Kinnos on Tisha B’Av: A New Mourning Each Year, Churban, and the Pain of Galus

Transcript

Level one. Okay. מצדד של הכינוס, the feeling people have is, again, here again, Nachamo, chazer to siba, Nachamo, Nachamo, gets almost, okay, you lose the feeling, Nachamo every year, it's the same thing. If you look in Kinnah chav-daled, it says clearly, al Churban Beis Hamikdash. That's how Kinnah chav-daled, if everyone wants to look, Kinnah chav-daled, al Churban Beis Hamikdash, ki hoiras v'chihudash, espeid b'chol shanah v'shanah, mispeid chadash. Everybody has it, chav-daled, chav-daled, mispeid chadash. So you see that the responsibility, the chiyuv, is not, zogt Nachamo, the kinos, with the zelbe kavanos, with the zelbe hergeshim. You need mispeid chadash. It needs to be new every year. Clearly, espeid b'chol shanah v'shanah, mispeid chadash. Chazal tell us, Kol mi shelo nivneh Beis Hamikdash b'yamav, k'ilu nechrav b'yamav. What's the chiddush, kol mi shelo nivneh b'yamav, it's k'ilu it's nechrav. It's not nivneh. What do you mean it's nechrav? You see clearly that Yedat kufa, Yedat kufa has its zmanim of aveilus for the Beis Hamikdash. What people thought thirty, forty years ago about the churban is nisht azoi, b'zachlus mitrachtaint. It's not the same. Every generation, Yeda dor hot what the churban means to it. Kol mi shelo nivneh Beis Hamikdash b'yamav, k'ilu it's nechrav b'yamav. Beis Hamikdash, it's called Beis Olamim. Chazal, it's called Beis Olamim. It's eternal. What does it mean it's eternal? The Beis Hamikdash is l'doires. Doesn't— and every dor has, eizeh shtei dor, dor manhigav, dor v'doreshav. Every day has its own tekufes, its own... When the Beis Hamikdash is shayach to Yededav andrish. It's different. The Beis Hamikdash is different. The Beis Hamikdash is different to every... it's eilamim, it's aibik. ממילא כל מי שלא נבנה בית המקדש בימיו, כאילו נחרב בימיו. I would like to ask the oilam a little something different this year. Every year I tell you my hergeshim that year on the churban. I don't say over the same thing every year for this reason. Things that happen throughout the year change. The nisyonos a person goes through, and the tzaros he hears, and the world events around him change, and the person should theoretically change with that. So every year I tell you over, we go through the kinnos, like on the spot what we feel, the hergeshim. It's ruach hergeshim, as they say. But dafka...

Prepare. If you notice, דווקא don't say the same thing, I don't prepare. It's not with preparation. And the reason for this is because it's nothing to prepare. It has to be the hargashah that you have that year, that year that you have. And as we grow, and we get older, the hargashah are different. When a child... Shleima. When a child and a teenager sees the churban and understands the churban, it's not the same as he gets older. In English, we think it's maturity and perspective. It's not. It's life. Things that happen to a person change the way he sees things. As we move along, we view things differently. We grow. We see things. Things happen. So I'd like to change something different this year. Normally I tell you my hargashah. I would like it to be a back and forth this year, and I'll explain to you why. I was thinking to myself, v'shachanti b'socham. Chazal say b'socham. Not in the Beis Hamikdash, but in the Yid. Chazal are madgish b'chsoich kol echad v'echad, in every person. I think Yeder Yid has in himself parts of Beis Hamikdash that others don't have. Yeder mentions aveilus is אנדרש ווי אַן אנדער. The hergeshim that every Yid has for the Beis Hamikdash is different. It's different. Not everybody feels the same. So I'd like to hear also from the oilam. It's a zman. My hergeshim is throughout the years more or less in one mahalach. I want to hear, as we talk, ... thoughts, questions. You know, I was by Chesky in his classroom. Chesky invited me to talk to his class. It was tremendous. The kids ask questions. Kids ask questions. Our generation, when we grew up, we didn't ask these questions. We didn't ask these questions. What do you see? That every generation has different questions and things that bother them about Klal Yisrael. The Rabbeinu Shalom's kesher with Klal Yisroel. Every generation has their issues, and so, as I talk, l'cheireh, you know, the Yidden that came out of the Holocaust, they had one view of the Eibishter, and m'meila their questions were a lot different. I believe that the hashkafah in Europe was that the Rabbeinu Shalom's a tatteh. I think that changed a lot. I think the regesh of the hamoin am today is not the Rabbeinu Shalom's a tatteh. We could say it. We say it, Rabbeinu Avinu. It's not the same regesh that they had then. Every dor has its kesher with the Eibishter. The Beis Hamikdash was a kesher with the Rabbeinu Shalom. That kesher is different than every generation. It's different. U'meileh the she'eilos...

