Shiras Chana: The Final Chapter Has Not Been Written—Finding Yeshuah Within Yisurim

Transcript

This Torah class is brought to you by TorahAnytime.com. Holding now perek beis, Shmuel, Tefilas Chana, by Tispalel Chana. More accurately, it would be called Shiras Chana. The shirah that Chana sings to the Ribono Shel Olam on the yeshuah. It took many years for this yeshuah to come. It took many years for this day to come. Now she's in the Mishkan, and it's time to give hoda'ah to Ribono Shel Olam. So we'll touch a little bit on the tefillah, on the shirah that she says. It's hard to complete the whole thing in one shiur, but we'll take out a few nekudos from here. It's interesting, in the shirah, she talks a lot about how Chana, she ends up with the children, and how Penina loses her children. It's a big part of the tefillah and the shirah of Chana. The pesukim hei, vav, and zayin, which we'll read inside and translate, and we'll learn them according to the pashut pshat and the mefarshim, that these pesukim is where she contrasts. Penina's, so to speak, fall, while she rises and she ends up with the children, because we all know Chazal tell us that Penina lost her children as a result of hurting Chana, while Chana ended up with many children. So the pesukim read as follows: Sveiim balechem niskaru, pasuk hei. Those that were full, balechem niskaru, had to go and rent themselves out, hire themselves out, to get money. Sveiim, those that were rich, zat, full, balechem, the wheel turned on them and it was balechem niskaru. U're'evim, and those that were hungry, chadelu, that stopped, because now they're full; they got rich. Poor and rich really has nothing to do with the story of Chana and Penina. It's interesting. V'asas mitchanen pniyah. There's a story of rich here; it's a story of children and not children. But she begins the cycle of up and down. The cycle is those that were full are now hungry, are poor, while those that were hungry stopped to be hungry. And then she gets to the next point, which is really her story: Ad akara yalda shivah, till the akara finally gave birth, meaning herself. Penina had seven children. V'rabbas banim, in the end, is that those that had a lot of children... Which is, Pnina, um Lala ended up with no children, ended up suffering loss of children. We're going to have to discuss this, Chabeisai. Das a shirah. Azei zingt men shirah tzu dem Ribono Shel Olam az zi hot farloren ir kinder, that she lost her children and I got children. Chamadne. And we'll talk soon in a minute how Rashi learns and how the Metzudas. Then she continues, Hashem meimis u'mechayeh. Hashem makes those die, but again, mechayeh, gives life. Morid Sheol, takes people to the grave, vayaal, and He picks people up. Im yirtzeh Hashem, next week we'll talk a little bit how Shmuel was a grandson of Korach, and he was the tikkun for the chet of Korach, as they state in Kisvei Ari and many Rishonim to discuss this topic. And it's true, Korach went to the grave, vayaal, his kids went up. Shmuel, the tikkun was the outcome of good from the morid Sheol, im yirtzeh Hashem, next week we'll talk about that. But you see, interesting that she brings—

The wheel, as they say, as the world goes around, turns around in English, zacht mazanusach. And that is, look at Pnina, and now look at me, look at Chana. Hashem meimis u'mechayeh, mashpil af meromem, mekimi me'afar dal. Adeisai, it's interesting, the examples that she took: food, birth, and life. Zogt der Malbim, al gimel maftechos b'yad HaKadosh Baruch Hu. She's praising the Rabbeinu Shleilam for the three keys that He holds. The Gemara in Taanis tells us that there's three keys: the key of parnassah, of rain. There's the key of birth, of child, of childhood, of having children. And there's the key of life, of techiyas hameisim. So she chooses the examples of mafteach, the mafteichos of the Rabbeinu Shleilam. And that's why she goes from parnassah, food, eating, money, support, to children, to Hashem meimis u'mechayeh. It's interesting, I saw the Avudraham says that actually this Gemara is merumaz in the word mafteach alone. Gimel mafteichos. So he says, mafteach, Avudraham, Rishon, Rabbeisai: mem is matar, pei is parnassah, taf is techiyas hameisim, and ches is chayah. Giving birth. So in the mafteach, the gimel mafteichos lig the gimel mafteichos. Sometimes when you have a code, so the code is the code itself. Sometimes it's merumaz to... everyone with his own examples. I don't, I can't entertain everyone's example, but na'vin yavin. The gimel mafteichos are the gimel mafteichos. All right, good, Rabosai. A bit of kasha bothers me very much. How could you emphasize so much, vas