A topic that is only tangentially related to this week's Parashat, Parashat Lechachat, but I'm using it as an excuse in order to talk about something that's been on people's minds and been a lot of chatter about over the last really two months. It really started in its current evolution, or its current iteration, really, when our young men and women successfully, I think, I don't know if there were any women pilots, but our young pilots successfully destroyed buildings outside of Beirut, and the word came that the head of Hezbollah had been killed, and then we got confirmation, and then later when the head of Hamas was killed and we got confirmation about that, and people were asked the question, how should we feel about it? How should we feel about the death of an enemy? So I figured it was time to kind of take that on. I wanted to start off with a line that we've been saying, in many cases, almost daily, I mean, in many places, almost daily for a year, which is (speaking in foreign language) Now, this is part of the series that we know as Avinam Al-Khanu, and many communities began saying it (speaking in foreign language) last year, and continued, in some cases until November, when the first hostage release happened, in some cases, to the later point, some places are still saying it, and in Avinam Al-Khanu, there's a lot of lines that don't really pertain to our current situation. In some communities, they left them out. In some cases, they just said them quickly. But this line was central. Avenge in front of our eyes, the vengeance for the spilled blood of your servants. And I will admit that when I say Avinam Al-Khanu during this year, that's a line that I stay on and sometimes repeat. I even slowed us down at Niela this year because they couldn't stop me. And so, the question is, how are we supposed to feel about that whole thing? Let's start with something in the parasha that, again, will be our springboard. In the middle of the parasha, there is a war that takes place that has nothing to do with anybody that we care about until the four invading empires from the east come to these tiny little towns. You know, we're talking about a war of four against five. It's not four against five. It's four superpowers against five little, you know, monochon-lookness team kind of places. And I just insulted monochon-lookness team. These are tiny little towns. But in that war, the part that we care about is that the four kings, as part of putting down a tax rebellion, take all the citizens of these towns as basically hostages or as prisoners of war, and that includes loat. And here we go, Vaishmaavram, of Ramheres, Kineshbhachiv, that his brother's kin has been taken captive. Vayyarika Khanihag, they told us, they told us, we don't have to do it. They told us, we don't have to do it. He gets 318 of his men, and they all chase the kings. The kings are going north because they're going home. And he chases them to Don. That's its own problem of why it's called Don at this point. Vayyarika-lam-layla-hu-vah-vah-vah-dah-vayah-kaim. And he, evidently, Vayyarika probably means that he split his group into several parts, kind of like Gidon does, and he ends up attacking them, and he actually smites them. Now, he doesn't beat the four kings. Let's get real. He doesn't do that. But he does kill enough of them that he's able to spare, load, and all the other citizens and release them. He releases the hostages basically. All right. Now, there's nothing in here about rejoicing, or about being sad, or feeling sad that they die. We just don't get any of that here. I don't want to pretend like we're going to read that into what happens. There is an interesting piece that happens at the beginning of the next parak. The first thing Hashem says to Avram after this war is, "Alty Ravram anohim agam lahas kar kar bami al. Don't be, we're worried, you have a big reward." And that leads to all others seen. It's again not part of what we're talking about. This fornaw on the spot says, "What's Alty Ravram?" And almost everybody says, "Alty Ravram has to do with Avram being afraid of vengeance or a response from the kings. Alty Rashi-Nakim, she now has to do with the king." "Alty Rashi-Nakim, she now has to do with the king. Don't be afraid that they're going to take vengeance from you. Sakhar ha, lo dai, etc. Now, why do you have a great reward for what you did?" In other words, many of you will be shown and read it. Sakhar bami al means, "Besides what you did not the war, don't be afraid of the war, besides which I have a big reward for you." This fornaw