Tisha B’Av: How Tears of Longing Bring Us Close to Hashem

Transcript

This Torah class is brought to you by TorahAnytime.com. Bachoi, sifke balayla. That's the avodah hain panach. Bachoi, sifke balayla. Bachoi, sifke. Vein. Pashtus, bachoi, sifke is nish kein tzivui. The pashut pshat, it's not a tzivui. It's telling you you will. Tzivui, it's not. Mimuz, nein. Bachoi, sifke, veinen vestu veinen banacht. Yesod v'shoresh ha'avodah, shaar tes, perek yud-beis, zogt nein. It's a tzivui. Avodah is bachoi, sifke, da veinen. How do you come to cry? People find it very hard to cry. So Yesod v'Shoresh HaAvodah says that how does a person mekayeim bachoi, sifke if it's not his nature to cry? So he says, yachin atzmo. If you prepare yourself properly by understanding the kinus, vest veinen. The reason why we don't cry is maybe we don't understand what we're saying. The kinos, again, from Ein kinos atzveita. But zog klal, Yesod v'Shoresh... yachin atzmo, az megreitz zich tzu. And the truth is, rabosai, if you read the kinos, how could you not cry? It's so much, so much tzaros and klal Yisroel, yom kiyesupa. It's unbelievable. Yachin atzmo. You prepare yourself properly. Hai, banacha boisai, megeitn shtur, kuken iber a bissel di kinos. Darf zikh tsugreytn. By I saw an unbelievable Chasam Sofer in the drashos. Chasam Sofer says, You will cry, tavos, in himmel veint men, azoy zogt er. The aveilus veinen. And the truth is, in the kinos, rabosai, the aveilus veinen. It's part of the stories of the kinos in the medrashim. All you have to do is not be masiach daas, u'meileh vestu mesayer zayn aveinu, azoy zogt der Chasam Sofer. It'll happen by itself. Lo zis gein vet es kumen, azoy zogt der fun zich alein. What we do is we're masiach daas. We try to take our mind—don't take your mind off anything—and meileh, zogt er, the hergeshim fun aveilus tziyon shel maalah will be mesayer the person. But there's a chiddush in the yesod v'shoresh ha'avodah, a mirige chiddush. If a person can't cry, there's something called koil bechi. Davzogn di kinos azoy vi er veint. Tzaddikim canen veinen bachei sifka. Daveinen, you have to cry. If a person can't cry, he says, then there's something called koil, a koil of bechi. You know, by Neilah, what do we say? Shema kol bichyos ama Yisrael. So you see there's something called a koil bechi. Amolsi di bechi alein, amolsi di koil. Zogt es in an oifen, vos di kol hertzach, zi a bechi. Rabosai, ich mein a soda tiefe gedank, vos meint kol bechi. What is a kol bechi? Ki ata shomea kol bechi amcha Yisrael, what is it? Rabosai, vos ba nacht. It seems like epes iz a hadgasha, bochai sifke ba layla. Why by night? Choire, a gantze Tisha B'Av zol men veynen. Seems like the night, bochai sifke ba layla. In Yalkut Shimoni, there's an interesting medrash. The medrash says, Klal Yisroel, vechapt al nares Bavel, sham yashavnu bachinu... So Yirmiyah told them, vos di gevein ein tcher, vos nisht geven in dem matziv. Vein, klug. Nisht odem, the medrash shteit klug, az Nevuchadnetzar hot gevust az Klal Yisroel tzu zey veynen vet men glaych nigal. So he put them to work. He made them work, azoy zogt der medrash. Hot gemacht zey zoln zikh da sein, zayn fenomen. Der golus, der golus lost nisht veynen. Dos a chelek fun der golus, mistarerut. Di tirdus, Nevuchadnetzar shein far...

