Yeshiva of Newark Podcast
Yom Kippur-Inheriting the Enemies' Gates-The Akeidah As A Yom Kippur Event-A Yartzheit Shiur for Reb Nosson Nota Levin A"H
you're listening to the Yeshiva of Newark at IDT podcast. I'm your host and curator of our problem, Kibalevich, and I hope you enjoy this episode. Oh, it's been four years since this in Kippered Rosha was given. I think it's worth re-releasing at the core of this recording. You're going to hear a credible story of fortitude, holiness, and I think type of thing that will generate inspiration for you. It was said live in front of our regulars at that time where we had a weekly Shira. It has some of the drawbacks of a live recording with a lot of people mauling around. I'm calling it inheriting the enemy's gates. I might have, in Kippered, anniversary of the Aketo. Well, let's find out. Before we get to that discussion about when the Aketo happened in a different sheet to some kazau. I'd like you to take a look at this possek. This is the possek that the Aketo ends with. The shear today is dedicated, as I said in the beginning of the previous shear, to the memory of my father-in-law, Nelson Nata, Benavramaba, who died 32 years ago. I think it was 1987. I think this is a 30-second yard site. She had a lifting on the aid. The possek that I used for him is Nair Hashan, Vishmasaldum, possek and Mishle, Hopeface, Kohadre Volten. Again, Nair has two parts. Of course, it has the flame. It also has the wick and the oil. The nishoma of a person, Shoma Melek said, is a perfect metaphor to that flame in its container. The body, the wick, the body is like the wick and the oil, the energy, the life energy is in the body. Of course, the flame is really the power of God that permeates through the Nair. A Koh face, Kohadre Volten. As we know by Padikas Kummets, this is one of the possekum that is quoted. That's the power of that candle, the power to focus. Our nishoma gives us a power to actually reflect, to actually go deep into all the little chambers of the bellies, so to speak, the underbelly. The nishamas really are key to doing Chula. It's our intellect and other parts of our body, but it's that fire that is in the Nair that allows us to actually doom go through the Chula process. So I think it's an appropriate possek because it's through recognizing the Hebrew of nishama, what the nishama and the goof can do. What the nishama can do for the goof, that one can actually feel positive in terms of the Chula. There is a little bit of a mislabeling here. The iced tea is not really diet iced tea. It's the whipped and peach tea that I poured into that container, so those of you that want to have diet iced tea, it's not diet. It's not, it's not. So I have seltzer for you there, actually the Italian seltzer that I'm telling you that. Okay, so my schwair who was a, I already put away. So my schwair was a very, very positive person despite when I knew him, he was racked by, by Parkinson's and a lot of very difficult things in his life. Had a very difficult childhood and, and Winnipeg and had lived my, my, my, my dad, my father was from Winnipeg. He fought in the world war two as from the Canadian army. And he struggled through a lot of very difficult things to be able to survive. And, and, and he brought back my mother-in-law, a British war bride from England. And they moved to a different place. And he preserved a lot of what he had seen in his house despite all aspects of religious life. And when his son decided to really become a bentora and a yeshiva bochar, which was something that you can imagine somebody who was raised in Winnipeg. And, and to be able to accept that, that's a big excuse for my, for my father-in-law that he accepted that his children should go into Derajatara and he, he joined them, he joined them very, very happily. And in that sense I think his, his, to Shumble was very strong despite the fact that, that he was racked at the end of his life with a lot of very difficult, painful things in his goof. So he should, he should, he should be, he should be a male's age for us and for his family. And he should, since he, since he was niffed around the eighth day of, of tishing. Um, to that, Schuyer. As I said, this today's year is called inheriting the enemy's gates. And it has to do, of course, with the, the accada. And you would tell accada is Rosh Hashona. Well, we'll see. Not necessarily. Doesn't say when the accada occurred. There is a tradition that way. But as we're going to see in a second, before I get to that, my locus and the tradition, I just want to ask a posse about the accada. Every single day we mentioned the accada during Slicos. And of course, after the accada, the Avram shows what he's about. Um, God says, um, through the malloc, bina spati, kiana, sara, sisa, sada, vahr, haza, locha, saptas, y echidecha. You didn't deprive me. You were going to give your son the thing that means so much to you. This thing that was so unique to you. Yitzchok that would have carried on your ideals. So you know what's going to happen. Kivoref, avarajecha, vahrba