reads it as, "You have a big reward because of what you did." K'omram, dorim shadam al khal perotam, balam azimah, kharan kam alamabaa, and one of them is gimilukhasadim. In other words, fornaw is reading it as, what Hashem is saying to Avram is, "Your involvement in this war and killing these people in order to save your kin and get them freed from their captivity and get low freed from his captivity, but his family also is an act of gimilukhasadim." And therefore, you have a great reward for what you did. Most of them read it in spite of what you did as a great reward, here's because of what you did. Okay? So we see that there's a certain amount of praise given to somebody who goes into war and saves other people, this should not be any news to us, even though that may involve killing the enemy because that's what happens in war. Okay, but there's another side to this, which we're going to start off from the side and then we're going to get into the real famous text that people use to argue against rejoicing, and people who would take issue with what I enacted in Arminyan, which was when we got a confirmation that Nasrallah had been killed. We said, "Halo!" And there were some people who opposed that, and I'll show you why they opposed it, and we'll deal with it. In a very famous passage in T'ilimamad-Dallad, M'y'a'is-sha'ch'a-ve'it-shre'im, one of the things to do to ensure a long life is Baqesh Shalom Vrud-Fei, who'll always be somebody who seeks peace, even run after peace. Don't just look for peace, run after peace. And an example of that is in a famous saying of Abbai'i. The Olamih al-Damt is in Gmar-an-Brahot. It's after that list of all the private filoat that the Dvunakhahmim would say. After Shmon-Essar, and then it has adages and aphorisms that they would have. And Abbiah used to say, "The Olamih al-Damt, Arumbi-Yuram, Aneir-Aghm, Aneir-Aghm, Aishiv, Khmermahm." If you answer quietly, you can stop people being angry. Umar-Bashahum, Umar-Bashahum, Umar-Bashahum, Umar-Bashahum, Kravahmim, Kravahmim, Kravahmim. I feel in Nakhrib-Ashuk. You should make a lot of people very peaceful and very civil and very nice to everybody, including the non-Jews on the street. Kedayshi-Ya, "Hov-lamalah-manah-lamatah," so that God loves you and people love you. Him-Akubalah-la-Brahot, and then it's a saying that he had, or the Gomara-ad's, about Riyachman-Zakai, "Shallowik-di-moa-dam-Shallow-mi-allam." Nobody ever said hi to him first. He always said, "Shallow-am-pit to other people first." "Aphir-la-Nakhrib-Ashuk." He wasn't in the marketplace. There was an Anju. He'd say, "Hello, good morning, whatever, saloon." And before the other guy could greet him. It's a beautiful thing. I heard a beautiful story, Bhiakal Kamenetski-Zatsal, that when he had passed away, then Muncie, when he passed away, I heard this from, in the name of, I think, one of his grandchildren, that in the middle, two nuns walked into the showhouse, in habit. Two nuns walked in. People said, "What are you doing here?" She said, "We live in the..." One of them said, "They live in the area, and they walk regularly every day." And there was only one person who ever said hello to them, and it was this rabbi, every day he saw them, he would greet them. They wanted to come pay respects. It's a beautiful thing. It's the way it should be. To sort of highlight our sensitivity towards all life, and the way that we should be peacefully with them, there was a line that Golda said once, and she got it out of Russia. Although I don't know if she actually... I don't know if she was aware that she got it out of Russia, but she got it out of Russia. When Yakov hears that Aesav is coming, Yakov's reaction is, "Vaiyirai Yakov mihod wa yaytso, he's very afraid, and he's very upset." And then he goes into his steps, his famous three steps. Rashi on the spot says, "Vaiyirava yaytso, why are you two different words from being upset? Vaiyirasha mihyaytso, he was afraid of being killed. Vaiyaytso, loym yayroga taqayim. He was also upset that you have to kill other people." In other words, we do not. We're not Nietzsche, we're not Hemingway. We're not people who glorify in war, and who are excited about the possibility of going out and killing the enemy. We'd rather not have to do it. Golda's line famously was, "I'm more ready to forgive the Arabs for killing our young men than turning our young men into killers." And whether we agree with that statement or not, there's a sentiment to that which is anchored in this Rashi. That we don't want to go out and kill people, and we don't want