ניחום אבלים

00:01 This is Igris, and this is a special episode in honor of Erev Tisha B'Av. We're not saying it's an episode in honor of Tisha B'Av because of course if it's an episode in honor of Tisha B'Av, by the time Tisha B'Av comes, we fully accept it'll be switched over to and the episode in honor of that will be how to, uh, how to reconcile a , what to do in those situations. We'll deal with that tomorrow. But today, whether we like it or not, it's already Erev Tisha B'Av. So we can very well justify doing one of the, uh, one of the things I do every year on Tisha B'Av. You know, every year on Tisha B'Av, um, I take an advantage-- I take the opportunity to review the things that are uncomfortable to learn during the year. When does a person sit down and review the about Shiva, uh, so they can answer questions or, or have or, or know things about a Shiva, about ? When do you read ? When do you get around to these parts of the Torah? And the answer is that if it wasn't for a Tisha B'Av, you'd never quite feel right doing it. This is a great day. I know it's not a day when you're supposed to learn Torah so much, but it is a wonderful day to cram in all of the topics that you don't wanna learn during the year because you think that it sort of is a bad, uh, bad for

00:58 the air around you. Uh, tomorrow is a great time for it. Uh, Tisha B'Av is a wonderful time to learn uncomfortable parts of the Torah. Um, in that spirit, what I wanna look at today is letters of Nichum Aveilim. Once again, the kind of thing that we don't normally learn during the year, but Tisha B'Av gives us the opportunity to not feel so awkward about learning letters, approaches to Nichum Aveilim. And we have here two letters we're gonna look at from the Rebbe today, and the reason why it's only two is because each letter, or at least the first letter, actually includes three letters. None of these letters are from the year Tav Shin Lamed Gimel. This one is from Tav Shin Tes Vav, and the next one we're gonna look at is... I don't even know if there's a year on it. It's not printed in Igris. I have no idea what year the second one was. Either way, they're both letters from the Rebbe, and that's why it's a special episode. The first letter comes with a little bit of an introduction, and the introduction is that in the winter of nineteen fifty-five, there was a bakker. I believe it was-- Yeah, it would've been a bakker. Named Yisroel Arye Dobruskin. Dobruskin. Have you heard about him? Is this part of Chabad lore for you? It's unfortunate. Probably should be. The unfortunate reason that it's not part of Chabad lore is that it was, uh, eclipsed a couple years later by a terri--

02:05 by a much larger scale disaster in Far Chabad. But in nineteen fifty-five, uh, this student came from Lod so that he could be a mashpia at the, uh, what do they call it? The vocational school in Kfar Chabad. He was supposed to be the mashpia there, and on his way in, some Arabs attacked the village. He hid in an orchard. They found him in an orchard, and they murdered him in the orchard. They found his body in the orchard there. And, uh, this sent a ripple through Kfar Chabad. A bunch of people were considering leaving the town. This was before the big disaster that would happen a couple years later. What, two or three years later, there'd be a terrorist attack on the school there. This was, uh, this was about two years before that, a year and a half before that. Now, the first letter that we're looking at here, this is the letter that the Rebbe wrote to Kfar Chabad or to some of the residents of Kfar Chabad in the immediate aftermath of the murder of this mashpia in an orchard. This is from the year Tav Shin Tes Vav. That would have been nineteen fifty-five, I believe. And he writes to the ones who dwell there, to the ones who have settled there. all those settling in Kfar Chabad which is in the land of Israel, the Holy Land. The land which God's eyes are always on. From the beginning till the end of the year I will just point out

03:15 that the Rebbe is opening a letter about somebody being murdered in Eretz Yisrael by saying that this is a land that God's eyes are always on. The, the Rebbe, um, is never afraid to confront these seeming contradictions head-on. So right in the very top of the letter where we're trying to comfort people who are asking, "How could God let this happen?" the Rebbe starts off by writing, "God never stops watching the land of Israel, so he observed this happening," and of course, let it happen to some regard. Question is how. Okay. The Rebbe doesn't say here. He says a that I have never seen in one of the Rebbe's letters. That is, uh, an incredible and incredible The Rebbe writes, So the Rebbe says, "I was very pained to hear that there are some among you whose spirit has fallen after the recent terrible events. May God avenge the blood of-- the, the blood that was spilled." And some of you are reconsidering your decision to live in Kfar Chabad, which is understandable, right? Kfar Chabad is supposed to be, uh, it's in Eretz Yisrael. It's supposed to be relatively safe. The Rebbe's is supposed to be there. A mashpia gets murdered. People are thinking about leaving. So the Rebbe's writing to these people who are considering leaving. The Rebbe says about himself that he is a of the rabbis. The Rebbe says, "I therefore come to you as a of the Rabbeim to send you copies of pieces of the letters that our Rabbeim