arbezaraje, ke kleifbe ashamayim, ukahol asha al-spassayyam. You're going to get some incredible brokhov children of zara, like the stars of the heaven, like the sand that is on the seashore. We'll talk about that mean specifically. Veyirash azara kah ashara'iv. Now, the next possek is vizbarkhov, bizarah kohogoyar, it's ekapshashamati bakole. Now, what does that mean that your seed, the avram seed, by dint of the akheda, is going to inherit the gates of his enemies. So, as you take a look, first of all, the ebonesra says, what does it mean? As you can see, ebonesra here on the board, shara'ivov, the gates of his enemies, the gates, of course, are the external thing that leads you to the whole country. Medinis, right? Always shara'iv, which means it doesn't mean you're going to inherit the gates. You're actually going to, they're going to go through those countries. But what does that mean? They're going to inherit those countries. So, on this, the varbanil, but I'm going to quote Revovitzi Hoffman, who happens to be on the page here. A very wonderful website, alhatoa.org, where you can get a lot of the standard macroskidolas, plus not so standard, like Revovitzi Hoffman. He says that the Yirash Zarukhah, what does that mean? Banercha Yikpeshu, was ariha veam. That there's going to be Jewish soldiers, there's going to be a country of Cholistro, and even though they go to war, and there's people who are their enemies, they will conquer the cities of their enemies. So, this brokha, that's the byproduct of the Aketa, is not only a lot of Jews, but strong, powerful Jews, that eventually create this extremely strong aspect of what Cholistro is, a strong Jewish country, maybe in the time of Shwomo, in the time of Dovid, in Shwomo, that idea was very much on display. But it doesn't seem to have that much relevance at least today. We do Daven for an eventual restoration, but again, it sort of has a military aspect to it, which I'm not commenting that it's negative, but it definitely is not necessarily what we think about when we think about the Aketa. Now, you'll tell me why are we even talking about the Aketa, is it a Yom Kippur event or not? Here there is a maklokas. The exact sources, I've gone through it in other times, but it was really, it came to me this year and every year when I Daven with the Svardim. I don't know if those of you who have the source to sometimes Daven and Minya, not Nusab Svard, but actually the Svardic Minag from people from the, from, from Adatt Misraq. One of the Kiputim that they say is called Eis Shari Rotsan. It was a very early pyot. It was written by Rabbi Huda. And he was actually extremely early. He predates you, Huda Ibinabas. It was actually predates the Ramban by probably about a hundred years or so. So they insert this in a number of places, but right before it gave a chauffeur and in some, in many communities, in Svardic communities, they do it before Nihila as well. Anim Kippur. Anim Kippur. And it's called Eis Shari Rotsan. And of course, it ends with the refrain, Oked, Vahanecha, Vahamezbeach. Oked, Vahamecha, Vahamezbeach. Of course, they do it very beautifully and there's a lot of silsulim with a hazzanim. Really, if you go through it, you'll see it talks about a beautiful discussion between Avram and Yitzhok. And Yitzhok begs Avram to take the ashes and bring them to Sora and let Sora have them and talks about Avram's pain and his crying. And it's just an incredible, incredible, beautiful, beautiful pyot. Someone here in the company was telling me, married an Ashkenazi, and she was unused to Svardi Davening. And she went with her husband, and she says, this is, she fell in love with this Svardi Davening based on listening and understanding this pyot because it really is very beautiful. At the end of this pyot, this Eis Shari Rotsan, so I just want to show you this term here. It says that, this is what the Ma'lokam say. [Singing in foreign language] Don't let the world be without its, it says clea, but it should be a base. Don't let the world be without its moon, that's like Yitzhok. [Singing in foreign language] The Ma'lokam say, tell Avram you who are the master of heavens. [Singing in foreign language] Don't, that's Yitzhok, I don't know why he's called Shushu Ryan exactly. [Singing in foreign language] Ma'lokam who are here, where I guess they were around, they should also go back to their spot. [Singing in foreign language] This is a day, this is a day, this is a day, this is a day, this is a day. [Singing in foreign language] This is the day that I have chosen to give him a Chiba to the Bene Yistro, the Akeda day. The Akeda day is a day of Sui'kha, that's the day that's meant for Sui'kha, which, as you can take a look, is in the master Bene Roma, and this is going to be a little bit hard to see unless I do this in a large room. [Singing in foreign language] No, so there's this, the author of this Paiute says that it was on Yom Kippur, and you can see here that, we mentioned to your Yitzhok Shushu Ryan, you can look in the