That the people had after the Holocaust, v'kanatat tanas azachtzakin. Today we don't look at it that way. The simple Yid in Europe had—he lived a tatta. Eibishter was a tatta. So to him, the questions of churban was v'kanatat tanas azach. Today, the questions become, the Eibishter is melech, we do his mitzvahs. Are you toch? It's a whole different, it's a whole different way of thinking. We mentioned last night that Reb Avigdor Miller, zecher tzaddik livrachah—it just came out a book from him—defending the Eibishter in the Holocaust. He wrote this as a manuscript. He kept it in his drawer, and when he was niftar, they decided to print it. He didn't want to print it b'chayav. What was the manuscript? Explaining why the Eibishter did it, and he was right. And he was right. So there's a lot of discussion in the beginning of the book why he didn't print it b'chayav, why he didn't print it b'chayav. And it seems from— The understanding of the writer and the people told to publish the book, because the people at the Holocaust would never understand the yesod chitzon that he gives over there for the Holocaust. They couldn't, they wouldn't, they wouldn't be able to מקבל it. And therefore, he didn't print it. But now we're able to print it. It's time to print. And I thought to myself, is the pshat because it's painful? You know, when you start telling someone that went through a shechitah, you know, it's kumt, it's kumt. I mentioned to you recently that I met Rabbi Sassoon. I met him on the—what was it again? What was the event again? Not Chai Lifeline, it was the other one, the mesameach, the mesameach. So he came over to me—what's his name, the one who runs Mesameach, Lipa. So Lipa came over to me and told me, go over to him and give him chizuk, chizuk. So I went over to him, and the minute I saw his face, I just couldn't say anything. Nothing came out of my mouth, nothing. Like I couldn't. ואז עליכם זאגן, asked, what are you supposed to tell a person? What do you tell him that went through shechitahs? I didn't say anything. And he looked at me like, like what did I come over to? Like, I'm not אפילו say one word. I couldn't get one word out of my mouth. I just asked him for bracha, to give me a bracha. He gave me a bracha. It's very hard to tell a person that who suffers, see the ratzon Hashem, that this is emunah. Zogin yenem hoben emunah. It's very difficult. And I thought maybe that's why he didn't print it. It would hurt. He would be insulting the people, to go tell a Yid וואס דוכט זיך, to lagern, zogen them after the Ribono Shel Olam aveiros, Klal Yisroel. Sometimes the best thing is shvaygen. But I understood as I read the book, it's a little bit deeper than that. Huh? Shvaygen means to be quiet, not to say anything. But as I read the book, I realized more. I realized more. A Yid in Europe wouldn't understand that it's an oynish, that it's...

Because I did an aveirah. Because he looked, as the Eibishter says, a tatte. And a tatte is moichel and he's mevater. There's no right and wrong. That's what we say all the time by tefillah. We say by the Ribono Shel Olam, im kebanim, rachmeinu kerachem av al banim. They wouldn't hear the teretz. It's something that they won't grasp, because to them the Ribono Shel Olam is a tatte. ... Now what? Famous vort from the Kozhnitzer Maggid. It really speaks to what we spoke last night. Last night we discussed very much about tziduk hadin, that the first kinah discusses that we have to realize it was because of our aveiros. We must accept the din. It's our aveiros that caused it. It's mamash the whole first kinah, because of this, because of that, tziduk hadin. So what's the reason for tziduk hadin? We said yesterday there's two reasons for tziduk hadin. One is, it's emunah. ... Finished. ... Mentioned here many times, and in Kotzk, they didn't say that much slichos. I don't know. I'm not from the Chassidim, I'm not. But I saw it written many times in many sefarim, some ... it's a true story. In Kotzk, everything is short and to the point. So they say that the Kotzker got up once and said, Slichus, Lecha Hashem hatzdakah, v'lanu boshes hapanim, was dafn redn. You know, Kotzker, they don't like to talk. Vaiter. That was the whole slichus. Was dafn redn slichus. Ribono Shel Olam, you're right, Lecha Hashem hatzdakah, v'lanu boshes hapanim, and straight to davening. Okay, that's it. Whatever you marech, that you're right, you're right. Part of teshuvah kadin is the emunah. Ribono Shel Olam. There's another part of teshuvah kadin, which is to know what we did wrong and what we can fix it. An aveilus comes, and if you don't realize what the reason is, then you'll repeat it again. You repeat those chataim again. At the end of the whole eichah, we say, Hashiveinu Hashem eilecha v'nashuvah, chadesh yameinu kekedem. What's Hashiveinu Hashem eilecha v'nashuvah? What does that mean? Hashiveinu Hashem eilecha — Hashem, You bring us back and then we'll return. So we've spoke many times, it's ידוע from the Kajitzer Maggid, that there's a big machlokes between the Ribono Shel Olam and Klal Yisrael. The Ribono Shel Olam says, Shuvah eilai v'ashuvah aleichem. You come to Me. You have to make the first step. The Ribono Shel Olam says... I'm sorry. ... Klal Yisrael says, Hashiveinu Hashem eilecha. Hashem, You bring us back. You take us back. And this is a big shaila: hisrusa d'le'eila, hisrusa d'letata. Those that are acquainted with Chassidus sefarim, it's hisrusa d'letata, hisrusa d'le'eila. Different zmanim is hisrusa d'le'eila, different zmanim is hisrusa d'letata. Who starts the process of the teshuvah? What's hisrusa d'le'eila? Hisrusa d'le'eila means the Ribono Shel Olam is me'orer the person to do teshuvah. And the other way? D'letata means that we are me'orer the teshuvah process. D'letata means from this, from on the ground, from here. It has to come from here. Who moves who? Who's taking who in the teshuvah? Teshuvah is to return two people together. And the machlokes, question is who does the first step? Hisrusa d'le'eila, hisrusa d'letata. Says the ... that's the pshat. Lamah lo netzach tishkacheinu, tazveinu lorech yamim. Netzach means for nitzachon, to win. So mibalde is a stalemate. There's a stalemate. Who's going to do the first move in the teshuvah? Who's going to bring who?