to be put in a position where we have to do it. The question is, of course, what happens when they are killed in war, how are we supposed to respond? So, one little line that's just like a prologue to what we're going to do is, "In t'ilim kuf habzayin, the last troops who came out of bring all three of them, you'll see why. Hine na klata al-dawt al-dunayim sakhar priya bhaten." What is the real inheritance the guy that gives you? It's your sons. Ke qiqi tseembi agi bor kein binayane urim. The sons that you have in your young years are like arrows in your quiver, or in the hands of the archer. And now what's the uptake? Ashreya, gevre, shemi lea, tashbatomiyam. Happy as a man who fills his quiver with these arrows. Loye voshu, they won't be afraid in shame, qi d'abrutomim bashar, when they encounter the enemy at the gate. In other words, here's a man who comes, and he's got his young sons with him, and he's able to stand up because he's got this little army of his sons. The Gomaraan kiddushin, and by the way, important to note, that post-varkhachba, and it's definitively post-varkhachba, there is a tendency in midrash, and it's a wide tendency, meaning you can find it all over the place, to take both metaphors and poetry, and even in some cases, narratives about war, and turn them into the war in the bait midrash, the war that students and teachers have over Torah, disagreeing about how to interpret something. And so the Gomaraan kiddushin, it's amazing, it's amazing, the last line in that parak. Amartu kiyabaraba, filo ha'avubno, haravutamidou, even if you have a father and son learning together, or a rabbi and a student learning together, shoskinbatorabisharachad, they're studying in one gate, meaning in one place, na asimojvimzadzad, not they may, they will, by definition, become enemies to each other. Because the nature of learning is, I understand it this way, and you understand it that way. And since, even though I might be your father, or I might be your abi, or vice versa, enough respect is accorded to say, you have a different opinion, go for it, and they're going to fight. But here's the uptick. "Anam zazimi shamat shanasimuavim zazim." But by the time they finish their session, they become even closer in love to each other, meaning it's the passion. And you go and you go and debate me during the rush, of course, you can't hear yourself think, because everybody's yelling and they're standing two feet away from each other, but they're so filled with passion of what they're learning about, how they understand what they're being at a time, or whether the soot or the tiwot has a better argument on whatever the topic may be, that at the end of that session, the result is they actually become closer to each other. All right, and interesting, you take the word "o'yayv" and the word "o'hayv" and the difference between them is a "yod" and a "hay." All right, so people are really searching for God. We'll start out by having some sort of enmity. Now, you might wonder, what am I doing with it? Why am I bringing this in? If we're talking about the battle front, we're talking about really killing people, you'll see it at the end. So one more passage that seems to indicate, as we saw earlier, the need to be peaceable with everybody, and really the "pasuk" that you could point to more than any other that would say when your enemy is killed, you should not rejoice, says when your enemy is killed, don't rejoice. That's what it says. When your enemy falls, don't rejoice. When he slips up, don't let your heart be happy, but there's a reason. Because maybe Hashem will be angry that you took pleasure in his falling, and God will cease to be angry at him that the implication is, and that will be angry at you. In other words, you may end up like he is. The problem with this sentiment of saying, "Do not rejoice when your enemy falls," is that it seems to be countered by another sentiment in the same book of Mishlei. Now, it's not the first time that we have contradictions in Mishlei. It happens all the time. But watch this, but Tuvt said he came to Lotzkiriyah when it said he came, "Are doing well, the city is happy." Uva'avu'avu'avu'avu'shayim rina'ah, and when the regime are destroyed, they're singing. It seems to say the opposite. When the regime are destroyed, it's a time for singing. So we have a contradiction within Mishlei about how we should respond or react to the death of the wicked, if you will, and to the end, to the decimation of evil people, maybe. So now I'm going to jump to what is the most well-known source used all over