If you're able to cry, volt geven di geulah. So they tell this to Yirmiyah. Yirmiyah, you want me to cry? Chkenish. Ich hob itach a gantzen tog, fun avechad netzar. So Yirmiyah said, Ober ba nacht? Habst doch nisht ba nacht. You're not working by night, so you cry by night. So Klal Yisroel says, And Yirmiyah, you'll cry by day. It's zayin fir un tsvantsik sho, the chiyuv. So it was a heskem. Un der Ribono Shel Olam zogt, Du ba tog, un Yirmiyah ba nacht, ich vel veinen fir un tsvantsik sho. It's a medrash, it's a Yalkut, Yirmiyah perek ches. So l'choira, that's the bachei sifke. Yirmiyah was telling him to cry by night. This was a heskem. This was the heskem they had with Yirmiyah: Du ba nacht, un ich ba tog. But s'fanah Gemara, Gemara in Sanhedrin, kuf daled amud beis, zogt, Bachei sifke balaylah shekol habocheh balaylah, bochin imo. Meveint mit im. People cry with him. So you cry by night, others cry with you. Vos vil di Gemara? So pashut, you could come and say the Gemara farteitcht the pasuk. It's just a pshat in the pasuk: Bachei sifke, vos a taplte loshon. Why bachei sifke? Bachei. Un der teretz is, Chazal zogen, tzvei batei Mikdash. Der Gemara zogt a pshat: If you cry by night, others cry with you, s'iz bachei sifke. Un efsher gor, s'yaninyans machen yedern veinen. Maybe it's also part of the avodah. מעיגר זיין בכי. Could be it's nitzta, nitzta mamitziyus, that if you cry by night, gerada others cry with you. Daf מעיגר זיין אנדערע. אפשר, רבותי, מ'קען זאגן אַ טיפע דעה. בַּנַחְת, דער עבודה is veinen, verkehrt. It's dafke banacht. It's one of the—it's the first kinah we said, בליל זה יבכיון בני. זעט אזי, הפסח, the nacht, the nacht fun Tisha B'Av, is nikva of veinen. און וואס איז דער טייטש? אמאל מ'וויינט בטאג, מענטשן רעדן, מען מנחם יו. איז דא א הסבר, למשל, די כינוס, בעיקר די כינוס זאגט מען מארגן. בַּנַחְת is נאר a veinen, shekol haboicheh is bocheh imoi, און דאס אליין is shein the kinah. ס'דא צוויי ענינים in the kinah. דער ערשטע ענין in the kinah is mit a veinen. That's the first thing. ווען נפש גוועג, there's a levayah the night before, מ'וויינט, בטאג איז מען מספיד. דער ערשטע זאך is veinen. בליל זה יבכיון בני. אבער דאס איז די עבודה פון דער nacht, shekol haboicheh bocheh imoi, מ'וויינט. די עבודה פון בכיה, על כן ציון במר תבכה, ירושלים תתן קולה. So you see there's two ענינים. The first ענין is the בכיה, and the second ענין is what's the תתן קולה. So you have בכיה, and you have תתן קולה. No, rabosai, it's interessant. Ilu bechison bechi achas, ein bechir. You know, mi doires, chasam sofers mevaredes, doires meveint, but mit ein bechir, a volt men oysgekent oysleyzen, un esh men kechurben. What's the pshat? It's a pelege zach. Ilu bechison bechi achas, ein, one bechir. So could be tzvei dinei nefesh, a chiluk tzvishen fardig zadin, nochtig zadin. Fardig zadin, ilu bechison bechi achas. Zen, der mashgiach lent, the bechir, az a tife bechir, amol afilu a bechi achas, ein, hot a koyach. Mevi ale tefilos, zogt der Shemeia kol, vos a shari dmaos loy ninaalu. But the koyach fun a bechir, bechi achas, nor eina. Dos volt gekent ibernemen di gantze golus; it would have stopped everything. Der omek fun a bechir, and vos iz es, lomer upshleppen a bissel. You know, we said in the eicha, Kalu einai bedmaos. Choilek, dafshteyn kalu dmaoi, nit kalu einai bedmaos. Dafshteyn, farkert, right? Kalu— yeah, shteyt kalu badmaos, sorry, shteyt kalu badmaos.