V'si'ashiveinu Hashem eilecha. Zokt min chadesh, v'meinu k'kemini l'netzach, just for the sake of winning. It's a question of stalemate. Who's going to win? Zogt the Kozhnitzer Maggid, Ribono Shel Olam, du bist doch the tatte. And if you're the father, then you got to take the first step. למה לנצח תשכחנו, תעזבנו לאורך ימים. Im k'banim, Rachmeinu k'rachem av al banim means that the Ribono Shel Olam takes Klal Yisrael and is mevater. Im k'avadim, eineinu l'chatluyos, ad shetachaneinu. It's a different bechinah, which means avadim is not k'rachem av al banim; it's dafka teshuvah, to fix it. The different doros looked at the Ribono Shel Olam differently. And today, we could talk din v'cheshbon, din v'cheshbon. We did these aveiros, and we have to do teshuvah on it. So every dor has its own understanding of how the Ribono Shel Olam is mekushar to them. So as we talk the kinnos, the questions of how and why is different by every person and all the arus and all the feelings and the regashim. So I invite the olam to be with me, meaning as I talk, and like I said, unprepared, I want the olam to continue with me. Yeah. I'll tell you the truth. I don't know what I mean. I'll explain to you what I'm saying. I'm not saying anything pashut. It's a hergesh that I had. It's a feeling that I grew up. See, this is what I want, I want the Olam, because I'm taking you into the world of hergeshim and machshavos that I have. It's very hard for me to, you know, verbalize everything that I'm thinking. I saw a generation, and I grew up with that generation, and I didn't let go of that generation, you see. I lived in a tkufa where I was a child, and to me, my zeide and the people that my zeide affiliated with himself were people that talked always, tatte, tatte. Everything was the tatte. I even told you once, it's a peledike thing, they used to insert it into zemiros. There's a song from, you know what I'm talking about, right? You understand because you know what it is. You must have touched into that world. In that world, everything was tatte, and tatte, and every third word was tatte, okay? There was a song that the rav from Pesach Tikvah, he was a gadol, Reb Reuven Katz. Reb Reuven Katz was from the gedolim, was a talmid of Rav Chaim Brisker. See, he had a song, Tzivisa Pikudim for Shabbos. Every third word was tatte. What did it have to do? It had nothing to do with the song. Tzivisa pikudim, tatte, you. V'ma'amar harsinai, tatte, you. Every... And they used to sing it, and they used to—I remember people used to sing it, and they used to cry. And I used to think to myself, what does tattenyu have to do with this thing? Tzvisa, it's a Shabbos niggun. Tzvisa, pikudim. Tattenyu b'ma'amar Sinai, Shabbos moyadim, tattenyu. Okay, so. Litv—they used to say tatte. Chassidim say tattenyu. I don't know why even. Maybe you could help me on this, I don't know. It means tat. Tatte, maybe? I don't know. You never—tattenyu, they never said tattenyu. Where is the u? What is the u? I don't even know what it is. Huh? Tattinke. It's like tattinke, tattenyu. Yeah. The point being, the point being that—okay, you know when they used to krechts in Europe, they used to say, Ay, ay, ay, tatte. Every third word was tat, huh? Tatte zisa, tatte zisa. It was—that's what it was. You're not going to find the guy saying it today. So what do I have the misfortune? I lived in that world, and I worshipped that world, and I understood that world. And now I come to a new world, and I'm not that old.

And everybody's looking and saying, What's going on? What's he talking about? So what should I do? This is kegam aleim. This is what I was fed as a child. Everything by the Eibishter. That's how we were fed, okay? Yeah. The reason why I even need to say, ai, ai, ai, ai — ai is wrong; it's a perek. It's chasoves. Ai, ai, ai, that's chasoves. I hear. Ai, ai, ai. The tatte — everything was the tatte. This is the way we grew up, okay? Therefore, kumen un zogn, terutzim, to the halacha. I know my zeide, if he would hear and read such a book, he would take the book and throw it in the garbage. He would be furious at such a book. Why? Well, the Ribbono Shel Olam — tatte. Tatte shtraft a kind azoi? It doesn't make sense. Im kibanim rachamei, nikra. It can't be such a thing. Can't be. There's no such thing. Can't be. Ki rachem av al banim. Today, that's not the way we view things. So every person in his dor has to have a kesher to the Ribbono Shel Olam. So the question is, what is that kesher? So either you look at the Ribbono Shel Olam as the tatte, or you look at Him as the melech. He's the king. And if He's a king, who knows? And again, rabosai, forgive me, I'm just talking. Tisha B'Av, you're getting whatever comes to the lev. You know, bechi, rabosai, is what gematria the Chida says. What's the gematria of bechi? No? Make the letters. Lev, lamed-beis, it's lev. What is bechi? Bechi is megaleh b'nahatz. Tisha B'Av is, like I said, to prepare Torah on Tisha B'Av. Maybe that's why you're not ללמוד Torah on Tisha B'Av. Machin for the churban HaMikdash, hashdikul Torah zeichnis k'maalech. You know, it's not about making Torah. It's about understanding and feeling. Bechi sivka balayla. You have to see what the lev is. Daberu al lev Yerushalayim v'kir'u eileha. Churban is not about—it's about talking to the lev. Where is the v'shachanti? It's b'soch the lev. We all know that's different. Rav Chaim Volozhin tells us that every part of the Beis HaMikdash, the cheredim, every part of the person is connected to another part of the person. So where is the Kodesh HaKodashim? It's the lev. Kodesh HaKodashim is the lev. The lev, right? How do we say? Levavi mishkan evneh. It's the lev. It's all in the lev. So daberu al lev Yerushalayim v'kir'u eileha. We have to bring out the lev. I mentioned this last night. You don't need a Beis HaMikdash. We could live without a Beis HaMikdash. Not me. Pam used to say it over, Rav Chaim Volozhin, be'etzem, we could live without a Beis HaMikdash. But a person can't live without hashra'as haShechinah. That you can't. You can't. L'maaseh, the b'soch, kalecha v'echad, that's what we have. That you could still— Sam Soifer says, and we mentioned this morning, Kol hamisabel al Yerushalayim, zocheh v'ro'eh b'nechamasah. Says the Chasam Sofer, it's now, zocheh v'ro'eh b'nechamasah. Doesn't say yireh, doesn't say he will see. Now. Why? Because this is the vort. Beis Hamikdash left. If you me'orer the bechi, if you me'orer the pnim, if you me'orer the lev, Beis Hamikdash left. Haint. So let's go through a little bit of the kinnos. We'll explain very simple, that the Beis Hamikdash, the walls could be destroyed. The walls don't have... Makrivin, af al פי she'ein bayis banui. A person could build. We could still bring, theoretically, korbanos today. It's not the house. Tocho ratzuf ahavah mibnos Yerushalayim. There's an external Beis Hamikdash, and there's something from, what, the essence of the Beis Hamikdash. There's an essence, tocho ratzuf ahavah. Pasuk Shir HaShirim says the walls were... The walls could be made from beautiful gold and silver, but what is the l'maaseh? What's tocho? What's the essence?