the place to make the argument that when our enemies are destroyed, we should not be happy. Matter of fact, there is a common tradition that we have at the Seder, that when we sight them a coat, we drop out drops of wine for each mak'ah. And the conventional explanation, which is, by the way, historically inaccurate, but the conventional explanation of it is that we do it because we're sad that Egyptians had to suffer even though they were enemies and they even though they enslaved us and oppressed us, but they had to suffer for us to go free. So we want to lessen our celebration and the wine looks like blood, et cetera. It's actually rooted in some other capitalistic things. Look in Uval's book, Shnego Yimbavitnech, two children in the womb, I guess, is the translation of the book and his discussion about the Seder and where that all comes from. But this is the famous Agada. And we're going to spend more time on this. And I have to give proper credit. A teacher of mine, Professor David Henskah, who has retired in the last couple of years from his position at Barylan, gave a short this year on whole homo aid in a big crescet of kapas, big crescet in your shalayim, about the issue of hala on sukot. And as soon as it was out, I got a copy. I listened to it. I was so enthused and I was familiar with his work because he had already written us in some articles. He sent me the source material and the wealth of sources that we have here is very much to his credit, including and as the approach. So I don't want to take any credit for this. Bishumul alayvi Patakhla, Pietrallai Parstamihaka. Now, this is at the beginning of the famous Babylonian Esther Midrash, which is Sevan Daf, from Dafyotid, Dafyotid, Zain to the end of the first pair, Kamigilah. It is the only Kumaravit sort and it's the only book of Tanakhabit sort that gets a full Midrashic treatment in the Bawli, Pasook by Pasook in order. 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It sounds from here as if when in the necessary unavoidable loss of life that happens in wars should be something that we mourn at the very least we don't celebrate, and we're not happy about it. Even though people going down might have been terrible taskmasters and brutal overlords, we shouldn't be happy about it. Not so quick. So we're going to first roll back to the Pasuk we saw in Foloy of Kralthi Smargh, and in Masakim the Gila towards the end of that midrashik stretch in the story of what happens when Haman comes out to the street to take Mordechai and put him on the horse and walk him through the street in the parade. So it's a beautiful long midrash, and in the end Haman has to bathe Mordechai in this vidrash, and he has to give him a haircut, and then bathe the shaklina lamazhe after he did his haircut, love sheenu lamande, he put on the king's clothes. Haman said to Mordechai, "Get up on the horse and ride." Haman said, "I can't do it. I can't do it because of the fasting." What happened? This is just because I was having so much fun with the porn story. In Vasalik, Haman got down on all fours, and Mordechai stepped on his back to get up on the horse. He gets better. He's Salik Ba'atbei. As Mordechai was getting up, he gave him a good kick in the posterior. "Amarlei," so Haman, this is midrash, quotes mushlei, "Lokti lachub en Foloy of Kralthi smargh." Doesn't it say in your Tanakh? You're not allowed to rejoice when your enemy's down. Why are you kicking me while I'm on the ground? So what is Mordechai? "Amarlei ani mili misrael." That's talking about another Jew. When another Jew is your enemy, and he falls, don't rejoice. "Ababadi lhu," when it comes to you guys, "divat al-Bomotech," this is at the very end of the second and last chapter in Khumash, "vat al-Bomotemotid rok," but recognize it from the khatan tarawliad, "You will trample on their high places," and by the way, you get the joke, Mordechai is stepping up on Haman's backside. And he's saying, "This is the high places and the high worshiped sites of the people," in his backside. In any case, so Mordechai, immediately, in this Midrash, puts a little bit of a twist on the Passuk that says, "Don't be joyous when your enemy falls," because then that's all I'm talking about Jews. We're going to come back to that one. But let's go to the passage about the malachim and the mitzream. Let's think about it. The malachim, what does the Passuk say, "Vallok karav zal zal kalalayla?" The malachim did not come close to each other and Midrash, to sing at night, because they wanted to sing, and what did God say, "My creatures are