heart is core. Remember? Remember Kishan nine is Gaza cottage birth Lama When I remember what year I remember I'm sitting back. It's a terrible time. Whether it's this particular year, 2023 doesn't pay. Jamal, There's plenty to be said about looking back in history. Even at current moments. There's plenty to be sad about. But we remember one thing. We remember the puzzle, which we will read day after tomorrow, on the 11th day of of we will read non-communicable AMI. We will read the words of Isaiah of your shire offering us comfort number if we had that promise for who we have nursed based on big dose VSC on V, we shall I am. I remember oh there's going to be in the summer one day you shall your whole works wakes us up with these words which we will read in just a few days. There will be comfort, comfort, comfort. There will be hope. There is hope. Now I understand that's something to cry about. If there's hope so I can cry in the wish that the hope gets fulfilled and the wish that the Google gets hastened to us. So socially of LGB, I'll kind of feel that's why I can hope I can hope because I open myself up to memory. It's a very, very powerful, powerful, profound statement. If you open yourself up to hope and the way you open yourself up, the hope is by remembering. And that's what Tish above is all about. Yes, it's about sadness and memory. Yes, it's about youth and repentance, but it's also about hope. And the way to achieve hope is through remembrance. As authorities score. Remember? Remember. And that's that's what this above is all about. The more we remember, the more we read about the history of the Jewish people from our inception until this very day. The more that we read into all the events from the forbidden subject, there's Recio and Shani all the way through the Holocaust and all the way down to the zebra bombing, which killed so many people and ruined the life of a baby. And right down to today, the extent which we remember and remember, and we open our selves up to us. Rhythm of time and remember the words of Michel quoted by Rabia Fanon. Always remember and you remember and think of the consequences. Because one consequence of that remembering is hope. And I'd like to close and begin to close on that note the note of hope. But first, let's remember a little bit about the Holocaust. Just a little bit. There's so much to remember, so much to remember. I have in my possession many, many books. I've been trying to give some away to family and to friends. I still have a lot of books, and one of my special collections are books on the Holocaust in general, The history of the Holocaust, some of which I shared with you over the years, some of which I'll include in the bibliography. That will be the last page of the booklet that you've covered has prepared for you, and which you can see on the website. And I have a kind of a subspecialty, and that is interest the Warsaw Ghetto. And there are many books about the experience of the Warsaw Ghetto. And one is this scroll of agony with a picture of a person here starved in the Warsaw Ghetto in the early 1940s, and it's called Scroll of Agony. It's a translation, but it's the Warsaw Diary of Heim Kaplan. Heim Kaplan was an individual, not a very famous one, but an individual, obviously a good writer who recorded day by day his experiences in the in the Warsaw Ghetto and some of the things that he has to say. And he writes at something that happened on December 1st, 1939, very early days of the Warsaw Ghetto, he writes on this On that day, a decree, another decree was announced beginning December one, 1939. Every Jewish shop and business must indicate its Jewish ownership. The owners must conspicuously display a sign with a star of David. Here we have been set apart from the Jews of Lodge who had to put up signs with the words Jewish business. In the future, everywhere we turn, we shall feel as if we were in a Jewish kingdom. The national colors, white and blue, will flutter everywhere. From now on, Jerusalem will not only crown our every joy, but also our ordinary weekdays. As we get up and we lie down as we trade and conduct business. Poland. Judea is a Jewish ghetto. Its Jewish Poland will no longer be a false accusation. Our forefathers, who were experienced in adversity, immortalized their sufferings in lamentations and refers to candles. He refers to the safer affair, and he refers to all the various poems written by Eleazar Kallir, written by various people famous and not so famous, written by our and Mirsky in the 20th century, written by Muhammad Rotenberg in the what was it, 13th century, written by the Barber Nelson Fellow refugees from Spain. Our forefathers were experienced. The dirge inspire you who are burned the the candle which we have not studied today shall this proof of our age written by Rabi, Mayor of Rutenberg. By the way, if you look for that Kindle in your Kindle book, will you will you find it? It's entitled shall these through for Voice. But there's a picture of the grave of our Mayor Rutenberg, which was visited recently by a good friend of mine, Dr. Michael Ellman, just really just two weeks ago in Worms, Germany, France, Germany, Alsace-lorraine, that area of the world where the Maram Rotenberg, who died in