CO-EDITORS Aryeh Kaminetsky Alexa Szegedi

DESIGNER Rachel Olson

CONSULTING EDITOR Rabbi Dovid Bashevkin

CONTRIBUTORS Rabbi Moshe Benovitz Rabbi Jacob Bernstein Ben Book Rabbi Michael Goldman Rabbi Derek Gormin Shoshana Grad Ziona Isaacs Mrs. Elisheva Kaminetsky Adele Lerner Leora Lesher Leah Moskovich Rabbi Dov Pianko Rabbi Yoni Pollock Mrs. Erin Stiebel

2 CONTENTS Introduction ...... 4 Overview of Tisha B’Av ...... 5 Key Terms...... 6 Halachot: Jewish Law...... 7 FAQ...... 9

Introduction to Eicha (Lamentations): Homesick ...... 10 Chapter 1: Start with “How”...... 11 Chapter 2: Your Majesty...... 16 Chapter 3: First Person Problems...... 20 Chapter 4: From Bad to Worse ...... 25 Chapter 5: No Matter the Turbulence...... 28

Introduction to Kinot: For These Things I Cry...... 32 Kinah #3: On This Night...... 33 Kinah #11: Death of Yoshiyahu...... 36 Kinah #16: Arch of Titus...... 38 Kinah #21: The Ten Martyrs...... 41 Kinah #23: Crying For Others...... 45 Kinah #25: The Crusades...... 47 Kinah #31: Leaving Egypt Versus Yerushalayim...... 50 Kinah #41: Loss of Torah ...... 53 Kinah #46: Tziyon Halo Tish’ali...... 56

Songs of Prayer and Yearning...... 59

3 INTRODUCTION

gray scale (grā-​skāl) noun : a series of regularly spaced tones ranging from black to white through intermediate shades of gray

Some people paint in color. Others paint in black and white.

Oliver Sacks, a world-renowned author and neurologist, describes an interesting case of a painter who suddenly became colorblind after an accident. Curiously, the painter maintained a strong awareness of color even though he could only see black and white. He knew what colors he was supposed to see and how they would normally make him feel, yet he was limited to seeing only black and white. The painter’s knowledge of color and appreciation for its beauty made his transition to colorblindness especially difficult because he knew exactly what he was missing.

On Tisha B’Av, we are also confronted with missing something that we once so intimately knew.

The devastating adjustment of the colorblind painter is very similar to how we often experience Tisha B’Av. We are normally so deeply entrenched in our lives of “color” that we struggle to experience the black and white of this serious day. We face the crushing loss of the Beit Hamikdash, our central place of worship, while we sit at the packed and crowded Kotel. As we see the busy streets of Jerusalem, it is a challenge to mourn the destruction of this seemingly vibrant city. We are broken in an instant, and yet we can clearly recall the excitement of our summer in dazzling color.

We are all colorblind artists. If you only see in black and white, these pages will reinforce the loss of central worship. If you don’t see in black and white, you’ll quickly realize the lack of color. Tisha B’Av reminds us that without the Beit Hamikdash, our world is not as colorful as we often like to think. The following pages are designed to help you navigate through these complex emotions as we strive to concretize the canvas of our religious lives, helping you make sense of the gray in the sea of color.

Alexa Szegedi Education Associate

4 “Tisha” is the Hebrew word “Av” is the 11th for the number 9 month in the Hebrew calendar. It falls in July or August each year.

TishaTHIS DAY IS THE SADDEST DAY OF THEB’Av JEWISH YEAR. ON THIS DAY, WE REMEMBER EVERYTHING SAD THAT HAS EVER HAPPENED TO OUR PEOPLE.

NATIONAL Eicha (Lamentations) The book of Eicha consists of TRAGEDIES Jeremiah's poetic lament over the Befell the Jews on the 9th of Av 5 destruction of Jerusalem and the First Temple. It is read both at night 1312 BCE – The Spies and during the day. Special "Kinot" After the Exodus, when the Jews were on their way (elegies) are also recited to enter the Land of Israel, they sent spies to check following the night and day services. out the Land. The spies returned with a negative report about the Land, and the Jews accepted their slanderous report. As a result, on the 9th of Av, God decreed that they must wander in the desert for 40 years before entering the land. 421 BCE – First Temple The First Temple was destroyed by the HOW Babylonians. The Sages tell us that the Temple was DO WE MOURN? destroyed because of three major sins: idolatry, illicit relationships, and murder. NO EATING OR DRINKING 70 CE – Second Temple NO BATHING OR The Second Temple was destroyed by the Romans. WASHING HANDS The Sages tell us that the Second Temple was NO ANOINTING destroyed predominately for the sin of baseless FOR PLEASURE hatred. Baseless hatred is still around, so we are still in exile. NO LEARNING TORAH

135 CE – The City of Beitar NO WEARING Bar Kochba was a successful Jewish leader who LEATHER SHOES defended the Jews against the Romans - many NO SITTING HIGHER Jews even believed he was the Messiah. However, THAN ONE FOOT OFF THE GROUND on the 9th of Av in 132 CE, Bar Kochba and his army were defeated by the Romans. Over 100,000 Jews were slaughtered in the City of Beitar, ending the Jewish revolt. 133 CE – Turnus Rufus The Temple area and its surroundings were plowed under by a Roman general named Turnus Rufus. Jerusalem was rebuilt as a pagan city – renamed WHY ARE WE Aelia Capitolina – and access was forbidden to Jews. STILL MOURNING? WE LOST OUR WE LOST MANY MORE TRAGEDIES OUR NATION IS OUR happened on the ninth of Av, such as the TEMPLE DISPERSED HOMELAND SPANISH INQUISITION including the expulsion of the Jews from Spain (1492) and WORLD WAR I which broke out on the eve of Tisha B’av (1914)

5 KEY TERMS

Tisha B’Av Seudat Hamafseket Literally “the ninth day of the The final meal eaten before the fast Hebrew month of Av.” It is a day begins. There is a minhag to eat an dedicated to commemorating egg with ashes and bread at this five national tragedies that meal, to signify a state of mourning. occurred to the Jewish people.

Kinot Eicha A series of mournful poems written One of the books of the Bible. It is a to capture the grief and sadness we lamentation written by the prophet feel over the destruction of the First Yirmiyahu, reflecting his shock and and Second Temples, as well as other sadness over the tragic events that tragedies in Jewish history. we are mourning on Tisha B’Av.

Beit Hamikdash Nidche The Temple in Yerushalayim When the ninth of Av falls on Shabbat, that functioned as the central the observance of Tisha B’Av is place of worship for the “nidche,” postponed until Sunday so as Jewish people. not to conflict with Shabbos. “Nidche” literally means “pushed off.”

6 HALACHOT: JEWISH LAW Seudah Hamafseket (not applicable if Tisha B’Av is on Sunday): There is a custom to eat an egg dipped in ash together with bread. Nothing else should be eaten. There is no zimmun. The meal should ideally be eaten alone so that no zimmun needs to be made. One should sit on the floor.

Tisha B’Av night: The Parochet is removed until after midday during the day. If it is Saturday night, we delay Havdalah until Sunday night. s However, on Saturday night, we make the bracha on the candle. s Additionally, one should not change into Tisha B’Av shoes until Hamavdil or Borochu is said. After Maariv, Eicha is read, followed by a few kinnot. s The lighting is dimmed for Eicha.

General Prohibitions on Tisha B’Av: 1) Eating or drinking s This includes brushing your teeth. 2) Bathing or washing s Any washing, even sticking one’s finger in water is forbidden. s In the morning, you should wash your hands until the knuckle. s If you go to the bathroom, you should wash your hands until the knuckle. 3) Applying creams s Deodorant can be used. 4) Wearing leather shoes 5) The study of Torah is by nature something which brings people happiness and is therefore not allowed on Tisha B’Av. s Learning the Halachot of Tisha B’Av, Eicha, or certain sad parts of Torah is allowed. 6) You should refrain from greeting someone else. s If someone accidentally greets you, you can respond quietly. 7) One should not sit on a normal chair but should rather sit on the floor or a low stool. s This applies until midday. s Some have the custom to make themselves less comfortable during the night when they sleep (i.e. one pillow instead of two, or no pillows at all).

7 Shacharis: If one is putting their tzitzit on in the morning, he may make a bracha. No tallis or tefillin at Shacharis. Nacheim and Aneinu are not added to the Shemoneh Esrei. Tachnun is omitted.

Mincha: Tefillin are put on at Mincha. At Mincha, Nacheim is recited during the bracha of Ve’liyrushalayim, Aneinu is added, and Shir Shel Yom is said. s If you forgot to recite Nachem, don’t go back and say it. Tachanun is omitted.

Maariv: The custom is to say Kiddush Levana after Tisha B’Av. It is preferable to put on leather shoes and to break one’s fast before recital. When Tisha B’Av is on a Sunday, we say Havdalah on Sunday night. s We only say Borei Pri Hagafen and Hamavdil. The restrictions of the Nine Days extend to midday on the tenth of Av. s When Tisha B’Av is observed on the tenth of Av, certain prohibitions of the Nine Days end immediately once Tisha B’Av ends. s You should not eat meat, but you can do laundry, listen to music, cut your hair, and shave.

8 FAQ Can I still drink after the Seudah Hamafseket?

If one said explicitly that he will not be eating after the Seudat Hamefseket, he cannot continue eating even if it is before sunset. However, if he only had that in mind but didn’t say it, he may continue eating. Regardless, one should ideally have in mind to not accept the fast.

I don’t feel so well. Do I still have to fast?

It may depend. You should ask your program director, teacher, or local rabbi.

Can I break my fast on meat?

No. Stringencies observed during the Nine Days – such as eating meat, doing laundry, and taking a haircut – still apply to the night following Tisha B’Av and the next day until noon.

Why do we say kinot?

It’s very difficult to feel emotions on command. It’s even harder to feel bad about something that happened so long ago! We read kinnot to try to tap into the emotions of the day and feel the absolute tragedy and sorrow that our people have undergone in the last 2000 years as a result of our sins.

9 INTRODUCTION TO EICHA: HOMESICK “The time has come to wake up To leave everything – to overcome To return home – Not to search for any other place.” - Ishay Ribo, Israeli singer

If you are reading this, you probably aren’t home. You probably aren’t in your familiar surroundings with all of its familiar sights and sounds. It’s hard to be away from home for too long. Your home isn’t just the place where you end up most nights. It represents acceptance and comfort, belonging and living. Even if the initial shock of separation fades, the memory of one’s home lingers.

On Tisha B’Av, we were evicted from our homes and forced into exile. We can turn to the Torah which tells us how our Forefathers also journeyed from place to place, never settling. Our Rabbis tell us that our people are a people defined by displacement. Our national destiny was always meant to include periods of darkness and diaspora. We have shaped and been shaped by this identity of a nation in exile. We have learned to struggle to survive and stick to our faith and nation even under terrible duress. We survived crusades, pogroms, and blood libels and emerged standing strong. Our exile is a living testament to the wonders God can achieve even while hidden.

And yet, we continuously long to come home. We reminisce of home, sing songs of home, and make sure to mention it whenever given the chance. Without our home, we are an incomplete people, forever wandering, forever doubting if there is anything special about us at all. Without our home we have no security and only a partial identity.

The Beit Hamikdash in Yerushalayim was more than just a place of service, it was the part of our home we shared with God. It was where we served Him and enjoyed each other’s company. In its absence we are met with a bewildering silence. Without our Temple we are left alone, on the road far from home.

So, we fill the silence with poetry and lamentations. We turn to the words of Jeremiah the Prophet for comfort and empathy. We come together, not to share joyous greetings, but to share in our national pain and homelessness.

Aryeh Kaminetsky

10 INTRODUCTION TO CHAPTER 1: START WITH “HOW?” “Eicha” comes from the root “eich” meaning “how?” How we try to understand the nature of our national struggle is the very question that the first chapter of Eicha begins with.

How did we get to this point? How did Yerushalayim fall to such depths? Today, we know the answer clearly: it was the sins of the Jewish people that led to the destruction of the Beit Hamikdash and our ultimate exile. But in the times of the Yirmiyahu, when Eicha was written, how could the Jewish people be so surprised about the Temple’s destruction? Didn’t they realize that it was their own sins that brought about the horror that befell them?

It’s times like this that we must remember that hindsight is always 20/20, but when you’re in the midst of a struggle, it’s much harder to see the reality.

It’s hard to envision that our actions have consequences. The Jews who lived through the destruction suffered, not fully understanding that it was their own deeds that caused the destruction. Today, we still suffer with them, reliving the tragedies of the destruction of our holy Beit Hamikdash and recounting the stories of its former glory.

We cannot change the narrative but we can understand it in hindsight. We can internalize the pain of the loss while feeling a sense of responsibility for our actions. We must recognize that every mitzvah we do affects our nation and the world as a whole.

Mrs. Erin Steibel Director, GIVE

11 Often we cannot see a flaw in ourselves until it is too late and we are faced with its repercussions. In the Broadway hit “Dear Evan Hansen” the protagonist, Evan, constructs an elaborate new life for himself, based on a lie, oblivious to the harm his actions cause. When his house of cards comes crashing down, Evan is left struggling to explain how he was so blind to the error of his ways. WORDS FAIL Words fail, words fail There’s nothing I can say Except sometimes, you see everything you wanted And sometimes, you see everything you wish you had And it’s right there, right there, right there In front of you And you want to believe it’s true So you make it true And you think maybe everybody wants it And needs it, a little bit too This was just a sad invention It wasn’t real, I know But we were happy I guess I couldn’t let that go I guess I couldn’t give that up I guess I wanted to believe ‘Cause if I just believe Then I don’t have to see what’s really there No, I’d rather pretend I’m something better than these broken parts Pretend I’m something other than this mess that I am ‘Cause then I don’t have to look at it And no one gets to look at it No, no one can really see

12 - EICHA (LAMENTATIONS) - פרק א Chapter 1 א אֵיכָה יָשְבָה בָדָד הָעִיר רַבָתִי Alas! Lonely sits the city once great 1 with people! She that was great among עָם הָיְתָה כְאַלְמָנָה רַבָתִיבַּגֹויִם nations is become like a widow; the שָרָתִי בַמְדִ ינֹות הָ יְתָ ה לָמַ ס. princess among states is become a thrall.

בבָכֹו תִבְכֶה בַלַיְלָה וְדִמְעָתָּה עַל Bitterly she weeps in the night, her 2 לֶחֱ יָּה אֵ ין לָּה מְ נַחֵם מִכָ ל אֹהֲבֶ יהָ cheek wet with tears. There is none to כָלרֵ עֶ יהָ בָ גְ דּו בָ ּההָ יּו לָ ּה לְ אֹיְבִ ים. comfort her of all her friends. All her allies have betrayed her; they have ג ּגָלְתָהיְהּודָה מֵעֹנִי ּומֵרֹב עֲבֹדָה .become her foes הִיא יָשְ בָ הבַ םּגֹויִ לֹא מָ הצְאָ מָ נֹוחַ Judah has gone into exile because of 3 misery and harsh oppression; when she לכָ רֹדְ פֶיהָהִשִיגּוהָ בֵין הַמְ צָרִ ים. settled among the nations, she found no rest; all her pursuers overtook her In the דדַרְ כֵ יצִ ּיֹון אֲבֵ לֹות מִבְלִ י בָאֵ י .narrow places

מֹועֵ ד כָ ל שְ עָרֶ שיהָ ֹומֵמִ ין כֹהֲ נֶיהָ Zion’s roads are in mourning, empty 4 נֶאֱ נָחִ יםבְתּוֹלתֶיהָ ּנּוגֹות וְהִ יא מַ ר of festival pilgrims; all her gates are deserted. Her priests sigh, her לָ ּה . maidens are unhappy – she is utterly ההָיּו צָרֶ יהָ ש לְרֹא אֹיְבֶיהָשָלּו כִי !disconsolate 5 Her enemies are now the masters, her ה׳ הֹוגָ ּה לעַ רֹב פְשָ עֶיהָ עֹולָלֶיהָ foes are at ease, because Hashem has הָ לְכּו שְבִי לִפְ נֵי צָר. ;afflicted her for her many transgressions her infants have gone into captivity ו וַ ֵצֵ אּי מן בת ]מִבַ ת[ צִ ּיֹון כָ ל .before the enemy הֲדָרָּה הָיּו שָרֶיהָ כְאַּיָלִים לֹא Gone from fair Zion are all that were her 6 מָצְ אּו מִרְ עֶה וַ ּיֵלְ כּו בְ לֹא כֹחַ לִפְ נֵי glory; her leaders were like stags that found no pasture; they could only walk רֹודֵ ף. .feebly before the pursuer ז הזָכְרָ ִם יְרּושָ לַיְמֵ יעָ נְיָּהּומְרּודֶ יהָ All the precious things she had in the 7 days of old Jerusalem recalled in her כֹל מַחֲמֻדֶ יהָאֲשֶר הָ יּו מִ ימֵי קֶדֶ ם days of woe and sorrow, when her בִנְפֹל עַמָּה בְיַד צָרוְאֵ ין עֹוזֵר לָ ּה people fell by enemy hands with none to help her; when enemies looked on רָ אּוהָצָרִים שָחֲקּו עַל מִשְבַתֶהָ . .and gloated over her downfall ח חֵטְ אחָטְאָ ה יְרּושָ לִַם עַ ל כֵ ן Jerusalem has greatly sinned, therefore 8 she is become a mockery. All who הלְנִידָ הָ היָתָ לכָ מְכַבְדֶ יהָ הִ זִילּוהָ admired her despise her, for they have כִירָאּו ַם עֶרְוָתָּה ּגהִיא נֶאֶנְחָה seen her disgraced; and she can only וַתָשָב אָ חֹור. .sigh and shrink back

13 ט טֻמְאָתָ ּה בְשּולֶיהָ לֹא זָכְרָ ה .Her uncleanness clings to her skirts 9 She gave no thought to her future; חֲאַ י רִ תָ ּה וַ תֵ רֶ ד פְ לָ אִ י ם אֵ י ן מְ ַ נ חֵ ם she has sunk appallingly, with none to לָּה רְאֵה ה׳ אֶת עָנְיִי כִי הִגְדִיל ;comfort her. See, Hashem, my misery אֹויֵב. !how the enemy jeers 10 The foe has laid hands on everything י יָדֹוש פָרַצָר עַל כָל מַחֲמַדֶיהָ כִי dear to her. She has seen her רָאֲתָה גֹויִםבָאּו מִקְדָשָּה אֲשֶר sanctuary invaded by nations which You have denied admission into Your צִ ִיתָּו הלֹא יָבֹאּו לבַקָהָ לָ ְך. .community כָל יאעַמָּה נֶאֱנָחִים מְבַקְשִים לֶחֶם All her inhabitants sigh as they search 11 for bread; they have bartered their נָתְ נּו מחמודיהם ]מַחֲמַדֵ יהֶ ם[ treasures for food, to keep themselves בְאֹכֶל לְהָשִיב נָפֶש רְאֵה ה׳ alive. See, Hashem, and behold, how הוְהַבִיטָ כִי הָ ייִיתִ זֹולֵלָ ה. !abject I have become 12 May it never befall you, all who pass לֹוא אֲ יבלֵיכֶ ם כָ לעֹבְרֵ ידֶרֶ ְך הַבִ יטּו :along the road! Look about and see is there any agony like mine, which ּורְ אּו אִ ש םמַ יֵכְ אֹוב כְמַ כְ אֹבִי אֲשֶ ר was dealt out to me when Hashem עֹולַ ל לִ י אֲשֶ ר הֹוגָ הה׳ בְ יֹום חֲ רֹון ?afflicted me on His day of wrath אַ פ ֹו . From above He sent a fire down into 13 my bones. He spread a net for my feet, יג מִמָ רֹום שָ לַ ח אֵ ש בְעַצְ מֹתַ י וַּיִרְדֶ ּנָה He hurled me backward; He has left ש פָרַרֶשֶת לְרַגְלַי הֱשִיבַנִי אָחֹור .me forlorn, in constant misery נְתָ נַנִי שֹמֵמָה כָלהַּיֹום דָ וָ ה. ,The yoke of my offenses is bound fast 14 lashed tight by His hand; imposed יד דנִשְקַ עֹל פְשָעַי בְיָדֹו יִשְתָרְ גּו עָ לּו upon my neck, it saps my strength; the Lord has delivered me into the hands עַל צַ ּוָארִי הִכְשִ יל כֹחִי נְתָנַנִי אֲ דֹנָי .of those I cannot withstand

בִידֵ ילֹא לאּוכַ קּום. The Lord in my midst has rejected 15 all my heroes; He has proclaimed טוסִלָה כָל אַבִירַי אֲדֹנָי בְקִרְבִי קָרָ א a set time against me to crush my עָלַימֹועֵד לִשְבֹר בַחּורָ י ַתּג דָרַ ְך young men. As in a press, the Lord has אֲ דֹנָילִבְתּולַת תבַ יְהּודָ ה. .trodden fair maiden Judah 16 For these things do I weep, my eyes לעַ טז אֵ לֶ ה אֲ נִי בֹוכִ ּיָה עֵ ינִי עֵ ינִי יֹרְדָ ה flow with tears: far from me is any מַ ִ י ם כִ י רָ חַ ק מִ מֶ ִ ּני מְ ַ נ חֵ ם מֵ שִ י ב ;comforter who might revive my spirit my children are forlorn, for the foe has נַפְשִי הָיּו בָנַי שֹומֵמִים כִי גָבַר .prevailed אֹויֵב.