pnimah hakdisht? Vi farshteitn das? There's so much. You look at Rashi. Rashi explains mamash this is her emphasis. It's a long Rashi, Rabosai. You read it quickly, it's exactly what Rashi seems to be saying. Take a look how Chana, me, I end up with children, while Pnina, she loses all her children. How could this be a shirah? Rabosai, lo mefashtein what it means, Hashem meimis umechayeh. What does it mean? And I was nis'orer to this, an event with something that I experienced this week that you'll hear at the end of the shiur. Let's begin with meimis umechayeh. Tell me, we all know, I hope we all know where we say this. We say this three times a day, right? This is where it comes from: Melech meimis umechayeh. But we add umatzmiach yeshuah. So let's see what it means. Melech, meimis u'mechayeh. So there's an interesting Radak here. The Radak says it's going on techiyas hameisim, meimis u'mechayeh. I'll read you the Radak remez. What is Chana saying over here in her shirah? Remez l'gemul latzaddikim u'le'onesh haresha'im b'nafshosam. Punishment, schar v'onesh. So it's actually meimis u'mechayeh to two different people. Hashem is meimis to the resha'im, and He's mechayeh to the tzaddik. So according to the Radak... You know, daf tochvisim vos me davent yedn tog. Why don't we learn vos me davent? Every day we say this, okay? So maybe by the first Shemoneh Esrei after the shiur, you'll still remember that we spoke about it. After that, okay, you're on your own. But the first Shemoneh Esrei, okay? Melech meimis u'mechayeh. Zogt der Radak, meimis to those that don't deserve, mechayeh to the tzaddikim. Oyshomer. But then there's a second pshat, zogt der Radak, oyshomer, a pasuk zeh derech nevuah.

Oi, b'derech kabalah, al techiyas hameisim lo asid lavo. Shei, ah, that it's the same person, that he's meimis the person and mechayeh the person. And how did she know? So either she was zolkeh banevuah, or b'derech kabalah. What's her kasha? Mevanes lo zeh visin for techiyas hameisim. If it came much later, it comes from the Gemara, right? You're right, we know now from the Rambam and ... techiyas hameisim ... How did she know it? The teretz is nevuah, or derech kabalah, which means the avos gave it over to their children, ... zayin techiyas hameisim. No! I already have to start snapping my fingers already. It's only eight minutes into the shiur, rabosai. Come on, nu? Yahrt. So other meimis u'mechayeh means the same, two different people. ... meimis u'mechayeh means for us. There's albe mensh. Now let's talk a third pshat, rabosai. If you notice, it says matzmiach yeshuah. What does meimis u'mechayeh have to do with matzmiach yeshuah? So pashut the pshat is, is hatzasam techiyas hameisim, chaveres. The Ribbono Shel Olam, leit darein, they'll mention the word. Eventually he'll sprout up, he'll be matzmiach. Matzmiach. He's gonna sprout up, it's gonna take root later. So mimeila, zakman, meimis u'mechayeh, u'matzmiach yeshuah. So let me tell you over a beis, I am meiredik avodah. Avodah is a rishon. When they're fataitcht, melech meimis u'mechayeh doesn't mean life and death only. It's meimis u'mechayeh b'harbeh inyanim. It's one of many things. What's meimis? ... meimis. There's many things that we call ... Oni, a mensch is an oni, he's poor, chashuv k'meis. There are many things, inyanim harbeh. ... meimis u'mechayeh doesn't mean only meimis. ... meimis in many ways, in many different situations, ... falaren, ... any verb you want to put in there, but it all fits in under meimis, meimis. Under the Ribono Shel Olam is meimis u'mechayeh. If you want to see it in the Sfas Emes, I brought you the avodah, it's k'mat the Sfas Emes. Sfas Emes, Shavuos, taf reish lamed daled, peirush, shel'eilam yesh yeridah achar aliyah. A lot of times in life. Things are going well, and all of a sudden, in English they say it tanks, goes down. Things are moving in the other direction. The reason for this is, in order it should be an aliyah afterwards. Yeah? Yerida tzorech aliyah. Melech meimis u'mechayeh. How come it works? There's a meimis and a mechayeh. It goes up and it goes down, and the answer is matzmiach yeshuah. There's a reason, because the Ribono Shel Olam wants to bring yeshuah to the person. Meimis u'mechayeh. In English we would call it the ups and downs of life. Ein tug is gut, un ein tug is shver, un ein tug is der problem, un ein tug is der... We end up problem, and... when I'm all that is good, and I'm all that is... Oh, I'm sorry about the Yiddish. I keep on going back to mama lashon, forgive me. Aber der pshat is, afilu in Yiddish, hergt epes. Matzmiach yeshuah. Matzmiach yeshuah means that there's a point to bring out yeshuah.