prison because he was a Jew in so long ago, but he was buried and we people visit his grave even even these days, as long as many other Ashkenazi rabbinate from those times, medieval times, but later medieval times like the memorial and like and like others, one of whom I blocking on at this moment was Yahya, the author of Hero of Europe. I am Barak is also buried in that cemetery. There's a photograph of those graves for you to look at the in the booklet. But as he puts it, this dirge has become part of our national religious poetry. This is our poetry. Our poetry is King knows this is his feeling. In December 1939, when all of this horror was just beginning, We're being penned into a ghetto. We have to have Jewish stars on our on our store storefronts, etc., etc. It's just the beginning. But it looks like this is going to be part of our reality. It looks as whatever we write now is going to be. It's going to be this is going to be our poetry. He writes day by day. Who died this particular day? Today it's an old writer and translator was found dead of starvation in his loft, in his in his apartment building. Next day, two little orphans, orphan children whose parents died or were killed or were taken away some months ago, died of starvation. There was no one to take care of them. They died and were going to try to bury them in the. And again, a cemetery on and on and on and tissue above there's a custom recorded and I like it's for him the custom to go to visit a cemetery any cemetery just to kind of start up your feelings on tissue above so that it should be the have those saying that lead both that we who are alive and well should be able to experience death even by visiting a non-Jewish cemetery just to come and touch with the reality of of death, the reality of illness, reality of persecution. I sometimes suggest to people, instead of schlepping yourself to some nearby cemetery, which is valuable for emotional or religious reasons, read one of these books. There are many, many books. Diary First Person Accounts of the Ghetto in Warsaw. The ghetto and Lodge the Ghetto. Wherever these books were written not long ago there were all written. This particular one was written in my lifetime, and there are books by survivors who lived into the 1960s and seventies and eighties and nineties, and there are still survivors writing or recording this story. We listen to the story, read their stories. Zohar To score, Remember, remember. And you will come to experience hope. I'd like to move towards a closing and close with words and songs of hope. I have in my hand a small book by a very special person who passed away not very long ago, but within recent years. And his name was Rabbi Maurice LAMB. And he was the brother not very often to praise and describe a person because they had a great brother. You know, you're okay, but this brother is really great. Well, this man, our own Maurice, loves brother, was Rabbi Dr. Norman LAMB, the president of Yeshiva University, and the great writer Thomas awesome author, etc., whom were you eulogize a couple of years ago who was eulogized by his own son on this webcast? Maurice LAMB, the younger brother was a man who had very many difficulties in his life, physical illness, etc. but he wrote many books. He wrote the book on death and mourning and from a halachic perspective. And he wrote a little book called The Power of Hope. The Power of Hope. And he gives many, many interesting bits of advice for a person who is seeking to build his her powers of being hopeful, of hoping. For example, he gives us a page in the book. It's the title of the book is The Power of Hope. Sure, you can get it online for your local bookstore. On page 52, he has a couple of pieces of advice for conquering the fear of He begins, Keep this list near you at all times. You might take it to the bulletin board. Those of you who have bulletin boards or tuck it into a corner of your mirror, take it to heart. Do as it says. This is a man who lived a difficult life but remained hopeful, as I can testify throughout his life. Do what it says. It can move you in the right direction. Number one, I am the hero of my own life story. I will behave like one. You've got to be yourself. You've got to realize that you are important. It's not arrogance, it's not giver. It's not false pride to think of yourself as your own hero. You are the hero of your life story. One. Number two, I won't dwell upon the past. The past is over until above. You can dwell upon the past. Think about the past. Remember the past as we just saw the past and Asia and the explanation of of the measure karma. But Rabbi Dr. Morris LAMB is telling us don't dwell upon the past. Next I will be the one, the only one in charge of my future. I've got to do what I've got to do. I will be patient. Nothing happens all at once, but not be passive. Patience is not the same as passivity. You do what you can. Rabbi Jonathan Sacks said Cassadaga of Russell, whom I knew well personally distinguishes in one of his books Between pessimism and hope. He says pessimism is the feeling that everything will be all right. It will be well. Hope is the belief that I can make things right, I can do things, I can accomplish something, I can solve problems. I can