14 יזפֵרְשָה צִּיֹון בְיָדֶיהָאֵין מְנַחֵם לָּה Zion spreads out her hands, she has 17 no one to comfort her; Hashem has צִָה ּוה׳ לְיַעֲקֹב סְבִיבָ יו צָרָ יו הָיְתָ ה summoned against Jacob His enemies יְרּושָ ִםלַ לְנִדָ ה בֵ ינֵיהֶ ם. all about him; Jerusalem has become among them a thing unclean. יח צַדִ יקהּוא ה׳ כִ יפִ יהּו מָרִ ייתִ שִמְ עּו 18 Hashem is in the right, for I have נָאכָ לעמים ]הָעַמִ ים[ ּורְ אּו מַכְ אֹבִ י ,disobeyed Him. Hear, all you peoples בְתּוֹלתַ י יּובַחּורַ הָ לְכּו בַשֶבִ י. and behold my agony: my maidens and my youths have gone into captivity!

יטקָרָ אתִי לַמְאַהֲבַי הֵמָה רִּונִימ כֹהֲנַי I cried out to my friends, But they 19 ּוזְקֵ נַי בָעִ יר ּגָוָ עּו כִ י בִקְשּו אֹכֶ ל לָ מֹו played me false. My priests and my elders have perished in the city as they וְיָשִ יבּו אֶ ת נַפְשָ ם. searched for food to keep themselves כ רְאֵה ה׳ כִי צַר לִי מֵעַי חֳמַרְמָרּו .alive 20 See, Hashem, the distress I am in! My נֶהְפְַך לִבִי בְקִרְבִי כִי מָרֹו מָרִיתִי heart is in anguish, I know how wrong מִ חּוץ שִ כְלָה חֶרֶ ב בַבַ יִת כַמָ וֶ ת. I was to disobey. Outside the sword deals death; indoors, the plague.

כאשָמְעּו כִי נֶאֱנָחָה אָנִי אֵין מְנַחֵם ,When they heard how I was sighing 21 לִי כָל אֹיְבַי שָמְעּו רָעָתִי שָ שּו כִי there was none to comfort me; all my האַתָ עָשִיתָ הֵבֵאתָ יֹום קָרָאתָ וְיִהְ יּו .foes heard of my plight and exulted For it is Your doing: You have brought כָמֹונִי. on the day that You threatened. Oh, let them become like me! תָבֹא כב כָל רָעָתָם לְפָנֶיָך וְעֹולֵל לָמֹו 22 Let all their wrongdoing come before כַאֲשֶ ר עֹולַלְתָ לִי עַל כָל פְשָעָי כִי You, and deal with them as You have רַ בֹות אַ נְחֹתַ י וְלִבִי דַ ָ ּוי. .dealt with me for all my transgressions For my sighs are many, and my heart is sick.

15 INTRODUCTION TO CHAPTER 2: YOUR MAJESTY Broken and disenchanted. The second chapter of Eicha describes the tragedy of events befallen the Jewish people and the broken state of the holy city, Jerusalem. The text enumerates many of the mistakes that have tarnished our history and our land over the millennia. We could spend hours exploring the specifics of each verse, attempting to best understand each and every mistake we made and the wrath they incurred. While important and necessary, we owe it to ourselves, and most importantly, to God, to focus, not only on the problem, but also seek a solution.

Our Torah states,”You, the Jewish People, are children of Hashem, your God” (Devarim 14:1). Rabbinic literature, as well as the active Jewish experience, often refers to God as King. Declaring the Almighty as a “King,” highlights God as an all powerful Ruler, and also establishes the monarchic paradigm of the Jewish people as royalty.

In the second verse of this chapter, we find the Jewish people referred to as princes, princesses and officers in the palace of God. This imbues us with a responsibility to view ourselves as part of the greatness of the world, knowing that our specific monumental importance was etched into the fabric of creation.

We must ask ourselves: “Is this action/word/tone fitting for a prince?” or “Could I ever image a princess behaving in such a way?” When we begin to view ourselves as true royalty, many of our mistakes will simply melt away. When we begin to live life, not as a reaction to a set of unfortunate circumstances, but rather as a member of His Majesty’s palace, leading the charge, our lives will change. We are no longer alone, subject to potential defeat while fighting the battle of morality and goodness. Rather, our powerful royal family, with the King of all Kings at the helm, is all in this together. This chapter serves as a chilling reminder that we come from profoundly royal stock and our actions should follow suit.

Rabbi Derek Gormin Director, Kollel Mechina

בנים אתם לה׳ אלקיכם

16 - EICHA (LAMENTATIONS) - פרק ב Chapter 2 א אֵיכָה יָעִיב ֹו בְאַפאֲדֹנָי אֶת בַת Alas! The Lord in His wrath has shamed 1 fair Zion, has cast down from heaven to צִ ּיֹון הִשְ לִ יְך מִ שָ מַ יִם אֶרֶ ץ תִ פְאֶרֶ ת earth the majesty of Israel. He did not יִשְרָאֵל וְלֹא זָכַר הֲ דֹם רַ גְלָ יו בְ יֹום remember His footstool on His day of אַ פ ֹו . .wrath 2 The Lord has laid waste without pity all בבִלַע אֲ דֹנָ י לא ]וְ לֹא[ חָמַל אֵ ת כָ ל the habitations of Jacob; He has razed נְאֹות יַעֲ קֹב סהָרַ בְעֶבְרָ תֹו מִבְצְרֵ י .in His anger fair Judah’s strongholds He has brought low in dishonor the בַת יְהּודָה הִִיעַּג לָאָרֶץ חִלֵל .kingdom and its leaders

מַ מְ לָ כָ ה וְ שָ רֶ י הָ . In blazing anger He has cut down all the 3 might of Israel; He has withdrawn His גָדַע ּגבָחֳרִי אַף כֹל קֶרֶן יִשְרָאֵל ;right hand in the presence of the foe הֵשִ יבאָ חֹוריְמִ ינֹו מִפְ נֵי אֹויֵב ,He has ravaged Jacob like flaming fire וַּיִבְעַר בְיַעֲ קֹב כְאֵש לֶהָבָה אָכְלָה .consuming on all sides 4 He bent His bow like an enemy, poised סָ בִ י ב . His right hand like a foe; He slew all who delighted the eye. He poured out ד דָרַ ְך קַשְ תֹו כְ אֹויֵב בנִצָ יְמִ ינֹו כְצָ ר His wrath like fire In the Tent of fair ַהֲרֹגוַ ּיכֹל מַחֲמַדֵ י עָיִן בְאֹהֶ ל בַת .Zion צִּיֹון שָ פְַך כָאֵש חֲמָ תֹו. The Lord has acted like a foe, He has 5 laid waste Israel, laid waste all her ההָ יָה אֲ דֹנָי כְ אֹויֵב בִ לַ ע יִשְרָ אֵ ל בִ לַ ע .citadels, destroyed her strongholds כָל אַרְ מְ נֹותֶ יהָ שִ חֵת מִ בְ צָרָ יו וַ ּיֶרֶ ב He has increased within fair Judah mourning and moaning. תבְבַ יְהּודָה תַאֲ נִָה ּיוַאֲ נִּיָה. 6 He has stripped His booth like a garden, ו וַ ּיַחְ מֹס כַ ַ ּגן כֹו שֻשִחֵ תמֹועֲ דֹו ;He has destroyed His tabernacle Hashem has ended in Zion festival and שִ חכַ ה׳ בְצִ ּיֹון מֹועֵ ד וְשַבָ ת וַ ּיִנְאַ ץ Sabbath; in His raging anger He has בְ פֹו זַעַם אַמֶ לְֶך וְ כֹהֵ ן. .spurned king and priest 7 The Lord has rejected His altar, ז זָ נַ חאֲ דֹנָ ימִ זְ בְ חֹו נִ אֵ ר מִ קְ דָ שֹו disdained His sanctuary. He has handed ִיר בְהִסְ ּגיַד אֹויֵבחֹומֹת אַרְ מְנֹותֶיהָ ;over to the foe the walls of its citadels they raised a shout in the house of קֹול נָתְנּו בְבֵית ה׳ כְיֹום מֹועֵד. .Hashem as on a festival day ח בחָשַ ה׳ לְהַשְחִ ית חֹומַ ת בַ ת Hashem resolved to destroy the wall 8 צִ ּיֹון נָטָה וקָ לֹא הֵשִ יב יָדֹו מִבַלֵעַ ,of fair Zion; He measured with a line refrained not from bringing destruction. ַאֲבֶלוַ ּי חֵ ל הוְחֹומָ יַחְדָו אֻמְ לָ לּו. He has made wall and rampart to mourn, together they languish.

17 טָ בְ ע ט ּו בָ אָ רֶ ץ שְ עָ רֶ י הָ אִ בַ ד וְ שִ בַ ר ,Her gates have sunk into the ground 9 He has smashed her bars to bits; her בְרִ יחֶיהָ מַ לְכָ ּה וְשָרֶ יהָ בַ ּגֹויִם אֵ ין ,king and her leaders are in exile תֹורָ ַם ה ּגנְבִיאֶיהָ לֹא מָ צְ אּו חָ זֹון ,instruction is no more; her prophets מֵ ה׳. .too, receive no vision from Hashem 10 Silent sit on the ground the elders of י יֵשְבּולָאָרֶץ יִדְמּו זִקְנֵי בַתצִּיֹון fair Zion; they have strewn dust on הֶעֱ לּו רעָפָ לעַ םרֹאשָ חָ גְ רּו שַ קִ ים their heads and girded themselves with sackcloth; the maidens of הֹורִ ידּו לָאָרֶ ץ רֹאשָ ןבְ תּוֹלת Jerusalem have bowed their heads to יְרּושָ לִָם. .the ground 11 My eyes are spent with tears, my heart יא כָ לּו בַדְמָ עֹות עֵ ינַי חֳמַרְ מְ רּו מֵעַ י is in tumult, my being melts away over נִשְפְַך לָאָרֶץ כְבֵדִי עַל שֶבֶר בַת the ruin of my poor people, as babes and sucklings languish In the squares עַמִ יבֵעָטֵ ףעֹולֵ לוְיֹונֵק בִרְ חֹבֹות .of the city

קִ רְ ָ י ה . ,They keep asking their mothers 12 “Where is bread and wine?” as they יב לְאִמֹתָ ם יֹאמְ רּו אַ ּיֵה דָ גָ ן וָיָיִן languish like battle-wounded In the םבְהִתְעַטְפָ כֶחָ ללָ בִרְ חֹבֹות עִ יר squares of the town, as their life runs בְהִשְתַ פֵ ְך נַפְשָם אֶל חֵ יק אִמֹתָ ם. .out In their mothers’ bosoms 13 What can I take as witness or liken מָה יגאֲעִידְֵך מָה אֲדַמֶה לְָך הַבַת To you, O fair Jerusalem? What can I ִם מָ היְרּושָ לַאַשְ וֶ ה לָ ְך וַאֲ נַחֲמֵ ְך match with you to console you, O fair maiden Zion? For your ruin is vast as בְתּולַ ת בַ ת צִ ּיֹון כִ י גָדֹול כַ ּיָם ?the sea: Who can heal you

שִבְרֵ ְך ימִ יִרְ פָא לָ ְך. Your seers prophesied to you delusion 14 and folly. They did not expose your יד נְבִ יאַ יְִך חָ זּו לְָך שָ וְ א וְתָ פֵ ל וְ לֹא גִ לּו ,iniquity so as to restore your fortunes עַ ל עֲ ו ֹנְֵךלְהָשִ יב שביתך ]שְבּותֵ ְך[ but prophesied to you oracles of ֶחֱ וַ ּי זּו לְָךמַשְאֹות שָ וְא ּומַ דּוחִ ים. .delusion and deception 15 All who pass your way clap their סָפְקּו טו עָלַיְִך כַפַיִם כָל עֹבְרֵי דֶרֶ ְך hands at you; they hiss and wag their head at fair Jerusalem: “Is this the city שָרְ קּו וַ ּיָנִעּו םרֹאשָ לעַ תבַ יְרּושָ לִָם that was called Perfect in Beauty, Joy הֲ זֹאת הָעִ יר שֶ ּיֹאמְ רּו כְלִילַ ת יֹפִ י ”?of All the Earth מָשֹוש לְכָל הָאָרֶ ץ. All your enemies jeer at you; they hiss 16 and gnash their teeth, and cry: “We’ve פָצּו טז עָלַיְִך םפִיהֶ כָ ל אֹויְבַ יְִך שָרְ קּו ruined her! Ah, this is the day we וַ ּיַחַרְקּושֵן אָמְרּו בִלָעְנּו אְַך זֶה ”!hoped for; we have lived to see it הַּיֹום שֶקִ ּו ִינֻהּומָ צָאנּו רָ אִ ינּו.

18 עָשָה יזה׳ אֲשֶר זָמָם בִצַע אֶמְרָתֹו ,Hashem has done what He purposed 17 has carried out the decree that He אֲשֶרָה צִּומִימֵי קֶדֶם הָרַס וְלֹא ordained long ago; He has torn down חָמָל וַיְשַמַחעָלַיְִך אֹויֵב הֵרִ ים קֶרֶ ן without pity. He has let the foe rejoice רָצָ י ִ ְך . over you, Has exalted the might of your enemies.

צָעַק יח לִבָםאֶל אֲ דֹנָי חֹומַת בַת צִ ּיֹון Their heart cried out to the Lord. O 18 הֹורִידִ י כַ ּנ לַחַ הדִמְעָ יֹומָ ם וָלַיְלָ ה wall of fair Zion, shed tears like a torrent day and night! Give yourself אַל תִתְנִיפּוגַת לְָך אַל תִדֹם בַת .no respite, your eyes no rest

עֵ ינְֵך. Arise, cry out in the night at the 19 beginning of the watches, pour out יט קּומִ י רֹּנִי בליל ]בַלַיְלָ ה[ לְ רֹאש your heart like water in the presence אַשְמֻרֹות שִפְכִי כַמַיִם לִבְֵך נֹכַח of the Lord! Lift up your hands to Him for the life of your infants, who faint פְנֵי אֲ דֹנָי שְאִי אֵלָ יו כַפַיְִך עַל נֶפֶ ש .for hunger at every street corner

עֹולָלַיְִך הָעֲטּופִ ים בְרָ עָ ב בְ רֹאש כָ ל See, Hashem, and behold, to whom 20 חּוצֹות. You have done this! Alas, women eat their own fruit, their new-born babes! כ רְאֵה ה׳ וְהַבִיטָה לְמִי עֹולַלְתָ כֹה Alas, priest and prophet are slain in אִם תֹאכַלְנָה נָשִים פִרְיָם עֹלֲלֵי !the sanctuary of the Lord טִפֻחִים אִם יֵהָרֵג בְמִקְדַש אֲדֹנָי Prostrate in the streets lie both young 21 and old. My maidens and youths are כֹהֵ ן וְנָבִ יא. fallen by the sword; You slew them on Your day of wrath, You slaughtered שָכְ כא בּו לָאָרֶ ץ חּוצֹות נַעַ ר וְזָקֵ ן .without pity

בְתּוֹלתַ י יּובַחּורַ נָפְ לּו בֶחָרֶ ב הָרַ גְתָ You summoned, as on a festival, my 22 בְיֹום אַפֶָך טָבַחְתָ לֹא חָמָ לְתָ . neighbors from roundabout. On the day of the wrath of Hashem, none כב תִקְרָ אכְ יֹום דמֹועֵ מְגּורַ י מִסָבִ יב survived or escaped; those whom I וְלֹא הָ יָה בְ יֹום אַ ף ה׳ פָלִ יט וְשָרִ יד .bore and reared my foe has consumed אֲשֶר טִפַחְתִ י וְרִ בִיתִ י אֹיְבִי כִלָ ם.

19 INTRODUCTION TO CHAPTER 3: FIRST PERSON PROBLEMS Reading something in first person always feels a little unusual. Most writing, certainly in the Torah, is in third person. “And God called out to Moses,” or “The Jewish people sinned.” But when you read something in first person, the writer is deliberately trying to achieve something. They want you to see the world through their eyes.

This chapter of Eicha is unusual because it is written in first person. It begins, “I am the person who has seen suffering.” It’s hard not to get lost in that “I.” The writer wants the reader to consider what suffering they have seen themselves. The third chapter of Eicha should not be read, it should be experienced.

Allow me to shift to first person: I have always found this section heartbreaking. This chapter always reminds me of times in my life where the people I sought comfort from were also the ones causing me pain. Perhaps it was a parent or a teacher, but there have been times when after being disappointed or disciplined, the instinctive person who I reached out to for consolation was the very source of my anguish.

This chapter highlights the complication of any relationship we hold dear. We don’t just have loved ones and enemies. Most people in our lives – friends, relatives, mentors – have served in both positions, often simultaneously.

Perhaps that is why the Talmud finds an allusion for itself in one of the verses in this chapter. “You’ve placed me in darkness, among the dead (3:6).” The Talmud interprets this to refer to the Babylonian Talmud. Unlike other codes of law or books of scripture, the Talmud is chaotic. The desultory structure of the Talmud reflects the complication of a world in exile. Our relationships can be filled with doubt: Will this person bring me pleasure or pain? And just as our relationships can cause doubt, the Talmud emerges from this world – with all its complication and uncertainty – and imitates the structure of an unredeemed world.