04:45 wrote before the Rebbe. Rabbeim before the Rebbe wrote in response to people who had terrible things happen in their homes and who thought about leaving, and how the Rabbeim encouraged them to stay nonetheless." So the Rebbe is then going to print a letter from-- a piece of a letter from the Alter Rebbe. He's gonna print a piece of a letter from the Mitler Rebbe and a piece from the Temim Tzedek. And if you know these authors, you know the style of the Alter Rebbe, the style of the Mitler Rebbe, and the style of the Temim Tzedek. One of the only amusing parts of these relatively somber letters is that they definitely mimic the personalities of the writers in that you have a very direct and to-the-point answer from the Alter Rebbe that's a little Kabbalistic. You have a page from the Mitler Rebbe unpacking it, and you have the Temim Tzedek bringing it back to, uh, bringing it back into, uh, into the physical world. So, um, let's read them. Let's read them without further ado. First, the Rebbe sends them a letter from the Alter Rebbe. I like the . I wanna point it out. The Alter Rebbe is because he wrote Tanya, that makes him the in that makes him the final decisor about Kabbalah and makes him the and final decisor of Nigla. That is, Tanya is not just intro to Hasidus. Ti-Tanya is the of Hasidus, the final line that makes him the official decisor of all of the of the

05:55 Torah that came before it. There was before the-- before Chabad Hasidus, there was all sorts of Kabbalah out there, not just the Arizal's Kabbalah, but everybody's Kabbalah. And the Alter Rebbe through writing Tanya was making a final decision about these things. So he's a from Tanya. Of course, that's not the point of our letter. Let's get to the point. The Alter Rebbe writes, "I heard from Kadesha Elyan, that is something that people often say, that after a fire, people get rich." So my holy teachers taught me about the following phrase people say, I don't know if it has a source in Torah, but it's a common expression, that after a fire comes wealth. Why would that be? Because when it comes to the , when it comes to the Holy Spirit, and their order, this is how it goes. The order of the spirit is first kindness, then strict justice, and then mercy. Excuse me, that's a . Therefore, this world comes in order. God does nice things, and then afterwards, God does things that seem angry or strict or fiery. And after that, God does merciful things. So the reason why people say all the time that after a fire, people get rich, is because after a fire, rich-- which represents the next that comes in sequence is the of repentance. So that is the is inspires the mercy. This is actually even more powerful than kindness which, which, which-- more powerful than the kindness that existed at first. because is the attribute of

07:31 is the inheritance without any limitations the central pole, they can stretch from one end to the other, So what's the Alter Rebbe saying? Gives a nice short answer for why you should stick it out after something bad happens. When something bad happens, this doesn't mean that it's a harbinger of more bad things that are going to happen. It means the opposite. When something bad happens, that means we're done with . And after immediately comes the is even greater than the that preceded the . So if somebody was having a pretty good time and then they have a pretty bad time, that would be Now is not the time to cash out. Now is not time to toss in the chips, right? Because what's coming next is . What's coming next is mercy, which is going to be even more powerful than the of . So the Alter Rebbe is telling this person after a fire to stick it out, and that's also going to be what the Mitler Rebbe says, except it's slightly more less and with a . The Alter-- the Mitler Rebbe has a similar letter, and the Rebbe now brings the Mitler, the Mitler Rebbe's letter. If we were to just read the Alter Rebbe's letter into the situation the Rebbe is responding to for a moment, then the Rebbe is telling via the Alter Rebbe, the citizens of Chabad, "You had it pretty good up until now. Unfortunately, there was a horrible attack and somebody was killed and we saw .