resolve issues. Hope comes with the not only with the belief, with the feeling that it will be good, but it's with a commitment to making things better. That's hope. I will trust in our power. It's the God above to help me along the way, and I will trust in myself. These are words of a wise man and worth taking to heart. It's become my custom over the course of doing these various presentations to end the doubt of a song. And I want to convey to you the teaching of a great man happened to have been my my wife's hubby's grand father of show. You did your loss at the Magic Treble. The second major treble passed away in 1947. One of his themes is the importance of song that was about him and the procedures he led believed in songs, songs, song, even in difficult moments. I both. Our pursuit is similar. We believe in the God who has chosen song sheet of Zembla. That's the Royal Road to connect to God. That's one of the teachings of this type of gossipers. And that was our grandfather's teaching. One Of the things he points out is we learned The Poshest Bachelor and the Sheera Siyam. The Jews are crossing the sea and they cross the sea victoriously and the enemy is under the water done for and we are alive and well. So we sing a song as the Usher Moesha, Moesha sang and soon after Moesha Sang doesn't say it emotionally and the instrumental support for her singing. There was no choir. There was a choir maybe, but there was no band, no orchestra. But then soon after Moses gives his house, you assume his sister Miriam comes into the act. But take out Miriam as her tough be other. Miriam took a timbral musical instrument in her hand and she began to sing with musical accompany accompaniment. And the older women joined her not only with song, but also with musical instruments. With two pair moving followed with with timbers, with drums, with flutes, with all kinds of musical instruments. So the rabbit of show as the question. It's contained in his safe of embrace children quoted by many, many, many followers of his. And that is where on earth and Miriam and the women have musical instruments. They just came out of Egypt. They cross the Red Sea, they're running away from the enemy, etc., etc. And they had instruments with them. Maybe they had some bread that matched with them. Okay, we know that. But they had musical instruments being followed. How can that be? How could they have had musical instruments? So the rubber bands, it is very simple. And this is the greatness of Jewish women and of great Jews throughout history. In the worst of times, they realize today we may be really downtrodden and really in bad shape, but tomorrow we will sing. And since tomorrow we will sing. We have to take a long musical instruments with us, even into the desert, even into the unknown, even into the worst of times. We will take music with us. Take music with us. The photograph I've been trying to obtain a copy of. It's to be found in the museum in Israel, known as the Museum of Shame. Moallem, which is a museum about Holocaust's Holocaust artifacts. And there's a photograph there of the possessions of a woman who obviously was herself a musician. She has, in her release a few, some clothing, some bread that you hope to be able to survive on when she was being taken away to one horrible place or another. And she had the musical instruments, the compositions, the songs that she wrote, she had the sheet music with her in that one the least that she could carry with us her into Treblinka or into Belgium, into Auschwitz, or wherever she was sent. That's the power of music. It's so powerful. The rabbi, the magician, rabbi and one of his songs, which he wrote during the Holocaust when he was saved and found sanctuary in the United States. But his own society, of his own relatives, his own children and grandchildren were being sent to the furnaces in Treblinka. So he wrote a song to these words, their words, and in turn, and you can find them in the city of Beit Misha. My mother, a god, look down from heaven and see her, you know, large vocals by Goyim. We have become a mockery among nations. Calling a vocalist by Goyim, There's a sharp new cut song like we have Yuval. We Are Like Sheep led to the slaughter. Nevertheless, the simple loss. You know, we have not forgotten your name. Don't forget us Speaking about remembering and forgetting, the song went like this. You may have noticed my voice is not what it once was. It excuse that the song went this way, but I'm going to say it in his favor and his pronunciation of Hebrew, which is a little different from mine and maybe from yours. But to me, some mood, a harbor, to me, some mood. Uh, key. Oh yea. Love is love. Okay, let's go. You, Natasha, lover? No cuts. I love to have you. Oh, there are no cuts or a lot of you. Oh, the rug hula up. Oh, the marko. Oh, you the, uh. Look, I shoved no cards, so a lot of. Are you looking to shop for No cards? So a lot of you. Like sheep to this little. The harrow you who love. Oh, the Marco. Uh, you love, uh, uh, or yo, yo, yo. Oh, with. Oh, this is Nevertheless, she in show for. Oh, no, we have not forgotten your name. I, you know. Oh, no. Oh, no, no. I'll teach golf. Uh, you know. Please don't forget us. No, no. Oh, no, no. I'll teach golf. Uh, uh, in