It is a reminder that a relationship in doubt doesn’t mean it is not there. It is through the world of uncertainty that we can build the resilience for redemption. We may not have the confidence associated with certainty, but it is through our doubts that we develop our own path. I find that comforting.

Rabbi Dovid Bashevkin Director, NCSY Education

20 - EICHA (LAMENTATIONS) - פרק ג Chapter 3 אאֲנִי הַּגֶבֶר רָאָה עֳנִי בְשֵבֶט I am the man who has known affliction 1 עֶ בְ רָ ת ֹו . ;under the rod of His wrath 2 Me He drove on and on in unrelieved ב אֹותִ י נָהַ ּיֹלַ ג ְךוַחֹשֶ ְך וְ לֹא אֹור. ;darkness ג אְַךבִ ייָשֻ ב יַהֲ פְֹך יָדֹוכָל הַ ּיֹום. On none but me He brings down His 3 hand again and again, without cease.

ד בִלָהבְשָרִ יוְעֹורִי שִבַר עַצְמֹותָ י. He has worn away my flesh and skin; He 4 has shattered my bones. ה בָ נָה עָלַי וַ ּיַקַ ף רֹאש ּותְ לָאָ ה. 5 All around me He has built misery and ו בְמַחֲשַ כִ ים הֹושִ יבַ נִי יכְמֵתֵ עֹולָ ם. ;hardship 6 He has made me dwell in darkness, like זָדַרּג בַעֲדִי וְלֹא אֵצֵא הִכְבִיד .those long dead

ְ נ חָ שְ תִ י . He has walled me in and I cannot break 7 out; He has weighed me down with ַם ח ּגכִי אֶזְעַק וַאֲשַּוֵעַ שָתַם .chains

תְ פִ לָ תִ י . And when I cry and plead, He shuts out 8 ט ּגָדַר דְרָ כַי בְגָזִית נְתִ יבֹתַי עִ ָ ּוה. ;my prayer 9 He has walled in my ways with hewn י דֹב אֹרֵ ב הּוא לִ י אריה ]אֲרִ י[ .blocks, He has made my paths a maze בְמִסְתָרִ ים. He is a lurking bear to me, a lion in 10 hiding; יא דְ רָ יכַ סֹורֵ ר וַ יְפַשְ חֵ נִי שָ מַ נִ י שֹמֵ ם. 11 He has forced me off my way and יב דָרְַך קַשְתֹו וַּיַצִיבֵנִי כַמַטָרָא .mangled me, He has left me numb לַ חֵ ץ . He has bent His bow and made me the 12 target of His arrows:

יג הֵבִיא בְכִלְיֹותָי בְ נֵי אַשְ פָ תֹו. He has shot into my vitals the shafts of 13 His quiver. יד הָ יִיתִי שְ חֹק לְכָל עַמִ י נְגִ ינָתָ ם כָ ל 14 I have become a laughingstock to all הַ ּיֹום. people, the butt of their gibes all day טוהִשְבִ יעַ נִי בַמְרֹורִ ים הִרְ וַנִי לַעֲ נָה. .long 15 He has filled me with bitterness, sated טז וַּיַגְרֵס בֶחָצָץ שִּנָי הִכְפִישַנִי .me with wormwood בָ אֵ פֶ ר. He has broken my teeth on gravel, has 16 ground me into the dust.

יז תִוַ זְ נַ ח מִ שָ לֹום נַ פְ שִ י נָשִ יתִ י My life was bereft of peace, I forgot what 17 טֹובָ ה. .happiness was

21 יח וָ אֹמַר דאָבַ ינִצְחִ וְתֹוחַ לְתִי מֵ ה׳. I thought my strength and hope had 18 perished before Hashem.

זְכָר יט עָ נְיִיּומְרּודִ י לַעֲ נָה וָ רֹאש. To recall my distress and my misery was 19 כ זָכֹור תִ זְכֹור ותשיח ]וְתָ שֹוחַ [ ;wormwood and poison 20 Whenever I thought of them, I was עָלַי נַפְשִי. .bowed low כאזֹאת אָשִ יב אֶ ל לִבִי עַל ןכֵ אֹוחִ יל. But this do I call to mind, therefore I 21 have hope: כב יחַסְדֵ ה׳ כִ ילֹא תָמְ נּו יכִ לֹא כָ לּו 22 The kindness of Hashem has not ended, רַ חֲ מָ י ו . .His mercies are not spent חֲדָשִ כגים לַבְקָרִים רַ בָה אֱ מּונָתֶ ָך. – They are renewed every morning 23 Ample is Your grace!

כדחֶלְקִי ה׳ אָמְרָה נַפְשִי עַל כֵן Hashem is my portion,” I say with full“ 24 אֹוחִ יל לֹו. .heart; therefore will I hope in Him 25 Hashem is good to those who trust in טֹוב כה ה׳ לְ קֹוָו ש לְנֶפֶתִדְרְשֶ ּנּו. ;Him, to the one who seeks Him כו טֹוב וְיָחִ יל וְדּומָ ם לִתְ שּועַ ת ה׳. It is good to wait patiently till rescue 26 comes from Hashem.

כז טֹוב לַ ּגֶבֶר יכִ איִשָ עֹל בִ נְעּורָ יו. It is good for a man, when young, to 27 כח יֵשֵב בָדָ ד וְיִדֹם כִ י נָטַל עָלָ יו. ;bear a yoke 28 Let him sit alone and be patient, when כט יִתֵן בֶעָפָרפִיהּו אּולַי יֵש תִקְ וָ ה. .He has laid it upon him 29 Let him put his mouth to the dust – ן ליִתֵ לְמַכֵהּו לֶחִ י יִשְבַע בְחֶרְ פָ ה. .there may yet be hope י לאכִ לֹא יִזְנַח לְעֹולָם אֲ דֹנָי. ;Let him offer his cheek to the smiter 30 Let him be surfeited with mockery. לב כִי אִם הֹוגָה וְרִחַם כְרֹב חסדו 31 For the Lord does not reject forever, ]חֲסָדָ יו[. 32 But first afflicts, then pardons in His לג כִ י לֹא עִ ּנָה מִ לִ בֹו וַ ַּיּגֶה בְ נֵי אִ יש. .abundant kindness 33 For He does not willfully bring grief or לדלְדַכֵא תַחַת רַגְלָיו כֹל אֲסִירֵי ,affliction to man

אָ רֶ ץ . Crushing under His feet All the 34 להלְהַטֹות מִשְפַטָבֶר ּגנֶגֶד פְנֵי .prisoners of the earth 35 To deny a man his rights in the presence עֶלְ יֹון. ,of the most high לו לו ֵתלְעַ ּואָדָם בְרִיבֹו אֲדֹנָי לֹא To wrong a man in his cause – this the 36 רָ אָ ה . .Lord does not choose

22 מִ י לזזֶה אָמַ ר וַתֶהִי אֲ דֹנָי לֹא צִ ָ ּוה. Whose decree was ever fulfilled, unless 37 the Lord willed it?

מִפִ לח יעֶלְ יֹון לֹא תֵ אצֵ הָרָ עֹות וְהַ טֹוב. ,Is it not at the word of the most high 38 לט מַ ה ּיִתְ אֹונֵן אָדָם חָ י ּגֶבֶר עַ ל חטאו ?that weal and woe befall 39 Of what shall a living man complain? ]חֲטָאָ יו[. !Each one of his own sins מ נַ חְ פְ שָ ה דְ רָ כֵ ינּו וְ נַ חְ קֹרָ ה וְ נָ שּובָ ה ,Let us search and examine our ways 40 עַ ד ה׳. ;and turn back to Hashem 41 Let us lift up our hearts with our hands נִשָא מא לְבָבֵנּו אֶל כַפָיִם אֶל אֵל :to God in heaven

בַ שָ מָ ִ י ם . We have transgressed and rebelled, and 42 You have not forgiven. מב נַחְ נּו פָשַ עְ נּו ּומָרִ ינּו אַתָ ה לֹא 43 You have clothed Yourself in anger and סָ לָ חְ תָ . .pursued us, You have slain without pity מג סַכֹתָה בָאַף וַתִרְדְפֵנּו הָרַגְתָ לֹא You have screened Yourself off with a 44 חָ מָ לְ תָ . .cloud, that no prayer may pass through 45 You have made us filth and refuse in the כ מד ֹותָהסַבֶעָ נָןלְָך מֵעֲבֹור תְ פִלָ ה. .midst of the peoples סְחִ י מהּומָ אֹוס תְשִימֵ נּו בְקֶרֶ ב הָעַמִ ים. .All our enemies loudly rail against us 46 47 Panic and pitfall are our lot, death and פָצּו מו עָלֵינּו פִיהֶם לכָ אֹיְבֵ ינּו. .destruction מזפַ דחַ וָ פַ תחַ הָ היָ לָ נּו הַ שֵ את וְהַ שָ בֶ ר. My eyes shed streams of water over the 48 ruin of my poor people.

מחפַלְגֵי מַיִם תֵרַד עֵינִי עַל שֶבֶר בַת ,My eyes shall flow without cease 49 עַ מִ י . ,without respite 50 Until Hashem looks down and beholds מט עֵ הְרָ ינִ י נִוְ ּגלֹא תִדְ מֶ ה מֵ אֵ ין הֲ פֻ גֹות. .from heaven נ עַ ד יַשְקִ יף וְיֵרֶ א ה׳ מִשָמָ יִם. My eyes have brought me grief over all 51 the maidens of my city.

נא עֵ ינִי העֹולְלָ ילְנַפְשִ מִ כֹל בְ נֹות עִירִ י. ,My foes have snared me like a bird 52 נב צֹוד צָ דּונִי כַצִ פֹור אֹיְבַי חִ ּנָם. .without any cause 53 They have ended my life in a pit and נג צָמְתּו בַ בֹור חַדּוּי ָי וַ ַּיאֶבֶן בִ י. .cast stones at me 54 Waters flowed over my head; I said: I am נד צָ פּו מַ יִם עַ ל רֹאשִי אָמַרְתִ י נִגְזָרְתִ י. !lost נה קָרָאתִי שִמְָך ה׳ מִ בֹור תַחְתִ ּיֹות. ,I have called on Your name, Hashem 55 from the depths of the pit.

23 נו קֹולִי שָ מָ עְ תָ לאַ תַ עְ םלֵ אָ זְ נְ ָך לְרַ וְחָ תִ י Hear my plea; do not shut Your ear to 56 לְ שַ ְ ו עָ תִ י . !my groan, to my cry 57 You have ever drawn night when I נז קָרַבְתָבְיֹום אֶקְרָאֶךָ אָמַרְתָ אַל called You; You have said, “Do not תִירָ א. ”!fear 58 You championed my cause, O Lord, רַ נחבְתָ אֲ דֹנָי רִ יבֵ י נַפְשִ י ּגָאַ לְתָ חַ ּיָי. .You have redeemed my life נט רָ אִיתָ ה ה׳ עַ ּוָתָתִי שָ פְטָה מִשְ פָטִ י. You have seen, Hashem, the wrong 59 done me; Oh, vindicate my right!

ס רָאִיתָה כָל נִקְמָתָם כָל מַחְשְבֹתָם You have seen all their malice, all their 60 לִ י. ;designs against me 61 You have heard, Hashem, their taunts, סא שָמַעְתָ חֶרְפָתָם ה׳ כָל מַחְשְבֹתָם ,all their designs against me

עָ לָ י . The utterings and thoughts of my 62 adversaries are against me all day שִ סבפְתֵיקָמַ י וְהֶ גְיֹונָם עָלַי כָל הַ ּיֹום. .long סגשִבְתָם וְקִימָתָם הַבִיטָה אֲנִי See how, at their ease or at work, I am 63 מַ נְּגִינָתָ ם. .the butt of their gibes 64 Give them, Hashem, their deserts תָ סדשִ יב ְ לָהֶ םמּול ּגה׳ כְ מַ עֲשֵ ה יְדֵ יהֶ ם. .according to their deeds סהתִתֵ ן ַתלָהֶם מְ לֵבגִ ּנתַאֲ לָתְ ָך לָהֶ ם. Give them anguish of heart; Your 65 curse be upon them!

סו תִרְ דֹף בְאַף וְתַשְמִ ידֵם מִתַחַת שְמֵ י Oh, pursue them in wrath and destroy 66 ה׳. them from under the heavens of Hashem!

24 INTRODUCTION TO CHAPTER 4: FROM BAD TO WORSE The fourth chapter in Eicha is one of the most difficult chapters to read, let alone understand. The twenty-two verses are arranged according to the letters in the Hebrew alphabet, a theme generally used when the topic discussed is one for which we don’t really have the right words to express our emotions. Using all of the letters symbolizes that we are looking for the right words, but we don’t have all the answers.

While it’s hard to understand such atrocities, this chapter graphically depicts Yerushalayim when it was ravaged by famine and in a state of complete chaos.

As the famine worsened, so did morality spiral downward. According to Yirmiyahu the prophet, the people were worse than animals. Elders and priests no longer earned respect, the blind wandered through the streets, the young could not get food, and mothers would cook their own children.

However, it was not the scarcity of food that caused the the loss of morality; rather, the reverse was true. The Jewish people exhibited these toxic behaviors before and refused to change their ways when warned. When things were good, and there was no suffering, they were bad. When things were bad, they were worse. The suffering now was most of all caused by their own community of immorality that they themselves created. This chapter is speaking of an extreme event caused by an extreme reaction. It shows how bad it can be when a society becomes corrupted.

To make this lesson practical today, these are the questions I like to reflect on while reading this chapter: Where in my life do I allow immorality or inappropriate behavior to be acceptable? What I read? What I watch? How I choose to spend my time? Am I choosing role models or mentors that are guiding me in the right direction? If not, what steps do I need to take to make better choices? What is the first step?

Rabbi Dov Pianko Director, TJJ Bus 6

25 - EICHA (LAMENTATIONS) - פרק ד Chapter 4 אֵ היכָ איּועַ ם זָהָ ב יִשְ נֶא הַ כֶתֶ ם הַ טֹוב Alas! The gold is dulled, debased the 1 finest gold! The sacred gems are spilled תִשְתַפֵכְנָה אַבְנֵי קֹדֶ ש בְרֹאש כָל .at every street corner חּוצֹות. 2 The precious children of Zion; once ב בְ נֵיצִ ּיֹון הַ יְקָרִ ים הַמְסֻ לָאִ ים בַפָ ז valued as gold – alas, they are accounted as earthen pots, work of a אֵ יכָה נֶחְשְ בּו לְנִבְלֵי חֶרֶש מַעֲשֵ ה !potter’s hands

ייְדֵ יֹוצֵר. Even jackals offer the breast and suckle 3 their young; But my poor people has ג ַ ּגם תנין ]תַ ּנִים[ חָ לְ צּו דשַ הֵ ינִיקּו turned cruel, like ostriches of the ּגּורֵ יהֶ ן בַ ת עַמִ י לְאַ כְ זָר כי ענים .desert ]כַ יְעֵ נִים[ בַמִדְבָ ר. The tongue of the suckling cleaves to 4 its palate for thirst. Little children beg ד דָבַ ק שֹוןלְ יֹונֵק אֶ ל חִ כֹו בַצָמָ א .for bread; none gives them a morsel עֹולָלִ ים שָאֲ לּו לֶחֶ ם פֹרֵש אֵ ין לָהֶ ם. Those who feasted on dainties lie 5 famished in the streets; those who ההָ אֹכְלִ ים לְמַעֲדַ ּנִים נָשַ מּו בַ חּוצֹות were reared in purple have embraced הָאֱמֻ נִים עֲלֵ י תֹולָ ע חִבְ קּו .refuse heaps אַשְ פַ תֹות. The guilt of my poor people exceeded 6 the iniquity of Sodom, which was ו וַּיִגְדַל עֲוֹן בַת עַמִי מֵחַטַאת סְדֹם overthrown in a moment, without a hand striking it. הַהֲפּוכָה כְמֹו רָגַעוְלֹא חָלּו בָּה 7 Her elect were purer than snow, whiter יָדָ יִ ם. than milk; their limbs were ruddier than coral, their bodies were like sapphire. ּו נְ זזִ ירֶ זַיהָכ מִשֶ לֶג צַ חּו מֵ חָ לָב אָדְ מּו 8 Now their faces are blacker than soot, עֶצֶם מִפְ נִינִים סַפִ יר ּגִזְרָתָ ם. ;they are not recognized in the streets Their skin has shriveled on their bones, ח חָשְַךמִשְחֹור תָאֳרָם לֹא נִכְרּו .it has become dry as wood

בַ חּוצֹות דצָפַ עֹורָ ם עַל עַצְמָ ם יָבֵ ש Better off were the slain of the sword 9 הָ יָה כָעֵ ץ. than those slain by famine, who pined away, [as though] wounded, for lack of טטֹובִ ים הָ יּו חַלְלֵי חֶרֶב מֵחַלְלֵי רָ עָ ב .the fruits of the field שֶהֵ ם יָזּובּו מְדֻקָרִ ים מִתְ נּובֹת שָדָ י. With their own hands, tenderhearted 10 women have cooked their children; ייְדֵ י נָשִ יםרַחֲמָ נִּיֹות בִשְ לּו יַלְדֵ יהֶ ן such became their fare, in the disaster הָ יּו לְבָרֹות לָמֹו בְשֶבֶר בַת עַמִ י. .of my poor people 11 Hashem vented all His fury, poured out הכִלָ ה׳ יאאֶת חֲמָ תֹו שָפְַך חֲ רֹון אַ פֹו His blazing wrath; He kindled a fire in וַ ּיַצֶת אֵש בְצִּיֹון וַ לתֹאכַ יְסֹודֹתֶיהָ . .Zion which consumed its foundations

26 לֹא יב הֶאֱמִ ינּו מַ לְכֵ י אֶרֶ ץ וכל ]כֹל[ ,The kings of the earth did not believe 12 nor any of the inhabitants of the world, יֹשְ בֵי תֵ לבֵ יכִ יָבֹא רצַ וְ אֹויֵב בְשַ עֲרֵ י That foe or adversary could enter the יְרּושָ לִָם. .gates of Jerusalem מֵחַ יגטֹאת נְבִיאֶיהָ ֹנֹותעֲ וכֹהֲ נֶיהָ It was for the sins of her prophets, the 13 iniquities of her priests, who had shed הַ שֹפְכִים בְקִרְ בָּה דַ ם צַדִ יקִ ים. .in her midst the blood of the just נָעּו ידעִוְרִ יםבַ חּוצֹות נְגֹאֲ לּו בַדָ ם They wandered blindly through the 14 streets, defiled with blood, so that no בְ לֹא יּוכְ לּו יְִעּוּג בִלְבֻשֵיהֶ ם. .one was able To touch their garments טו סּורּו טָמֵ א קָרְ אּו לָ מֹו סּורּו סּורּו Away! Unclean!” people shouted at“ 15 them, “Away! Away! Touch not!” So they אַל תִּגָעּו כִי נָצּו ַם ּגנָעּו אָמְרּו wandered and wandered again; for the בַ ּגֹויִם לֹא יֹוסִ יפּו לָגּור. nations had resolved: “They shall stay here no longer.”

