Biblical Inspirations to Liturgical Texts by Rabbi Dr. Ahron Adler

page that I just gave out was prepared many years ago when I had when I had a different email so that email is no longer relevant but what is mam it's mot mot teachers colleges so all the teachers then I was teaching in lifits college so the email that they gave to everybody was makam mot morim right AC right it was AC right right then they they merged together with the um herah College from mun fut and then it became then I got my own private uh you know Gmail Gmail and I was no longer a AC all right Hi how are you there there's a new page on the table over there right so just ignore that email address don't write to me there it's just going to go into cyber space it's irrelevant or as they say in this country Levante Levante it's a old email address that was now defunct s the only thing not defunct about it is the sources the sources are forever and uh before the share starts so I always love to requote the last uh epilogue the epilogue in my first book on the R's conversations where I lifted out of context the speech that the r gave in in 1957 at a mrai convention where he was marveling at the flight between Boston and New York I mean that whole book was about conversations in transit so here The Rovers flying and in the 50 late 50s that's when it all started the traveling by plane because before that he drove each time he didn't drive he was driven um so he's talking about you know drove knew science he knew physics he knew why a plane flies you know he understood all that and he said it was still a Marvel and so on you're up you spend it in the air and then the plane lands in laguadia and he's driven to the Yeshiva and he enters into the Halles of Abaya and Raa with the discussions are the same as in surra and padita and here I feel at home because I'm grounded in eternity it's such a great ending grounded in eternity the share didn't start yet don't worry there are pages on the table take a source page one more minute I always quote the uh famous line of RA ysf Brer is early is also not on time I mean that's a Class A on time is on time n that's uh punishing everybody who comes on time not fair not bov and I'll welcome everybody back I've been out for a since pesak because of being away um this year as usual for the entire year is being dedicated uh in memory of elisheva Frist Elisha bman by the Frist family um and I also was informed of a special um acknowledgement for this particular sh today sponsorship by Rosina Fisher in for the Alat our husband and our parents Shalom and okay I know people use the term aliad Nish and I I'm it's a cabalistic idea I don't have a clue what it means I'm first to admit it I don't have a clue what that means theama goes up we can we can say it on the language of a second grader theama goes up but what does that mean in a world of spirituality of spiritual existence we don't know I always repeat my father who used to say when he came in alah 1993 he felt his had an alyah and the truth is that I can explain in Hal categories what that means when a person comes to Isel there's a different spiritual SL Dimension to a person's religious life and there one can talk about um Alish did I not speak about a of course I spoke about a so I'm going to repeat to you something that was a little bit straddling the line of political correctness but I decided I it was my last speech my swan song which was after 12 other speeches so my 13th speech was I was a keynote speaker for uh the evening of yut at the main daving of the muraki center with pack sh I mean it was literally standing room only pack Sho and here I have this opportunity have everybody you know in the palm of the hand to say something it's a community that in a very positive sense Sports no small number of in in um the the lady at the table the at the entrance is one of them came from Melbourne um they they there are many young people came over to me during my 5ay stay they're coming in alad a week and two weeks whatever talking to me about their plans and it's very heartwarming to know that it's a community that you can talk about Aliyah openly and they're very receptive to hearing the message so on the night of yamut I said how you know happy I was to join them in yamm in a community that's so proud to have so many people who've chosen to go on Aliah but let the record stand that those who haven't gone gone have chosen not to go ooh now I I knew that I was punching a little bit below the belt but I wanted to say it and people came over me afterwards and they said you know it was important that somebody came from mer Israel and told them that and just reminded them I said for 1900 years you could have all the great desire to go ter Israel you just couldn't do it there were a zillion legitimate reasons why you couldn't do it now the legitimate reasons are melting away and basically people are deciding not to go on Aliah they have to understand that it's a decision that they're making they may not got they may not got in the morning and say not to go on alah but um that's what basically what it is and they and it was important that they hear it the the anti-Semitism on campus of the states bem has arrived to Melbourne University same thing same thing encampments PLO encampments and so on it's all there it's all over the world and and um you know I always uh when I quote my son who had this great rash means in it's time I will hasten the G he says you can read the word with a t which is get a kick when gives a kick then things are going to start moving well the kick has arrived it has arrived big time and I saw it I was on the Arizona State University campus the week before speaking about rambam what else and um and