Ma'lokam there, and you can go to the links that I sent you, and through that you can find the Perushim. But this is the part I wanted to show you. [Singing in foreign language] This is a Perush on the Paiute, [Singing in foreign language] And there are Medrashim, again, I didn't go through the research this year to find you the antiquity of those Medrashim, but there seems to definitely, there's nothing in the Psukim, and other than the Gomoris, there's nothing in the Psukim that say that this occurred on Rosh Hashanah, there's a counter-Medrash, and I'm going to say, I think it's in the Pirkeh the Ribiliyazir, but I'm not 100% sure that there are counter-Rosh Hashanah. Yes, the Gomoris says it up on Rosh Hashanah, but there are counter-traditions also as old and older than the Gomorah that say that the event occurred on Yom Kippur. So the Akaita is a, but neither of them, again, I'd like to suggest Yanki that one of the, what pushes Kazal, the hints that push Kazal, have to do with sort of an understanding of the Akaita, like, like I say, who's Akaita, is it? On one hand you have Akaita Sabarol, right? I've run deciding that he is going to give up everything in order to do God's will, right? And that is something that is definitely incredible. And then you have Yitzkah, who's willing to give up his life. There's two types of misirah there. There's the misirah snafish of someone who's willing to give up his life, which I've run, sort of, according to the Kazal, did it by Kitchanah-ish, and then you have another level where you have someone who's willing to give up not only his life, but his love, his child, he's willing to give up his purpose, he's willing to, in fact, change, not change in a positive way, he's willing to do something which he knows is going to bring Kalamni and hatred on him, especially, you know, challenges of hypocrisy. Here he was fighting against Avodizara and child sacrifice, and here he was, someone who actually goes and does that. So you have Avron's Ikeda, you have Yitzkah's Ikeda. I would suggest that they are somewhat different. You know, there's a difference between Yitzkah and Avron's in terms of what they were willing to do. Which one is more the Yom Kippur idea? Which one is... Yeah, go ahead. Do you think they're both the same? It was one mindset, right, clearly. With two people involved, Sukhum Sei, a legend of Yathil, which actually tells us clearly that they were together, right? Right, but in the Tfilah, we unified and what had he done? What do you get done and how they walked away from him? Again, one was hearing the word of God, which was Avron. Yitzkah was fealty to his father. It was different. Yitzkah, as the adult, is willing to say, well, my father represents the word of God. I will die for that. And then there's Avron, who has been told by God, the shocking thing and goes ahead and does it. I think that... I think for most of us, most of us would probably say that... And again, we sometimes say Ikeda Sitzkah, Lazara, what are you saying? The Tfilah, Ikeda Sitzkah, Lazara Ikeda Sitzkah, right? I'm Rosh Hashanah. I think most of us would say that... And this is my point that Maseeras Nefish, as terrible as it is, has been replicated. I think to live, can you imagine? Again, in my book, pushing 60 with grandchildren, Avram's nessoyon is a greater nessoyon than Yitzkah's. To die, I'm Kiddush Hashan, and knowing that you're going to a greater place, but to actually live after that and still feel that you're doing the will of God to me is something greater. You got that right, but what is wrong with God? That's true. That's good for you. I wasn't all that. Right. So Yitzkah shows incredible fealty, even though we never heard anything, to the will of God, "amunus achaamen, amunus achaamen," to put it in a capitalistic way. Zora Hoda says that the Esaras Adibros, I'm sorry, that the Esther Seros, or Kenegan, Esaras you made Chupa. So the first, right? So there's a question whether it goes, in what order, right? But the first, and there's another Zora, it says that it's Kenega the 10 de Sionos of Avromobino. The 10 are seriously made Chupa, but I started in the Sionos. So the first in the Zora, what's Kenega the 10? In other words, the Zora and the Zora Chodush. The Zora and the Zora Chodush, Medrasham, the nessoyam, so for create this, everything is Kenega the 10, right? The 10 days of Chupa are Kenegan A, the Esaras Adibros. The 10 days of Chupa are Kenega the Esther Seros starting from Kessar to Malthus. The 10 days of Chupa are Kenega the 10 de Sionos of Avromobino. These are all, well there's 30, Sukumtoto, but you're right, 10 each, but each day is Kenegan one of those. So I'm in the zero interest on an easy one that Sero and the Sionos. The first in the Sionos mentioned by Rashi in the mission of Avos is Kipshan-aish. Kipshan-aish is Rosh Hashan-a, which is Yitzkok-sak-aida, which is I give up my life for God. Rosh Hashan-a is the time to say, I'm most urnefish, I live my life for God. God is the Melach. What? I don't do it. So, right, so Avram