טז פְ ינֵ ה׳ חִ םלְקָ לֹא יֹוסִ יף לְ הַ בִ יטָ ם פְ נֵ י Hashem’s countenance has turned 16 כֹהֲ נִיםלֹא נָשָ אּו זקנים ]ּוזְקֵ נִים[ away from them, He will look on them no more. They showed no regard for לֹא חָ נָנּו. .priests, no favor to elders עודינה יז ]עֹודֵ ינּו[ תִ כְלֶינָה עֵ ינֵינּו אֶ ל Even now our eyes pine away in vain 17 עֶ זְרָתֵ נּו הָבֶ ל ָתֵ בְצִפִנּוּיצִפִ ינּו אֶ ל ּגֹוי for deliverance. As we waited, still we wait for a nation that cannot help. לֹא יֹושִ עַ . 18 Our steps were checked, we could not צָ דּו יחצְעָדֵ ינּו מִ לֶכֶ ת בִרְ חֹבֹתֵ ינּו קָרַ ב ,walk in our squares. Our doom is near our days are done – alas, our doom has קִצֵינּומָ לְאּו יָמֵינּו כִי בָא קִצֵ ינּו. !come יט קַ לִ יםהָ יּו רֹדְ פֵ ינּו מִ ּנִשְרֵי שָמָ יִם עַ ל Our pursuers were swifter than the 19 eagles in the sky; they chased us in הֶהָרִים דְ לָקֻנּו בַמִדְבָראָרְ בּו לָ נּו. the mountains, lay in wait for us in the כ רּוחַ אַפֵ ינּו מְשִיחַ ה׳ נִלְכַ ד .wilderness 20 The breath of our life, Hashem’s בִשְחִיתֹותָ םאֲשֶ ר אָמַרְ נּו בְצִ לֹו – anointed, was captured in their traps נִחְ יֶה בַ ּגֹויִם. He in whose shade we had thought to live among the nations.

כא שִ ישִ י יוְשִמְחִ תבַ אֱ דֹום יושבתי Rejoice and exult, fair Edom, who dwell 21 ]יֹושֶבֶ ת[ בְאֶרֶ ץ עּוץ ַם ּג עָלַיְִך in the land of Uz! To you, too, the cup תַעֲבָ ר כֹוס תִשְ כְרִ י וְתִתְעָרִ י. shall pass, You shall get drunk and expose your nakedness.

תַ כבם עֲ וֹנְֵךבַ ת צִ ּיֹון לֹא יֹוסִ יף Your iniquity, fair Zion, is expiated; He 22 לְהַ גְלֹותֵ ְך פָקַ ד עֲ וֹנְֵך תבַ אֱ דֹום ּגִלָ ה ,will exile you no longer. Your iniquity fair Edom, He will note; He will uncover עַל חַ טֹאתָ יְִך. .your sins

27 INTRODUCTION TO CHAPTER 5: NO MATTER THE TURBULENCE Once, a pilot for a major airline visited our class. He was the father of one of the students and agreed to join us to describe his unique professional life. Someone asked him if flying made him nervous. He said, “not really.” The student persisted. “Ever? What about when the plane hits severe turbulence? You are the captain, and the plane is bouncing and on the verge of being out of control! No panic at all?” The pilot smiled. And explained: “We have different seats on the plane, and, as a result, different perspectives. When you experience those jolts, the unsettling effect is magnified by the fact that you see and feel nothing else. You can’t identify the source of the movement. You have no instrumentation or gages to measure or define what’s happening. Most importantly, you have a seat-back or a wall in front of you, with no way of knowing what will happen next. For me, turbulence can be explained and easily identified. And I get to look out my front window and see how things are likely to unfold. It’s not quite as scary.” In the ultimate section of Eicha, we continue with the themes of forlornness and utter devastation. Verse 15 captures this despair with the simple yet heartbreaking statement that “The joy of our heart has ceased, our dancing has turned into mourning.” Verse 18 famously presents imagery of ultimate contrast between what is and what was/what should be, by describing “For Mount Zion, which has become desolate; foxes prowl over it.” Things are bleak, the reality is awful. But there is a prayer, and a recipe for coping and for rebirth. In arguably the most well-known line in the book, we plead “Restore us to You, O Lord, that we may be restored!” (Verse 21). Even with a degree of poetic license, the obvious redundancy seems circular and almost absurd. Other translations present only stronger questions. “Return us, God, and we shall return.” What kind of offer are we making? What form of compromise do we suggest? Our Rabbis interpreted this as being the ultimate theological negotiation, and a parallel to modern courtship. Who will make the first step? If God initiates the process and begins rapprochement, we can summon the resolve to follow. God, in turn, patiently awaits with all promise of His infinite gifts. He simply wants us to make the first move. Perhaps there is a variation of this idea that can guide us through the end of our recitation and study of Eicha, and beyond. Like our air traveler, we contend with terrifying turbulence, both personal and national. There is only one way to navigate such challenges without dread and hopelessness. When we can trust in a cause and Creator, when we can identify the different movements, and when we can look out in front and see all of the potential and clarity that awaits, we develop resilience and optimism. In this way, request of “Hasheveinu – Return us.” is not about as much about God’s reaching out first as it is about His charting a course and reassuring that there is a direction and destination. When we know that there is a light at the end of the tunnel, a reason for the darkness, and a Master plan above all, we can endure and even flourish. Rabbi Moshe Benovitz Director, Kollel

28 - EICHA (LAMENTATIONS) - פרק ה Chapter 5 אזְכֹר ה׳ מֶ ה הָ יָה לָ נּו הביט ]הַבִיטָ ה[ Remember, Hashem, what has 1 befallen us; Behold, and see our ּורְ אֵה אֶת חֶרְ פָתֵ נּו. !disgrace נַחֲ בלָתֵ נּו הנֶהֶפְכָ לְזָרִ ים בָתֵ ינּו לְנָכְרִ ים. ,Our heritage has passed to aliens 2 our homes to strangers. ג יְתֹומִ ים הָ יִינּו אין ]וְאֵ ין[ באָ אִמֹתֵ ינּו 3 We have become orphans, כְאַ לְמָ נֹות. fatherless; our mothers are like widows. מֵימֵ דינּו בְכֶסֶ ף שָתִ ינּו עֵצֵ ינּו בִמְחִ יר 4 We must pay to drink our own יָ בֹאּו. water, obtain our own kindling at a price. ה עַ ל צַ ָארֵ ּונּו נִרְדָ פְ נּו יָגַעְ נּו לא ]וְ לֹא[ 5 We are hotly pursued; exhausted, הּונַח לָ נּו. .we are given no rest ו מִ צְרַ יִםנָתַ ּנּו יָד אַשּור לִשְ בֹעַ לָחֶ ם. We hold out a hand to Egypt; to 6 Assyria, for our fill of bread.

ז אֲ בֹתֵ ינּו חָטְ אּו אינם אנחנו ]וְאֵ ינָם ;Our fathers sinned and are no more 7 וַאֲ נַחְנּו[ עֲ וֹנֹתֵיהֶם סָבָלְ נּו. .and we must bear their guilt 8 Slaves are ruling over us, with none חעֲבָדִים מָשְ לּו בָ נּו פֹרֵק אֵין מִ ּיָדָ ם. .to rescue us from them טבְנַפְשֵנּו נָבִיא לַחְמֵנּו מִפְנֵי חֶרֶב We get our bread at the peril of our 9 הַ מִ דְ בָ ר . lives, cecause of the sword of the wilderness.

י עֹורֵנּו כְתַ ּנּור נִכְמָ רּו מִפְ נֵי זַלְעֲ פֹות Our skin glows like an oven, with 10 רָ עָ ב . .the fever of famine 11 They have ravished women in Zion, יא נָשִ ים בְצִּיֹוןעִּנּו בְתֹֻלת יבְעָרֵ יְהּודָ ה. .maidens in the towns of Judah יב שָרִים בְיָדָם נִתְלּו פְנֵי זְקֵנִים לֹא ;Princes have been hanged by them 12 no respect has been shown to נֶ הְ דָ ר ּו . .elders יג בַחּורִ ים טְ חֹון נָשָ אּו ּונְעָרִ ים בָעֵ ץ ,Young men must carry millstones 13 and youths stagger under loads of שָכָ ל ּו . .wood יד זְקֵ נִיםמִשַ רעַ שָבָ תּו בַחּורִ ים ,The old men are gone from the gate 14 מִ ְ ּנגִ ינָ תָ ם. .the young men from their music 15 Gone is the joy of our hearts; our טושָבַת מְש שֹולִבֵנּו נֶהְפְַך לְאֵבֶל .dancing is turned into mourning מְ ח ֹ נ לֵ ּו .

29 נָפְלָהטז עֲטֶרֶת רֹאשֵנּו אֹוי נָא ;The crown has fallen from our head 16 woe to us that we have sinned! לָנּו כִי חָטָ אנּו. 17 Because of this our hearts are sick, לעַ יזזֶה הָ יָה דָ וֶה לִבֵ נּו עַל אֵ לֶ ה because of these our eyes are dimmed: חָשְ כּו עֵ ינֵינּו. 18 Because of Mount Zion, which lies עַ יח להַ רצִ ּיֹון שֶשָמֵ ם שּועָלִ ים .desolate; jackals prowl over it הִ לְ כּו בֹו. But You, Hashem, are enthroned 19 forever, Your throne endures יטאַתָ הה׳ לְעֹולָם תֵשֵב כִסְאֲ ָך .through the ages לְ דֹר וָדֹור. ,Why have You forgotten us utterly 20 forsaken us for all time?

כ לָמָה לָנֶצַחתִשְכָחֵנּו תַעַזְבֵנּו ,Take us back, Hashem, to Yourself 21 לְ אֹרֶ ְך יָמִ ים. and let us come back; renew our days as of old! הֲשִ כאיבֵ נּו ה׳ אֵ לֶ יָך ונשוב 22 For truly, You have rejected us, ]וְנָשּובָה[ש חַדֵיָמֵינּו כְקֶדֶ ם. Bitterly raged against us. Take us back, Hashem, to Yourself, and let כב כִי אִם מָאֹס מְאַסְתָ נּו קָצַפְתָ us come back; renew our days as of עָלֵינּו עַד מְ אֹד. !old

30 KINOT

31 INTRODUCTION TO KINOT FOR THESE THINGS I CRY Imagine a parent gives a child a shiny new balloon. The delighted child is mesmerized for a few minutes until without realizing it, the string slips through her fingers. The child franticly attempts to retrieve the balloon but it rises higher and higher beyond her grasp. The distraught child begins to cry. Her parent empathizes with her loss and offers a few words of comfort but sheds no tears.

Why don’t adults cry over a lost balloon?

Crying is one of the rawest emotions and manifests when we are faced with a reality that falls drastically short of our expectations. Every adult knows that balloons don’t last too long. In a few days they deflate or are lost. Losing a balloon is by no means an emotional shock and therefore doesn’t produce tears. To a child, however, losing her balloon is so devastating because she genuinely expects that her balloon will last forever. She anticipates that she will always have the joy of playing with a large inflated balloon

For many of us, tears do not flow naturally and easily on Tisha B’Av. Perhaps it is hard to mourn the Beit Hamikdash, because there is no discrepancy between our reality and our expectations. We do not have great dreams for the future and we are satisfied with our current reality. Kinot help us recognize the negative realities of the exile we are in, and the grandeur of the Beit Hamikdash that was destroyed. Its imagery encourages us to yearn for what we once had and can now only hope to regain. Kinot and the tears shed on Tisha B’Av, remind us of the challenges of our current galut reality, and inspire us to work towards the days of Mashiach and a world where we will feel Hashem’s presence and there will be inner peace for each one of us and peace for all of Yisroel.

Mrs. Elisheva Kaminetsky Dean of Education, Overseas Girls Programs

32 INTRODUCTION TO KINAH 3 ON THIS NIGHT When the Jews were wandering in the desert, Moshe sent spies to Israel to see the land. The spies came back with a slanderous report after 40 days scouting the land. Instead of having faith in Hashem, that He would only bring us into a good land, a land flowing with milk and honey, the Jews believed the spies, and on that night, they wept. Our Rabbis say that because the Jews wept after the report of the spies, Hashem declared the Ninth of Av a night of tears, a night of tragedy, and a night of endless sorrow.

There was an old woman who lost her son and every night she would cry bitterly over the fate of her child. She lived near Rabban Gamliel who would occasionally hear her anguished screams. Whenever he heard the bereaved woman’s voice, he would remember the destruction of the Beit Hamikdash and cry as well.

Our Rabbis tell us that all suffering we experience has its roots in the destruction of the Beit Hamikdash. All suffering is easier if we know that it has a purpose. For example, we can stay up all night studying as long as we know it will help us pass the final the next day.

When we had the Beit Hamikdash, Hashem was fully integrated into our lives. We could visit Him and see his presence whenever we wanted. Whenever we were lost or confused in life, all we had to do was see the splendor of God’s home and we would be instantly reassured. Without the Beit Hamikdash, we lack such reassurances, so when we suffer, its for real.

On Tisha B’Av, we mourn the destruction of the Beit Hamikdash and the suffering that our people have undergone since, which is all the more harder without being able to see the grand design.

Tisha B’Av is a day to mourn and remember all sadness. What are you mourning for tonight?

Leah Moskovich Director, GIVE West

33 On This Night, I Will Weep An original poem by Leah Moskovich

On this night, I will weep For the baby that did not live to see her first birthday For the father who can no longer teach her Torah For the mother who no longer sings Shema into her ear And for this world, which will never see her reappear.

On this night, I will weep For the young mother who lays sick in her bed For the clock ticking away, waiting for her final breath For her children, who will not have a mother to walk them down their wedding aisle For her husband, who no longer has a wife to illuminate and elevate his smile.

On this night, I will weep For the father who has lost his job For the stress he and his wife must endure to feed their starving children For his lost faith in the world and in his very own talents For his health, his happiness, and for his whole life’s balance.

On this night, I will weep For the brother who is lost and unaffiliated For the Shabbat he no longer keeps, and for his kitchen that is no longer Kosher For his parents who pray for his quick and speedy return For his soul that is drying out, running from Hashem at every turn.

On this night, I will weep For the sister, who is single and looking for her match For her nights that are lonely, and her phone that receives no calls For her self-worth that she questions after every bad date For her tear-stained siddur, praying for her future family’s fate.

On this night, I will weep For the couple that awaits their first child For the countless babies they have lost in the process For the painful treatments, procedures, and medications galore For the agony, embarrassment, jealousy, and yearning at their core.

On this night, I will weep For every Jewish boy and every Jewish girl For every Jewish family and every Jewish future For without the Beit Hamikdash everyone has suffering and pain May Mashiach come speedily in our days, Bimheira B’Yameinu, Amen.

34 בְלֵיל זֶהיִבְכָיּון וְיֵילִילּו בָ נַי. ְדֹולָהּג הַשִ נְאָה מֵאֵת אֲשֶ ר בְלֵיל זֶה בחָרַ בֵית יקָדְשִ וְנִשְרְ פּו אֲ הֵ בָ ּה . אַרְ מֹונַי. ּוכְאַ לְמְנּות חַ ּיּות כְאִשָ ה נֶעֱ זָבָ ה. וְכָלבֵ יתיִשְרָ לאֵ יֶהְּגּו בִ יגֹונַי. וַ תֹאמֶר צִּיֹון עֲ זָבַ נִי ה׳. בְלֵיל זֶה: כּו וְיִבְאֶת הַשְרֵ פָה אֲשֶר שָרַ ף ה׳: בְלֵ ילזֶה יקָדַרְתִ וְחָשְ כּו הַמְ אֹורֹות. בְלֵיל זֶה תְ יַלֵל מַרָה עֲ נִּינֶחְדֶ לֶ ת. לְחֻרְ בַן בֵית יקָדְשִ ּובִ טּול מִשְמָ רֹות. ּומִבֵית אָבִיהָ ִים בַחַ ּימֻבְדֶ לֶ ת. בְלֵיל זֶה בסַ ּונִיאֲפָ פּונִי צָ רֹות. וְיָצְאָה מִבֵיתֹו ַר וְנִסְ ּגהַדֶ לֶ ת. וְגַם אקָרָ מֹועֵד בְדִין חָמֵ ש ּגְזֵרֹות. וְהָ לְכָה בַשִבְ יָה בְכָל פֶ ה נֶאֱ כֶלֶ ת. בְכִי חִ ָם ּנבָכּו וְנִקְבַעלְדֹורֹות. יַעַ ן בְיֹום שֻ לְחָהש בבְאֵֹועֶרֶ ת כִי הָ יְתָה סִבָה מֵאֵת ה׳. בְלֵיל זֶה: וְאֹוכֶלֶ ת. בְלֵיל זֶה אֵרְ עּו בֹו חָמֵ ש וְאֵ ש עִ ַחֶ ם ּגלֶת. יָצְאָה מֵאֵ ת ה׳. מְאֹורָ עֹות. בְלֵיל זֶה: ּג ָזַר עַלאָבֹות בִפְ רֹעַפְרָ עֹות. בְלֵיל זֶה הַ ּגַלְ ַלּג סִבֵב הַ חֹובָ ה. וְדָבְ קּובֹו צָ רֹות מְ צֵ רֹות םוְגַ רָ עֹות. רִ אשֹוןַם ּגשֵ נִי בֵיתִ י נֶחְרְ בָ ה. יֹום מּוכָן הָ יָה בִפְ ּג ֹעַפְגָ עֹות. וְ עֹוד לֹא רֻ חָמָה בַת הַ שֹובָבָ ה. וְהֶעֱמִיד הָ אֹויֵבוְהֵרִ ים קֹול זְוָ עֹות. הֻשְקְתָה ימֵ רֹוש וְאֶת בִטְ נָּה קּום צָבָ כִ ה. יזֶה הַּיֹום אֲשֶר אָמַ ר ה׳ וְשֻ לְחָהמִבֵיתֹו וְגַם הנָשְתָ טֹובָ ה. בְלֵיל זֶה:

35 INTRODUCTION TO KINAH 11: DEATH OF YOSHIYAHU “The greatest leader is not necessarily the one who does the greatest things. He is the one that gets the people to do the greatest things.” —Ronald Reagan

A national holiday is a public opportunity for a nation to celebrate an important event in its history. A family holiday is typically an intimate gathering geared towards individuals and their personal milestones. Why do we acknowledge the death of Yoshiyahu – just one individual – on this national holiday of Tisha B’Av?

The Talmud teaches us that the death of a righteous person is equivalent to the burning of the Temple.

What is this comparison meant to teach us?

Every Sunday, the Lubavitcher Rebbe would give one dollar to charity and one blessing for every person who waited on line to see him. Sometimes he would stand there for close to six hours. One day an elderly woman who had been waiting on line for a few hours asked the Rebbe, “I have been standing here only for a few hours and I am exhausted. How do you stand here for so long?” The Rebbe replied, “I’m not tired because I’m counting diamonds. No one gets tired from counting diamonds.”

The Rebbe truly internalized the message that the life of every individual is valuable and important – every Jew is like a diamond.

The job of a leader is to empower every individual to maximize his or her potential. A leader is a figurehead who represents an ideal of who we want to be. The loss of a leader represents the loss of this ideal and a loss of direction equivalent to the loss of the Beit Hamikdash.