and that was one of the places that had trouble with police and everything with the only trouble I had was a a yit a woman from Tel Aviv who batted Lefty and politically and just decided to just let it all out at me and told me that I and people like me are destroying this country um yeah that's what she said I I I I felt bad I thought she had a stomach ache and uh she said that was because uh you know I put bver in I said hey lady I voted for guns you know like and you don't and you don't go to the Army excuse me I did 16 years in the I'm not going to tell you what I did there but um and I my kids went to the Army they're still in the Army what are you hacking me you know that she just let it out let it out you know we're we're destroying the world you m I said I live in katamon I'm not in betel I have no problems with betel don't get me wrong but uh you know you can see the stereotyping you know somebody just just let it all out so with that woman I had some issues but I didn't have any problems with anybody else otherwise it was fine okay uh today and next week yeah it was at the Arizona State University it was a conference on Jewish studies of all things so Phoenix Arizona Phoenix Arizona yeah yeah lovely hot town right 32 degrees in the shade right no the day that was nice anyway um today and next week we're going to deal with the topic of how phrases of tan impacted on you know so authored the basic Sid but then you have all these add-ons I mean you open up the Sid for Shabbat obviously K that's a song a PE that enters into the Sid and uh things of that nature all kinds of is a peute that enters in the 16th century by Alat from the from the Calis of so it's part of the Sid now it is important to know you know what came first what was the the the nucleus of the Sid and and all the add-ons they sometimes have different halakic differences to them so we're going to see that whether it was an of 2 200 years ago or the panim of of most recent times I don't think I can get a better that entered into the Sid of many community ities not all communities but many communities the the for the welfare of the state of Israel where the author officially is Raf heritag the the second ashkanazi Chief Rabbi ra why do you say officially because he was asked by benon almost a day or two before the announcement of the state 76 years ago on the fifth of er 48 that we have to have a and r Herz knew this is going to be historic and didn't want to you know write a text that he's going to have to change and change and change he wanted it to flow correctly so he took counsel by Shai Agnon shagon we found out about this not so long ago where agnon's daughter moves and you know what happens when you move you clean out every piece of paper in a drawer and they discovered pieces of paper that had drafts of the and it turns out that Agnon suggested a draft to R Herz and then R Herz polishes it up at the end but bra Herz told Agnon these are the ideas that I'd like incorporated into this it reminds me exactly of what happened with the of now we have in the so we call and start counting from the first to the end and you're going to get 19 so you figured you messed up right so you count it again and it's 19 and you count it a third time and you realize it's 19 so why is it called 18 because once upon a time it was 18 and it was 18 from the days ofal of the an but then there was an add-on was added on and it was added on at the time of the right before theban where we had issues with the early Hebrew Christians so you know the Christianity is an outgrowth of Judaism where it was a sect we had different sectarian movements in B cheni most prominent was the sadan sect theim who kazal had really to deal with and um they dealt with on various levels one of the big issues was where whether what the what exactly does the Tor mean when it says you shall start counting the day after Shabbat and the stok said well we know what that is it's Sunday it's and now had a tradition from the oral law that it's the day of the first day of PES which means the 16th of Nissa no matter when it comes out during the week so shab is always 50 days later so according to our calendar sh is 50 days after the 16th of Nissan but according to theim it always came out on a Sunday because if you start counting on Sunday so day one Sunday day 50 is going to be Sunday and so much so the gar reports that one of the old the elderi says well rash he a Isel he really was a nice guy cuz she created a long weekend cuz a long weekend you always had shabas Sunday you know for shab so we had to deal with theim on an intellectual levela but there was also the the sect that morphs into Christianity and they were the minim and the Word minim was who are they it's almost like the word m in the desert M didn't know what it was here was minim didn't know who he was didn't know who they were what does that mean means they were coming to schavan they were like part of dominion you know religious Jews very religious Jews they were going to the mot and and so much so that this LED and and and I'm going to say this with a little bit M this led um a very distinguished uh professor of Jewish history from University he's a Professor David Burger to put out a book to suggest if we want to look back 1900 years or almost 2,000 years and and and see who were the Jews who were really the first generation of early Christians who did they look like if we just examine our today that what the Jewish people look like were they Orthodox Jews were they reformed Jews were they conservative Jews if they were within Orthodoxy who were they were they were they MN you know were they B were they who were they where can we place them and he comes up with an answer that