was the way to give up his life, but that's not the Ak-aida of Avro. That's Yitzkok-sak-aida is Blush-o-fern, it's like you're ready to give up your life to me, right? That's what the Mosh Hashan-a says. Kilo Nekkad-aish, if you were Nekkad, you're going to put yourself in order, you'll say, I give my life to God, what God wants, I'll die and live with mr. snefish as we taught them in a couple of weeks to go, die with mr. sak-aish. So that is a complete soldier recognizing God runs the world. If God's will demands I die, I will die for God. That is Rosh Hashan-a. As we go through the trooper process, and we get to Yim Kippur, we're willing actually, like Avram, and Avram's Ak-aida was to actually do this sacrifice and still live, and still be in this world. He would do this incredible thing, and yet still have life and a relationship with God. Rosh Hashan is almost like things collapse in God's great will. It's scary, and Yim Kippur, even though it demands this incredible reflection and sacrifice about who I am and what I'm going to be, it remains with someone alive, which is what Avram would be. Yim Kippur is actually a way to not collapse the world, but actually to live within the world as about Chuvah. As opposed to, I am a, Rosh Hashan is not about being about Chuvah, it's about recognizing that there's a God who's the Mela, who runs everything. And if running everything goes to the point that I have no life other than the life of God, that's an important element. To me, that's Yitzchok's Ak-aida, whereas Avram's Ak-aida is a different one. Now, I think both of them put into the collective DNA of all of us, the idea of being able to be most our nephish. Many people have asked, "Well, what's so great about the Ak-aida?" They're stories that are all over the place about people who have given up their lives. We've talked about them here in this class. And one of the answers that the Bali monsters say, and it might be even in the kleok or somewhere, I think, that had it not been for the Ak-aida, we wouldn't have that. The Ak-aida put into our DNA this idea of that we can give up our lives. I'd like to say, based on that kleok-a, I think it's a kleok-a, you can check me out later, I think it's a kleok-aida somewhere. But remember, he wrote the Eulissa Freim too, so he's got a lot of works that you can find this. But I think that I'd like to say that's the idea of Zara Avram. Azara is seed, it's C-min, it's seed, it's something you plant, but it's also, in a sense, DNA. I got this idea from an achieve when he suggests by Vashti. When Vashti says, "If he's from," right, because if he is from Zara Ha'Yahudim, this is what she says about, and of course, Haman on the surface was primarily, Murakai on the surface was a Benjaminite, right? It was Ischimini, he was from Benjamin. But what Vashti says to him, he might have something else, he might have Zara Ha'Yahudim, there's something else, there's something else coursing within him, and if that's something that you're not going to be able to overcome, is that, yeah. That's the case. If Yisqah was one, he was 40 years old, so how does it get into his DNA, Vashti's common seems to indicate that it's through physical. So this is, I think, what part of what we believe in is that our actions, major actions that we do, can actually have an effect on what type of people we are, and we can actually pass that on, because what? That's the whole thing about what you do and what your environment affects your DNA. And when you make such a strong act like this, we all become Bali mr. S. Napish, but that's the Zara of Avram. The Zara of Avram and Yitzqah have allowed mr. S. Napish to occur. And I would suggest that when we've spoken in this class, when we gave this term on Avshah, so one of the sure we've talked about was how you live with mr. S. Napish, even like the member of Shav's kiddush, that Rabbi Kiba wasn't so much he was going to give up his life, but even at the end of his life, he wanted to say Kriashma. He's not been waiting to say Kriashma in such a way. It's living your life with mr. S. Napish that the Akheda really is able to hand over to us. We channel the powers of the Akheda in all our acts of mr. S. Napish, whether it means the people who have died for God, whether it means the soldiers of Erich's Israel, and we've talked about our Shav's discussion of them and Revkok's discussion of them, the ones who incredibly, for some reason, despite the fact they didn't have the belief like others did, they'd go out and fight for Klaw's Israel and they were willing to give up their lives. All of that comes. That's a broch from the Akheda. Now, I don't think you'll disagree with me on that. Well, if that's true, and again, I want to tell you that I mean, one of the keys of every darshan is to know how to use the story. And sometimes I think stories are just a way to get everybody listening and they're sort of connected to the question, but they don't really answer the question. But they sort of give you a good feeling, and you walk away with a good