08:39 And after the we're going to see . Now is not the time to leave." Comes in the Mitler Rebbe. The Rebbe-- the Mitler Rebbe writes that, "I'm coming to comfort the hearts of those people who God's hand, uh, rose up against." Notice again that the Rebbe are not shy about saying that God is involved and God is doing these things and that our job is to comfort people. We don't say, "Where was God?" We don't say, uh, we don't say, "God looked away." And we don't say that, uh, that some things are natural and these are circumstances. Don't get God involved in this. The Rebbe, in each of these letters, open their letters by saying, "This is God's hand that did this, and I'm here to comfort you." "Don't be upset." or "Don't, don't let your heart fall." I'm being a little cavalier with that translation. Because certainly what's gonna happen next after this disaster is that God is going to show his great kindness and his great mercy. He doesn't say what happened exactly, but it'll be . Given what happened, there'll be more blessings. So first of all, the Mitler Rebbe is changing what the Alter Rebbe said here a little bit. The Alter Rebbe's line was that you get pure and following that you get . He says, "First of all, let's go back to the . Even the itself, even the terrible thing itself, has hidden inside of it." Therefore, everything that God does is good. Because nothing bad comes from

09:57 on high. So yeah, God did this horrible thing. We don't know what it was, but God did this. God did this, and it was good, but the good is very hidden. So we're upset about it. So we need . This is the Mitler Rebbe's approach to is that something came from God, it feels bad, but inside there's something good 'cause bad doesn't come from heaven. He says, "Therefore, we make a on evil the same way we make a on good because inside the evil there's good, inside the there's, there's ." and then now he adds the Alter Rebbe's part. "When the is all finished, then you'll find the love that was hidden inside of it all along." So it's when the runs out, you get to see what's powering it. This isn't the this is the that was above the . This is the kindness that is in the string-- the strict justice. just like the of a father who punishes his son, he will then-- he clothes his love for his son in the punishment that he gives the child. He punishes the child because he loves him, and the clothing for that love is the punishment. Immediately after he's done punishing him, what does the father do when the punishment's over? He then shows his great love for the child, and his mercy on the child, and then gives him nice things. I know how this works. I have a-- my, my youngest one, we're just now starting to discipline him a little

11:12 bit. You know, he's like-- well, not my youngest, youngest. He's a baby, like a, like a three-month-old. I mean the, the two-year-old, we're starting to discipline. He's starting to understand enough that we need to. And, uh, and I'll, I'll, I'll, I'll get in his face or say something loud. I'll make him upset, and then afterwards, I give him a big hug and calm him down because the whole point was to make-- it was the lesson. That was me hiding my love. I'm not actually angry. So that's what he's saying here God does too, is God sometimes hurts us, but inside the hurt is a love, and immediately after the hurt is done comes the revealed love. all those, all, all those honorifics. The Mitler Rebbe says, "I heard this from my father, the Alter Rebbe. When it comes to the curses in the Torah, that they will be switched over to . How do you switch curses into blessings? Because inside the curses were blessings all along, and when the curses get dried up, all that's left is the blessing." And you will see these blessings revealed after the after the garment of negativity is dried up. this is what it means in the passage I've switched their mourning to joy. This is their mourning. against the just like on Tisha B'Av, where God sent his hand out against-- or the enemy sent their hands out against Jerusalem and destroyed the In that day, Tisha B'Av will be turned into a day of joy, a

12:33 day of revelation of light and that is the incredible that's already hidden in the day of Tisha B'Av will be will be just like the first day of Pesach, which is fundamental What he's saying here is that it's not as we normally understand it. The way we normally understand bad days like Tisha B'Av is that God's going to take a very bad day and turn it into a very good day. The Midla Rebbe is saying that's not actually what's happening. Inside the bad day is a good day. What's powering the bad day, what's powering Tisha B'Av, the worst day on our calendar, is pure The problem is that it's it's hiding in a garment of negativity. One day, that negativity will be used up, hopefully this Tisha B'Av, and when that garment is removed, it's not that God will have to take something and change its matzahs, it's that when the clothing is taken off Tisha B'Av, what you have underneath is the first day of Pesach. You have pure kindness. explained in many letters at length. He doesn't say from where. So but anyway, I'm saying that it's not a good idea for you to leave your location where something bad happened, probably a pogrom or something given the time of, uh, given the time in history. He says, "Because I believe God has specifically ordered a berakhah to come to you in that place, and that you just have to wait because now that the g'vurah is over, it's time to see the