shocked a lot of people he says they were and the reason they said that because today we think we have such a positive take on because you get stuck anywhere in the world so we know that three things made it to every corner of the world CNN Coca-Cola and kabad so you can you can't miss they're going to be there to help you you know for for for for for this for that that we know so that aspect ofab is unchallenged but the Theology of Shabad of trying to see the Reb mashiah and all that kind of stuff so so this is a big problem it's ma major problem uh so you know one second so were the first generation Hebrew Christians so much so we couldn't even identify they didn't work around with a badge I believe in yesu they didn't work around with such a badge and therefore we didn't know how to deal with them andal made a to ask to annihilate them that's what the is it's a harsh should deal a death blow to them so in our s it says and it's so so printed in the standard rambam but you've heard from me more than once that the standard rambam is the last edition of the rambam that I'm going to use because today we have access to so many manuscripts of rambam and we can get the rambam that he really wrote not the ones that were ducted up because of censorship the rambam wrote what's so it meant here somebody who went over to the other side religiously somebody who's hit became Christian or hit became Muslim so that's a so so the began with so some begin with some begin with so this BR has been ducted up but who wrote that BR soar says an unknown figure in the days of the he was the one who authored it a very humble person if you want to know why it became important to identify who he was and why the was accepted the was mas and a a very very important individual in his life Rim hel zal who he got to know in Berlin as an older person and then in the states the tables turned around and hel saw himself as a talid of the r but he passed away in 196 2 and the gave a hesp called plat it's in the print in one of the anthologies and that hpid he talks about the nature ofan and why he but if you open up a r the second chapter of he doesn't Sayan he says in the days of RA and and his sanedrin they instituted the of so why is that so let's make let's get it right who authored the bra so the answer is the text itself came from thean butan did not have the authority to authorize a new integrated into who was able to do it the Sanhedrin can do it so the official launching of this was done by the sanedrin that's what the ra says they they were the ones who who who wrote the who authorized the this extra braa and then and but we're asking who's the real author it's it's very similar to the where I'm sorry I'm sorry it's it's it's Ann who wrote those words but R her was Chief Rabbi and the raban rashit officially issues this as the official so you have this parallel analogy to the of I'll just say a word that when the Rama writes and then in the days of RA and his they added this so now it comes out there are 19 okay I think everybody can do the math 18 + 1 is 19 why does the Rama have to quote unquote waste all of our time to teach us this simple addition of 18+ 1 is 19 uh and he uses the word n it comes out so I have a whole chapter in my book and the rambam what the what a ramam is doing with that word n and it comes out where it's so simple so Elementary and so unnecessary apparently but what the raham is doing is teaching us that what we now have is a complete unit so we shouldn't think that the aish manre is two component parts 18 plus one and the plus one might have different status perhaps a lower status the raham is teaching us that the 19th braa is now equivalent to all the other 18 and that's why n comes out we have now 19 of equal weight and equal value Rah says it with regard to the seven mitv of no so he believes there's a little on this but the Rah takes the point the stand that had six of the seven already and then Noah was added the seventh of not to eat a limb of an animal that's still alive so he says now it comes out n comes out there seven mitzvot okay I think I could have figured that out too 6 plus 1 is seven the Rah tells us to us to teach us that all seven have the exact same status in of the seven MIT and and and and so on there are there are numerous numerous examples in the M where he uses that word n for that specific specific purpose but I get back to so what you have is citations of of the idea of integrating into a is not new but it's actually something very old it takes us back to we say straight out of perim straight out of and that's also from from the the the the idea of many many BR that have biblical inspiration to them so that's already the formal next we're going to talk about that we say every morning so I'm going to give you a sneak preview the is shom evil now we don't say that we say shalom we somehow soften the blow and change the word ra to mean everything it's so like a euphemistic you know we don't want to say the word Rah we don't want to say it but that's what it means so there's an equation in that with and and and and to that end we're going to talk about develop this next week what an had in mind by instituting this as the first of every single morning so so the Pim of later did the same thing so if you look at source number one so the these from yes Source One Source two Source three all from and the next one and next one I mean you see that in composing the has the book of Yesa wide open and what he's doing is what we call in the in in in computer language cut and paste he's literally lifting out of context phrases from yesu and grafting it upon his song because what the message of we say so who is the Kal and who is the so the is is we know