drowning." By the way, at night, who's in the water? Who's in the water that night? We are. We are. Take a look at a parallel to that Midrash in Shmoat, Raba. Raba, you're coming to the malachim and the malachim, the malachim, the malachim, the same Midrash. I'm going to say, "Vallok karav zal kalalayla" and I'm going to say, "My legions are in trouble," and you want to say, "Shira," he's not talking about the Egyptians. He's talking about the Jews. Take a look here in the Midrash, "Tanhoma." All right, "Kakh yisrael hai una tunim bitzarabayyam." "Amisrael was in trouble in the sea," "Amal karab zal karab zal bahnayi tunim bitzarab." By the time I call seeing the funai, in other words, here's what's happening in the original part of this Midrash. The malachim want to sing either in anticipation of the Yeshua, or because they want to sing to Hashem, because you sing to Hashem that the malachim do. Hashem turns around and says, "Amisrael is in trouble." What are you singing for? Nothing with the Egyptians, and nothing to do with never the Egyptians died, you can't praise. But then you throw in trouble, and take a look at, and here, in the Pirkeh N'Rabbal-Azur, "Vallok karav zal karab zal karab zal bahnayi tunim bitzaratan shal yisrael," "Kolotah halaylah," the malachim saw that we were in trouble, and they did not give sha'bach. In other words, here it's not that Hashem said to them, "You can't give sha'bach." They didn't give sha'bach, because they saw Amisrael in trouble. And the Radal, with David Luria and his commentary on the Pirkeh N'Rabbal-Azur, says, "Nayshi got to kolaylah." After all, what was the point, the malachim did not sing a night, utviyata mitzreim wa'itah anas ronabokah, the mitzreim only drowned in the morning, therefore, who is it that isn't in trouble, and therefore the malachim shouldn't sing, "It's God's people, Amisrael." By the way, masei adai, it doesn't mean everything I created. Take a look at this Midrash in Bateh Midrashot, our ba'ad reim nikrut masei adaab shal karab shal karabach. There's four things in Tanakh that are referred to as God's own handiwork, and one of them is Israel, no other nation. There's even a parallel to this much earlier in the Maghilta. Mosheh turns to Hashem and cries to him, and what does Hashem say? Adidito ve'a, or yididito ve'a, or yididito ve'im, vayyam. Vayam sagarev sauneru dei phiatam, in my bed, vila. They're drowning. The sea is closing on them. The enemy's chasing them, and you're doggening? What are you doing? Get them out, they're saving them. Do what you're supposed to do. And here you have, also in Seder al-Aam, if they went in at night and they, if you take a look in Shmoat Rambha and in Midrash still, in 23 and 24, you see that the description that we have in the Midrash is that Benin Israel walk into the sea, and they have no choice because they're chasing them, the night's going to be over, so they walk into the sea and the sea hasn't split, and they get in the sea up until the water goes to their nostrils, and then it splits. And this as Hashem says, "Mase'a dai tawim bai'an." So we look back at this original statement that everybody builds their argument on. Source 13, "My creatures are dying, you want to sing?" And people think it means the Egyptians died, and you're singing, like praising that they died. It's terrible, my people died. It may be that Hashem doesn't want Malachim to sing when enemies die, I don't know, but it certainly can't get her from there, because Hashem there is talking about the Benin Israel being in trouble, and the Malachim is not the time to sing, it's time to help them get out of trouble. And they are my say of die, they are legally die, they are by night, they are my children, my legions as it were. Another piece to this puzzle is a puzzling demara in sachim. In Arabic, sachim, as it's puzzling on them because of conventional wisdom, which is usually neither. The Suga talks about Hallel, it's not going to Hallel at the Seder, and you have a famous bride to Hallel, Zemmi Amaro, who actually composed Hallel, and you have six different opinions here. By the way, none of them are David, interesting, right? One of them is it was Benin Israel at the Yom, they composed Hallel. Al-Zamod-Dei said it was for a Barak, Al-Zamonazari, it's Kizkyaou when Saint-Kimim came. But the Kivah says, "Hannanimu-Chavazariou," this is already by Cheney. For me, you'll say this is Mordechai and Esther, and Ha'hamim say that the Nivim shabineh unclear which generation, meaning they wrote it so that they will say it every so often, al-Koparik, and