Shoshana Grad Director, GIVE 2

“If your actions inspire others to dream more, learn more, do more and become more, you are a leader.” —John Quincy Adams

36 וַיְקֹונֵןיִרְ מְ יָהּו לעַ יֹאשִ יָהּו מֵחַ טֹאתסְתִירַ ת מְ זּוזֹות. )דברי הימים ב לה:כה( חֲזֹון עַ נְתֹותִי הֵחֵ לּו לִבְ זֹות. אֵ יכָה אֱ לִי קֹונְנּו מֵאֵ לָ יו. בֶן שְ מֹונֶה נָעּו עֲ נָמִ יםלְחּומֹו לְהַבְ זֹות. שָ נָה הֵחֵ ל לִדְ רֹש מֵאֱֹלהָ יו. וְ לֹא הֵסֵב פָ נָיו וְסָפְדּו עַ ל זֹאת: בְ נֵי חָם םבְעָבְרָ חָנּו עָלָ יו. סּורּו הֵעִידּו עַ ד לֹא שְאִ ּי ָה. וְ לֹאהֻ זְכַר לֹו שִּנּוי מִפְעָלָ יו: וַיְמָאֲנּו סּור טּומָ יְסֹוד נְשִ ּיָה. ַם בְכָלּג מַ ילְכֵ יִשְרָ אֵל אֲשֶר קָ מּו פְ נֵי בקְרָ בכְקָרַ וְ לֹא עָלְתָה לֹו רְטִ ּיָה. לִגְדֹר. לֹא קָ ם כָמֹוהּו מִ ימֹות מוַיֹורּו ֹורִ הַים לַמֶ לֶ ְך יֹאשִ ּיָה: אֲבִיגְדֹור. עֹודֶ ּנּו עֹוצֵם עֵ ינָיו בְגֶוְיֹו נֹוחֲ צִ ים. דָבַ ק בֹו חֵטְ א לֵ יצָ נֵי הַ ד ֹור. חֵץ אַחַר חֵץמֹורִ ים וְלֹוחֲ צִ ים. אֲשֶר קָמּו אַחַר הַדֶ לֶת לִסְ דֹר: צָדּוהּו וְשָ מּוהּו כַמַטָרָ ה לַחִ צִ ים. הָאֹוכְלִים זֶרַע שִ יחֹור. וַ ּיִזְרְ קּו בֹו שְ ֹלש מֵאֹות חִ צִ ים: כִתְמֹו טֹובהַ פִחֲמּו מִשְ חֹור. קַ לִים טּו הִאַחֲרָ יו אֱ זֹון מֹוצָא פִ יהּו. וַ ּיִגְדַ לעָֹון וְהֵשִ יב יָמִין אָ חֹור. צוְעַדּוי מִ ש נֶפֶמַעֲשָיו הֵפִ יהּו. וְ עֹוד לֹא שָ לַחיָדֹו מִן הַ חֹור: רּוחַשְ פָתָיו הִפְצָה מִפִ יהּו. כּוזַ אֲמָרָ יו כְ נָם דָ ת לְהָקִים. בִצַ ע צַדִ יק הּוא ה׳ כִי מָרִ יתִי פִ יהּו: אֶמְרָ תֹו בְאָרּור אֲשֶ ר לֹא יָקִ ים. שִ יישִ נֹוף כִי קִ ּנֵא זַעַ ם. חָשְַך תָאֳ רֹו כְנִאֲצּו רְ חֹוקִ ים. לְשַ לֵם שְ אֹונָם בַעֲֹון בִצְעָ ם. בְבֶצַע מֹואֲסֵי דָ ת וְחֻקִ ים: תַ ם כֶתֶם הַ טֹוב עַם זּו בְפִשְ עָ ם. טֹובִיםרָ עִ ים נִקְרְ אּו בְשָ לְ חֹו וַיְקֹונֵן עָלָיו כָל אֵ יכָה יּועַ ם: מַ לְאְָך.מַ ה לִי וָלְָךהַ ּיֹום לְתַ לְאָ ְך. תַם בְמִקְרֶה אֶחָ ד כֹוס מְ גִדֹו ייְדֵ עַם הָאָרֶץ דָמִים בְמַ לְאָ ְך. לִשְ תֹות. בְמֹועֵד שְ נַת הַשְמִטָ ה תֵעָ ש נֵבְבָצְעִי אֶת פִלְאָ ְך: כְ נָע להַקְהֵ לֶאֱ תֹות. כִלָה הֲ מֹונַי לֶכֶת אֲרַ ם נַהֲרַ יִם. תָ לָ הבְעֶשְרִ ים ּושְתַ יִם מֵהֲ רֹס שָ תֹות. ןלְמַעַ לֹא תַעֲ בֹר חֶרֶ ב כָל שֶ הּוא כִי סָפְדּו לֹו אֵ יכָה בְעֶשְרִים ּושְתַ יִם בְ אֶ פְ רַ ִ י ם . אֹותִ ּיֹות: וְ לֹא עשָמַ לְחֹוזֶה שלָּוב אֲחֹורַ יִם. אֹותֹות קִ ינֹות לֻבָטָה מְ חֹולִ י. כִ י ּג הְזֵרָ הנִגְזְרָ לְסַ כְסְֵך מִ צְרַ יִם עֵת כִי שָ כַחְתִי מְ חֹולְלִ י. בְ מִ ְ צ רָ ִ י ם : מזַֹותִ י כִי לָעַ ד יַאֲהִ ילִ י. רָשַ עְתִ י וְנָסַעְתִ י וְנֻטַ ש אָהֳ לִ י:

37 INTRODUCTION TO KINAH 16: ARCH OF TITUS The Arch of Titus is a monument in Rome constructed to commemorate the siege of Yerushalayim, constructed under Titus, emperor at the time. His army entered our home, our most sacred place, and took what belongs to us. He took something so valuable and precious to us.

Can you think of something that is most precious to you? Now imagine that being taken away.

The Ponovezher Rav, Rav Yosef Shlomo Kahaneman, traveled around the world raising money for his Yeshiva in Bnei Brak. On one of his trips he arrived in Rome and insisted on visiting the Arch of Titus immediately. When he arrived, he got out of the car, stood in the freezing cold, and shouted:

“Titus! Evil Titus! Take a good look at what has occurred. You dragged my hapless people out of our land two millennia ago and led them into an exile from which they were never to return. You went home to Rome – the most powerful nation on earth – in glory and triumph. But Titus, where are you? What has become of the glory that was Rome? What has become of the infallible empire that was supposed to last forever? The Jewish people however are still here and continue to flourish. Titus, Mir Zenen noch do, Avu Bist Du? (We are still here! Where are you?”)

Despite our history of suffering, the Jewish nation has survived against all odds. We should take this as a important message that Hashem will never turn His back on us.

Rabbi Yoni Pollock Director, Israel ID

38 ְ ז ֺכ ר אֲ שֶ ר עָ שָ ה )נ״א עָ ש( צָר בְפִ ּנִים )נ״א בִפְ נִים(. שָ לַף חַרְ בֹו ּובָא לִפְ נַי וְלִפְ נִים. נַחֲ לָתֵנּו בִעֵת כְטִמֵ א לֶחֶם הַפָ נִים. וְגִדֵ ר פָ רֺכֶת בַעֲלַ ת שְתֵי פָ נִים: יְתֹומִ ִעֵל ים ּגבְמָ גֵן מְאָדָ ם. וַיְמַדֵד וקָ כְמַרְ אֶה אֲדַמְדָם. מֵימֵינּו דָ לַ ח וְהִשְ כִיר חִ צָיו מִדָ ם. כְ יָצָא מִן הַבַ יִת וְחַרְ בֹו מְ לֵאָה דָ ם: עַל הֲגֹותֹו הַ ָבֶ ר. ּוֹות ּג וְנָטָהאֶל אֵ ל יָדֹו לְמּולֹו לְגַבֵ ר. מִ צְרַ יִם וְכָל לְ אֺם אֲשֶ ר בָם עָבַר )נ״א ָבַר(. אִם וַאֲבָ ם ּגנִי )נ״אאֲ נִי( בְתֹוְךאִּוּויֹו אָ רּוץ אֵ לָיו בְצַ ָ ּואר: אֲבֹותֵ ינּו זָרָ הכְהִכְנִיסּו בַחּורָ יו אָ כְלָה . אֵוְזֶהש צֺעָ הזֺונָה )נ״א זֹונָה צֹועָה( הִכְנִיס וְ לֹא נִכְוָה בָאֵ. שעֲבָדִים חִ תּו בְתֹוכֹו לַבַת אֵ. שוְעַל מֶ ה בְבֵית אֵ ש מִמָרֹום שָ לַח אֵ ש: בְ נַפְשֵנּו טָבַעְנּו כְ הֹוצִיא כְלֵי שָרֵ ת. וְשָמָם בָאֳ נִי שַ יִט בָם לְהִשָרֵ ת )נ״א לְהַשְרֵת(.עֹורֵ נּו נָמַק כְהִשְ כִים מְשָרֵ ת. וְ לֹא מָ צָא תִשְ עִים ּושְ לשָ ה כְלֵ י שָ רֵ ת : נָשִ ים כְשָ רּו כִי בָא עָרִ יץ. בְקַרְ קַע הַבַ יִת נְעָלָיו הֶחֱרִ יץ. שָרִ ים לֻפָ תּו כְבֹוא )נ״א בְבֹוא( פָרִ יץ. בְבֵ ית קֺדֶש הַקֳדָשִ ים צַחֲ נָתֹו הִשְרִ יץ: בַחּורִ יםמִבַ חּוץ צָגּו מְחֻ זָקִ ים. וְתָ רּו כִ י יֻזַק בְשִשִים רִ בֹוא מַ זִ יקִ ים. זְקֵ נִים נִבְעָתּו שכְהִרְּוהּו מִשְחָקִים )נ״א מֵחֲ זָקִים(. עֲ שֹות רְ צֹונֹו וְ הּוא אָסּור בָ זִקִ ים: שָבַת סֹוטֵ ן וַ ּי ָבֺאאַדְ מֹון. וַיְסַבֵב חֺומָ ה ֵתוַיְעַ ּוהָ מֹון. נָפְלָה עֶבְרָ ה עַ ל נִינֵי פִצֵל לַחוְלּוז וְעַרְ מֹון. עַד כִ י נֻטַ ש מִ דֹוק אַרְ מֹון: עַל פֶתַח הַר הַבַ יִת להֵחֵ לָ בֹא. בְ יַד אַרְ בָעָה רָ אשֵי טַפְסְרָ יו לְהַחֲרִ יבֹו. עַ ל צַד מַעֲרָ בִי לְזֵכֶר הִשְרִ יד בֹו. וְצָגאַחַ רכָתְ לֵנּו וְ לֹא רָב רִ יבֹו: אַתָהקָ צַפְתָ וְהִרְשֵיתָ לְפַ ּנֹות. יְלָדִים אֲשֶר אֵין בָהֶם כָל מאּום מִשָ ם לְהַפְנֹות. שּו גֹויִםלָמָה וְרָ גְ לֹא שַ עְתָ אֶל הַמִ נְחָהפְנֹות. וְשִ לְחּום לְאֶרֶ ץ כּוש )נ״א בְאֶרֶ ץ עּוץ( בְשָ ֹלש סְפִ ינֹות: הֲשִ יבֵנּו שִ ְעּוּו כְבָאּו בְ ינִבְכֵ יָם. וְשִתְ פּו עַצְמָ ם יַחַ ד לִנְפֹול בַ ּיָם. שִ יר וְתִשְבָ חֹות שֹורְרּו כְעַ ל יָם. כִי עָלֶיָךהֹורַ גְנּו בִמְ צּולֹות יָם:

39 כִי תְהֹומֹותבָאּו עַ ד נַפְשָ ן.כָל זֺאת בָאַתְ נּו וְ לֹא שְ כַחֲנּוָך חִ לּו לְמַמָשָ ן. תִקְ םוָתָ נָתְ נּולְמֵשִ יבמִבָשָ ן.ּובַ תקֹול נִשְמְעָה עּורָ ה לָמָה תִ ישָ ן:

Today was the absolute worst day ever And don’t try to convince me that There’s something good in every day Because, when you take closer look, This world is a pretty evil place Even if Some goodness does shine through once in awhile Satisfaction and happiness don’t last And it’s not true that It’s all in the mind and heart Because True happiness can be attained Only is one’s surroundings are good It’s not true that good exists I’m sure you can agree that The reality Creates My attitude It’s all beyond my control And you’ll never in a million years hear me say Today was a very good day

(Now read it backwards, from the bottom up)

40 INTRODUCTION TO KINAH 21: THE TEN MARTYRS Judaism has always emphasized the value of every individual. Each person is put on earth to fulfill a specific mission and is imbued with incalculable value.

One particularly special individual was a Rabbi who lived in the first century, named Rabbi Akiva. Rabbi Akiva was put to death for teaching Torah, which the Romans forbade. One time, Pappos ben Yehudah saw Rabbi Akiva teaching Torah in public and asked Rabbi Akiva, “Aren’t you afraid of what the Romans will do to you if you continue teaching Torah to the Jews?” Rabbi Akiva responded with a parable: A fox once advised the fish to leave the water and come to dry land in order to avoid being captured by the fishermen’s nets. The fish replied, “If our lives are at risk in water, our natural habitat, then we will certainly die on dry land!” The same, Rabbi Akiva said, applies to the Jews. Even if our lives are at risk when we study Torah, we will surely perish if we stop learning Torah, which is the Jewish people’s national wellspring.

Many times, tragedies are boiled down to numbers. We lose track of the fact that every individual is important. The Kinah of the Ten Martyrs highlights that we lost many impressive individuals who accomplished so much in their lives and in their deaths:

Rabban Shimon Ben Gamliel was the leader of the Jewish people at the time of the destruction of the second Beit Hamikdash and a direct descendant of 1 King David. He fought with Rabbi Yishmael, the Kohen Gadol, to be killed first so that he would not have to see his dear friend Rabbi Yishmael killed. He was the first of the ten martyrs to be killed.

Rabbi Yishmael Kohen Gadol was coveted by the Roman ruler’s daughter 2 who begged for him not to be harmed. When she was told he would killed, she requested to have his skin flayed off to be saved and stuffed so that she could continue to look at him. His skin was indeed peeled off, while he was alive, and he was killed immediately after. He only screamed once they reached the place on his forehead he put tefillin on.

Rabbi Akiva had thousands of disciples despite only starting to learn Torah at 3 the age of forty. He knew so much Torah that he was even able to explain the crowns that appear on top of the letters in the Torah. He was killed with metal combs. Shema was the last thing he said, and when he got to the final word “Echad,” his soul left his body. (Many people followed Rabbi Akiva’s example during the Holocaust.)

Rabbi Chananya Ben Tradyon gathered Jews to learn Torah in the gates 4 of Yerushalayim and instituted communal charity funds. While he was overseeing the local charity, his personal money got mixed up with money for charity. He wanted to be so careful not to steal from the community that he gave all of his personal money to charity. He was caught teaching Torah in public and so the Romans wrapped him in a Torah scroll and lit him on fire. They put pieces of wool soaked in water so that it would take longer for him to burn alive.

41 Rabbi Yeshevav the Scribe was so upstanding that people referred to him as 5 “the devout.” When all of these bad things were being done by the Romans and he saw the evil going on, he claimed that the Torah might be lost. His students asked him what to do and he answered that each person should grab their friend and love peace and justice. He was killed at the age of ninety – burned to death and thrown to dogs. He was so engrossed in Torah learning that when he was killed, a voice from heaven came down and said that he had not missed anything from Moshe’s Torah.

Rabbi Yehudah ben Dama‘s death was scheduled for the day before the Holiday of Sukkot. He pleaded with the emperor to allow him to live one 6 more day so he could fulfill the mitzvah of taking a lulav and etrog on Sukkot. The emperor laughed at the request and asked what kind of fool would value that when he is about to die. Rabbi Yehudah calmly responded that there are no bigger fools than those who deny God. The furious emperor ordered Rabbi Yehudah to be tied by his hair to a horse’s tail and dragged through the streets.

Rabbi Chanina Ben Chachinai was a student of Rabbi Akiva who spent twelve 7 years studying without seeing his family. When he returned home, his wife was so surprised that she died of shock. Rabbi Chanina prayed to God and she was resurrected. He was taken to be killed on a Friday afternoon. He wanted to die ushering in Shabbat and singing Kabbalat Shabbat. His executioner was so transfixed by his devotion that he waited for Rabbi Chanina to finish before ending his life.

Rabbi Chutzpit the Interpreter translated Torah lessons that people 8 struggled to understand. It is said about Rabbi Chutzpit that whenever a bird passed over him it burned – indicating a direct spiritual connection straight from him down here up to the heavens above.

Rabbi Elazar Ben Shamua fasted on erev Shabbos every week and was taken 9 away by the Romans while he was in the middle of reciting Friday night kiddush. A Divine voice came down and called: “You live in holiness and you die in holiness.”

Rabbi Yehudah Ben Bava lived during a period of time when the Romans 10 forbade ordination of Jewish Rabbis. Fearing for the continuity of the Jewish people, he secretly ordained five new Rabbis. The Romans found out and tracked them down to a narrow mountain pass. Rabbi Yehudah told his students to run, but he himself was too old, so he stood in the pass and did not let the soldiers pass. The Roman soldiers threw 300 javelins at him, causing his death. His sacrifice guaranteed the continuity of Jewish leadership.