13:48 rahamim." He has a couple other lines here that you can read on your own time, where he gives comfort and encourages them to stay. We have the third letter that the Rebbe brings. So now we have what? Two, two letters from the Rebbe to the residents of Kfar Chabad after a disaster. We have the Alter Rebbe saying that hang on tight because after g'vurah comes, comes rahamim, which is stronger than even hesed, and the Midla Rebbe does it a little differently. He's not saying hang on because after g'vurah comes rahamim, he's saying hang on because when the g'vurah dries up, you see what was really in the g'vurah all along, which is a hesed v'rahamim. A little different, or maybe it's just explaining what the Alter Rebbe says, and we just have the Alter Rebbe Hard to know. We also have the Admor Tzemach Tzedek. Finally is our last one the Rebbe brings to Kfar Chabad, and this is from the Tzemach Tzedek. "I heard what you've told me, I've received your letter." uh, "from-- I'm gonna give a copy," he says, "of the Alter Rebbe's letter." Yosef Mizursh-- Mizurovitz. Mizurovitz was his name. Okay, anyway, he says, "I'm going to..." So the Tzemach Tzedek says , "I'm writing to you to comfort you, and I'm going to copy a letter from the Alter Rebbe, and it's going to be the letter we just read." So just if you're keeping track of this, the Rebbe is copying a letter from the Tzemach Tzedek, who copies

14:58 a letter from the Alter Rebbe to comfort somebody else in the letter from the Rebbe, where he already copied the letter of the Alter Rebbe. If you can keep track of that, good job. This is the exact same letter that we just read from the Alter Rebbe. The Tzemach Tzedek copies it and tells us the Alter Rebbe's letter I think that's this. The Tzemach Tzedek says, "Based on this letter from the Alter Rebbe, I am encouraging this individual who has suffered to rebuild his house in its proper place." He says, "I'm also encouraging your neighbors to help you get back on your feet." "Because the merit of the masses is greater than the merit of the individual." This reminds me of the we've been talking about all week. "That, uh, also helps raise up great mercies." "This will help raise up the horn, Scion," I don't know, however you wanna translate it in your art scroll. "Therefore, you shall strengthen each other and help each other." "God will give you strength to do acts of valor." "He'll bless you with all good." So there we have the Tzemach Tzedek's letter, where he essentially quotes the Alter Rebbe and says, "Based on the Alter Rebbe," the conclusion that he draws is that people after a disaster happens need to rebuild and need to get help in their rebuilding because the more people who help each other rebuild, the more there's a the merit of the masses, and when the masses all get together, there's even more

16:33 mercy in the world. Finally, the Rebbe writes in his own words, The Rebbe says, "The words of the tzadikim, they last forever, and they do their job." So the Rebbe himself adds very little to this. The Rebbe himself says, "I heard that some of you are considering leaving after this disaster. I'm copying three letters." And he says, "The letters speak for themselves and stand forever." "God should bless every single one of you among the Jewish people that all the things that are-- you hear in these should be fulfilled." That is all the mercy that the Rebbe promised will come, should come. The Rebbe says, "I'm waiting to hear good news." And in his PS, he gives them the sources where you can find these letters. So we have three letters from our Rebbeim telling people what to do in a disaster, and also as an act of What we see from these three letters is the Alter Rebbe says, "That after din comes tferes, after g'vurah, after a fire, after a terrible thing comes rahamim from the Midla Rebbe we saw inside the terrible thing is a good thing just waiting to be revealed when the of the bad thing dries up." And then the Tzemach Tzedek we said from the Alter Rebbe, we see that when we do rebuild after something negative happens, we should get our friends involved because helps with things. I do want to, although we don't have that much time left, look at a-- It's become famous. It wasn't famous

17:44 once, but this letter's been making the rounds. I assume some of you have seen it already, but I don't know if any of you have seen it in the original. This is the original letter. This is a letter the Rebbe wrote to somebody who had a- Hachnasas Sefer Torah in their house and the, um, and during the Hachnasas Sefer Torah, a young woman died in the middle of the ceremony at the Hachnasas Sefer Torah. And the Shliach who was running this Hachnasas Sefer Torah wrote to the Rebbe with three questions. His first question was, "How is it possible that this terrible thing happened, uh, at, it, around a Sefer Torah? What's the shaychas? We were doing Hachnasas Sefer Torah, we're doing a mitzvah. How does a bad thing happen to somebody in the middle of doing a mitzvah? This woman came to celebrate a Torah being added to the shul, and now she's not alive anymore." His second question was, should they maybe not bring the Torah into the shul because of what happened? Maybe this is a sign from heaven. You know, I, I can take a hint. If I bring a Torah into a room and somebody drops dead, maybe the Torah doesn't belong in this room. Maybe we shouldn't have the Torah. Maybe the Torah is possul. He wants to know, is there anything wrong with the Torah? And point number three, how should he-- should he be taking it personally? Is this because of something he did? What does this have