the al-Koltsarah, it's al-Rash, al-Tavol, they mean Israel. Any time they're in trouble, the Shidin-Nigalilomimot al-Gulatan, and when they're redeemed, they say it for their Gula, and by the way, that redemption almost always involves the loss of human life, usually the enemy. We say Hallel, and Yomushalayim, Yomushalayim is celebrating a victory of the Six-Day War in liberation of Yomushalayim, and there were enemy soldiers, but our soldiers died too. But there's a redemption. Now are we rejoicing over the death of the enemy, are we rejoicing in spite of the fact that there was a death of an enemy? So I wanted to take us back to the other Sukhim that we had that seemed to indicate a reticence of celebrating when an enemy dies. Because from the Drahshah of Al-Karab-Zal-Zah, and the famous Maseo Daitovin-Bayyam, I think it's been amply demonstrated that that has nothing to do with the enemy dying and how we should feel about the enemy dying, and has to do with something far more critical and something that many people have been speaking to in the past year, that when we're in trouble you have to pick up arms and go and help, and they'll get involved in other things. Get up and help. The Mālachim, don't be singing now. Do what you can't help. These are all out, Moshe, what are you diving in for, get, get going, get, get the movie. I don't want to get involved in current Israeli politics, but a lot of what's happening right now and the kind of stuff has to do with this sort of issue. Stop with all the talk, get, you know, get, get a uniform on and go. I guess I did talk politics, anyhow. But to the – because really that pasuc, in a way, does seem to put a halter on our rejoicing when an enemy falls. So in Tanne de Veili'ahu, you haven't addressed this issue. Harehu Omer. Enforluh Omer. Enforluh Omer. Enforluh Omer. By what was Shaim Rina. We saw these two psukiim in Mishlei. When your enemy falls, don't rejoice, and on the other hand, when the wicked are destroyed, they're singing. And inside you can mushnake to Vim Halalu, how we reconcile this. But Tomin Haqam shins Haqaba Halaha Hayom. I told you, after Baqaba, all war imagery goes into the Beit Midrash. So bin Folaev Haal Tizmahq means a Tamin Haqam has been successful in his battle with another Tamin Haqam, and Haalaha has been voted his way. Uvaali Ado Davarla Mahar Al-Tizmahlo. And then let's say the next day he's defeated. So on Wednesday, he defeated you in the Beit Midrash, they had a debate, and you're side lost. Now they voted the Haalaha like him. The next day he encounters some sort of trouble. Don't have to be happy about it. Peni rashem vera bein hab. Maybe I shall be angry. So Imra Ita Khadmi Sura Elshirot sebiratosho habirah, look what he says, if you see a Jewish person who wants another Jewish person to suffer, Zehl Ras Shah Gamur, very powerful statement. But notice what the Midrash is doing. It's reading this pasuc bin Folaev Haal as an intra-faith, intra-communal one. You have somebody in your community I don't get along with. That's something bad happens to him. Don't be a choice because guess what? Not so much because it's a bad thing to do although he says that, but also because the wheel turns and the worm turns and tomorrow you may be on the suffering side. Instead go help him etc. Like they say in the famous country song, "One day you're the bug the other day you're the windshield," right? So never know. And so we look at the pasuc bin Folaev Haal as he's smart and suddenly realize it's not about the head of Hamas, it's not about the head of Hezbollah. It's not about one of these barbarians who came into our villages and did what they did. It's not about somebody you don't get along with, somebody you're having a baroigas with, somebody who you should be better and get past it. But you have any problem with it, somebody in your community. And if this is somebody who you're still holding onto enemy which you shouldn't and they have difficult times, don't rejoice. That's a good opportunity for you to try to heal that rift, don't help them, but don't rejoice because you might be on the opposite side later. Now watch this line in the sifrei, we're going back very early, when those who anger God are destroyed from the world, destroyed, God is happy. Watch as the Malakhine God is happy, when the shayim are gone they're singing, right? And in the quote of number of Sukhim, for instance, it's no more a shayim, so how do we put all this together? The answer actually seems quite straightforward, but it's not PC, and it's not the way it's can actually