Noch meimis u'mechayeh. When I'm mosfakel, there's meimis, and after mezalmechayeh, and after trachtmen is good shein, right? Vayter קומט די meimis. This is all to go back and forth from matzmiach yeshua. I want to show you something interesting out there. You know, in this week's parsha, we just learned, we just read, that the nachashim were coming and killing Klal Yisroel with kibisin, with geshlungen. They were biting and killing. The Rabbeinu Shlom says, Make a nachash hanachoshes, and whoever looks at the nachash hanachoshes, vachai, mit leben. He's going to live. He's going to live, the nachash hanachoshes. I always had a question: what's it megaleh doiros? In the midbar, there were snakes, mit kibisin, and then they needed a nachash hanachoshes to protect them. We have the nachash hanachoshes today. What's it megaleh doiros? We know most of the zachin in the Torah is megaleh doiros. Un a shaylah, rabosai: if you want something that they should look at, soon we're going to learn the Gemara. The Gemara speaks about it, that the kavanah wasn't to look at the thing, but actually to make them look a little up higher. It's like Gemara Rosh Hashanah. The Gemara Rosh Hashanah says, the klal, that the reason... Mishnah Rosh Hashanah... Perek gimel. Mishneches: Bizman sheYisrael mistaklin klapei mailah, u'meshabdim es libam l'Avihem shebaShamayim, hayu misrapin. So why do you need nachash for? It's a nafka mina. You know, we know the chiyadav shel Moshe osis milchamah. The yad of Moshe made them look up. So what do you need the nachash for? An ander zach. Mach a bild fun a chaleis, fun a sefer Teirah. ... dafke from a nachash, alles lom kupen. ... The nachash, ooh, the nachash ... I'm not convinced. No, it's a gute ... What, they should have something. Yad of shel Moshe did it. Now I can't expect Moshe Rabbeinu zol zitsn azoi a gantzen tog. Okay, I got it. Efsher tzufil fun Moshe Rabbeinu shteyn azoi. Gut, iz mach a placard. Make, make, make a monument with Moshe's hand ... What's the ...? It's a good question, Rabosai. Why do you need the nachash? What was the point of the nachash? So I'll tell you, I always thought the pashut pshat. Does anybody know what the symbol for medicine is? Funny zach: the snake, and it's around a stick. Why did they pick it? Mistama ... I guess, I don't know. Listen, let me tell you a rule. I know nothing more than the Torah. Bameid, the ein tzuke metzius in the velt is the Torah. So if this is what became the symbol, מסתמא hat di siman mekares in the Torah. So the nechash hanachoishes l'choires is the symbol פון a chai, of leben, right? Where did the stick come from? Efsher the mateh Moshe. Mes, al mes, good, good, yeah, okay. So, pashut k'min zagin, that the snake is taka meimis u'mechayeh, and our Torah is meimis u'mechayeh. Chavos, the poison of the snake is used, achreis, the venom, to make other refuos. Davaila bichdas nishgev troffen in dem chol Shabbos. There's no snake poison in the chol Shabbos. Un der refuah b'derech klal is alts vos is nor in chol. Ich mach na awitzchateisei. I haven't went... The oilem's laughing a little, okay, lachabisl, zaytzufrieden, she'einah reid, rabosai, yeah? Vos iz der pshat? You want to tell me that all the refuos are around the nachash is eres? Hmm, bisl shvach. The real pshat, kipshutei, because then we're gonna have a real pshat. Noch dem vos iz oich der chastirah.