18:41 to do with the, with the Shliach, the person running the, uh, the person running the event? So the Rebbe writes back to each of his points one by one. To his first point is the longest answer. His first point is, "How can in the middle of Hachnasat Sefer Torah a disaster happen?" The Rebbe writes, "イエシュ al hanibra shahar hu gvuli ladaas kl tamei ha'aveirah ashur ein se." First answer, it's a wonder that we understand anything, and certainly a creation who is limited cannot possibly understand that the creator who is infinite. We don't, we don't begin to understand. Afilu miktzatzem. We don't even understand a little bit of it. Lulai sheaveirah atzme ha'melekh kashem betorah, betorah hakadosh lashon eyra. The, uh, the little bit that we do understand is only because God himself wants us to inquire, but the truth is we don't have the capacity to understand any of God, and the little bit we understand is already a bit of a chidush. Point number two, api Torah. "Yeysher sh'kavod rah u'metirah mitzvas aveirah klei u'mesei v'toras shulai kimat d'rabah idei zeh al idei zeh nimna rah." So the Rebbe says this is point number two, evil never comes from Torah and mitzvahs, doesn't come from a Sefer Torah either, including your Sefer Torah. The only thing that Torah and mitzvahs can do is prevent evil from happening. They cannot cause evil. Good is the only result from mitzvahs. Point three, "L'chol echad v'echad niksav meshech hayav al ei ha'adam." For

19:48 every single person, the amount of time they have to live is fixed on this earth. "Rak al ei deifulot nimratis," only by particularly vigorous actions, "afshé l'arecha," can you extend your life, "or l'katzer chass v'shalom," or shorten it, God forbid, "al idei aveiras gedolis," by doing a very big sin. So a person has a limited amount of time in this world, and there's not much that can be done to change it except for very vigorous actions. Four, "Afi kan ai yoshvim bedavach afshé," the Rebbe says, "Based on all of this, I'd like to introduce a possibility. Lulai ha'azmana d'niftara al ha'sham l'chagigah sefer Torah, had you not invited this woman to the Sefer Torah party, hai san nimtza bas chalas attack achrenish lah b'sivah she'ein l'gamreh." She would have had this heart attack of hers, I think it was a heart attack, in some other place entirely. "B'recher," she might have died in the street, "o eives nachrum," in the house of a goy. "Al kapanim zarim," she would have in any case been around strangers. "Sh'lo hibaneh achas revev yediyd v'daati," she wouldn't have been around a doctor who she knows who's religious. "Shebagarim achrenish laha shama divrei idud." In the final moment, she wouldn't have heard words of encouragement. "V'ras apanim dibenei Yisroel v'yedidim," she wouldn't have seen the faces of the Jewish people and the people that she loves. "Ve'asher l'shaar, can you possibly measure?" the Rebbe says, point one, "hachiluk ein bei zeman tavim?" Can you possibly measure the difference between

20:52 these two possibilities? And two, "kam aleptiv b'vnei adam b'chol reag v'rega d'bodeag v'achrenei mifrat tzira d'atiyah b'vechag zman matan Torah?" How much it meant to this woman in her final moments that this was the way that she-- this was the way that her life ended, in a situation of azman of matan Torah. So the Rebbe says, to over summarize everything we just said in these first four points, he says, "We know for sure that we don't understand God, and we also know that no bad can come from Torah. We also know that a person's life has a hard deadline in most cases," which the Rebbe says, "Therefore, bedavach afshé, she was going to die at this moment anyway, and the question was where she was going to be. And there's an incred-incredible merit for her and an incredible opportunity for her that she had the, that she had the good fortune to die in under the best circumstances that one can die." Dying is never great, but if she was gonna go, going in a place where she had friends who loved her, people who she knew, words of encouragement, and a simcha of the Torah being received at that moment was certainly the best possible way out. So that's his answer to the question number one, is, uh, how can something like this have happened? The Rebbe says, "Afi Torah, said Al-Hashem to be as afshé. Dech ha'netanah mitim she'er min ha'shamayim asmar Zion shichya l'natov Sefer Torah v'chol." The Rebbe says it might