Einai. ... Einai. Where's the kli? What's oisgenutzt, the oyg? It doesn't say that. It says, Kalu batmos einai. What's der taytsh? Der gevein alein geven kalu. ... S'iz nisht oyg. S'iz di d'mos. Der Ribono Shel Olam zucht a dimah. Der Ribono Shel Olam zucht a bechirah. Ani sheinah v'libi er. In golus habaisai, mishloft. Mashgiach fartaytsh. What's the ... mashgiach? ... Fartaytsh is, what's the libi? What's meant libi er? So he says, a gevein is sfas halev. It's come from the heart. Dem hartz is alemol er. Ani sheinah, amol in golus shloft men. Ober dem hartz, ober di dos is er, dos is oyf. There's an interesting Gemara. B'mistarim tivkeh nafshi. Der Ribono Shel Olam veint. It says straight in the Gemara, B'mistarim tivkeh nafshi Gemara, by the basra, sidah a plats vos chuftzachon mistarim, un dortn der Ribono Shel Olam veint. The Gemara by basra. What's the b'mistarim tivkeh nafshi? Zogt the Maharal, der mistarim is der nefesh ha'adam, der Yid. Sidah plats vu dortn der Ribono Shel Olam... דאטן דער רבונו של עולם וויינט במסתרים תבכה נפשי. מ'ווייסט, די נפש פון די איד, זאגט דער מהרal, איז דאך דער רבונו של עולם. וואס דא נפש? מען דנפח, מדיליה נפח. איז דער רבונו של עולם וויינט in the heart פון די איד. So, אני ישנה, אפשר משלחת, אבל ליבי. מיין הארץ איז ער, ווייל דער רבונו של עולם וויינט, איז דער בכיה בעצם, דער איד איז דער רבונו של עולם. I want to tell you something very interesting. You know, כלל ישראל נענש, בכיה של חינם. So what? די בכיה של חינם, that is the ... זאך, די בכיה של חינם. אימיץ פרעגט, די מעשה פון די מרגלים. Nein, וואס בכיה של חינם? So what האט מען געוויינט בכיה של חינם? וואס? ... דור דורס, ס'האט נאכט פון בכיה, פארוואס מ'האט געוויינט a בכיה של חינם? We cried for nothing. So what? Why is it so terrible to cry? ... אוניש, ס'קומט אונז אן עונש וואס מ'האט געוויינט אף גאנישט. הבאי, וואס איז געוויין? Where does crying come from? I want to tell you something interesting. Crying people cry from צער. Sometimes when they're in pain, they cry. People cry when they're missing something, ... an עבידה, they cry. דער רמבם זאגט אונז, אז ס'איז הדרך התשובה, איינע פון די דרכי התשובה. דער רמבם in Hilchos Teshuva, perek beis, halacha daled says, מדרכי התשובה is ... ובכי .... Far vos der vein hot tsu ton mit teshuvah? Pashte zach. Why is it midakdek? Zogt Rambam, zugt the klal: der baal teshuvah geit arum in a veint. Vos, vos, vos klopt? Iz l'choira dafn zogen, the gevein is deveikus, a certain kesher that he has with the Ribono Shel Olam. Un der kesher, ven er kumt tzurik tsu der Ribono Shel Olam, iz me'orer this gevein, it's me'orer. Far vos? Veil der mistaterim tifke nafshi. Der Ribono Shel Olam in the nefesh ha'adam, ven er... memeila fiert a derech deveikus. I want to tell you, it's an interesting thing. Yosef, when he was megaleh to his brothers, he was megaleh b'bechi, zei shteit in Chazal, geveint. Der Ribono Shel Olam zogt, azoy vi Yosef iz megaleh geven zayn bridah b'bechi, v'lich oichit, tzurik nemen Klal Yisroel b'bechi. Moshiach comes vet men veinen. Zogt Gemara, Chazal: k'sheim shelo pius Yosef es echav ela b'bechi, kach Ein HaKadosh Baruch Hu go'el es banav ela b...