Pshat, he can dos zayn der pshat. Kipshutoi, the nachash is killing. The nachash is going to be the refuah. You know what that tells you? That it's not the nachash. The Gemara in Brachos, daf lamed gimmel, zogt doch klar: Chanina ben Dosa. There was a snake in his town. And whoever got bit by the snake, geshtorben. Chanina ben Dosa zogt, Yeah, ich vil im zen, ich vil trefen. A dem nachash? I'd love to meet him. Now you laugh. Why? I say, because that's really the Gemara. Daf lernen the lashon from the Gemara. Az oylei lanachash shepagoi, he decided to meet. Tachrash, esteht in the Gemara, no? Zogt, no, iber the Gemara mit a bisl a geshmak, no? So what do we have? That he came to the pit, he puts his foot in, bites him, the snake dies, right? Takes it on his shoulders, he brings it to the beis medrash, loy anachash meimis. A lachet meimis, yeah. Oiz to the nachash shepagoi Chanina ben Dosa. What's the pshat? Efsher dos gufa is the lesson of the nachash and the chayshes. Du meinst vert gebissen, you get bitten by the snake. Fool snake, the snake vet geheilen. The ves favos? How could it be that it's a meimis u'mechayeh? How could it be such a thing? Notice the lashon, meimis u'mechayeh. Un der teretz is, avinu shebashamayim, it's hatomed Eibishter. It has nothing to do with the snake. Mimeila, bin genumen vas, habeisai, the snake. Good? So, so far. We understand the inyan of the nachash. Vas? The nachash. Aber a baisai, lomir kein a tchot vayter, a little more deeper, and then we'll get back to Chanah, once we'll do Chanah. There's a meiredike Imrei Emes, tehshein, beautiful. V'hoyah kol hanashuch. It's a loshon past. V'hoyah kol hanashuch. I mean, I guess he doesn't speak it out this way, but this ados fragt, the loshon should have been, v'hoyah kol shenashuch, whoever was bitten by the snake, huh? Zogt der Imrei Emes, we're not talking about now. Talking about doiros, doiros, past. The nechash hanachashis was something which was for doiros. V'hoyah kol hanashuch. Nachash doesn't have to only mean the bite of a snake. It can mean tzaros, yisurim. V'hoyah kol hanashuch. And the lesson is, from Chazal zogen, קוק אין אייבער, to look up. Zogt der Imrei Emes a meiredike zach, here, zogt der Razeh. Der nachash, ווען ער בייסט... So you think you got bitten, and then you need a remedy to be mistakel klapi maila. That's how we look at it. Zogt der Rebbe Mems fakert. The bite becomes a davar tov, a davar shel chesed, when you realize that it comes from the Ribono Shel Olam. V'haya kol hanashuch v'chai. He's going to live. How is he going to live? Pashut, it means a level of refuah shleimah. Vi leptmen. When a person gets a nashuch, he gets bitten, and then he looks up and he realizes, az der Ribono Shel Olam git dem down the shichah. The Ribono Shel Olam is doing it for him, to make him better, to make him grow. Seif az ein gut. V'chai. We all know v'chai is always a lashon of yiras Shamayim. It brings the pasuk, Yiras Hashem. The pasuk in Mishlei, Mishlei yud tes, chof gimmel: Yiras Hashem l'chayim, v'chai bohem.