Rabbi Michael Goldman Director, BILT

“Where there is no vision there is no hope.” —George Washington Carver

42 אַרְ זֵיהַ לְבָנֹון אַדִירֵ יהַּתֹורָ ה. בַעֲלֵי תְרֵ יסִין בְמִשְ נָה ּובִגְמָרָ א. בֹורֵ יִ ּגכֺחַ עֲמָ לֶיהָ בְטָהֳרָ ה. םדָמָ נִשְ פְַך וְנָשְתָ ה ּגְבּורָ ה: ָם הִ ּנקְדֹושֵי הֲ רּוגֵי מַ לְכּות עֲשָרָ ה. וְעַל אֵ לֶה אֲ נִי בֹוכִ ּיָה וְעֵ ינִי נִּגְרָ ה. זֹאת בְ זָכְרִ י אֶ זְעַק בְמָרָ ה. חֶמְדַ ת יִשְרָאֵל כְלֵי הַ ש קֹדֶנֵזֶר וַעֲטָרָ ה: טְהֹורֵ י לֵב קְדֹושִים מֵתּו בְמִיתָה חֲמּורָ ה. יַדּו ּגֹורָ ל מִיש רִ ֹון אלַחֶרֶ ב בְרּורָ ה. כִנְפֹול לּגֹורָ עַל רַ בָן שִמְעֹון פָשַ ט צַ ָ ּוארֹו ּובָכָה כְנִגְזְרָ ה גְזֵרָ ה. לְרַ בָן שִ מעֹון חָ זַר רהַשַ לְהָרְ גֹו בְ נֶפֶ ש נְצּורָ ה: מִ זֶרַ ע אַהֲ רֺן שָאַל בְבַקָשָ ה כלִבְֹות עַל בֶן הַ ּגְבִירָ ה. נָטַ ל רֺאשֹו ּונְתָ נֹו עַל אַרְ כֻ בֹותָיו המְנֹורָ הַטְהֹורָ ה. שָם עֵ ינָיועַל עֵ ינָיו ּופִיו עַל פִיו בְאַהֲבָה גְמּורָ ה. עָ נָה וְאָמַר פֶה הַמִתְ גַבֵר בַ תֹורָ ה. פִתְ אֹום נִקְ נְסָה עָלָיו מִיתָה ָהמְשֻ ּנוַחֲמּורָ ה: צִָה ּולְהַפְשִיט אֶ ת רֺאשֹו בְתַעַר הַשְ כִירָ ה. ַם קִ ּיבְעֹורֹו אָמְ רּו לְנַפְשְֵך שְחִ י וְנַעֲ בֺרָ ה. רָשָע הַ פֹושֵ ט עֵת הִ ּג ִיעַלִמְקֹום תְפִלִין מִ צְוַת בָרָ ה. צָעַק הצְעָקָ וְנִזְדַ עְ זְעָה עֹולָם וְאֶרֶ ץ הִתְ פֹורָרָ ה: מֵאַחֲרָ יו הֵבִיאּו אֶת רַ בִי עֲקִ יבָא עֹוקֵר הָרִ ים וְטֹוחֲ נָןזֹו בְזֹו בִסְבָרָ ה. וְסָרְ קּו אֶת בְשָ רֹו בְמַסְרֵ ק בַרְ זֶל לְהִשְתַבְרָ ה. היָצְתָ נִשְמָתֹו בְאֶחָ דּובַת קֹול אָמְרָ ה. אַשְרֶיָךרַ בִי עֲקִ יבָא ּגּופְָך טָהֹור בְכָל מִ ינֵי טָהֳרָ ה: בֶן בָבָארִ יבִ יְהּודָהאַחֲרָ יו הֵבִיאּו בְשִבְרֹון לֵב וְאַ זְהָרָ ה. גנֶהֱרַ בֶן שִבְעִים שָ נָה בִידֵי אֲרּורָ ה. יֹושֵב בְתַעֲ נִית הָ יָה נָקִ י וְחָסִיד בִמְ תלַאכְֹו לְמַהֲרָ ה:

43 רַ בִי חֲ נֶנְיָא בֶן תְרַדְיֹון אַחֲרָ יו מַקְהִיל קְהִ לֹות בְצִּיֹון שָ עְרָ ה. ביֹושֵ וְדֹורֵש וְסֵפֶ ר תֹורָ ה מֹו עִוְהִקִ יפּוהּו בַחֲבִילֵי זְמֹורָ ה. אֶת הָאּור הִצִיתו בָהֶם ּוכְרָ כֻהּו בְסֵפֶ ר תֹורָ ה. סְ פֹוגִין שֶ ל צֶמֶר הִ ּנִיחּו עַל בֹולִ שֶ לֹא יָמּות מְהֵרָ ה: חָסִיד רַ בִ י סֹופֵריֶשֶבָב הַהֲרָ גּוהּו עַם עֲמֹורָ ה. זְרָ קּוהּו וְהִשְ לִיכּוהּו לַכְלָבִים וְ לֹא הָקְבַר בִקְבּורָ ה. יָצְתָה בַת קֹול עָלָיו שֶ לֹא הִ ּנ ִיחַ כְלּום תמִֹורַ ת משֶ ה לְשָמְרָ ה: וְאַחֲרָיורַ בִ יחּוצְפִית בְיֹום עֶבְרָ ה. פעֹוףֹורֶ הַ חַ ףנִשְרַ בַהֲבֵל פִיו כְבַמְדּורָ ה: צַדִ יק רַ בִי אֶ לְעָ זָר מבֶן ּועַשַבָאַחֲ רֹונָה נֶהֳרַ ג בְמַדְקֵרָ ה. יֹום עֶרֶב שַבָת הָ יָה זְמַן קִ דּוש וַיְקַדֵ ש וַ ּיִקְרָ א. חֶרֶב שָ לפּו עָלָיו וְ לֹא הִ ּנִחּוהּו בַחַ ּיִים לְגָמְרָ ה. היָצְתָ נִשְמָתֹו בְבָרָ אאֱֹלהִ ים יֹוצֵר וְצָר צּורָ ה: כָהֵ ּנָה וְכָהֵ ָה ּנהֹוסִ יפּו בְ נֵי עַוְלָהלְעַּנֹות בִגְעָרָ ה. בִסְקִ ילָה שְרֵ פָה הֶרֶ ג וְחֶ נֶק מִי יּוכַל לְשַ עֲרָ ה. נֹותֶרֶ ת ָה מִמֶ ּניֺאכְלּו אֲרָיֹות שֶ ה פְזּורָ ה. חֲ זֵה הַתְנּופָה וְ שֹוק הַתְרּומָה טָרְפּו אַרְ יֵה וְהַכְפִירָ ה: יֵיטִ יבה׳ וְ לֹא יֹוסִ יף עֹוד לְיַסְרָ ה. אַמֵץ בִרְ כַ יִם כֹושְלֹות חֵ לֶק יַעֲ קֺבּומֹושִ יעַ בְעֵת צָרָ ה: לְצֶ דֶ ק יִ מְ לָ ְךמֶ לֶ ְך . יֺאמַר שָ לְמּו יְמֵי אֶבְלֵ ְך. לְאֹורֹו ענִסַ וְנֵלֵ ְך:

44 INTRODUCTION TO KINAH 23: CRYING FOR OTHERS The son and daughter of R’ Yishmael ben Elisha, the High Priest, were taken as slaves by two different masters. Each master decided to take their slave and stick them in a single jail cell to be together and produce more beautiful slaves. The two slaves cried all night long at opposite ends of the cell, pained by the fate that had befallen them. When morning finally arrived, the two slaves realized they were brother and sister and had been reunited. The two embraced and cried so hard and for so long that eventually their souls left them. They died together through their tears.

The story seems to have an anticlimactic ending. These two siblings were reunited and they cried. What are we supposed to learn from this? Maybe seeing each other caused a fundamental change in the attitudes of R’ Yishmael’s children. Before, they thought only of themselves; how bad their situation was for them specifically, in their own predicament. Upon seeing their brethren in a similar situation, they realized that the tragedy was bigger than any single person’s story. They began crying for themselves, but ended up crying for each other. In a secular absorption camp called Atlit, groups of Jewish youth, mostly survivors of the Holocaust and Soviet Russia, were subjected to unimaginable mental and physical cruelty with one goal in mind: eradication of the Jews. At the time, two rabbis came to the Brisker Rav to consult with him about what action could be taken to help save these innocent souls from spiritual annihilation. When the Brisker Rav heard what was happening, he began to scream and cry uncontrollably. He told them to do anything and everything humanly possible to save the children. Seeing the Rav respond with such intensity, one of the rabbis was concerned for his health. “Why does the Rav scream so much? It is not good for his health.” he asked. “Anyway, screaming is not going to solve the problem.” The Brisker Rav replied, “Whether or not screaming helps is irrelevant. When it hurts, one screams. To hear about the tragedy hurts!” He continued by elucidating the Midrash that says that Iyov, Yitro, and Bilaam sat with Pharaoh to guide him concerning the decision about the “Jewish Problem.” Iyov provided no verbal reply, but rather remained silent, and was punished with the most torturous suffering, because when it hurts, one should cry. Pain is reflexive and crying out is the normal response to pain. If Iyov could remain silent, he must have not felt the pain of his brothers. He was punished – not for remaining silent, but for not feeling pain for the Jews who were suffering. It is more powerful when we cry for each other then when we cry for ourselves.

“In Germany they first came for the Communists, and I didn’t speak up because I wasn’t a Communist.. Then they came for the Jews, and I didn’t speak up because I wasn’t a Jew. Then they came for the trade unionists, and I didn’t speak up because I wasn’t a trade unionist. Then they came for the Catholics, and I didn’t speak up because I was a Protestant. Then they came for me – and by that time no one was left to speak up.” —Martin Niemoller

Leora Lesher Director, Michlelet Mechina

45 וְאֶ ת נָוִי חַטָאתִי הִשְמִימָ הוְדִמְעָתִי עַל לֶחְ יִיאַ זְרִ ימָ הּובְ יֹום זֶה נְהִ י וְנִהְ יָה אָרִ ימָ ה וְאָהִימָה מִ ּיָמִ ים יָמִימָ ה: אֶבֶל לֵב וְנִחּום חָדַל חָדֹולּומִכָל כְאֵב צִירִ ינִבְדַ לבָדֹול עַל ןבֵ ּובַת רִ בִ י יִשְמָעֵ אל כֺהֵ ן ּגָדֹול םזִכְרָ יְקֹוד בִלְבָבִי אָשִמָ ה וְאָהִימָה מִ ּיִמִ ים יָמִ ימה: בּו עֵ וְנָפְלּות לִשְ נִשְ נֵיאֲ דֹונִיםוְהֵם שְ כֵנִים זֶה לְעֻמֶ ת זֶה חֹונִים וַיְסַפְ רּו זֶה לָזֶהעִ נְיָנִים זֶה אָמַרמִשִבְ יַתצִ ּיֹונִים שָבִיתִי שִ הפְחָ לְכּושַת שָ נִים כַלְבָ נָה בְ זִיו ּוקְ רלַסְתֵ פָ נִים ּובְ תֺאַ ר כִקְצִ יעָה וִימִימָ ה וְאָהִימָה מִ ּיִמִ ים יָמִ ימה: רֵ עֵהּו סִפֶר לֹו בַכִפְלַיִם וַאֲ נִי בָא ימִשְבִ יְרּושָ לַיִם שָבִיתִי עַבֶ ד יְפֵה עֵ ינַיִם כשֶמֶ ש בְתָקְ פֹו עֵת צָהֳרַ יִם וְסַהַר עֵ ת זְמַ ּנָּה הִשְ לִימָ ה וְאָהִימָה מִ ּיִמִ ים יָמִ ימה: בֺא ּונְזַ ְגֵם ּווְנַחַ לְקָה בֵינֹותַ יִם בִוְלָדֹות כְמֹו כֹוכַבֵי שָמַ יִם לְשֵמַ ע זֺאת תִ צַלְנָה אָ זְנַיִם לְזֵכֶר זֺאת אֶת מַדַי אַפְרִ ימָ ה וְאָהִימָה מִ ּיִמִ ים יָמִ ימה: כְהִסְ כִימּו עַל זֺאת שְ נֵיהַ ם יַחַ ד ְגּום לָעֶרֶ ב זִּובְחֶדֶר דאֶחָ וְהָאֲ דֹונִים מִבַ חּוץ לִבָם כְאֶחָ ד וְהֵ ם בֹוכִים בְמַ ר שנֶפֶ וָפַחַד עַ ד בֺקֶר בְכִ ּיָתָ ם לֹא הִדְמִימָ ה וְאָהִימָה מִ ּיִמִ ים יָמִ ימה: פֹודזֶה יִסְבְחִ יל לֵבָ ביִמְסֶ ה נִין אַהֲ רֺן אֵיְך שִ הפְחָ יְהִי נֹושֵ א וְהִ יא גַ ם הִיא תְ יַלֵל בְתִ גְרַ ת שֹוסֶה בַתיֹוכֶבֶד אֵ יְך לְעֶבֶד תִ ּנ אָשֵ אֹוי כִ י זֺאת ּגָזַר ראֹומֵ וְעֹושֶ ה לְזֺאת יִבְ כּועָ ש כְסִ יל וְכִימָ ה וְאָהִימָה מִ ּיִמִ ים יָמִ ימה: אֹורבֺקֶ ר זֶהאֶ ת זֶה כְהִכִירּו הֹוי אָ ח וְהֹויאָחֹות הִ גְבִירּו וְנִתְחַבְ קּו יַחַ ד וְנִתְחַבָרּו עַ ד יָצְאָ ה נִשְמָתָם בִ נְשִימָ ה וְאָהִימָה מִ ּיִמִ ים יָמִ ימה: לְזֺאת יְקֹונֵן יִרְ מְ יָה בִשְאִ ּיָהְזֵרָ ּגה זֺאת אֲ נִי תָמִ יד בֹוכִ ָהּי ּובִלְבָבִ י יֵקַ ד יְקֹוד ָהּוכְוִ ּיעַל ןבֵ ּובַת מִסְפֵד רַב אַעֲצִימָ ה וְאָהִימָה מִ ּיָמִ ים יָמִימָה אָרִ יד יבְשִיחִ הוְאָהִימָ וְקֹול נְהִי אָרִ ימָ ה:

46 INTRODUCTION TO KINAH 25: THE CRUSADES The crusades were a series of attacks by fanatic Christians against Jewish communities in Europe in the Middle ages. Rabbi Kalonymus, the son of Yehuda, lived in the 11th Century BCE and personally witnessed the attacks in 1096 by the crusaders. His firsthand response to the terrible attacks against the Jewish community is read almost a millennium later.

Speyer: The Kinah describes an attempted attack in the synagogue during morning prayers. Fortunately, the Jewish community was informed and they avoided attack by praying earlier. The mob of crusaders were upset that their plan was foiled so they went around killing members of the Jewish community at random. Twelve Jews lost their lives to the mob.

Mainz: Mainz was the site of the greatest violence, with at least 1,100 Jews (and possibly more) being killed by troops. In response to the possibility that their children would be taken and raised as Christians, Jewish parents slaughtered their own children before killing themselves.

Worms: The community of Worms suffered two attacks. The first occurred just two days after the attacks in Speyer and the second, two weeks later. After hearing about the attacks in Speyer, the community in Worms was faced with the decision to either stay shut into their homes or to take shelter in the local Bishop’s home, where they were promised protection. Many went to the Bishop’s palace, believing it to be safe, but the crusaders broke into his palace and killed the Jews inside. At least 800 Jews were massacred in Worms when they refused to convert.

At the core of Judaism is the Jewish community, and at the core of that community is knowing what we care about. Think of the community you grew up in. The stores, schools, and streets. The people, places, and parks. This Kinah mourns the impact that the crusades had on the Jewish communities of Speyer, Worms, and Mainz.

What does community mean to you? How have you given to your community and how has your community impacted you? What does your community care about and how is it a power for change?

The Jewish people are one large community. We are supposed to function as one large organism. When one of our communities experiences tragedy, we all mourn.

Rabbi Jacob Bernstein Director, Next Step

47 מִ י יִ ֵ ּתן רֹאשִי מַ וְעֵ ינִי יִםמְ קֹור נֹוזְלַ י, וְאֶבְכֶה לכָ יְמֹותַ י וְלֵילַ י, עַ ל חַ לְ לַ יטַ פַ י ע וְ ֹו לָ לַ י, ִ ו י שִ י שֵ י קְ הָ לַ י, וְאַתֶ םעֲנּו אֲ בֹוי וְאֹוי וְאַ לְלַ י, ּו בְ כֵ ן בָ ֹכ ה בֶכֶה רַ ב וְהֶרֶ ב. עַל בֵ ית יִשְרָ לאֵ וְעַל עַם ה׳ יכִ נָפְלּו בֶחָרֶ ב: וְדָ מֹועַתִדְמַע עֵ ינִי וְאֵ לְכָה לִי השְדֵ בֹוכִ ים, וַאֲבַכֶה עִמִי מָרֵ י לֵבָ ב הַ ּנְבֹוכִ ים, עַלבְתּולֹות הַָפֹות ּיוִילָדִ ים הָרַ כִים בְסִפְרֵ יהֶ ם נִכְרָ כִ ים, וְ לַ טֶ בַ ח ִ נ מְ שָ כִ י ם, אָדְ מּו עֶצֶם מִפְ נִינִים סַפִירִ ים וְנֹופְכִ ים, כְמֹוטִ יט חּוצֹות נִדָשִ ים וְנִשְ לָכִ ים, סּורּו טָמֵאקָרְ אּו לָמֹו מִ לְקָרֵ ב. עַל בֵ ית יִשְרָ לאֵ וְעַל עַם ה׳ יכִ נָפְלּו בֶחָרֶ ב: דוְתֵרַ עֵ ינִי דִמְעָה וְאֵ ילִילָה וְאָנּודָ ה, וְלִבְכִי וְלַחֲ גֹר שַק אֶקְרָ א לְהַסְפִידָ ה, זמִפָ היְקָרָ וְזָהָב חֲמּודָ ה,פְ נִימָה כְבּודָ ּה כְבֹוד כָל כְלִי חֶמְדָ ה,רָ אּוהָ קְרּועָה שְ כּולָה וְגַלְמּודָ ה, הַ תֹורָ ה הַמִקְרָ א הַמִשְ נָה ָדָ וְהָאַ ּגה, עֲנּו וְקֹונְנּו זֹאת לְהִַידָ ּגה, אֵי תֹורָה תַ לְמִ יד וְהַלֹומְדָ ּה, הֲ לֹא מָקֹום מֵאֵין יֹושֵב חָרֵ ב. עַל בֵ ית יִשְרָ לאֵ וְעַל עַם ה׳ יכִ נָפְלּו בֶחָרֶ ב: יוְעַפְעַפַ יִזְלּו מַ יִם דֶמַ ע לְהַ גִירָ ה, וַאֲ קֹונֵן מַר עֲלֵי הֲ רּוגֵי אַשְ פִירָ ה, בַ שֵ ִ נ י בִשְ מֹונָה בֹו בְיֹום מַרְ מַרְ ּגֹועַהּוקְרָ ּגֹועַ ה,לִרְ ּגֹועַנֶחְ לְפּו לְהַבְעִירָ ה, נֶהֶרְ גּו בַחּורֵ י חֶמֶ ד וִ ישִ ישֵי הַדָרָ ה, נֶאֶסְ פּו יַחַ ד נַפְשָםהִשְ לִימּו בְמֹורָ א, עַ ל יִחּוד שֵם מְ יֻחָ דיִחֲדּו םשֵ בִגְבּורָ בֹורֵ ה,י ִּגכֹחַ עֹושֵי דְבָרֹו לְמַהֲרָ ה, וְ ֹכ הֲ נֵ י יוַעֲלָמַ נִגְוְעּו כֻלְהֶם עֲשָרָ ה, רּובְמַ יְגֹונִי וְעָצְבִ י יֶלֶל אַחְבִירָ ה, קְהִ לֹות הַ קֹדֶש הֲרִ יגָתָםהַּיֹום בְ זָכְרָ ה,קְהַ ל וָרְ מַ יְזָאבְ חּונָהּובְחּורָ ה,ְאֹונֵי ּגאֶרֶ ץ ֵ ּיּונְ יקִ טָ הֳ רָ ה, פַעֲמַ יִם קִדְשּו שֵם הַמְ יֻחָד בְמֹורָ א, ּובְעֶשְרִים ּושְ ֹלשָ ה בְ חֹדֶש זִיו לְטָהֳרָ ה, ּובַ חֹדֶ ש הַשְ לִ ישִ י בִקְרִ יאַת הַ לֵל לְ שֹורְרָ ה, הִשְ לִ ימּו נַפְשָ ם שּורָ ה, בְאַהֲבָה קְאָהִימָה עֲלֵיהֶם בִבְכִ י יֶלֶל לְחַשְרָ ה, כְלּולֵ י כֶתֶ ר עַ ל רֹאשָ ם לַעֲטָרָ ה, וְעַל אַדִירֵ י קְהַל מֶַנְצָאּג הַהֲדּורָ ה. מִ ּנְשָרִ ים לּוקַ מֵאֲרָ יֹות ַבְרָ לְהִתְה,הִשְ ּג לִימּונַפְשָ םעַ ל יִחּוד שֵםהַּנֹורָ א, וַעֲלֵיהֶ ם ַ ז עֲ קַ ת שֶ בֶ ר אֶ שְ עָ רָ ה, עַל שְ נֵימִקְדָשַ ייְסֹודָ םכְהַּיֹום עֻרְ עֲרָ ה, וְ עַ ל חָרְבֹות מְעַט מִקְדָשַי ּומִדְרְשֵי תהַֹורָ ה, בַ חֹדֶ ש הַשְ לִ יישִ בַשְ לִ ישִי נֹוסַ ף לְדַאֲבֹון ּומְאִירָ ה, הַ ש אֲשֶ חֹדֶר נֶהְפְַך לְיָגֹון וְצָרָ ה, בְיֹום מַתַן דָת סָבַרְתִ י ְ ל הִ תְ אַ שְ רָ ה, ּובְ יֹום נְתִ ינָתָ ּה כְמֹו כֵן אָז חָ זְרָ ה, העָלְתָ לָּהלַמָ רֹום לִמְ קֹום