Yes, they understood it, but the focus couldn't have been on chatayim. It couldn't be on chatayim. The translate that— avodah, avodah, avodah. But in avin ben, in avin ben, you can't connect, because where is the rachmanus? You're right. Now he's saying, l'maaseh we know in hashgachah pratis, there's the av, and he does it anyway, and we have to learn that it's l'tovah. I understand that, but the point is that l'maaseh... How do you even... Because the truth is, even if it's l'tovah, there's still a viter. The Ribono Shel Olam's not mevater on— Okay, now you're asking a good kasha. Okay, now we're going into a very big hashgachah shailah. What do you do with ki rachum Havah banim terachem, and the Ribono Shel Olam's not a vatran? Okay, the answer is the Ribono Shel Olam's not a vatran when you go against Him and you do aveiros, so He's not a mevater, meaning on the chet, which means the chet needs to be cleaned. But the onesh that the person's supposed to get for how yitachen that he did the chet—you understand? There's two parts to every onesh. There's two inyanim. There's the chet alone; that the Ribono Shel Olam, there has to be a din v'cheshbon. That we find by—see, I appreciate this because, you know, I want to hear. I'd love to ask me the questions; we'll answer. Yesod of this, and I'll get back to the answer in a minute. Yankiv Avinu, was he right for taking— The bracha is from Esav. He was 100% right. And how do I know he's right? Because he was right. And secondly, how do I know he's right? Because it was shma b'koli. It was al פי רוח הקודש. Rachel said clearly, shma b'koli. Koli, kol of ruach hakodesh. So how was he punished years and years later, Esav's grandchildren, Haman, layizak ze'aka gedolah u'marah, was because Yankif made Esav scream, ze'aka gedolah u'marah. Motchai went out, layizak ze'aka gedolah u'marah. Chazal say that it was zeh כנגד זה. Because Yankif made Esav scream, ze'aka gedolah u'marah, so therefore they had to repay it. Zogt the Mabit, in this world everything is action and consequence. Action and consequence. This maaseh needs to be cleaned or repaid or fixed. HaKadosh Baruch Hu is not mevater, which means the Ribbono Shel Olam keeps the account, and everything needs to be, and that's called tikkun. That's what we call it. Sefarim chassidim call this tikkun. Huh? Right, right, right. So this is called tikkun. Tikkun means that maasim have to be corrected. It's just to clean you up. That's what I'm telling you, I'm asking. So the pshat is that tikkun means that the Ribbono Shel Olam is not a mevater, which means He's not going to come and say that you don't have to fix what has to be fixed. But then there's another chelek, the oinesh, vas dos getan azoy. There's a person that goes, and why did he do it? There's what you did and why you did it. So if it's an eved, so he's not mechuyav on the why, because the why becomes a me'ached. The why is a me'ached b'malchus. When you go keneged the tzivui hamelech, it could be the smallest thing, it'll kill you. The smallest thing that a person does, he's chayav misah for it. Why? Because it's not the ma'aseh. It's not the ma'aseh. It's the me'ached in the melech. And me'ached in the melech, it's the why. It can't be. It's the why. It doesn't work, right? Alts the kavod sheboi. It doesn't have to be the ma'aseh sheboi. It's the smallest thing. The me'ached b'malchus is on the smallest thing. Why? Because since he's the melech.

So the moired in the maiseh has to work with that. It's a stira to the mouth. V'ad Rabbeinu Shalom's av, der chelek is nit l'mechilah. The karachi maval banim, they don't know how that. No, it's poshut. Does a father come and say, I give you hatochacha; how you do this to me? It's not a yochachin. He's fixing the maiseh, that's all. It's a tikkun in the maiseh. So what's this whole tefillah, Hagomel? The whole tefillah when we say it on Rosh Hashanah, what's this whole tefillah exactly? I like to understand a little bit deeper, deeper understanding exactly what's... That's what I'm saying: im k'banim, im k'banim, then it's Rachmeinu k'rachem av al banim. So we'll do teshuvah on it. That's pshat; it's shayach teshuvah. Im k'banim, because we can fix the chet. Im k'avadim, so then it's nothing to do. It's not pshat we can fix; we can't fix anything. Ad shetechaneinu, either You give us a pardon us as a grant, ad yad nish. Can't fix it; there's nothing to fix. Rosh Hashanah we come and say, im k'banim, it's Rachmeinu k'rachem av al banim, which means you have... Of course you have to fix. Hakadosh Baruch Hu's not a mevater. What do you mean? HaKadosh Baruch Hu, zogt, moichel, even if we don't do teshuvah? Of course there's no such thing. Can't be such a thing. It's k'rachem av al banim, have rachmanus on us and let us fix. Im k'avadim, so then it's not going to be that we can go and fix it. So ad shetechaneinu, it's up to You. Either You grant us a pardon in the din or You don't grant us a pardon in the din. So to hear that the Ribono Shel Olam, you know, another thing also, it's very difficult to come and say that when you do a chet, right, the onesh has to fit the chet. We spoke about this many times, right? Middah keneged middah. So to come and say that the Holocaust was lefi the chet, that means the chataim had to be half lumafela, and it's very hard to accept that. If you come and say, HaKadosh Baruch Hu is a melech and He does whatever He says. Melech comes and He gets angry and He destroys the whole... Atah titutos nisht. Hashem's not going to make a destruction. He'll punish you lefi the chet. So the chet was that? It was the... I'm saying the chet was the... The chap that is very difficult. That's why. Years later you can come and say... I think it was true all the time. I'm glad it was true, but they can't put the two together. Okay. Anybody have any other ... anything else, huh? No. Okay, so let's begin with the first kinah. Let's see what the first kinah is. Shavas suru meni. So this kinah has two nekudos in it. Shavas suru meni. So the first kinah has two nekudos in it. First the word shavas, which all mefarshim are עומד on. The word shavas means everything came to a standstill. Shavas. Lashon Shabbos. Shabbos means nothing. Everything stopped. Shav asurim mimenu. What's it referring to? All the simcha came to a standstill. What does that mean? We don't realize the change, the chiluk, before and after. It's not the same world. Shavas. That world came to a stop. The lashon is, the words that it uses is, or here: Keshebatlah simchasi u'scharasi. Came to a standstill. Stopped. Hashabbos stopped. It's not the same world. Del velt is shemeiner nit. We go on and we think that we still have and we still, Baruch Hashem. Came to a stop. Whatever was by the Beis Hamikdash and whatever kirvah we had, shavas. There's another part of this kinnus which talks about the going into galus, the going into galus Bavel. And this is a nekudah that we have to know. The churban is not—