we know that from and there were many people who said before daving Friday night that we know so um so who is the the the the Kal the Kal Shabbat you have here the the presence of God coming in with Shabbat to our homes and we're welcoming we're welcoming in the days of the there was a phrase go let's go to the field and in which direction did they go out to the field to the West because that's where the sun set and the moment of the setting of setting of the Sun that was the onet of Shabbat because that's the way it works the so so at the moment of the beginning of AR which is sundown that's when the kabat so let's go out the field and sense and experience the the the exact moment where the sanctuary of Shabbat enters now we don't run out to the field but inat they used to go out of the sh also in the direction of the West and morphed into the popular Min of turning around when we say shalom and and and looking at the door now you have to realize this minic develops in Europe where the shs faced East MRA because that's where was it just so happens that if you go to Europe and you face MRA you're not you're going to be off y by quite a few angles yeah but but because but but you know it didn't it didn't have to be exact I mean I have a cotel compass on the phone so wherever I am in the world you can just push a button and you know exactly where the direction of harab it is no matter where you are but you know it's so they knew that if you're in Europe you weren't North you wen't South you weren't West so what was left was East so M became the direction that we D if that was the case they used to build the shs where the or kodesh was in the MRA and that's why there were seats next to the or kodesh for the honored people of the sh sometimes it was the ranim sometimes it was the skim Elders of the community and then if a person such a person passed away it became issue of who inherited that there were plenty a lot of blood spilled on who's going to sit in that seat who Brothers you know Waring at each other and going to D Tyrus who gets the seat of the What's called the Mis the wall the Mis the seat at the wall of the MRA so you have the MRA so where was the door to get into the sh the opposite you came in the opposite that was the West so people would turn around basically to the west and take a step forward to the door as if we're going out to welcoming Shabbat almost like if you have a very important guest coming so you hear that the car pulled up or something pulled up so you go to the door you welcome them it's an honorable thing to do so we're on we're Bally welcoming a into our midst on Shabbat the the presence of God comes in and that's the bo Shalom and so on the problem comes up if the SCH is structured in a way where the back door is not the West so where do you turn around to so that led to B right right some say you turn west no matter where the door is and some say you always turned to the back door and some just turned around no matter what so the turning around was neither to the West nor to the back door and it just became a type of gesture of turning around because their grandfather in Europe turned around of course the reason why he turned around because he turned to the west and to the door and here you could have a sh if you live in gon so the ores should be North because you're south of and if you live in betel you or should be South because you're now north of Y and if in West that's what it should be because that's the way it is you face obviously if you're in t Aviv you're also pointing M but not in Bersa not AA or in the Golan so you have to know where you are in Isel and then the turning around also becomes interesting what I find sometimes is that a does what it does irrespective if they're playing the rules correctly and you always have one or two sikim you know who do things differently I have a problem with that because a thing called Alman even if the is doing do it wrong it's not the worst thing in the world and I I don't think a person should stand out on that level um what I do is we I down Friday night they do it wrong and um and I turn around with everybody and then just as the last second I just gesture with my head to the door you know and I say Bo Shalom so I try to get it in anyway but in terms of the physical turnaround I don't stand out I don't think it's right but all of these phrases from yahu speak about if you look at the chapters n n n from chapter me until the end of the book yes was talking about gah Redemption and what the cabalist was suggesting is that there's something about the spirit of the end of days every single Shabbat we sing it in the there's something about the spirit of the future existence in in in in integrated into every single chabas and that that's what the the cabalists were doing they were teaching us that there's something about something about the end of days and that's why his creative use of phrases from yesi from the last part of yes Nai that deal with the of so it's just a beautifully done so obviously a person who reads who does is supposed to remember the the the sections in y that trigger these sensations of wow it's going to be great it's going to be great and and schom alabat is saying hello it is great it's Shabbat it's Shabbat it's Shabbat and and then if we look at source number four 5 6 7 8 and nine that comes from another poem and that's the poem that we say on rash I can tell you that the r one said the um even though the villo had this objection serious objection to the integrating of poetry uh into the official dings of I mean there one thing to to to haveon at the end of daving or before DAV that that's you know sad you can say whatever you want but uh is also not an integral