story. And the rabbi had a great story. And I'm going to say here that I think this story, which I've read many, many years ago, and some of you are familiar with it, I'm going to say that this story, I think, is the real shot in the question I raised earlier about the broch of the Akheda. If you've heard the story before, I beg your forgiveness. But the story that was shared to the world by the Bluzherebe. The Bluzherebe and those of you that were Zocha to know him, I tried to go see him in Borough Park. I think I did get a chance to see him. I didn't get a chance to speak with him. He was not well, but I wanted to dab in his minion. We talked about the great hero of the Holocaust before the Klesenberg Erebe. The other great rebel, of course, besides the P.S. Etzner who died, okay to Shashhem, another rebel is snubbed up, they were killed. Another rebel who survives the Holocaust. And actually, based on, I looked on it with the pity of age yesterday, he was 100 years old. He was over 120 died. The Bluzherebe could have put him in the centenarians. So, he was born 1889, which means when the events that occurred here, he would have been in his mid-50s. The Janovsk concentration camp is where this occurred. And I'm going to show you exactly where it is. It's right near Lemberg. It's right near Levov. I have it right here in my inbox. I'm going to show you what I have. I'm ready today. So, when I get here early, I can get my computer up. And I do it. Okay. I'm sure it's going to, okay. So, here, let's see if this works. Everybody see it right here? Here is a terrible picture, but this is terrible in the sense that of what it's showing you, but it's not, it's important. Everybody, can everybody see it right here? The concentration camps. Somebody can hear it? Yeah, let me make it bigger. Okay. So, here you can see wherever the skull and crossbones are. That is, of course, where you have an extermination camp. Here's Auschwitz. We all know, Auschwitz-Birkenau right there. Not that far over, as you can see, the star is the ghetto. This is where my family died. I mentioned when I tell the story, I say, you know, everybody pulls out the Holocaust out of their back pocket, and they know they're going to get the Yankees out. I try, again, look, I don't have any, you know, I had one aunt, and I had one first cousin. I had two first cousins. One was actually kidnapped by the Argentineans. So, I had two first cousins, and I only spoke to one of them once in my life. He died a couple of years ago. So, I didn't grow up with any first cousins, and I didn't grow up with any aunts and uncles and cousins, because they were all killed here in the Lodz ghetto, and my grandmother on my father's side. It was a terrible ghetto, and it was, it was, even though we had images from the Warsaw ghetto, the people who survived the Lodz ghetto describe it in terrifying terms. It doesn't make the Lodz ghetto any worse than the Warsaw ghetto, but it was mostly from people in Lodz. The Lodz, Lodz was a city which had a lot greater orthodox population than Warsaw. They both were terrible places. You don't want to, it's everybody's nightmare. But Lodz, right, there was another terrible ghetto, and that was the Levov ghetto, the Lemberg ghetto. And right near the Lemberg ghetto, you have Belzec, but also Janov, which was, which was, which was just like Auschwitz and Birkenau, were sort of like twin, twin towers of terror. So, this is Poland or Galitzia. Lodov is where Galitzia, as you can see up here. So, the Janover concentration camp was basically, it fed the people, the deportees from Lvov, and from around this district. It was very much a death camp. It was a place just like Auschwitz that people were weeded out and sent to die in Belzec. And some people strong were able to work, and there was a munitions area. So, this was, this was the camp we're talking about, was in this area here of Janovska. Wiesenthal was in Janovska as well. I mean, Wiesenthal, this was a place that he was, I guess these are different countries, different areas here. Yeah, well, this is Lithuania. This, again, remember these are all different little units of, you know, going to eventually, it was called, it was Galitzia, it was Poland, now it's not, now it's Ukraine. Anyway, so that is the, the area we're talking about. So, let's go back to the story. And like I said, I built up the story. Let's see. Come on, come on, come on. Here we go. Now, hopefully I still have it. I still have the story, let's see, I've got my scent. Does that ever happen to you that your, that your things disappear? That your, that your letters disappear? I don't know. Okay, here it is. Here's the story. And, and like I say, I'm not, I'm using the story, but I think it's, I think it's mommish shop. So here's the story. The story was recounted by the Blue for the Reva, and it was, and it was written up by Yafa Eliyach. And she has a very big schuess Yafa Eliyach for, for her book, Hasidic tales of the Holocaust. So, in the Anafska Road Camp, there was a, a kapo, I'm an