V'chai. He's going to live b'techuf lebin, even within the shichcha, even with the bite. It's a lesson l'doires, der shlang alein. And I think this is what the meforshim mean. Mizol niskukken af der shlang az es iz di machlah. Mizol kuken af der shlang az es der refuah alein. Again, rabosai, one more time. Al derech is yesod hayahadus. A bite, a bissel, un after daf min ente. Daf der Ribono Shel Olam zol kumen in heilen. Yidn hob nish gelebt azoi. Yidn don't live like that. Yidden live that they understand that the bite itself is v'chai. Dos heist gelebt. Vader Ribono Shel Olam vil, mir shtarken klapn mailah. So, meiredike zach. So the snake is not the pshat the snake is fakert, then you look at the snake and you say, Dos is, dos alein di refuah, but that me gebissen, he bit me. Rabosai, you're almost by a story, so hang in there. Hang in there. Nacha minuta, rabosai. Shiftecha. I see the olam sleeping, so either I scream louder, or I start making with both my fingers, clapping. No! Nu? Nach nisht? Huh? ... Shivtecha u'mishantecha heima yenachamuni. Shivtecha — what is shivtecha? Mishantecha. So Rashi, beide zachen, the yisurim, shivtecha u'mishantecha, meint besides the yisurim, mishum שאני בטוח על חסדך, shnei yenachamuni. It's two separate things. It's shivtecha. How? How is that yenachamuni? Because I know it's for my good, and you're helping me. It creates slichas avonos. Rashi. So shivtecha, nu, u'mishantecha, heima yenachamuni. Two things: the shivtecha and the mishantecha. The Metzudas learns shivtecha u'mishantecha — he holds, what's the shivtecha u'mishantecha? So the Metzudas... it's very small letters here, I cannot read it. Pasuk daled. Oh. Ma she'ata maka osi b'shevet shel yisurim, this that you hit me with a stick, v'tachzor l'tismech osi, heim heim hamenachamim osi. So shivtecha u'mishantecha — you're not letting me go. It's not I'm lost. The Skalener Rebbe, ... the Skalener Rebbe, when he was in the... Jails of the Soviet after the Melchama, veis mendach. Like the zogin, I've always wondered, what's the pshat, Baruch goizer u'mekayem? What does it mean, Baruch goizer u'mekayem? What does it mean? I hope so. I wish. Could you imagine, ... as a goizer, and the ... is ain't. It קומט דאך. Well, today it would be a tremendous ma'alah. Aber of Rabbeinu Shleilam, that he's a goizer u'mekayem. Hatzgolener Rebbe gezogt, he was mechadesh, he understood goizer. The Ribono Shel Olam puts a decree on a person, u'mekayem, and He gives him the ability to withstand it. He gives him the koiches, He gives him the siyata dishmaya to survive it. Baruch goizer u'mekayem the mensch. Doesn't let you lost. When a person feels he's in a matzav, ... the Ribono Shel Olam is behind you, step every step of the way. Goizer, aber als mekayem. He's standing there holding you. You're not gonna fall. ... You can't. Wants to walk.

And he's afraid, and he's like, or he's swimming in the ocean of life. I mean, the pool in the backyard or whatever it is, and he's afraid. What does the father, the mother say? Don't worry, I have my hands underneath you. Nothing's gonna happen to you. Schwimm, gay. Ach geizer, I'm a kayim. Aber, rabosai, darf zogn a radak. Der Radak zogt, Bargoir, shivtecha yisurim, mishantecha zu haTorah. Meiredig. The Ribbono Shel Olam gives yisurim, but He also gives you a way how to have a mishan, a support system. Fun dos iz vos, zitzn un lernen. Mir darfn, chaverai, me ken zogn, we could say, the way I explained to you from the Imer Emes, I see the olam is shlofen gut, balt ot men a gutte maaseh, zogt er tzu, nit nor ein maaseh, nor tsvei maases. Meiredig, you walk away, because I walked away completely moved, completely changed. Okay? It's a story that happened yesterday. Experience shein a maaseh. Shivtecha umishantecha. You know what's a mishan? Does anybody know what a mishan is? It's also stick. Haveeisai! You know, you see it mentioned al tehi keit mit a shtekn, eh? So there's two things we can klappen, zwei dinim. Alamdivolt gezogt, zwei dinim. I have shellac. Canish gein. That's the chakranke, he's sick, he can't walk, he's an old man. What the farkert. A chebesh yid. He geit mit a shtekel, he geit doch mit a... It's interesting, the same stick? Yeah, you don't know what it is. Is it a stick in trouble? Or farkert, it's a stick. Or, for example, a guy goes hiking. Men shemensh geit hiking, geit er mit a shtekel. Fort men gezogt, alev vos gein dortn in the cheder, they can't walk. No, they need a support. Hob iz dos ober shtekel? It's ein shtekel. Miyadatcha, beis Hashem yisbarach, yehi