part of daving it's a it's a type of zimra for Kabal Shabbat because Kabal Shabbat really is M shabat and then after so we want to say no problem but is very much part of the is repeating of and all of sudden we have the said despite of the fact that he he agreed fundamentally with the v's approach of not integrating the karat with poetry he said what would be without he felt it was such a central poem that he was willing to look aside at the v's objections and and say and incorporate it and indeed in his midash did say in Boston they did say un so there even though the printer sometimes prints one section with large letters and the next section with smaller letters and you know the Kaz stops at a certain point and then the kahal keeps going that's just a device of of how we say it but it's all one long poem from which with Kad it ends with the Kad of mus of now what you have right before that is we speak about who's forever who is eternal there's no end to his days there's no end to to his existence and so on now that comes as a uh um spin-off after we've just talked about the mortality of man and we speak about right a person comes from dust will end up in the dust he tries his puts out his kishkas to to make it through life and he's compared to like a vessel that that's that shattered Something That Grew that that withered a plant that withered or flower that withered it says o a a a shadow that just goes bya a a cloud that dissipates a fleeting dream uh all kinds of different phrases are used there I think I counted it once it was seven different phrases which seem to be saying the same thing and they were talking about temporariness of man the temporal state of man that it's not forever and and we say it in various ways so I remember speaking about this in 1988 when I first rash in rot when I came from Beva on the night ofip and um I didn't have access at the that moment to the pro the the responsa project of AR on my computer but I did have a daughter who knew tanak by heart and I said you can just give me the source material for all these phrases she knew five out of seven without batting an eyelash which was pretty good I don't think I could do that now myself so if you look at the sources of number four 5 6 7 8 and 9 you get with where these phrases come from the one those most difficult was was where it says a earn CLE that was shattered but in it says the phrase and earn we that shattered is there in a in a different context but then in peric M Source number five you have so that's there and it's repeated the next this is the the withering away of flowers or things that grew and then in s six you have from his days are over like a shadow that just goes away in EO in Source number seven Kal is um is the the the the cloud has dissipated in Source eight this is this is the one that says in the and the only place in t that I found was the where it says so there you have in again in SCE number n a a fleeting dream and my question that I asked in the was why did the pan think it necessary to sift through tanak and give seven different Expressions that are telling us the same thing and this all ends with you God you're the king forever you're Eternal and so on okay so why do we have seven different expressions and I think the answer is it's a very somber thought while everybody is going to end their life here on this world at some time and occasion people leave in different circumstances very very different Circ circumstances there are people who slowly slowly drift away and there are people who it's very very sudden it could be a pigua it could be an accident very very sudden a moment ago person was a CLE a vessel worthy of use and beautiful and everything the next second it's it's shattered and then you can have somebody who if you ever go to the cotel and you see at 12:00 you stand there till 1:00 and 2:00 you can see eventually the shadow you know take place but it's so slow it's very gradual you don't notice it from minute to minute for sure not that's Kel over right person is you know lingering on lingering on lingering on you don't see any noticeable depreciation of Health from day to day but you know oh I haven't seen this person for two years well you know really it looked like it was a decline right so after two years you can measure the decline but not dayto day that's catel o and so on so every single one of these expr s give us some type of awareness of different ways of exiting the world why did the panim use Pim from tanak well they were taking the the queue from from an who also edim from tanak to to integrate into their and I remember the ran saying this on a Tish when he he had a problem with with modern day keynote he had a problem with it he believed that in the days of theim in the Middle Ages they were still endowed with that level of R Kesh that allowed for the authorship of the keyote that were put together for Tish but he didn't think that modern people had that at all even though in my humble opinion there are some very powerful keynote for the Shah that obviously were authored in the Modern Age Modern Age some very very powerful ones people who did have a handle on the Hebrew who did integrate him from tanak into their expression of the and what's interesting in the official OU um print edition of the keyote Fati abov and we're sitting right now in the U building in and it's it's a wonderful wonderful wonderful addition translated nicely with annotation and so on and they have a nice introduction and whoever wrote the introduction I think it wasin and and writes that you know the r had a problem with with these additional mod day kote in that very addition they have five versions of kote for the Shah in the very very addition I thought