48 מְדֹורָ ּה,עִםתִ יקָ ּהוְנַרְתִ יקָ ּה וְהַדֹורְשָ ּה וְחֹוקְרָ ּה,לֹומְדֶ יהָ שוְֹונֶיהָ בְאִ ישֹון כְמֹו בָאֹורָ ה, שִ ימּו נָא עַל לְבַבְכֶם מִסְפֵד מַ ר לְקָשְרָ ה, כִי שְ קּולָ ה הֲרִ םיגָתָ לְהִתְאַבֵל ּולְהִתְעַפְרָ ה, כִשְרֵ פַתבֵית אֱֹלהֵ ינּו האולם וְהַבִירָ ה, וְכִי אֵ ין לְהֹוסִיף מֹועֵד שֶבֶר וְתַבְעֵרָ ה, וְאֵ ין לְהַקְדִ ים יזּולָתִ לְאַחֲרָ ּה, תַחַ תכֵן הַ ּיֹום לִוְיָתִי אֲעֹורְרָ ה, וְאֶסְפְדָ ה וְאֵ ילִילָה וְאֶבְכֶה בְ נֶפֶ ש מָרָ ה, וְאַ נְחָתִ י כָבְדָה מִ בֹקֶר עַד עָרֶ ב. עַל בֵ ית יִשְרָ לאֵ וְעַל עַם ה׳ יכִ נָפְלּו בֶחָרֶ ב: וְעַל אֵ לֶה אֲ נִי ָה בֹוכִ יּיוְלִבִ םנֹהֵ נְהִ ימֹות, וְאֶקְרָ אלַמְ קֹונְנֹות וְאֶ ל הַחֲ כָ מֹות, אֱ לִיוְאֶ לְיָהכֻלָ םהֹומֹות, הֲ יֵש מַכְ אֹוב לְמַכְ אֹובִי לְדַ מֹות, מִ חּוץ תְשַ כֶל חֶרֶב ּומֵחֲדָרִ ים אֵ ימֹות, חֲ לָלַי חַ לְלֵי חֶרֶב מֻטָ לִים עֲרֻ מִ ים וְעֲרֻ מֹות, םנִבְלָתָ כְסּוחָ ַת ה לְחַ ּיאֶרֶ ץ ּובְהֵ מֹות, יֹונֵק עִם אִ יש שֵ יבָ ה עֲלָמִ ים וַעֲלָ מֹות, מְתַעְתְעִים בָ מֹו מֹונַי ּומַרְ בִים כְלִ מֹות, אַ ֵה ּיאֱֹלהֵ ימֹו אָמְרּו צּור חָסָיּו בֹו דעַ מֹות, יָבֹאוְיֹושִ יעַוְיַחֲ זִיר נְשָ מֹות, חֲסִ ין יָּה מִ י כָמֹוָך נֹושֵא מאֲ ֹותלֻ, תֶחֱשֶ ה וְתִתְאַפַק וְ לֹא ֹרתַחְ ּגחֵ מֹות, בֶאֱמֹור אֵ לַ י מַ לְעִיגַי וְאִםאֱֹלהִ ים הּוא יָרֶ ב. עַל בֵ ית יִשְרָ לאֵ וְעַל עַם ה׳ יכִ נָפְלּו בֶחָרֶ ב: וְעֵ ינִי עֵ ינִייֹורְדָה מַ יִם יכִ נֶהְפְַך לְאֵבֶל מְשֹורֵ ר, וְעֻגָבִי לְ קֹל בֹוכִים לַהֲ פְֹך ּולְקָרֵ רמִ י יָנּוד לִיּומִי מַחֲ זִיק לְהִתְעֹורֵ ר, חֵמָה בִ ייָצְאָ ה וְסַעַרמִתְּגֹורֵ ר, אֲ כָלַנִי הֲמָמַ נִי הַצַר הַ צֹורֵ ר ,שִבַר עַצְמֹותַי רזֹורֵ ּומְ פֹרֵ ר, סִ לָה כָל אַבִירַ י הַטַ בּור וְהַשָרֵ ר, ָה רְטִ ּיּומָזֹון אֵ ין לְבָרֵ ר, מַכָתִי אֲנּושָ ה בְאֵין מַתְעִ יל ּומְזֹורֵ ר, עַל כֵן אָמַרְתִי שְעּו ִי מֶ ּנאֲמָרֵ ר, בִבְכִי דִמְעָתִי עַל לֶחֱ יִי לְצָרֵ ב. עַל בֵ ית יִשְרָ לאֵ וְעַל עַם ה׳ יכִ נָפְלּו בֶחָרֶ ב:

מחבר: רבי קלונימוס בן יהודה.

49 INTRODUCTION TO KINAH 31: LEAVING EGYPT VS. LEAVING YERUSHALAYIM The Pixar movie Inside Out assigns characters to represent eleven-year-old Riley’s major emotions. When Riley’s parents decide to move their family to another state, her emotions are there to help guide her through this life changing event. However, the stress of the move brings Sadness to the forefront. Through a series of different incidents, Joy and Sadness get lost in the inner depths of her mind – leaving Riley without her core emotions of joy and sadness.

This Kinah compares the exodus from Mitzrayim with the exile from Yerushalayim. The happiness and glory of redemption is compared to the sadness and sorrow of our expulsion.

Why do you think the author chose to compare these two events?

THOUGHT EXPERIMENT:

THINK OF A HAPPY AND SAD EXPERIENCE IN YOUR LIFE AND TAKE A MOMENT TO COMPARE THEM. WHICH EMOTIONS ARE EVOKED? HOW ARE THEY DIFFERENT?

When we left Mitzrayim, we were full of happiness, anticipating what was to come. When we left Yerushalayim, we were weighed down by sorrow and fear. Entering exile means entering a space of lowliness and brokenness, which can be a very valuable process. It is also the exact space in which we can rebuild. Without the sad times, how can we appreciate the happy times.

“Crying helps me slow down and obsess over the weight of life’s problems.” —Sadness, Inside Out

As Joy and Sadness find their way back to Riley’s emotion headquarters, it becomes clear how they both play an important role in Riley’s emotions. Our experiences are made up of the fact that sadness and joy are dependent on each other.

Ziona Isaacs Manhattan Day School Director, NY NCSY

50 אֵ ש ּתּוקַד בְקִרְ בִ י, זֶבַח ּומִ נְחָ ה, ְ ו שֶ מֶ ן הַ מִ שְ חָ ה בְהַעֲלֹותִי עַל לְבָבִ י. בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם סְ גֻלַת לאֵ לְקּוחָ ה, כַ צאֹן לַטִבְחָ ה קִ ינִים אָעִירָ ה, לְמַעַן אַ זְכִירָ ה בְצֵאתִי מִירּושָ לָיִם בְצֵאתִי מִירּושָ לָיִם חַ ּגִים וְשַבָ תֹות, ּומֹופְתִ יםוְ אֹותֹות אָ ז יָשִ יר משֶ ה , שִ יר לֹא יִּנָשֶ ה בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם תַעֲ נִית וָאֵבֶ ל, ּורְ דֹף הַהֶבֶ ל יְוַ קֹונֵ ן יִרְ מְ יָ ה, וְ נָ הָ ה נְ הִ י נִ הְ יָ ה בְצֵאתִי מִירּושָ לָיִם בְצֵאתִי מִירּושָ לָיִם טֹובּו אֹהָ לִ ים, לְאַרְ בַע הַדְ גָלִ ים בֵיתִי כהִתְֹונַן, וְשָ כַן הֶעָ נָן בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם אָ הֳ לֵ י יִ שְ מְ עֵ א לִ י ם, ּומַחֲנֹות עֲרֵ לִ ים וַ חֲ מַ ת אֵ ל שָ כְ ָ נ ה, עָ לַ י כַ עֲ נָ נָ ה בְצֵאתִי מִירּושָ לָיִם בְצֵאתִי מִירּושָ לָיִם יֹובֵל ּושְמִטָ ה, וְאֶרֶ ץ שֹוקֵטָ ה ּגַלֵי יָם הָ מּו, וְכַחֹומָה קָ מּו בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם מָ כּור לִצְמִ יתּות, וְכָ תּוב לִכְרִ יתּות זְדֹונִים שָטָ פּו, לוְעַ ירֹאשִ צָ פּו בְצֵאתִי מִירּושָ לָיִם בְצֵאתִי מִירּושָ לָיִם כַ פֹרֶ ת וְאָ רֹון, וְאַבְ נֵי זִכָ רֹון דָ גָ ן מִ שָ מַ ִ י ם, וְצּור יָזּוב מַ יִם בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם וְ אַ בְ ֵ נ י הַ קֶ לַ ע, ּוכְלֵי הַבֶלַ ע לַעֲ נָה וְתַמְרּורִ ים, ּומַ יִם הַמָרִ ים בְצֵאתִי מִירּושָ לָיִם בְצֵאתִי מִירּושָ לָיִם לְוִִיםּי וְאַהֲ רֹנִים, וְשִבְעִ ים זְקֵ נִים הַ שְ כֵ ם וְ הַ עֲ רֵ ב, סְבִ יבֹות הַר חֹורֵ ב בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם נֹוגְשִ ים ּומֹונִים, מֹוכְרִ ים וְקֹונִים קָרּוא אֱ לֵי אֵבֶ ל, לעַ נַהֲרֹות בָבֶ ל בְצֵאתִי מִירּושָ לָיִם בְצֵאתִי מִירּושָ לָיִם מֹ שֶ ה ִ י רְ עֵ ִ נ י, וְ אַ הֲ רֹ ן ַ י ְ נ חֵ ִ נ י ּומַרְ אֶ ה כְ בֹוד ה׳,ש כְאֵאֹוכֶלֶת לְפָ נַי בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם ּונְבּוכַדְ נֶצַר הָרַ ע, וְטִיטּוס הָרָשָ ע וְחֶרֶ ב לְטּושָ ה, חלַטֶבַ נְטּושָ ה בְצֵאתִי מִירּושָ לָיִם בְצֵאתִי מִירּושָ לָיִם

51 נַ עֲ ר ֹ ְך מִ לְ חָ מָ ה, וַה׳ שָמָ ה שֻ לְחָןּומְנֹורָ ה, וְכָלִיל ּוקְטֹורָ ה בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם חַ רָ קמִ מֶ ּנ ּו, ֵה וְהִאֵ ּנינֶּנּו וֶאֱ לִיל וְתֹועֵבָ ה, ּופֶסֶל מַ צֵבָ ה בְצֵאתִי מִירּושָ לָיִם בְצֵאתִי מִירּושָ לָיִם סִ תְ רֵ י פָ רֹ כ ֶ ת, ְ ו סִ דְ רֵי מַ עֲ רָ כ ֶ ת ת ֹורָהּותְעּודָ ה, ּוכְלֵי הַחֶמְדָ ה בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם חֵ מָ ה ִ נ תֶ כֶ ת, יעָלַ סֹובֶכֶ ת שָשֹון וְשִמְחָ ה, וְנָס יָגֹון וַאֲ נָחָ ה, בְצֵאתִי מִירּושָ לָיִם בְ שּובִי לִירּושָ לָיִם עֹולֹות ּוזְבָחִ ים, יוְאִשֵ נִיחֹוחִ ים בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם בַחֶרֶב מְדֻקָרִ ים, בְ נֵיצִּיֹון הַ יְקָרִ ים בְצֵאתִי מִירּושָ לָיִם יפַאֲרֵ מִ גְבָ עֹות, לְכָבֹוד נִקְבָ עֹות בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם שְרִ יקֹות ּותְ רּועֹות, לְקָ לֹון ּוזְוָ עֹות בְצֵאתִי מִירּושָ לָיִם צִ י צַ ת הַ זָ הָ ב , וְ הַ מְ שַ ל וָ רַ הַ ב בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם אָ פֵ ס הָ עֵ ז ֶ ר , וְ הֻ שְ לַ ְך ֵ הַ ּנזֶ ר בְצֵאתִי מִירּושָ לָיִם קְדֻשָ הּונְבּואָ ה, ּושְ כִ ינָה נֹורָ אָ ה בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם נִגְאָ לָהּומֹורְ אָ ה, וְדָ וָה ּוטְמֵאָ ה בְצֵאתִי מִירּושָ לָיִם רִ ּנָה וִ שיּועָ ה, וַחֲ צֹוצְרֹות תְ רּועָ ה בְ צֵ א תִ י מִ מִ צְ רָ ִ י ם תזַעֲקַ עֹולָ ל, עִ ם נַאֲקַת חָ לָ ל בְצֵאתִי מִירּושָ לָיִם

52 INTRODUCTION TO KINAH 41: LOSS OF TORAH Our Sages tell us that this Kinah was written by Rabbi Meir of Rothenburg in 13th century Paris. Three hundred years before the printing press was invented, books were written by hand, and were therefore extremely rare and valuable. Copying the Torah took over a year and the Babylonian Talmud took much longer. These texts contain our tradition and our history and connect us back to our deepest roots as Jews.

In the year 1244, as a result of political rebellion and upheaval in Paris, twenty four carriage loads of Jewish manuscripts were driven through the streets of Paris and set on fire by French law officers. Rabbi Meir watched as his books went up in flames, destroyed before his eyes.

Ray Bradbury’s bestselling novel, Fahrenheit 451, tells the story of a dystopian society where books are outlawed and burned. In one scene in particular, a woman’s house is discovered to be filled with books. Instead of abandoning the books, she lights the house on fire herself and burns with her books.

“There must be something in books, things we can’t imagine, to make a woman stay in a burning house; there must be something there. You don’t stay for nothing.”

Our sacred texts were targeted because it is our faith that sustains us.

s Why are books so important? s Jews are known as “the people of the book” – why? What is the relationship between the Jewish People and books? s In the modern world, book burnings are rare. Can you think of something that would have a similar effect on society? How would you respond? Adele Lerner Assistant Director, TJJ 5

53 שַאֲ לִי שְ רּופָ ה בָאֵש לִשְלֹום אֲבֵלַיְִך ִיםהַמִתְאַ ּושְ כֹן בַחֲ רצַ זְבֻלָיְִך: ש הַֹואֲפִים עַל עָפָר אֶרֶ ץ כוְהַֹואֲבִים הָמִשְ תֹומְמִים עָלֵי מֹוקֵ ד ּגְלִילַיְִך: הֹולְכִים חֲשֵ כִים ִים וְאֵ ין לְאֹורנֹגַ ּה, יֹומָ וְקַ ּום, עֲלֵיהֶם אֲשֶ ר חיִזְרַ וְעָלֶ יְך: וְשָלֹום אֱ נֹוש נֶאֱ נָח, בֹוכֶה בְלֵב נִשְבָר תָמִידמְ קֹונֵן עָ לי יצירֵ חֲבָלָיְִך: וַ ּיִתְ אֹונֵן ִים כְתַ ּנּובְ נֹות יַעֲ נָה וַ ּי אִקְרָ מִסְפֵד מַר בִגְלָלָיְִך: אֵ יכָה נְתּונָה בְאֵ ש אֹוכְלָה תְאֻ כַל בְאֵש רבָשָ וְ לֹא נִכְ וּו זָרִ ים בְגַחֲ לָיְִך: עַד אָן עֲדִ ינָה תְהִ י שֹוכְ נָה בְ רֺב הַשְקֵט ּופְ נֵי פְרָחַי הֲ לֹא סּוכָ חֲרֻ לָיְִך: תֵשֵב בְ רֺב ּגַאֲ וָה לִשְ פֹוט בְ נֵי אֵל בְכָל הַמִשְ פָטִ ים וְתָבִיא בִפְלִילָיְִך: עֹוד תִ גְזֹור לִשְרֹוף דָת אֵש וְחֻקִ ים וְלָכֵן אַשְרֵי שְֶשַ ּילֶם לָ ְך ּגְמּולָיְִך: צּורִ י ש הַ בְלַפִיד לְבַעֲ וְאֵבּור זֶה נְתָ נְֵך כִי בְאַחֲרִית תְ לַהֵט אֵ ש בְ שּולָיְִך: סִינַי הֲ לָכֵן בְָך בָחַר אֱֹלהִים ּומָאַס בִגְדֹולִים וְזָרַ חבִגְבּולָיְִך: לִהְ יֹות לְמֹופֵתלְדָ ת כִי תִתְמַעֵטוְתֵרֵ דמִכְבֹודָ ּה וְהֵן אֶמְ שֹול מְשָ לָיְִך: למָשָ לְמֶ לְֶך אֲשֶ ר בָכָה לְמִשְתֵהבְנֹו צָפָה אֲשֶ ר יִגְוַע כֵן אַתְבְמִ לָיְִך: תַחַת מְעִילתִתְ כַססִ ינַי לְבּושֵ ְך בְשַק תַעְטֶ ה לְ בּוש אַ לְמְנּות תַחֲ לִיף שְמָ לָיְִך: אֹורִיד דְמָעֹות יעֲדֵ יִהְיּו כְ נַחַ לִ יעּווְיַ ּגלְקִבְרֹות שְ נֵי ישָרֵ אֲצִילָיְִך: משֶ ה וְאַהֲ רֺן בְ הֺר הָהָ ר וְאֶשְאַל הֲ שיֵ תֹורָ החֲדָשָ ה בְכֵןנִשְרְ פּו גְלִילָיְִך: חֺדֶ ש שְ לִ ישִ י וְהֻקְשַרהָרְ בִ יעִילְהַשְחִית חַמְדָתֵ ְך לוְכָ יֺפִי כְלִילָיְִך: ָדַ עּג לְלּוחֹות וְעֹוד שָ נָה בְאֵ ּוַלְ תֹו לִשְ רֹוףש דָת בְאֵהֲ זֶה תַשְ לּום כְפֵלָיְִך: אֶתְמַ ּה לְנַפְשִ יוְאֵ יְךיֶעֱרַ ב לְחִ כִיאֲכֹול אחֲרֵי רְאֹותִיאֲשֶר אָסְפּו שְ לָלָיְִך: אֶ ל תֹוְךרְ חֹובָּה תכְנִדַחַ וְשָרְפּו שְ לַל עַלְיֹון אֲשֶר תִמְאַ סלָבֹוא קְהָ לָיְִך: לֹאאֵדְ עָה לִמְצֹוא דֶרֶ ְך סְ לּולָיְִך הָיּו אֲבֵ לֹות נְתִ יב ישֶר מְסִ לָיְִך: יֻמְתַק בְפִי מִדְבַש לִמְסֹוְך בְמַשְקֶהדְמָ עֹותּולְרַ גְלִי הֱיֹות כָבּול כְבָלָיְִך: ביֶעֶרַ לְעֵ ינַי שְ אֹוב מֵימֵי דְמָעַי עֲדֵ י לּוכִ לְכָל מַחֲ זִיק בִכְ נַף מְעִילָיְִך:

54 אְַך יֶחֱרָ בּו בַרִדְתָ ם עַללְחָ יַי עֲבּור כִי נִכְמְרּורַ חֲמַ ילִנְדֹוד בְעָלָיְִך: חלָקַ צְרֹור פֹו הָכַסְ לְַךבְדֶרַ ְך לְמֵרָ חֹוק מֹו וְעִהֲ לֹא נָסּו צְלָלָיְִך: וַאֲ נִיכְשָ כּול וְגַלְמּוד נִשְאַרְתִ י לְבַד מֵהֶם כְ תֺרֶ ן בְ רֺאש הַר מִ גְדָ לָיְִך: לֹא אֶשְמַ ע עֹוד לְקֹול שָרִ יםוְשָ רֹות עֲלֵי כִינִתְקּו מֵיתְרֵי תֻ פֵי חֲ לִילָיְִך: אֶ לְבַ שוְאתְ כַס בְשַ ק כִי לִי מְ אֺד יָקְרּו עָצְמּוכְ חֹול יִרְ בְ יּון שנַפְֹות חֲ לָלָיְִך: אֶתְמַּה מְ אֺד עַלמְאֹור הַּיֹום אֲשֶ ר חיִזְרַ אַ ל כֺלאֲבָ ליַחֲשִ יְִך אֵ לַי וְאֵ לָיְִך: זַעֲקִי בְקֹול רמַ לְצּור עַל שִבְ רֹונְֵך וְעַל חָ לְיְֵך וְלּו כֹור יִזְ אַהֲבַתכְלּולָיְִך: חִ יגְרִ לְ בּוששַ ק עֲלֵי הַהַבְעָרָה אֲשֶ ר היָצְתָ לְחַ לֵק וְסַפְתָה אֶת תְ לּולָיְִך: כִימֹות עֱנּותֵ ְך יְנַחְמֵ ְךצּור וְיָשִ יבשְבּות שִבְטֵ ייְשֻ רּון וְיָרִ ים אֶת שְ פָלָיְִך: עֹוד תַעֲדִ י בַעֲדִי שָ נִיוְ תֺף תִקְחִיתֵ לְכִי בְמָ חֹול וְצַהֲ לִיבִמְ חֹולָיְִך: יָרּום לְבָבִיבְעֵ תיָאִ יר לְָך צּור וְיַַ ִ ּגיּהלְחָשְ כְֵךוְיָאִירּו אֲפֵלָיְִך:

55 INTRODUCTION TO KINAH 46: TZIYON HALO TISH’ALI Rabbi Yehuda HaLevi was deeply in love with the land of Israel and this Kinah is the written expression of those feelings. While there were many pilgrims who traveled to Israel, none expressed their affection for Israel as passionately as he. Rabbi Yehuda HaLevi lived a comfortable existence in Muslim Spain, where he was well-connected with the government and was held in high regard. He yearned, however, to go to the land of Israel, which was an arduous and dangerous undertaking at the time.

Rav Soloveitchik taught that there are two elements in the observance of Tisha B’Av and the recitation of the kinot. The first is to remember Israel in its current state of destruction, while the second is to remember Israel before its destruction. Here in this Kinah we describe the beauty and holiness of Yerushalayim and the wisdom of her people. In order to appreciate the magnitude of the destruction, we have to be familiar with the beauty of the Beit Hamikdash and Yerushalayim from before the disaster occurred.

Eulogizing is a major element to the mourning process and allows someone to appreciate what they lost. The process of sitting in one’s home for seven days and hearing stories about their lost family allows them to reflect on what is no longer with them.

Rav Soloveitchik believed that Jews have a unique relationship with memories and the past. Judaism posits that by actively participating in rituals designed to link ourselves to our history, we can bring our memories to life. We act out leaving Egypt, receiving the Torah, mourning the Beit Hamikdash, and even populating Eretz Yisrael, and in turn, our past shapes our present and future more vividly than it could as mere history. On Tisha B’Av we seek to relive the horror and sadness of our destruction in hopes of reliving our national glory and splendor soon enough.

Ben Book Assistant Director, JOLT Israel

56 צִ יֹון, הֲ לֹא תִשְאֲ לִ ילִשְ ימִ לֹום יַעֲשֶ ה לִי כְ נָפַ יִם וְאַרְ חִ יק נְדֹוד, אֲ סִ י רַ י ִ ְך, ד ֹורְשֵישְלֹומֵ ְך וְהֵ ם יֶתֶ ר אָ נִיד ילְבִתְרֵ לְבָבִי בֵין בְתָרָ יְִך! עֲ דָ רָ י ִ ְך : אֶ פ ֹ ללְ אַ פַ יעֲ לֵ יאַ רְ צֵ ְך וְ אֶ רְ צֶ ה מִ ָם ּומִּי זְרָ חּומִ צָפֹון וְתֵימָן שְ אֲבָ לֹום נַיְִך מְ אֹד וַאֲ חֹנֵן אֶת-עֲפָרָ יְִך, רָ חֹוק וְקָ רֹוב שְאִי מִ כֹל עֲבָרָ יְִך: ףאַ כִי יבְעָמְדִ עֲלֵי קִבְרֹות אֲ בֹתַ י ּושְלֹום אֲסִיר תַאֲ וָ ה, נֹותֵן דְמָעָ יו תֹומֵםוְאֶשְ בְחֶבְרֹון עֲלֵי מִבְחַ ר כְטַל חֶרְ מֹון וְנִכְסַ ף לְרִדְתָ ם עַ ל בָ קְ רָ י ִ ְך ! הֲ רָ רָ י ִ ְך : אֶעְ ב ֹ רבְ יַ עְ רֵ ְך וְ כַ רְ מִ לֵ ְך וְ אֶ עְ מֹ ד כֹותלִבְ עֱנּותְֵך אֲ נִי תַ ּנִים, וְ עֵ ת בְגִלְעָדֵ ְך תוְאֶשְֹומֲמָה אֶל הַ ר אֶחֱֹלם שִ יבַתשְבּותֵך אֲ נִי כִ ּנֹור עֲ בָ רָ י ִ ְך, לְשִירָ יְִך: הַ ר הָ עֲ בָ רִ י ם וְ ֹה ר הָ הָ ר, אֲ שֶ ר לִבִי לְבֵית אֵ ל וְלִפְ נִיאֵל מְ אֹד יֶהֱמֶ ה שָם שְ נֵי אֹורִ ים ּגְדֹולִים מְאִירַ יְִך ּולְמַחֲ נַיִם וְ כֹל פִגְעֵיטְהֹורָ יְִך, ּומֹורָ יְִך. שָם הַשְ כִ ינָה שְ כֵ נָה לָ ְך, וְהַ ּיֹוצְרֵ ְך ֵי חַ ּינְשָמֹות – אֲ וִיר אַרְ צֵ ְך, ּו מִ מָ ר פָתַ חלְמּול שַ עֲרֵי שַחַק שְ עָרָ יְִך,דְרֹור אַבְקַת עֲפָרֵ ְך, וְ נֹפֶ ת צּוף – ּוכְבֹודאֲ דֹנָי לְבַד הָ יָהמְאֹורֵ ְך, הָ נְ רָ י ִ ְך ! וְאֵין שֶמֶ ש וְסַהַ רוְכֹוכָבִים מְאִירָ יִנְעַםיְִך. לְנַפְשִיהֲֹלְך עָ רֹם וְיָחֵף עֲלֵ י , אֶבְחַ רלְנַפְשִ ילְהִשְתַ פְֵך בְמָ קֹום חָרְבֹות שְמָמָהאֲשֶר הָיּו דְבִירָ יְִך אֲשֶר רּוחַ אֱֹלהִים שְ פּוכָה עַ ל בִמְקֹום אֲ רֹונְֵך אֲשֶ ר נִגְנַז, ּובִמְ קֹום בְחִירָ יְִך. כְ רּובַ יְִך אֲשֶר שָ כְנּו יחַדְרֵ חֲדָרָ יְִך! אַתְבֵית מְלּוכָה וְאַתְ כִסֵא אֲ דֹנָי, אָ גֹז וְאַשְ לִיְך פְאֵ ר נִזְרִ י וְאֶ קֹב זְמָ ן, וְאֵ יְך יָשְ בּו עֲבָדִ ים עֲלֵי כִסְ אֹותחִ לֵל בְאֶרֶ ץ טְמֵאָה אֶ ת-נְזִירָ יְִך– ּגְבִירָ יְִך? אֵ יְך ביֶעֱרַ לִי אֲ כֹלּושְ תֹות בְעֵ ת מִ י יִתְ שנֵנִי ֹוטֵטמְבַמְקֹומֹות אֲשֶ ר אֶ חֱ ז ֶ ה, כִ י ּיִסְחֲבּו הַכְלָבִים אֶ ת- נִגְלּו אֱֹלהִ יםלְחֹוזַיְִך וְצִירָ יְִך! כְפִירָ יְִך?

57 אֹו אֵיְך מְ אֹור יֹום יְהִי מָ תֹוק אֶל מִ י מּויְדַ מְשִיחַ יְִך וְאֶל מִ י לְעֵ ינַי בְעֹוד אֶרְ אֶה בְפִ י עֹרְ בִ ים נְבִיאַ יְִך וְאֶל מִ י לְוִ ּיַיְִך וְשָרָ יְִך? רֵ פִגְ י נ ְ שָ רָ י ִ ְך ? יִשְ נֶה וְיַחְ ֹלף כְלִיל כָל-מַמְ לְ כֹות כֹוס הַ יְגֹונִים, לְאַט! הַרְ פִי מְעַ ט, הָאֱ לִ יל.חָסְ נְֵך לְעֹולָ ם, לְדֹור וָ דֹור כִי כְבָר מָ לְאּו כְסָ לַי וְנַפְשִ י נְ זָרָ יִ ְך. מַמְרֹורָ יְִך. אִ ְָך ּו לְמֹושָבאֱֹלהַ יְִך, יוְאַשְרֵ אֱ נֹוש עֵת אֶ זְכְרָ ה אָהֳ לָה – אֶשְתֶ ה בְיִ חַ ריְ קָ רֵ בוְ יִ שְ כֹ ןבַ חֲ צֵ רָ יִ ְך! חֲ מָ תֵ ְך, וְאֶ זְכֹר אָהֳ לִ יבָ ה – אַשְרֵ י מְחַ ִ כֶהיעַ וְיַּגוְיִרְ אֶה עֲ לֹות וְאֶמְ צֶה אֶת-שְמָרָ יְִך! אֹורֵ ְךוְיִבָקְעּו עָלָיו שְחָרָ יְִך, צִּיֹון כְלִילַת יֳפִ י, אַ הְ בָ ה וְ חֵ ן לִרְ אֹות בְ טֹובַת בְחִירַ יְִך וְלַעְ ֹלז תִ קְ שְ רִ י מֵ אָ ז, ּובָ ְך נִקְשְ רּו נַפְ שֹות בְשִמְחָתְֵך בְ שּובְֵך אֱ לֵי קַדְמַ ת חֲ בֵ רָ י ִ ְך – נְעּורָ יְִך! הֵם הַשְמֵחִ ים לְשַ לְוָתֵ ְך כ וְהַֹואֲבִים עַ ל שֹומֲמּותֵ ְךּובֹוכִ ים עַל שְבָרָ יְִך. בֹור מִשְבִ י שֹואֲפִ ים נֶגְדֵ ְך ּומִשְתַחֲ וִים אִ יש מִמְקֹומֹו אֱ לֵ י ַכנֹ חשְ עָ רָ י ִ ְך, יעֶדְרֵ הֲ מֹונְֵך, אֲשֶ ר ּגָלּו וְהִתְ פַ זְ רּו מֵהַ ר לְגִבְעָהוְ לֹא שָ כְחּו גְדֵרָ יְִך, הַמַחֲ זִיקִים בְ שּולַיְִך ּומִתְאַמְ צִ ים לַעְלֹות וְלֶאְ חֹז בְסַ נְסִ ֵיּנ תְמָרָ יְִך. שִ נְעָר ּופַתְרֹוס הֲ יַעַרְ כּוְך בְ ָ ג דְ לָ ם, וְאִם הֶבְלָם יְדַ מּו לְתֻמַ יְִך וְאּורָ יְִך?

58 SONGS OF PRAYER AND YEARNING

59 ACHEINU ֵחַאינּו ָכ ל ֵב ית יִשְרָ אֵ ל נּ ַהְתּונִים ָרָצְב ה ּובַשִבְ יָה ִדְמוֹעָהים ֵב ין יּ ַב ָם ֵבוּ ין בַ ּיַבָשָ ה ָמַהקֹום ֵאיִצוֹי ְו ם ֶהיֵלֲעם ֵח ַרְי ם ָרָצ ִמ ה לִרְ וָחָ ה ָלֵפֲאֵמוּה ב ְע ִשִמוּ , ה ָרוֹאְל ּוד לִגְאֻ לָ ה ָלָגֲעַבא ָתְשַהא ַמְז ִבוּ ן ִרָק יב As for our brothers, the whole house of Israel, who are placed in pain and captivity – whether they are in the sea or on dry land: May God have mercy on them and take them out from painful constraints to expansion, from darkness to light, and from subjugation to redemption, now, speedily, at a near time.

ANI MAAMIN ֱאֶבןי ִמֲאַמיִנ ֲאמּונָה ָמֵל ְש ה ַאיִבְב ת הַמָשִֽיחַ ַאְוף ַע ל ִפ ישֶ ּיִתְמַהְמֵ ֽ ַּה לּ ה ֶכ ַחֲאהֶז ל ָכ ם ִעֹו ָכְב ל יּ ֶשםוֹי ָבֹוא I believe with perfect faith in the coming of Moshiach, and even though he may delay, nevertheless I wait every day for him to come.

BILVAVI בִלְבָבִי מִשְ כָן אֶבְ נֶה לַהֲדַ ר כְ בֹודֹו ּובַמִשְ כָן מִ זְבֵ ֽחַ אָשִ ים לְקַרְ נֵי הֹודֹו ּולְנֵר תָמִיד אֶקַ ח לִ י אֶת אֵש הָעֲקֵידָ ה ּולְקָרְ בָן אַקְרִ יב לֹו אֶ ת נַפְשִי הַ יְחִידָ ה In my heart, I will build a tabernacle to glorify God’s honor. And in this tabernacle, I will put an altar, for God’s rays of splendor. And for the eternal flame, I will take for myself the fire of the Binding of Isaac. And for the sacrifice, I will offer to Him my unique soul.

60 ESA EINAI אֶשָ א עֵ ינַי אֶל הֶהָרִ ים מֵ אַ יִ ן יָ בֹא עֶ זְרִ י עֶ זְרִ י מֵעִ ם ה׳ עֹשֵה שָמַ יִם וָאָרֶ ץ הִ ֵהּנ לֹא יָנּום וְ לֹא יִישָ ן שֹומֵ ר יִשְרָ אֵ ל I lift my eyes up to the mountains: From where will my help come? My help comes from God, Creator of Heaven and Earth. Behold; the Protector of Israel does not slumber nor sleep.

GAM KI EILEICH ַם ּגכִי אֵ לְֵך בְגֵיא צַלְמָ וֶ ת לֹא אִירָא רָ ע כִי אַתָ ה עִמָדִ י שִבְטְָךּומִשְ עַ נְתֶָך הֵמָ ה יְנַחֲמֻ נִי Even as I go in the valley of death, I will not fear evil because You are with me. Your staff and Your rod – they comfort me.

HABEIT הַבֵט מִשָמַ יִם ּורְ אֵ ה כִי הָ יִינּו לְלַעַגּולְקֶ לֶס בַ ּגֹויִים כִ ינֶחְשַבְנּו כַצֹאן חלָטֶבַ יּובַ ל לְאַ בֵ דלַ הֲ ר ֹ ג לְ מַ כָ ה ּו לְ חֶ רְ פָ ה ּובְכָלזֹאת שִמְ ָך לֹא שָ כַחְ נּו נָא אַל תַעַ זְבֵ נּו Look down from the Heavens and see that we have become a target of mockery and scorn among the nations! We are considered like sheep brought to slaughter – to be destroyed, to be killed, to be hit, and to be embarrassed – but despite all this, we have never forgotten Your Name! Please, do not forsake us!

HAMALACH HAGO’EL ָאְל ַמַהְך ֵאֹגּ ַה ל ִתֹא י ָכִמ ל ָר ע ֶאךְ ֵרָבְי ת ִרָעְנּ ַה ים ֶהָבא ֵרָקִיְום שְמִ י ם ָה ָר ְב ַא י ַת בֹ ֲא ם ֵש ְו וְ ִ י צְ חָ ק ְדִיְוּגּו ָל רֹבבְקֶרֶ בהָאָרֶ ץ The angel who saved me from all bad should bless the children, and call upon them my name, and the name of my forefathers – Avraham and Yitzchak – and they should multiply like fish in the midst of the earth.

61 IM ESHKACHEICH אִםאֶשְ כָחֵ ְך יְרּושָ לָיִם, תִשְ כַ ח יְמִ ינִי י ִתָחְמִש שאֹר ל ַע םִיֽ ַלָשוּרְי ת ֶא הֶלֲעַא אֹל ִאם If I forget you, Jerusalem, let my right hand forget [its skill]. If I fail to elevate Jerusalem above my highest joy.

L’MA’ANCHA לְמַעַ נְָך אֶ לֺקֵינּו העֲשֵ וְ לֺא לָ נּו רְ אֵה עֲמִידָתֵ נּו, דַ לִים וְרֵ קִ ים הַ ְשָמָ ּנ הלְָך וְהַּגּוף פָעֳלָ ְך חּוסָה עַל עֲמָ לָ ְך For Your sake, our God, please act, and not for us. See how we stand, poor and empty. The soul belongs to You, and the body is Your work. Have mercy on Your labor [us].

V’LIYRUSHALAYIM ָשוּריִלְולַיִם ִמֲחךָ ַרְב ְריִע ים תָ ש ּוב כ ְשִתְוֹון ֶשֲאַכהּ ָכׁותְב ר דִבַרְתָ ְבוּנֵה ָתוֹא ּה ָקְב רֹוב ֵמָי ְב ינּו ִב נְיָן עֹולָ ם ֵסִכְוא ִו ָד ד ְדְבַע ָך ָרֵהְמ ה ָכוֹתְל ּה ִכ ָת ין And to Jerusalem, Your city, may You return with mercy, and dwell in it as You promised, and rebuild it speedily in our days as an everlasting structure, and establish within it – soon – the throne of David, Your servant.

62 SHEMA שְמַ עיִשְרָ אֵלה׳ אֱֹלקֵינּו ה׳ אֶחָ ד Hear, O Israel, Hashem is our God, Hashem is One.

SHEMA KOLEINU שְמַ עקֹולֵ נּו, ה׳ אֱֹלקֵ ינּו, חּוס וְרַחֵם עָלֵ ינּו וְקַבֵל בְרַ חֲמִ יםּובְרָ צֹון אֶת תְ פִלָתֵ נּו Hear our voices, Hashem, our God, have mercy and have mercy on us. Accept our prayers with mercy and good will.

SHIFCHI ִכְפ ִשי ַמַכ יִם ֵבי ִל ך ַכוֹנ ח ְפ נֵי ה ׳ Pour out your heart before God like water.

63 NCSY is the international youth movement of the Orthodox Union.