exchange. His name was Shnei Weiss. He knew the, the, the, the, the eventual Blue for the Reva. And they had had some sort of negative history, but because everybody was shaved and everybody, nobody looked like a Reva there, like at Saadik. He didn't realize that although he was a kapo, that the Blue for the Reva had become an inmate in Yanafska. There was, see them who knew him. And again, he was a middle-aged man. And they knew he was a direct descendant, of course, of the Vinnya Sausper. He was a Shapiro. He was like a, and, and of course, the Vinnya Sausper was considered one of the greatest of all times. Yomim Taibim was coming. This was probably in October of 1941 or 42. That's when this camp was set up as a death camp. You can look it up on Wikipedia, Janov. It was very famous. The Janov, what happened? Why did I, what happened here? Why am I, why am I not showing here? Okay. Can somebody come over here and help me? Yeah. Why is this not, how come it's not presenting anymore? All right. You'll hear the start. What? Here, I would stop. Stop. I wouldn't say. Stop sharing. Stop sharing again. Okay. And now, should I go to the, now I've got it. Go here, go here again and go to the calendar. Yeah. Okay. Again, and, okay. Here comes the story. And, okay, this is where the commercial, we should put in a commercial on the, on the, on the, on the, I'll try in this kind of movie. Join hangouts here. Okay. Okay. Now, what do I do here? Okay, this is, yeah, I'm not happy with this. This is, okay, now what? All right. Let's do, all right. Somebody would just give me the email. I'll just, we'll just start. Okay. All right. So I'm just going to, I'm going to do it, I'm going to do it outside. All right. Okay. Here we go. Here's the story. Great. I'll need to see it. All right. So it was right before you, it was, they knew there was Shoshana and Kippur was coming. The Yannabir, they had an incredible amount of freedom to work. I don't know why, but they actually dug up from the Lavov cemetery. They were able to dig up pieces of old Sifritaera. And this was the famous Lavov, the Yannabir, Sifritaera, that it made tours because this was where the, the, each wanted like somehow snuck in different pages. And they were able to stitch together eventually in the Yannab, they were able to stitch together a complete Sifritaera. So this was a place that the people who were there, at least the front people that were there, lived with incredible misirous nafish. As Yannabir was approaching, they knew that the Germans who knew about the holidays said, okay, we're going to, it's going to make it even worse. They knew that, that the year before, I guess in '41, this was in '42, they knew in the year before that, that's in Rosterior and Purim, that's when they came in specifically in order to make the oxygens, to get the people out and to send them to the dev camp. So it was right before Yannabir, they mentioned a certain name here of Mendel Freifelt, came to the Blush of Aerebe and said, look, you know this capo, you haven't shown them who you are up until now, but he's the only one that can maybe let us have some sort of Yannabir that can have some caducia to it. What was his idea? You know, they're going to make us work, but maybe we're not going to do any Malocha-Starisa, maybe at least we're going to do Malocha-Starabonin, but at least we're going to be able to have some sort of keum of the Shreeza of Malocha-Nim Kippur. So the Rebbe said, even though he'd hidden who he was from the capo, the capo's name was Chene Weiss. He said, I'm going to go to him and talk to him. Chene Weiss was known as a quafer. They had been some talk that he had learned in the Hayder when he was young, but he was very anti-religion. So the Rebbe said to him, he said, I know I don't look like I used to look, but I was the Reva Prushnik. My father was a Rebbe, and my name is Yistro Shpira. Shne Weiss didn't say anything. He said, you know, you're a Jew. Despite the way you've lived, you're a Jew. This is Mamich Kolnidre tonight. There's a group of chevra here. They try to live with mitzvahs as much as they can. Is there some way you're going to put them to work? Is there some way that you can do something they shouldn't have to do the Malochas? You know what the Malochas are? He's sort of knotted, Shne Weiss. And then he saw that there was something his hand was shaking. So the Rebbe did something strange. He took his hand that was shaking and said, I'll give you my aftaha, that as long as you live, it's going to be, despite how you've lived, it's going to be a good life with the schuss of all the others, and it's hadikim that I've studied with that I've studied from. I give you this brachad that you're going to, as long as you live, it'll be going to be a good life. Do something here. You can give people some sort of dignity. So Shne Weiss said, first thing he said was, I can't do anything tonight. I don't, that's not my job about the night. But I named Kipper, I'll tell you, I'll see what I can do. So that night, even though it was