looked at, but I think it's fairly straightforward for all of these sources. When there is somebody, and the Sukhim and Mishlei about being full of Yfra are talking about within the community, there's somebody who you're not getting along with, and by the way, we have this in the Torah. He's talking about another Jew who you have a fight with. It's hard to hate somebody, okay, that goes into the peace, but that's what I'm talking about. In full of Yfra, it means there's another Jew who you're not getting along with, and now they have a bad day, don't rejoice. And the direct reason given is that God will be angry at your rejoicing and may turn things around. It's not in your interest to do it. And then Tanneve Lealau adds, "If you actually rejoice at his falling, you're a Rashad Gomor." But when we're talking about people who are the enemies of Amisra, which by the way makes them the enemies of Hashem, that doesn't mean that we should delight in killing them and torture them so that we get more pleasurable and that's just not at all, not at all part of who we are. And indeed, we're sad that we have to do it. But when they're eliminated from the world, or the word that we'd like to use is neutralized, there's really a reason for rejoicing, and why do we rejoice for a pragmatic reason? Because these terrible monsters who not only did an awful series of acts, but who continued to do so, and aim rockets at our homes and at our people, if their ability to do that is lessened. And if the people are paying the full price, they'll pay the full price in Ghanam. But in the meantime, if they're paying the full price here for their terrible behavior, that is a reason for rejoicing. It's because we're seeing Zedek come into the world, the weaker to being destroyed. Now, there's a big difference between delighting in the way that they're killed or wanting to watch pictures of it, which none of us do. It's just not who we are, but in rejoicing in the fact that they're killed and saying we're going to say, "Hallelujah, shall name," because the head of this terrible organization has been killed, because there was a naysk that Hashem was able to somehow inspire and give wisdom to our tacticians and our pilots to do things in such a perfect pinpoint way so as to destroy this monster. And as a result of that, maybe more Jewish lives will be saved, by the way, maybe even more Arab lives will be saved, because people terrorize their own people. And the world is just simply a much better place without them here. And you understand, and I'm not talking about the same people at all, but I'm talking about the emotional interaction between neighbors. The votre Shaim Rina is what we have Bar Hashem experienced a number of times in the last few months, and we all feel, by the way, the American people felt the same exact way when Osama bin Laden was caught and killed, right? And it wasn't just blood vengeance. It was like, here's somebody who's the enemy of our people, the enemy of everything that we stand for, and he's been erased from the world. That's a good thing. And so, was Abraham rejoicing when he defeated the kings and then killed some people along the way? Was Yaakov sad and had despair over the fact that he may have to kill some people in self-defense? Understandable. But Bar Hashem Rina, I believe, is the pursuit that carries us through during this particular period. And I think that we need not be ashamed in front of anybody about the fact that we, that when our young men and women successfully neutralize our takeout, somebody who is trying to kill us and who has sworn their existence to destroying us, that when they're taken out that there's every reason to rejoice. Now, Shukah, Rabbi, you know, one of the things that struck me was from the Nova exhibit how the enemy was rejoicing and calling their families about the people they killed and murdered. And this, and I just can't imagine somebody, it's conceivable that we would be so gloating. And of course, that's good. That's who they are. That's a mistake that a lot of people make. A lot of them make the mistake of thinking that everybody else is like us. You know, everybody else wants peace and everybody else, you know, wants to have to be able to raise their family. That's not true. There are people in the world who are really monsters. Yeah. And there's a lot of people in the world whose leaders are monsters and they don't really have the ability or knowledge to have anything different. So here at S.H.M. we will, you know, we'll hopefully improve the neighborhood. Okay. Thanks very much.