the. We come to hope at the song. Yes, Hubby's grandfather and the other problem of budgets. And many, many rabbis and many, many great singers of Israel down to this day, has sung beautiful songs. But there's one who died not long before the Holocaust in 1930s. And he was the cousin, the cantor, just the little rosenblatt, the from the liver. Also. And the Rona lived also. He composed many, many, many beautiful songs. One was he was in the British royal in his last days. He was visiting Israel. It was then Palestine, and he was asked not sure just who asked him, but the state of Israel was not yet founded, but it was being conceived of. It was being thought about, it was being planned, and someone realized if we're going to have a state of Israel, which did happen some ten, 15 years after this little story, but people said to him, you know, we're going to need a national anthem. Every good country has a national anthem. Although I discovered that not every not every nation has a national anthem, but most do. The United States of America does. England does France for sure. So what's going to be the national anthem for the people of Israel? So he thought of a suggestion for the words, and he wrote music to those words. The words were, instead of the words that we do have a national anthem, which were words written by a ordinary human being, a staunch Zionist poet, Hatikvah colored believe of, etc., then the tune of the song of Hatikvah. Those words are not biblical words, the words of a quote, ordinary but very skilled poet. He suggested the words of sheer homologs Vishwa Shemesh. Give us see on the you know, the words that I quoted earlier today, how we've become dreamers and the entire verse, which, you know, from sheer malice, which you sing before the world as a muslim, especially of a Shabazz or a young And he said this to this, these words to music, and you'll hear the music, you know the music most of you, because we sing this tune often, but very few of us know that it was written by Ursula Rosenblatt, the cantor, as a potential candidate to be the anthem for the Jewish people when they achieve a state, as they did in 1948. And this is just the selection of that Shira Mallows and of his words, his tune is melody. She loves visual of the Oh, no. Uh, is she us see on her, you know, case all the, uh, zimmer on a circle of people who show on, uh, you know, very he, he, you know. Oh, see your rules. Uh, go you he could you don't know. He loves us. And, uh. Oh, he he. Dear Lord. Oh, no Law hassles him. Oh, no. Oh, you know, sir, uh, if you. Notice the words, it's so appropriate for a national anthem. We will remember our exile. Then we will laugh with full, full laugh. Then we will sing. Then all the people in the earth would say that God did a great thing for these people. God will have done a great thing for us. We have become happy for, you know, something. And then we go on to say hazard impediment to sing. Those who have planted in tears when they plant in there worked so hard to build this nation to return to this land. We've shed many a tear. We were then planting perennial sorrow. When we will harvest, we will harvest with song. At harvest time we will not be crying no more tears at harvest time we'll we'll be singing. There is a classic this you rabbi believe it was the rebirth of dumps. Of the dumps. Who said that? We're punctuating it all wrong. We punctuate it. Hazleton bid demo. Those who play it with tears. Stop. PERINO You're true with song, with Reno, with song. Will they harvest? Will they reap? He says no. Take that comma after podium and move it to Virgina so that it reads Hazleton beat them up. ARENA Those who, when they plant and toil and work hard and suffer to create something, to build something, do so with tears and song Gilo brother all right with respect and with awe and with seriousness and with simultaneously with song. It's not first tears and then song. It's planting and harvesting and working so hard, putting in so much effort and work. But demo arena with tears of song, with a song of tears mixed together. Song in tears. Then you get sorrow If you plant with song and with tears with demo and arena, then you so So. As he would sing just a la Rosenblatt with a possible national anthem for a country not yet established. Sure. Or the only, uh, shall we say No. Go. Uh, the game bar. Uh, go has. Oh, remember, the more bear, the mulberry. No, you could. Sorry. New York. So rule. Oh, love here Like. Oh, no, sir. I'm, uh, sure, uh uh oh, your. Oh, you're over me. No, no, sir, I I'll do both. So. So if this little. Petal is correct, then hazard in the demo arena, those who plant and exert effort and try very hard with tears and with song, the time will come. They may cry for a while of Yeah, left of also. But eventually bow your vote. They will arrive at their destination not just with song. Gone are the tears of large demo. Look him demo me I'll call upon him The tears are gone and all that's left is the song. It's a shame, Mary The work that we do on tissue above the physical fasting, the introspection, the memory, memory above words of hard to score will lead us to a place of hope and to a place of song that made the young man. I mean. Thanks for listening.