Yum Kipper, they had to go work and dig and build stuff near the cemetery. They came back at one o'clock in the morning. There was blood flowing from all their wounds. And the Rebbe, you know, they lived, the beds, the monks were five on top of each other. That's the way they were up, five. And it was a little bit of straw. And they had a page from the massacre, and everybody packed into that bunk. They were all bleeding from the beatings they had in the cemetery there. And by heart, they sang Col Nidre. The next morning, very early in the morning, guards came and said that the kappa wants to see them. Shne Weiss didn't live in a bunk like that. He lived and he had his own little cottage. That's the way these these these these turncoats lived. He said, you know, you, I heard that you had a you doven last night. I never believed in Tfilis for a long time. I think there I think it's it's wrong to give people hope. All right, but you have you have guts. I give you that. You're willing to do that, even though you knew that any guard would come in, you could have been killed. Because in Janovsk, anybody who was found doing a religious thing is going to die. So I'm going to do something for you. He said, your job today is to clean the SS quarters. Now, the young people here, you're going to shine the floor. But the way I remember how long it seems to me that if you're not going to use wax, even though you're going to get some dust off, it's not going to be a milocha from the tower. It's not going to be a violation of the tower. You can polish it without wax. Now you, you, you, you're going to clean the windows. And I'm going to give you dry rags. And with dry rags, you don't really have water. You're not going to spritz anything out. So all you're going to do, and this is what the SS is going to see you doing. I don't know about the Dara Bonon's, but on the rices, you're not going to be over the rices. This is what you asked. So the whole morning, the red was on a ladder. The cedum were down there. The ones would become, and they were on the floor. And the red was Balpe remembering the fillers of Hamelech and the fillers of Yom Kippur and the Viduyim. Okay. Right at Katsay's, the door opens, and two SS men come in, but they're followed by a food cart filled to capacity. It has bread and soup and meat. And of course, you can imagine what it was. It was a good vegetable chicken soup. It had potatoes and meat and huge portions. So the SS man comes out. This is your holiday. Everybody needs to stop working and come down and eating. And of course, none of, none of them, the red was on the ladder. The cedum were on the floor. So the SS man says, I'm going to call in this cop of Shney's. Come in. Shney's tell, why aren't they moving them? We're giving them food. This is what they want. This is, this they've never had anything like this. Shney said, you have to understand, Jews don't eat on Yom Kippur. Today is Yom Kippur. It's the holiest day of the year. It's Yom Kippur. This is a day they have that they, that they do Chufa, a tome. So the SS man screamed at him. The one of them said, no, he says, no, you don't get it. This is a, I represent the fewer. I represent the third Reich. If you don't, if they don't eat, this is a direct command. Shney then said, Jews live according to this law. This is Yom Kippur. They don't, they're not going to eat. So the other SS man said, if they don't eat, I'm going to kill you right now. You're going to die right here. And Shney didn't say a thing. He said, this is the way it's going to be. So according to the bourgeois, Shney did not shiver. He stood still, his head was high, and he was shot straight in the head. And a pool of blood, he said, the Rabbi said, the floor was wet with our tears, but now it was the blood of Shney Wies that was pulling over the floor. And the Rabbi said that, he says, I never understood Hazal, that Afil Paisha Yistro, Malay Mitzis Karimah. But now I see that he had a Swiss of something that perhaps I in my whole life would never ever ever do. That's the story. Viyrash Zarakhov. What Zarakhov? Zarakhov is the zero of misirasnafesh. That's, that's Zarakhov. That's these sort of misirasnafesh. Has there ever been a bigger Shah revov than Januska, than Belzec, and Birkenel, than Auschwitz? Even when Revikiva died, it wasn't a torture chamber against Jews. It was a torture chamber, because if you live like the Romans wanted them, they wouldn't have killed everybody. Revikiva went and was, and who talked out of a rabbit. Their other Jews came to visit him, right? His students were right there. This wasn't a death camp. It wasn't a place to kill people. It was there to kill who they said were political enemies. Revikiva had a history even, right? He had supported Barcoppa. So he already had a couple of strikes against it. Any, the Yvonne, right? The Miss Yabnim were okay. The people who decided to take on a Greek way of life, even though they had our DNA, they were Jews, right? It was only in the Holocaust where you have an idea. It's, again, we