There's churban habayis, but the churban is also the going into galus. There's two parts to every churban. Churban made the bayis is she'nitah, the Beis Hamikdash is not here. But then there's also the fact that we had to go to galus. Galus itself is a nituk from the Ribono Shel Olam. Oirech hagalus means that the Ribono Shel Olam's Shechinah is not here. So here, clearly, there's two siluk haShechinah. The one is the Beis Hamikdash itself, and one is the galus. And that's why, lefi erech hagalus, the way the galus continues, we see and feel the Shechinah more and more. Again, here, klor. Yes, the Beis Hamikdash was charuv. That means that the Shechinah is not here. Galus is also—it's temunatik. What it does is it takes away the kesher, the klal Yisroel. And the oirech hagalus, the longer it goes on, means the more nituk and the more it continues. Galus is not just yisurim. Galus is a part of churban habayis. Mentioned to you many times that there was a niggun that they used to sing in the Vardik. In Vardik there was a niggun. The niggun would be, Fish, where do you swim? Waters, basa, v'tifpister. Well, the vaseh nisht azoi tief geven, well, the fish achaiskes, then you would see the fish. Then it says, forest, you're very thick. Sun, we don't see you. If the forest wouldn't be so thick, then we'd be able to see the sun. Shechinah, Shechinah, avu sheinstu. Galus, galus, vi lang bistu. Well, the galus nisht azoi lang geven, well, the Shechinah zechaiskes. Famous, this they used to sing in the vard, there was a niggun they used to sing in the vard. Oirach hagalus means that you don't see the Shechinah. That's what oirach hagalus means. As the longer the galus continues, means you don't see the Shechinah. It's less and less. You don't see it. It deteriorates. That really answers the original question. You wanted to know why the ksharim with the Eibishter gets less and less. And the answer is, azoi vi in Beis Hamikdash, when it stopped, the kesher broke. And who knows, possibly, chas v'shalom, possibly. We spoke last night that the ikar bechinah of the Beis Hamikdash was, oilai lebanim shegalu me'al shulchan avihem. So the ben has to do with the Beis Hamikdash, and the galus attacks the oilai lebanim shegalu. The galus, oilai lebanim shegalu. You know what the galus ruins? This nekudah, the aven ben kesher, the aven ben kesher. Oy loi lebanim. Why does it say oy loi lebanim shegalu me'al shulchan avihem? Because the yesod of the galus is this: that kesher with the Eibishter gets less and less, lefi oirech hagalus. There was a special hergesh of banim in the Beis Hamikdash, and that gets lost. So this is the first kinah. The first kinah is, Shavasu mimeni. It stopped. There was a break. Shavasu mimeni. And what is the break? The break is, tzenit is elbe. Life is not the same. We go on as if it's the same. A yid davisen, he's missing something. Theoretically, like I said, we could live without a Beis Hamikdash. We could. We could survive. But at the same time, you have to know that something is missing. Most of the tefilos that we have is for the binyan HaMikdash.

The Binyan HaMikdash. It's one of the focal parts of Yiddishkeit: the Beis HaMikdash, the Beis HaMikdash, the Beis HaMikdash. And yes, the Eibishter made it that we could survive without it. That's true. The Eibishter made it. And because of that, we don't think we're missing anything. We adapt. So because—oh, so that's what I'm trying to tell you. You know, I'll tell you a big yesod, okay? This is from Tzavishinuns. If a person would need to go to therapy, all right, a person would need to go to therapy, he would sit there by the therapist, and the therapist would figure out, vos is de chisaron? What's wrong? What's he missing? What's the problem? And it could take many, many years to try to figure out, vos—what's wrong, what's missing, where's the problem. By a Yid, you know where the problem is? Sichum in HaMikdash. I want you to hear this clearly. Hech, chazki, hech gut. Where are all the nekudos, all the problems? Shteit a klal in Teichochah: Al ki ein Elokai b'kirbi. Al kein, because she'ein Elokai b'kirbi, metza'uni hara'os ha'eileh. What does that mean? The Ribbono Shel Olam is not in me. Their nituk, that disconnect you have with the Eibishter, that causes all the central problems that we have. Al kein ki ein Eloikai b'kirbi, metz'uni ra'os rabos eileh. All the problems you run into, it could be based on one thing that's not well, and this is it. Shovas means that it's not the same. You're right, we could go on and function. You know, a person could cover over major problems that he has. A person could cover it over. He could go and he could adapt. A person adapts. The koach to be able to adapt is unbelievable. But if you had to undo, psychologically figure out where is the problem, by a Yid the problem is shovas, the Beis Hamikdash was nechrav. Before he says introduction, he says it's like taking a person needs a heart transplant. Oh, so I didn't know. Yeah. He puts a new heart in there. Yeah. But it looks fine. A lot of side effects, a lot of this. Oh, so there he goes. It's mechaven. Even though outside things look like it's not the same. It looks like, you know, what's the problem? What do you need? Oh, it's like taking a limb and trying to put a new one in. It's not the same. It's not. This is shovas, and the galus is all part of how this, as it continues, as the galus continues, the oirech hagalus works on this kesher, this nituk of the kesher with the Eibishter. So this is the first kinah. Let's go now to the second kinah. Huh? You're saying that once you put it in part, I said if it collapsed at any moment, I don't know. Yerushalayim looks fine on the outside today. Yeah, that's what we're saying. See, it's like chatzois, the Eilem wants to go already, maybe, huh? One-oh-three chatzois. Okay. Okay, the next. What time is Mincha? The question is, how do we... Okay, so I'll tell you what we're going to do. To go by kinah by kinah, obviously we're not going to be able to. I'll tell you a few different ha'aros that I had. We'll do it that way. Okay. There's another nekudah I think is important throughout the kinos. If you look at the scope of the kinos, and like I told you many times, the kinos addresses all the different aveilosin and nekudos of aveilus that's needed to be misabel properly on Yerushalayim. So you'll find we talk about the Tzavis. You'll find that we talk about Yerushalayim. Then there's kinos that talk about Eretz Yisrael. There's different... And the pshat is because it's not only about the Beis Hamikdash, it's about Yerushalayim.