I thought that was very telling which was they understood that had had an opinion except that voted against it was interested that there should be a type of expression for the Shah and the truth of the matter is there were kyote written after the 1648 PRS the PRS what we called where the in the Ukraine you know the ukrainians weren't our biggest friends historically we should know that without getting into the modern day politics um and over 100,000 Jews lost their lives in the so the which was a type of communal rinic lay leadership get together of of of people that met in luin for many years and it covered four different areas of Eastern Europe they ordained that on the 20th of C there should be a public fast day we don't have that today most people don't even know about it some people still say the there are that were authored for the for the one of those was the was the and his on the mishna before the invention of kahti was like one of the most important perim on mishna that was available um and he's one of the authors of of one of theote foran so it was done and Ra was asked one second if they made a public fast day for the why did they make a public fast day for the Shah which is a very good question ra tries to wiggle out of that of course the real answer is because there's no authority to do so that's why because every R will say what he says and nobody's going to listen to it so so it just wouldn't carry any weight but um the idea that that the r felt that by the using of statements of tanak this embellishes the poem and gives it some spiritual weight so that's something that the greats of the Middle Ages did do integrating theim as you see in thean Tov which is a product of the Middle Ages yeah right decided to do something anyway for the and piggyback on an existing s they figured they'll get more people known and interested in what happened to and and and and we'll also have the Y and so on the problem with Y is the original institution was that those people who who lost the members of the family and we don't know when it was so we'll all say Kadesh together I remember back in the States where they didn't have those people and they have plenty I lived in Bor park there plenty of people were from Hungarian Jewish families and they did they lost their parents and they either said Kadesh on Yuma or they said Kadesh on Tish both equally you know good dates to pick a date to say kades for for kosim No Doubt but here in it became what's the problem that you know over 80 years from the Shah um the the the the available people who are Holocaust family survivors are no longer with us any longer and and you hardly have people in shoes today saying Kish in the 50s people told me and T aiv everybody said Kadesh because everybody was from Holocaust families and today you don't have that so there was a suggestion that the raban should ordain that second generation is should pick it up I'd be in favor of that but they didn't do it yet they didn't do it yet if they don't do it then it's just going to just die out the the the Y kades is going to die out I think there's some Merit that the second generation is should pick up I mean it's no different that even on a private level I remember my father would say Kadesh on the day that his father said kage for his father when my father my grandfather passed away so he took upon himself okay so I saw that my father did that so I did the same thing for my grandfather when my father passed away so I would say Kadesh for the day of his yard side you know the r one said that if you're saying Kadesh for somebody who's not your parents it's sufficient just to say thees for each daving and not to say every single time so I'm actually doing this now I don't know if you know the world mrai with a a very interesting uh movement started during the war now to see if there were people who perished on who left nobody to say Kadesh for and unfortunately they were quite a few so I'm saying Kish for somebody obviously I never knew a fellow who came from a Russian oim family he lived in carel he was 29 28 years old his name was Slava and he perished he fell on day one of the of and I have his picture I have his name I know who he was and I say k that's all it's a simple that I'm not the only I'm not giving myself a I'm just telling you that it's being done and and I say and that that's important it's just a connection just to to know that there was another Nish out there who the ramam tells us that somebody's killed because he's Jewish he's a kadosh whether whether even if he was a rash like raat it makes no difference whatsoever which led to a question that was raised in the Shah to after the covant ghetto had a major me what they called in a with the Nazis they murdered 10,000 people in one day and they asked ra who was this young 30-year-old Rob In the Ghetto of kova who survives and he comes to the states and he publishes six volumes called um which was CH that he wrote spoke to people when he was on the scene and um and this was one of the questions that was asked if the ramam says that the person who's killed because he's je he's a kados said maybe there's no need even to say Kadesh because one of the reasons say Kadesh is that it's a defense for the so rosi knew that in the 14th century after one of the major pums that Shiloh was already asked and the response was to say Kadesh because there are other reasons why we say Kadesh and one is it's therapeutic for the mourners very therapeutic for the MERS first of all it's an expression of of just swallowing it and accepting it and that's not a that's not not that's not easy it's a bit of pill to swallow just tell you're right what do you mean you're right I mean it's hard it's a hard thing