don't know about the Amalekim, but this was an idea that was unique in history that everybody doesn't make a difference who they are. Jews are going to be killed. This was Shah revov. There's never been a bigger Shah revov than what happened in the Holocaust, and the idea of what Hitler's idea was, what the SS was about. Now, these places are now museums. These places are places where you go, and some of them in rec, some of them are museums. Their gates are still there. But has it ever, the Yarish Zarachal in Shnaewise, he had that zero of our rahmadi, its luck. And he was Yorish as Shah revov. That's the Yerushah. That place was elevated with that act of kiddish ashem in a way that perhaps has never been equaled in our history. Yokum and Surah is, and other people like that. But that was the brokh of the Akhedah, that we have the Kohum, Sirus, Nefish, to even to go and Shah revov, and to be Yorish, that place, to inherit it, to actually be there with our zera, and turn it into something. Otherwise, all it is, is something for kids to see, and cast by, and shake their heads. But this story, which the Bluch of Erebe and his Seidem were Aye dei rahov, is that's the Kohyuk of what the Akhedah is able to bring to us. And even though Bluch of Erebe lived, and Shnaewise died, but that Kohyuk to bring out that complete transformation of someone who had never lived that way. And on Yom Kippur, to be able to know that he's going to die, again, the only way you can describe it is the brokh of what Akhedah gives over to us. Okay, I know if you agree, but I think that's an incredible shot in the Bostak. Right, the Yorish Zarakh as Shah revov. So that's really the basic idea I wanted to share with you about the Akhedah. I'll leave you just with one, see if we have one last thing here from Revol Yoshev, the centenarian. Revol Yoshev was asked from a family what Chuba they should do, you know, because they had done some of Eris in the past. And Revol Yoshev said that he says, of course, that it's one of the Yisotas of Chuba, he quotes the Rambam and the Naidib Yudah, but he says that it doesn't come with punishing ourselves. If somebody can be Zokha to slaughter his Yeats Ahara with Tyro, that it would be the greatest thing. He says that one of the things a person needs to do, of course, is to learn no matter what. And he says, "Kesha Audem Zokha La Gia La Tacos A Chuba, the Kolaz Donos La Choma Dragosayah." In other words, he's able to change his life, and he's able to change his Donos and his Shkogos. He says he can mess up with them with Sruyos Geburos. If that's the way you look at Chuba, then there's no room for being depressed and upset. You have to have a Simha, and that's the Simha of Yim Kippur, the Simhas Emis, Akhed Vis Hashev. Now, Revol Yoshev speaks about everyone being able to be Makayim, this incredible madrega of Rishlokish is Gomara, that you can actually be Mahapek, you're Averus, the Sruyos. He's talking to a Jew in 1977, and he's telling him, "You can do it. Kolaz Donos, you can definitely make them get them to be showing him." And he says, "You could be mishapak with them with Sruyos Geburos." And he says, "Therefore, you shouldn't be upset." So, one thing Revol Yoshev is really saying is that there is a tremendous hope for us. People say, "You can't really do Chuba, Mayavo." And Revol Yoshev is talking to a regular, simple couple, and he's telling them, "Since Chuba can lead," and it seems to imply that it's not something for the biggest sadeekim. The idea of doing Chuba, Mayavo, rediscovering and rewriting your life is something everybody can do. And that's why he says that taking on Kabbalas, that that hurt you, is something you shouldn't actually do. And he says, "The main aspect to go into Yim Kippur to go into Chuba is understanding the incredible Simcha that Chuba has to bring." This is a very sad story that I've told you. But I think what it shows you is this capacity, the capacity of our life, even with the baggage that we carry in our past. And that has to be something that as Revol Yoshev says, that has to give you a Simcha of Emmets and Emmets to go Simcha. People who are in Yim Kippur, true, you cry sometimes when you, may not, Muhan, but hopefully what you show clappy hoods, and hopefully all of us will be so kind of that, is the Simcha and the feeling that we have bonded with God in such an intense way, that we have risen above our actions, our actions don't define us anymore. On Yim Kippur, I'm sure many of us feel that way. The reactions letter is just another proof that all of us are shy to this madrega of Chuba Mayavo. And Chuba that, despite the weakness in it, should be a day that we should be zocha with Simcha. The Akeda, like you say, Yanki, Shnei Amiakta, we leave the Akeda with a sense of awe, but a great sense of Simcha. So I wish you a liktica, Simcha-dikim, Kippur. Thanks for joining us for another episode from the Sheba of Newark at IDT Podcast. Be sure to subscribe on your favorite podcast app, so you don't miss a single episode. [BLANK_AUDIO]