It's about Eretz Yisrael. It's about galus. Many parts are nichlal in churban, churban habayis. Huh? It's Yerushalayim. Most of Eicha is not about the Beis Hamikdash. If you notice, most of Eicha is not about the Beis Hamikdash. Even the lashon of the Gemara, Kol hamisabel... doesn't say on the Beis Hamikdash. What does it say? Kol hamisabel al Yerushalayim. I thought it's about the Beis Hamikdash. Mitgaded ve'einen vegen the Beis Hamikdash. Why are we misabel about Yerushalayim? I think there's a me'oredike zach. Beis Hamikdash was l'chol ha'amim. Ki beisi beis tefilah yikarei l'chol ha'amim. Yerushalayim is not l'chol ha'amim. Ki beisi beis tefilah yikarei l'chol ha'amim. The Gemara says if the goyim would know how much they would have from the korbanos, they would have never been machriv the Beis Hamikdash. It's a Gemara. Gemara says, Klal. It's a sukkah. The Gemara says klal. Ilu the goyim would only know, they would never have been machriv the Beis Hamikdash. What's the pshat? And I think the pshat is like this. The Ribono Shel Olam wanted a dira b'tachtonim. A dira b'tachtonim, which means he wanted a dwelling in this world. The dira b'tachtonim, so that's the whole world. It's a tzimtzum of the world. There's a dira b'tachtonim, so that's for the whole world. Ki beisi beis tefillah yikarei l'chol ha'amim. All the nations have a kesher to the Beis HaMikdash. Reb Shlomo's house, it's the house of Reb Shlomo, the melech of the world. Yerushalayim is called palterin shel melech. Who stays in the palterin shel melech? Only avadim, only the family and the close servants. The bayis was bayis l'chol ha'amim. Yerushalayim, there was the place where only... I remember when I came to Eretz Yisrael, I don't even know if they even talk like this anymore. This maybe those that learned in Eretz Yisrael later than me tell me. I remember Reb Yamin Zilber, zecher tzaddik livrachah, gave me a whole shmooze, a whole shmooze. If you live in Yerushalayim, do you understand the responsibility you have to live in Yerushalayim? That was a whole shmooze he gave me. Leb in Yerushalayim means you're living in palterin shel melech. And if you live in the palterin shel melech, so anything you do wrong in the palterin shel melech is much more magnified. Zei tu mir gezogt. And on the other hand, you're living in the palterin shel melech, you're able to always reach the melech at all times. Zei tu mir gezogt. This was the shmooze he gave me when I came to Eretz Yisrael. This was the shmooze he gave me. Kol mi she... אמריקה בוכה. I want you to understand what it means to live in palgas shel melech. Palgas shel melech means that any little thing you do wrong, on the other hand, the melech's right there. Any time you need him, you want him. Yerushalayim, kol hamisabel al Yerushalayim zocheh v'ro'eh b'nechamasah. The Beis Hamikdash is af al pi she'ein bayis, makrivin. That's all emes. But the maila of Yerushalayim, that became charuv, that's up to the person to fix. Kol hamisabel al Yerushalayim means, del kesher, that he has with the Eibishter, that's doable through your aveilus. You know, there's a pasuk, the Gemara says it in Taanis, Tzion doresh ein lah. What's doresh ein lah? Miklal d'bai drisha. It's like a Gemara. You have to be doresh, miklal d'bai drisha. What means to—

What does it mean to be doirish? What does it mean? Read the Gemara. What does it mean to be doirish Yerushalayim? What's it mean to be doirish? Pashut, pashut pshat, doirish — you have to be doirish Yerushalayim. What's the pshat, doirish? What does it mean to be doirish Yerushalayim? So, Gemara: Tzion, doirish ein lah, miklal d'bai drisha. Good leining, Gemara daf lamed chaf. Lamed, right? Doirish ein lah, miklal d'bai drisha. Tainis daf lamed chaf. Yeah? So what's the pshat? Yerushalayim is not a physical thing. Yerushalayim is — read the Gemara. Let's Sukkah, Sukkah mem aleph. Where is it? Read it from Sukkah mem aleph. It's Sukkah mem aleph. Mem aleph, right? Mem aleph. Tzion hi, doirish ein lah, doirish ein lah, miklal d'bai drisha. What does it mean, d'bai drisha, huh? I can't hear. You gotta sit on a chair. All right, you shouldn't fall on a chair. And the Teretz is pashut, yeah. Yerushalayim means drisha, because what is Yerushalayim? Yerushalayim is the kesher with the Ribono Shel Olam. That needs drisha. Yerushalayim is not. People think Yerushalayim is a ground. It's not a ground. It's a state of mind. Yerushalayim is a state of mind. A Yid has to be doirish it, doirish eilah, dafka darsh. Huh? Avada he can have it. Avada he can have it. That's what the Chasam Sofer is saying: Kol hamisabel al Yerushalayim, zocheh v'roeh b'nechamasah. Now. How are you zocheh to it now? It's not here. The teretz is because the Yerushalayim means the Rabbeinu Shlolem. So it's a ruchniyus thing? Huh? It's more of like a ruchniyus, more of a higher type level? What it is is very simple: a kesher with the Rabbeinu Shlolem. It's very simple. A kesher with the Rabbeinu Shlolem. I want to show you something interesting that always was me'orer, something that bothers me very much every year. You know, we say in Nachem. Nachem Hashem Tzion. Nachem Hashem Tzion. Oh, there's Nachem here. Here. Where's Nachem? It's—oh, that's why. Okay, Mincha. One minute, one minute. Here, Nachem. Nachem Hashem Tzion. No. Okay, let's—Avela v'chareiva. Any word about the Beis Hamikdash? Nothing, right? There's kein vav. Not one word. Nachem Hashem—Avelei Tzion, v'savelei Yerushalayim, v'es ha'ir ha'aveilah ha'chareivah habezuyah v'habzuyah, mecholalah v'ha'aveilah mibli baneha, v'hachareivah mime'oneha, v'habzuyah mikvodah, v'hashomemes meyoshveha, v'hi yosheves v'rosh. Okay. Al kein tziyon b'mar tifkeh, Yerushalayim titen kolah. Libi, libi al chalaleihem. I don't understand that. This is the nechamah, and something's wrong. Nachem Hashem. Mevilin zol zayn a nechamah, Nachem Hashem, right? And in the middle, all of a sudden, Al kein tziyon b'mar tifkeh, Yerushalayim titen kolah. It doesn't fit. How do you want to be menachem? Imagine you tell a guy, be menachem. Tell the guy about nechamah. Vein far dayn tzares? Vos vilst? Epes? No. Tsa meyredik. Vos zogstu? Meyredik, no? What? Ata zeh, you see? The last four or five people that are standing is a raya, because that's the pshat. Those are the ones that are staying good. Tsa meyredik. Nachem Hashem, Elokeinu tziyon, u'mitamol al kein tziyon b'mar tifkeh, Yerushalayim titen kolah, libi, libi al chalaleihem, ki ata b'eish hitzata, u'v'eish... What are you saying? How could you be menachem somebody, and while you're being menachem, you tell him to cry his head off for his tzares? Vos vilstu fun dem? On the...