שנאמר בבכייה וובסחנונים אובילם. Of us weint men, rabosai. Begetzachos, the Ribono Shel Olam is redeeming us, right? So what are we crying? So first of all, time is so clear. Many learn, many mefarshim, that the Ribono Shel Olam is going to cry. Others learn that Klal Yisrael is going to cry. Of us, vos veint men? It's a happy. Ribono Shel Olam geit uns brengen tzurik. It's interesting, we find a lot of times when people, they unite, they cry. This is this Chazal, vos is der bechiyah. When the Torah says, the mashgiach, Reb Nosson, the bechiyah is kirvah. There's a certain bechiyah when a person is nunt. Yosef, he was with im Echav, bebechiyah. Zogt der Ribono Shel Olam, der kirvah was Yosef hot gevesen zayn a bruder, elich vaizen veMoshiach vet kumen. I want to tell you, rabosai, morgen geit men ledn a sach. The gantze maaseh fun Yosef is really through the doros churban HaBeis HaMikdash. Der keshes is stark tzvishen, der asarah harugei malchus. Vos Yosef hot gemacht mit der bruder has a lot to do with how the geulah is going to be. And what's the taich? Yosef's kirvah. He took them with such kirvah, vos der kirvah geven a ruchniyusdike kirvah. I'm going to tell you again, rabosai, I know that I'm talking and talking. I understand, meint ich zog tiefer zachin. It's not. I'm saying a very poshute zach. Bechiyah is a davar ruchni ad me'od. The reason why we can't cry today is, ... from them. It's a davar ruchni ad me'od. See, doch Chazal in perek d'Rabbi Eliezer, the Ribbono Shel Olam gave bechi to Adam Harishon as a matanah. It's one of the matanos that He gave to Adam Harishon. Adam Harishon, ... from Gan Eden, and he was so בצער, ha'Ribbono Shel Olam gezogt, Ich geb dir bechiah, and whenever you cry, you'll feel a lot better. It's a matanah. Vos iz der taich? Adam Harishon was thrown out of Gan Eden; he felt a richuk, felt a tremendous richuk. Bechiah is the opposite of richuk. When a person cries, ... vos iz a davar ruchni ad me'od kesher mit der Ribbono Shel Olam. It's something very, very ... and in golus, golus, because it's golus, ... The yetzer hara ... אילו בכי, בכי אחת, בכי אחת, eina. Ha'emesdike bechiah could mamash geulah shebigeulah, yeah? The most unbelievable geulahs from ein bechi. You know, I want to tell you something interesting. The Rama brings a ma'aseh from Yirmiyah. What's the ma'aseh? Plato met Yirmiyah. Azoi zogt the Hama. Plato, the great philosopher, meets Yirmiyah, and he sees Yirmiyah standing by the stones of the Beis Hamikdash, and he's crying. So Plato says to him, Mechfashteydenisht, bist a chaklugen mensch. Who cries? First of all, you know, today they tell you a person who's a man doesn't cry. It's a shprach in the velt. A man doesn't cry. Plato was telling this to Yirmiyah. He asks Yirmiyah, Mechfashteyden, how do you cry? And he said to him, interesting, he said, Vos iz geven, iz geven. Vos iz geven, iz geven. So what are you crying about? It's a thing of the past. You don't cry about something—it's past you. Why are you crying? And second of all, what are you crying about a building for? Crying about a building? It's avanim, it's stones. So Yirmiyah tells him, Ask me any question you want, anything. And he answers. Yeah, he started asking him philosophical questions, and Yirmiyah answers one thing after another.

After he got all the hintses, Yirmiyah says, You know, where do you think I got all this chochmah from? I got it from this binyan, from this Beis Hamikdash. That's why I cry over these stones. Ay, you'll ask me a kasha. The second question, how do I cry about something in the past? This I'm not going to answer you. I'll say it to them again: for this I don't want to give you an answer. The Ramah in Toras HaOlah brings this maaseh. The maaseh the Ramah brings, that Plato asks him, Tell me why you're crying about the churban, and then he tells him, All my chochmah comes from here. Ay, you'll ask why am I crying about the past? Dem gechten nisht answer it. Why not? Vazol im nisht answer? Pashut, alt meger empfer chutz fun dem. Rabosai, you see a me'orerdige zach. There's no way to explain a goy the bechiyah of a Yid. It's a different bechiyah. If Plato understands we're crying about the past, fregt er a gute kasha, vos veyst er vegn dem avar? He says, We're not crying about the avar. We're crying kisufim, vos m'benkt far dem Ribono Shel Olam. That's a different bechiyah. It's a nandere bechiyah, and this is not for a goy to understand. Unsi kodesh, b'chol kodesh lo sigas. A goy tar afilu nisht anriyen dos. Shteit doch klar, we say this. Ribono Shel Olam, we ask, take our d'ma'os and put it b'noitcha liyos, unter the kisei hakavod, you hear? The bechiyah is from Klal Yisrael. Where does it go? It goes the teif, it's heich, it's extremely very deep, in a makom where nothing, and that's Chazal: אף על פי שננעלו שערי תפילה, שערי דמעות לא ננעלו. It's like gleich in Himmel. The d'ma'os from