shivtecha. Men der Ribono Shel Olam nemt a shtekel. Der zelbe shtekel is the mishenes alein. Shivtecha u'mishantecha. When I understand that the shivtecha alein, der zelbe shtekel, the same stick, is going to be a mishenes, it's my support, it's the best thing that could have ever happened to me. So heyming and rachmuni, both of them. Der shtekel, der nechas hanechoshes, er beist mir, ober dos is far mayn gut. Der zelbe shlang, it's the same. You getting the maise, chaveirim? Rabbeisa, a son that everybody knows of that lost all of his children in a fire. I met him. I was told to go over to him to give him chizuk. I only had one minute notice before I went over to him, and I'm thinking to myself, Vos ken ich zagen tzem? I'm much smaller than him. Mi anochi u'ma anochi? What could you say to a person? I walked over to him, and I couldn't talk. I had nothing to say. I held his hand, and I cried. Okay, that's not a big chiddush. Vaz ich vein iz a kein greise chiddush, okay? He looks at me. He's bichlal not crying. He's calm. He's relaxed. Straight face. We sat down, and he says, One minute, I'm going to speak now, b'rabim. I didn't know he was on the program to speak. And he got up and he said three things which were unbelievable. Simple things, parshas zachin, which me, with all my learning and all my geonus, this klaymish that I learned all my life and this and I know and I learned hashkafah.

Nothing compared to what came out of his mouth in munach pshutah. The first thing he said was that when the Chazon Ish found out about World War II and the Holocaust, he was taken back, kunt. And he started to pace back and forth in his room. After a few minutes, he started banging on the table. The Ribono Shel Olam, si harachamim. The Ribono Shel Olam, si hachesed. Si means a mountain, a high. He gave a si, something high. He is the mountain, the pillar of chesed. He is the pillar of rachamim. I can tell you that the Ribono Shel Olam is si harachamim v'si hachesed. I'm standing here, I'm looking at this. Pili ployim, pili ployim. And then he said, How can I survive this? I'll tell you. I look at this, that the Ribono Shel Olam gave me a chance to grow to my ultimate potential that I could reach. The Ribono Shel Olam gave me a situation where I, different than most, nobody can have a nisayon like this, but it's going to make me the person that I am. Asher yatzar es ha'adam, the Ribono Shel Olam created the person, just the body. But what becomes of that adam? That's me to do. And again, we're sitting and we're watching this, pilei ployn, pilei ployn. And then he said a third thing, which was hafla vafela, and he said, I learned something unbelievable, and I say we need to take all the lessons that this Yid said. He said, I lost my family, but then I realized I gained a whole new family, all of Klal Yisroel. Pilei ployn. Klal Yisroel came to be mishtatef with me, to be part of my moments that I need chizuk. So I lost my family, but I gained a very big family. I gained Klal Yisroel. It's very big of mature to be able to think this way, but it's the yesod of Yiddish, that the shifchah lein, the shifchah lein, is the mish'enes. It gives you the koach to grow further, to become who and what you need to become. I'm going to end with one more maaseh that I see the time. I've mentioned it maybe in the past. My shadchan was Rabbi Yankif Tolidano, zecher tzaddik livrachah. Rabbi Yankif learned by Rav Shach. He later became the Rosh Kollel in Gateshead, and later he became the Rosh Yeshiva in the Renzy of France. He was the Rosh Yeshiva of France. He was my shadchan. He was a powerful person, a dynamic. An unbelievable personality. Unbelievable. Hinebach got a disease ten years after I married. He got a disease that made him disintegrate, that he couldn't move a finger, he couldn't move. And I went to visit him. I went with my wife, my two little children at the time, and the son-in-law schlepped him to the chair, and then took the coffee and fed him the coffee. The mind was perfect, but the body stopped working. I came, I looked, and I started to cry. I couldn't believe what happened to this big personality, the dalmensch, the anokh. And he looks at me and he goes, 'Of vos veinstu? What are you crying about?' I said, 'Rosh Yeshiva, you don't know what I'm crying about, what you don't...' He says, 'Nein? Far vos veinstu? Doesn't understand why I'm crying.' I said, 'Rosh Yeshiva, al hai shufra d'bala bahara. I have a Gemara on my side. Al hai shufra d'bala bahara.' He says, 'Ich vil dir zogen, du bist doch a ben Torah.'