The al kei Tziyon v'martifke is not bechiyah of tzares. It's bechiyah of doirish lah. The nechamah alein is al kei Tziyon v'martifke, Yerushalayim titen kolah. You're alive. You're alive, and the dust is collected. Ki b'eish yatzata. How do you bring it back? Uv'eish atah asid. With these tears, you're going to bring it back. B'eish yatzata, uv'eish atah asid livnosah, which means that the fire, if the fire is still burning, that itself is the nechamah. That itself is the nechamah. Something that's forgotten and lost is over. It's over. So every year when we come back and we cry for it, it's still alive. It's still alive. When the meis is dead and it's over, there's no more crying. If Yankiv continues crying, it's a siman that it's still alive, slept noch. That's the pshat. The churban habayis is dafnoch leben der nekudah. So af al pi she'ein bayis banui, that we can live without. But to live without the kesher with the Eibishter, the life, Yerushalayim was the life, the daily life. The Beis HaMikdash was avodah. But the day—what was the daily life? The daily life was the Beis... Huh? It’s just surviving, then there’s... Yeah, but the daily life in Yerushalayim, the kesher is more. The objective is not to survive; the objective is to live. Vayit. So, al kein Tzion b’mar tifkeh, fakeid. We’re telling the Menachem, you want that it should be alive, zol noch leben ba dir. How do you do that? You do that by, al kein Tzion b’mar tifkeh, Yerushalayim titen kolah, libi libi al chalaleha, ki—what? Ki b’eish hitzatah, uv’eish atah asid livnosah ka’amar. Ani ehyeh lah, ne’um Hashem, chomas esh saviv. Chomas esh. So this is where I’m gonna stop over here. But this, l’choirah, is the ha’aras that I had, you know, on the inyan. I just want to know what’s with Mincha. The olam is not gonna stay in Mincha; the olam’s going already, right? So, huh? He’ll stay for Mincha? He’ll stay? Because I don’t know if we’ll have a 1:40 Mincha. They want to come back? The what? So they’re all coming back 1:40. That’s why they ran. Okay. The what? 1:40 will daven. Okay. No, I heard I was promised out with the... I’ll be... because then you still connect. I heard it a few minutes ago. Anybody says that I'm just talking to ... it's ... Be menachem. That's ... This is what you want to say. I want to tell you, okay? You started off asking this shayla. Started asking this shayla here. We're here again. We're here again. Baruch Hashem. Hashem. Baruch Hashem. And we're still crying for the Beis Hamikdash. It's still alive by us. Still alive by us. People don't realize that it was tekufos. You know, I was thinking about once, svara to get up and say, it's already tough, tough, kuf, so many years and years, every year before the kinos, from the time of the Beis Hamikdash. I never understood. It's a minhag, it's a minhag. Always ... they get up and they say by kinos, it's already tough so many and so many years. So I always thought, what's the pshat? ... It's already thousands of years ...

Would be by ... Klal Yisroel. ... take a look. It's so, so many years, and we're still ... Didn't give up, didn't give up. We come back, and we're still crying for the Beis ... It's to show, look how many years and we still ... And that's what I wanted to answer your question. Okay, we said, well, we're here again another year. ... Those ... slept up by the ... My father said that every ... a person has to be ... even if he has pain, he needs to walk around, see not doing ... My father said ... Can't understand ... right? Yeah. Okay. One more list, next year you don't have to pick me up. Next year? Next year? ... We're going to be such ... You're going to want to bring ... It's not going to be all in English. ... But it's a different ... That was the message. Message of this year was ... All right. All right. Makes sense. If it comes this year, the Gantz Klal Yisroel is going to see it. If he's not going to come this year, then nobody's going to see it. How can we come ...? Nachum, if he comes this year, then the whole ... will be ... Right, that's the kasha, that's what we're asking. ... other ... other nations. The text is by the ... The ... you have a ... but you're not going to have the connection because you weren't there. That was ... I'm going to sit here with ... If you don't have ... Don't give up. The not giving up, it's a chelek of daira sheini. How does that connect to that each year's daven? Huh? How does that connect to that each year's daven? What I'm trying to say is that certain tekufes, the Rabbeinu Shalom wants us to cry about pain, ma shehahalakas. The Rabbeinu Shalom wants that. Maybe for teshuva, whatever the cheshbonos were. And then, lefi orekh hagalus, the Rabbeinu Shalom wants us to cry that when you see... there's different... the Rabbeinu Shalom tries to bring out different things from different doros. That's what I was trying to bring out in the beginning. Every dor has its nisayon. The Holocaust dor had a nisayon, ve'einen pain, churban, the tzaar of klal Yisrael. And this dor, it's where we have...