Klal Yisrael is something completely different. Bachai sifke. The bechiyah vos mir veinen is a bechiyah vos we're missing, we're missing the Ribono Shel Olam. You know, what is kol bechiyos? Let me tell you a meirdike zach. The Brisker Rav explains, vos is shofar is kol shofar. I don't say shofar; it says kol shofar. Vos is kol shofar? It's a tefillah. It's a davening. It's a tefillah, kol shofar. Ki ata shomea kol shofar u'maazin teruah. I would say that the kol of kol bechiyos is the tefillah. It's the same thing as kol shofar. In every bechiyah, es ligt a tefillah from Klal Yisrael. That is the bechiyah. Atoh dos iz der bechiyah. You know, Yom Kippur zogt men, v'kol d'mama dakah yishama. Vos iz a kol d'mama dakah? Vos iz es? Vos iz der taich kol d'mama dakah? Un the teretz is, fun dem malachim: sei hakol, vos kimat hert zach nisht, ober sei hakol. Sarah said nevuah to Avraham Avinu, vos hot der Ribono Shel Olam gezogt? Shma. B'koylo. Vos iz b'koylo? B'kol ruach hakodesh. Kol always means something, which is, for example, nohatach bas kol. Vos iz bas kol? Same nusach, bas kol. Vos iz a bas kol? Zei, the bas fun a nevuah. It's a ruchniyusdike kol. Every time it says kol, ki ata shomea kol shofar. Vos iz dos? S'a ruchniyusdike tefillah. Vos hegeishim, bifla hegeishim melekt arayn in dem, what it does is der tefillah. I want to tell you something interesting, yeah. I'm going to show you how this is so, so barur. The Medrash zogt, az Gavriel gekumen un gefrasket Moshe Rabbeinu. He patched Moshe Rabbeinu. In the Yam Suf, he was crying. Bas yehires a kol of a cry. Why was he crying, Moshe? Ba Gavriel v'hikah l'Moshe k'dei sheyifkeh, v'tismalei rachamim v'tachmol alav, v'keivan sherasa oiso bocheh, chamal alav. Zogt der Ari HaKadosh, in the bechiyah fun Moshe...

She'nigalekts tefillah yeshuos v'klal Yisroel. I wanted a taina, a me'odike zach. If you notice, what does Basya say? She hears the kol, and she says, Miyaldei ha'Ivrim zeh. From where did she know it was miyaldei ha'Ivrim? How did she know? She hears the kol. So there's a very famous Baal HaTurim. Baal HaTurim says that it was really, v'hinei nar bocheh, was Aaron. Aaron was crying. Check it out, sach mol. Aaron was crying for Moshe Rabbeinu. So v'hinei nar bocheh, as Aaron could cry for, das miyaldei ha'Ivrim. Vos a gevein fun a Yid, a nander sot gevein, yeah? Vos iz do taytsh? It's not a regular crying. It was a crying, but according to this medrash, chatifa d'heir, k'dei shetachmol, sitfashteinen that this was miyaldei ha'Ivrim. It was a different type of a bechiyah, miyaldei ha'Ivrim. With this, rabosai, I think we can understand what's the taytsh. In golus, der Ribono Shel Olam iz alvein. Vos veint men? Veint, val s'ida arichus, s'ida a pesah, hergish, vos... You know, there's a very nice maaseh. This really is me'orer a lot. The Maril Diskin was walking in the street, and he sees a child crying. Nu, kinder veinen, vos a kind veint, yeah. The Maril walked past, and he said, Wait a minute, I want to go back. I want to go back. And he starts to listen, and they said, What are you listening to? What? He says, When you hear the cry of a child, ... that's what it is. The gevein, ... Tonight we said an interesting kinah, ... A tatte, a kind, missing the father. I think it's very important, ... Yisomim hayinu, v'ein av. ... is their iker, ... What is this? V'ein av. ... The Ribono Shel Olam will ... a gevein, velche gevein, the gevein fun banai. It's a very, very ... You find in the Gemara, the Gemara sagt doch that when he went into the churban, what did he hear? That the Ribono Shel Olam was menahem a keina, a zeive a yaina, and he said, What? Oyloi lebanim shegalu me'al shulchan avihem. So what do you see clearly? In the Beis Hamikdash, ... galus, the galus is galus from ben. You see that the type of galus in Chazal is the ben, oyloi lebanim shegalu me'al shulchan avihem. Daled nekudah from ben, un di gevein fun ben, the dos is bachoi, sifkeh balayla, ve'einim banacht. And the question is, like we started, what happens if a person doesn't feel it? It's there. It's there. And the koach vos megiven, vos meveint, this koach is able to be shoiver all the galus. It goes straight to Shamayim, a tefillah, s'geit glaych in himmel, af al pi she'ein bo lo shaarei tefillah. Vos is shaarei tefillah? Shaarei tefillah is a kesher with the Ribono Shel Olam, sos am tefillasi. The Ribono Shel Olam says, I'm not mekabel the tefillah. The bechiyah, that is the kivah alein, vos is der geulah alein. You know, there's a very famous Chasam Sofer. Chasam Sofer explains that when you're misabel on the Mikdash, it's not the pshat zocheh that you'll be zocheh to have geulah, but the dos is the binyan alein, dos is der zocheh v'ro'eh right now the binyan. How is it the binyan? How if a person's misabel, it's the binyan. So the remez is, there's Torah that if you're misabel, that means it's alive.