21:54 be the whole reason why this rich guy donated the Sefer Torah to your Chabad house was that heaven arranged that this woman, in her final moments, would be by Hachnasas Sefer Torah, that God inspired somebody to donate a Torah and inspired a sofer to write a Torah and put all those pieces together just to give shalva pnimis l'ovayis Yehudi, just to ensure that this woman, in her final moments, was in a Jewish home that had a mezuzah on the door with peace of mind, and that that was the whole reason the Torah came about in the first place. So that's the Rebbe's first answer. In answer to the second question, I guess it's kind of obvious now the second question was, should I get rid of the Sefer Torah? Obviously not. "Machnisu libais Knesset ha'nah b'kesh lishlishim l'halaviyah sanal, l'halavayas anal." So the Rebbe says, "As far as the Sefer Torah goes, no, bring it to the shul, but I want you to wait until the shlishim of this woman's done. Even if you officially do it even later, I want an official ceremony around her shlishim," because the Rebbe feels that this woman's death was particularly tied to this Sefer Torah, that this Sefer Torah might have been created in the first place to help her. So it makes a little bit of sense that the Rebbe wants even the actual submission of the Sefer Torah into the Aron Kodesh to be at the end of her shlishim. In the final section, he says,

22:52 "K'niyyus yesh l'zchakas v'shlitas zchus zchius g'deolus v'yesod." He says, "As for your role in all of this, you and your wife were, had incredible merits as being the shluchim who arranged this whole thing." "Sh'z'chusam el ha'ma'al u'l'vuli klishtas v'tzidavim b'mitzvah achi g'deilah." Because you got the merit without doing anything on your own part. You didn't put in any effort. Nonetheless, you were given the incredible merit of "l'chakeh ragav achrenim sh'bnei ha'ish v'en adam" to ease the final moments of somebody who was suffering and who was dying, and two, the tap of a beis-- mitzvah, to be involved in beis mitzvah, to be involved in helping somebody, uh, helping somebody who's not alive anymore to be buried properly. "Ad sh'ba ambulance," at least until the ambulance came, you were in charge of watching her. "Gadol hinam ovam izeh," the greatness of this idea is certainly understood. "Sheb'shilsem b'chiyuv kayin gadol biim mikipona v'yesod v'kedosha v'kedosha l'Shays Misham l'Yom Kippur ki yadz v'zah." He says that the "kayin gadol on kin k'dosh v'kedosh Yom Kippur" was obligated to leave for such a mitzvah, and this mitzvah came to your hand for free. So as far as your shaychas to this thing, you had an incredible merit, uh, and which is obviously not the answer this person was expecting. Your merit was incredible, and you got to do an incredible mitzvah. And the Rebbe then says- Deadline. Huh? You're on the deadline. Yeah, it's okay. Don't worry. We're talking about very sad things. This woman died- All right

23:58 ... not the Sefer Torah. We're okay. Just making sure. "Tzfuyus shulim im obligations v'yuchadis" are merits are tied to specific obligations. "U'mehen la'as pir l'machshanim anal ki yadz v'zah achirim eila alim mitaseh ashka chapatis nefef la." The Rebbe's final note, since you had this great merit, you now also have an obligation, and that is, I'm sure there's people in your shul and in your community who are saying otherwise. They're saying that this wasn't a good thing, this was a bad thing, this is a bad sign. People see bad things happen, and they like to immediately say, "Okay, this disaster happened. Must be it's a, it's a kapayda. Must be it's a problem with the community. Must be that everybody's doing this aveida, that aveida." There's people who like to point fingers and make noises. So the Rebbe says, "Since you had the great merit of being the person through which this great mitzvah occurred, it is also your obligation to explain this negative occurrence in its true way, not to give it a spin, but to tell the truth about it." The truth about it is that it was all with incredible hashkafa pratis, but efen nifla. And of course, I think the Rebbe's passing that obligation on to any of us who merit to see the divine hand in something that other people don't, to explain the great merit and to explain the great hashkafa pratis in every single thing, including, going back to the Midla Rebbe's let-letter, Tisha B'Av itself. That Tisha B'Av

25:01 itself is a day that will be turned into simcha, a day that's gonna be transformed. V'kard alai moed, a day that we already call a moed. It's just a moed that, uh, hasn't been transformed quite yet already by this Tisha B'Av. We should see its transformation, and once again, not a transformation, 'cause as the Midla Rebbe says, it doesn't change its matzias, a revelation of what it really is. The Tisha B'Av underneath the surface really is a moed, and that's something that we should see already, uh, within the next couple hours. Thank you all very much.