I'm not saying I know, but what I was saying is I tied it into this. I tied it into the food. It's... I don't... I'm not enough. But all I'm trying to say is, you see, throughout the doros, the kesher with the Eibishter changed. Today, in the old doros, before the Holocaust, they were so lacking and so missing in every level. They were oppressed. They didn't have physically, they didn't have anything, so they always turned to the Ribono Shel Olam for help. Constantly there was a need. So that's what the avodah was. I'm patching the avodah. That's what it was. But that when they had that naturally, their emunah was natural. I saw something with the ... told me, said in his house, he said all his kids became huge ... He says his father never spoke about emunah. They got it by a... they just got it. It went into their bones and they lived it. He said that was a really good dor. He says today, he says, we have everything we need, so we don't even realize something's missing. So the avodah is to, we look deep, deep inside, there is something missing. To realize that there is a lack. That's what I... That's the... Yet the tekufah, there's a different avodah, and that is, the tekufah could have been that in emunah they were strong, not in the zachnim they were strong. Mashein, yeah. No, mashein in this dor, ... what's missing in the dor is... the dor is not looking for that. Not looking for that. It's a ... Yeah, it's like ... we took ... and there's something. Again, I don't want to ... I'm not here to come and be a ... That's not my... It's not us. This is the nature, the nature thing. The avodah is that we have to work on it. ... Yerushalayim, Yerushalayim is a tekufah. Today, we didn't have ... kinus, so I was using my lesson two years ago. Yeah. I was thinking about mamash gevaldige ... Yeah, I know. I have mamash gevaldige ... It's on one page. I fit it on one page, on each kinah. On each kinah. Yeah, yeah. I was thinking, I have to put in the kinus. It's mamash gevaldig. Good work. But the ... kind is amazing. If you look through the kinus, there's different nekudos. There's about churban. There's different ... different things. Some of the kinus is about the ... and some of the kinus is about the Beis Hamikdash, and some of the kinus is about ... There's different... So I forgot, I wanted to end off with one thing I forgot to say. If you look, it says, ... kemo isha b'tzirah, v'sulah chagurah sak al ba'al נעוריה. What's the pshat? Isha b'tzirah, she has a meyredige kesher with her child. The mother and the child are very, very much bekusher. Kivsulah chagurah sak al ba'al נעוריה, she has no kesher with him. It's very small. She has no memories. She's crying with a ... What's left after? Nothing. She doesn't have memories to keep her. What does she have? They move on very quickly. You know, when someone is ... kivsulah chagurah sak al ba'al נעוריה, you move on very quickly. It's not ki'isha. It's not ki'isha that she's al bailo. Isha bailo lives on with the memories of a husband. Kifsulah chagurah sak, al ba'alah. It's that moment, meaning the pain is there without the kesher of a husband. There's no—there's no shaychus, really. What's ba'alah? So she had, she had—she was a young girl, she got married, and a year later, never, something happened. So she feels the almanus, but there was no—there was no kesher. There was no kesher. I was thinking about it the whole week this week. Isn't the pain of a—we don't see that the pain of a husband is stronger than the pain of a wife? When the pain of a wife is so, so strong, the husband is supposed to really feel a lot more, right? When you see that by a wife, I can see something myself. When I'm explaining to my own—my thing, what I'm saying is, I see that by my wife...

I can see that when she has all that tzaar, my own tzaar, my own tzaar, I always tell her that your pain is very strong, but my pain on you is stronger, because I feel your pain, but I understand what your inner feelings are. This is what, this is what, besides, I think this is what Rabbi is trying to say over here. And over here, right? It makes sense to say? It has a certain type of, see, of a real true feeling of a person. Like, you know, by the Eibishter, kavyachol, we see that by HaKadosh Baruch Hu, you see His feeling over us is so much stronger. We have a feeling, all the pain that HaKadosh Baruch Hu is, everything what's going on here, we're having all that tzaar pain, but HaKadosh Baruch Hu's pain is so much greater. You see, we see like by Yitzchak Avinu, when Yaakov Avinu cried, Yitzchak's pain was so much greater, because he couldn't say the tzaar of what was going on. So by HaKadosh Baruch Hu, the pain was like so, so much more greater. See, HaKadosh Baruch Hu is crying over the Beis HaMikdash, and all the tzaaros. So when we're crying over our wife's tzaaros, when the wife of the tzaaros is so great, the husband's tzaaros is even—the husband's feeling the tzaar even a lot more greater, but HaKadosh Baruch Hu Himself is feeling the pain so much more, all the more so. That's what—this is what, I think this is what Rabbi is trying to say over here, by the pshat. This is— ... Let me just chazer with you the pshat. I saw it. Once you take this— ... The pain of almanus is there without the zichron. Although the chiyuv. And with the fact that the pain is there, and l'maaseh there's a loss. There's a loss. And unfortunately there's nothing to be menachem her with the fact that she keeps her husband in memory. There's nothing there. There's no memories. There's no memories. Usually the memory is a nechamah. Nechamah. Here, b'vadai there was no time. There was no time. So therefore, what's it referring to? Oh, it's like, you're supposed to cry that way. We are in a matzav. We're a matzav of almanus. Of almanus. We have no zechar. Which means is we don't have what to hang on. Itta kach, shema yinu that way also. ... What's the pshat, ...? Maaseh, ... Where is the kesher, right? So normally a child is a yasom, he lives with the memories of his father. If there's no father, he never knew his father, so the yis'asmus is there without the memories to keep him going. Same thing, if ... it's the pain of almanus. She's now an almanah. ... whatever it is, the regesh of an almanah has, or whatever it is, on the goodness and chiyus that she has, that she can live. That's the same thing. Those zecharnos is what we lack in. Meaning those, that kesher, that ahavah, that kesher, that would keep us going, both in this world, but when we start losing that... Okay, are you getting ready for... Yeah, yeah. My grandfather, when— I had a very close connection with my grandfather. I'm talking about. ... because I had ... I mean, me and my grandfather, we were very, very close. He gave me bracha. You should be zoche to say birchos haTorah with ... because ... ... be zoche to have children, ... ... because ... ... you saying over here, but over here, because when part of the destruction, if we didn't have such a ... of birchos haTorah ... but we ourselves have to ...