Something that's not here, like what Plato was telling them. It's a thing that apis. What are you? The teretz is, it slept. It's not a thing that apis, right? But efsher kemanzogn, called tif. It's a very tief in the her. Vos iz der chubin? What is the— it's shegalu al shulchan avim. It's the richuk. So when a person cries, he's misabel, he has the kirvah. So zoiche v'ro'eh. He sees right now their kirvah to the Ribono Shel Olam. You know, I know that people have talked about in the past, not every Yid that goes to the Kosel cries. What is it? Good, so we all know the famous line that everybody says, he's crying because he doesn't know why he's crying, right? I don't think that that's what it means. I don't think that's the taich. I think the taich is very poshut. That bechiyah is the Ribono Shel Olam b'mistarim tivkeh nafshi. In yeder Yid's neshama, the Ribono Shel Olam is crying. And when the kirvah is there, the moment a Yid becomes close to it, it comes out by itself. And that's what he's trying to tell Plato. I can't explain it to you because it's not explainable. There's nothing to explain. It's a naturaliche zach. It's a ruchniyisdige zach. It's a meydige pshat, and I understand that it took a— Hold out until I came to the point. I understand, I was going from one thing to the next, but I'm trying to give you the... the bechiyah from the Yid isn't coming from the mind. It's libi er, it's something from the lev. It's some libi, libi al chalaleihem. It's the lev. It's something which is not in here. It's not up in the head. It's a his'orerus that's in the heart. And therefore, Plato—Yirmiyah is telling Plato, I can't explain it to you. The Yiddishe heart's farshteit this. There's no way to explain it to you. It's his'orerus fun zich alein. This is bachai sifka balaylah. You have to cry. The crying is itself the kilvah. The crying itself is the kesher with the Ribono Shel Olam. And this becomes zoicheh v'ro'eh. Maybe that's the taich. Shaarei dema'os lo ne'alu. Why is shaarei dema'os lo ne'alu? Why is it not? Why should we say I'm closing the shaarei dema'os? And the teretz is, it's a kesher mehudak with the Eibishter, and that can't stop. It's the tefsta kesher. L'mashal, if you daven, so you want something, so Ribono Shel Olam could come and say, I'm not responding. This is memeila mehudak with the Ribono Shel Olam. There's no way to stop it because it's kudsha brich hu v'Yisrael chad. This is the kesher with the Ribono Shel Olam. This is where it is. And memeila it can't be na'alam because it's continuous. It is the kesher with the Ribono Shel Olam. Tefillah is a type of kesher. It's one of the things that we're miskasher with the Ribono Shel Olam through tefillah. Dima is the kesher aleinu. Tefillah is how to be miskasher with the Ribono Shel Olam. Dima means, noitel liyos tachas kisei hakavod. It reaches the kisei hakavod because it's mekushar with the Ribono Shel Olam. And a person on Tisha B'Av, through all the zaken that we talk about, the longing that we have for the Ribono Shel Olam, and the longing that the Ribono Shel Olam has for us, that itself will bring out. Be'ezras Hashem, tomorrow we're going to go through every one of the kinos, one by one.

We'll explain all the kiddush, and hopefully you'll be able to do it in Yerushalayim HaKodesh. You've just experienced another Torah class, brought to you by TorahAnytime.com.