I want you to learn something, he says, and I want you to understand something. In Morocco, when I grew up as a little boy, his father was the famous Chacham Baruch. He was the famous, he wrote the Kitzur Shulchan Aruch. The Mefal Baruch Talidano wrote the Kitzur Shulchan Aruch. It was his father, the Sefardi Kitzur Shulchan Aruch. He said that the children, we were all taken by askalah. It was a tremendous wave of askalah in Morocco. My father saved the boys by sending us to England. That's how he ended up in Gateshead. That's how he sent us all to England. But the girls never made it to England, right? They were home. They all went off the derech. So I have a sister that's not frum. She comes to visit me, and she looks at me and she says, Zu Torah v'zu scharah? See? Fragt, Zu Torah v'zu scharah? You stayed and you... And look, look, look. This is how the Eibishter paid you back for... Ich hob ihr geantwort. I answered her. She might not grasp and understand fully what I said and what I meant, but you, as a ben Torah, would and should understand what I told her. What I said to her was, if the Ribono Shel Olam would have offered me, if I want this machlah and to go through what I'm going through... I would have taken it gladly. I would have said, yes, I'd take it on myself. So I heard this mi'Pekatche. He says, If the Ribono Shel Olam had given me the choice, I would have accepted it l'chatchila, because the kirvah and the love I feel of the Ribono Shel Olam b'shaas the machlah is something I would have never experienced had I not had this machlah, and it was worth it. He turns to me and he says, She's not frum. She doesn't understand. A patupes, da chape teireh. Vi farshteystu nisht? How don't you understand? Veynisht. Don't cry. And he smiled and he was happy. Hashem meimis u'mechayeh. It's not meimis separately u'mechayeh separately. It's the same thing, the mishivtecha and the mishantecha, to understand it's all the same thing. Atah das is emunah. And as Chana finishes off, and then I'll go back to answer the question, The whole story, the theme of the shirah of Chana is that when life, in the beginning, it looked terrible for her, bleak. She was afa dal. You know what afa dal is. But then she looks back and she realizes it was mi'kimi. Mei afar, for keretz from the afar. It was because that I was in the afar, Mikimi, the Ribono Shel Olam picks us up. Mikimi, and that's the theme, and that's what she ends off with. And she finishes, Ki LaShem metzukei eretz, vayashes aleihem tevel. Rashi, the metzudas, they explain it means that the metzukim, the yesodos of the world, is in His hands. What does she mean? What we see here is now, but there's yesodos, there's history, there's so much behind everything that's happening, past, present, future. It's the yesodos. It's m'meila, Mikimi me'afar dal, and that's why, and we'll have to go back a little bit more next week to speak a little bit more about this shirah. She's not pointing out that Penina lost and that she won, chas v'shalom. What she's trying to point out is it's a lesson that she learned, that what we see is dark, what we see is bad, it's not what we see in front of us. English, there's an expression, and I'll end with this.

The last chapter has not been written yet. It's a tremendous sight. The last chapter has not been written. If I had to put it in a sentence, Shiras Chana, Tefilas Chana. What she's saying is to learn the lesson that the last chapter has not been written. And meila, she gives shira to the Rabbeinu Shalom. You've just experienced another Torah class brought to you by TorahAnytime.com.