you're there's Justice here we don't understand that Justice and you're willing to swallow that bit of Pill by saying kades it's it's an expression plus it also is very helpful and I know this from people who who went through great tragedies the the the the saying of kandes is on some level therapeutic and on different level for different people for sure so that's what rash said to those people and as it was they all said kadish together he said it was a horrific sound to listen to everybody so there was no family didn't suffer a loss that day and um and that's what it was and that's why it's important to say Kadesh even for for such such people the uh if I'm looking at um Source number 12 Source number 10 and Source number 12 I'll get back to 11 soon Source number 10 and Source number 12 it's one out of Y and one out of yes I mean if you d three times a day even if you D once a day you can't miss the fact that the comes out of and comes out of so it says now the context of is not phys physical health but it's spiritual health it's meaning spiritual spiritual uh getting back to one's spiritual health in another word it's chuva it's repentance and so on so the G actually has different opinions as to what theu that we say now we've adopted thatu is for physical health we even have in small print in some of the a little add-on to personalize whoever it is is so you can highly personalize it and you should know when you do something like that your entire sh is better you because you know you don't want to over overrun you don't want to you shoot over the bra because you're diving too fast and you're ding every other bra with a little bit more kavana a little bit more attention and it becomes a better so much so that I was involved in the high school education in so one of the big problems was how do you how do you motivate high school kids to that them properly you know you know it's it's you become a robot and kazal knew that it's a problem that that when the fact that they standardized the text so inevitably you know it becomes something just a shal one two three and you go through it the only way to make any particular into something that's very relevant is to personalize it and to recognize that there is a particular issue that you want to bring to's attention and you can do it in before we say in any language in any form you can just unload what you want to say to and and get it out and and if person is preparing that kind of speech to so from the first on the is much better because you know you you're talking to and you're waiting to get to that and now you're GNA say it and you say it and you say and you move on and you have a good feeling that at least you communicated something to so what I would do in the Yesa I I would have sometimes have kids tell us up front if there's any burning issue in their families you know some grandfather's having an operation something something somebody got through it was an accident somebody's hurt some and and and we bring it to the attention of the entire Yesa and and this boy you know's in and this one's in and this one's in bet whatever it is and we're all going to D together you know and here's the name and get it in and so on and the kids told me afterwards how much more improved their davening was because Theon became personalized so there is an issue of trying to do this on a regular basis and you know you shouldn't think that everything's hunky dory you know if you think everything's hunky dory line up and I'll I tell you what's not so hunky dory here today and there's what to be to D for there's plenty of things to D for both on a personal level and on a collective level so that that for sure so that we say is is very much the bra of good health and no question good health is something that we require now we say it in the plural has it he's talking in the singular so I used the kibbit I said that that y was a galana and and he said you know if you know how Gana DAV they that's how it would sound like but it wasn't the Gana um we we have changed the language to plural and you see why in Source number 11 Source 11 talks about you look at source number name whoever travels in a moment we'll say when and why and how what is the text guard over me protect me should protect me from all types of dangers lurking everything isn't singular if you CAU that and the says says should join your private with the community with the how should we say it and so on that's how we do it is in the plural and so on the idea is two things one is there are people out there who didn't say who deserve A's protection on the road and we have an obligation to DAV for those who aren't daving so we had a president in Israel AER vitman he had a lot of don't get me wrong and I remember one of his interesting was when he became president I mean he was not a religious person by any standards besid that it wasn't not Lo to say it it was open he he admitted and everything but when he became president he announced at a press conference that as president of Israel he will not be Shabbat publicly now that's an important by the way because even though most other aot it makes not a bit of a difference if you eat you know kazer privately or publicly it's the same eating kazer shabas there is a difference between Shabbat in the public or privately because a person's so they're all kinds of add-ons we're not going to drink his wine and it's it's it's a very serious matter the rub wants explained that it's a it's a it's a negation of of of AOS creating the world it's like negating the testimony of and so on so is very serious and here the president of Israel says you know look the the country as religious not religious but I'm representing all the country so I I won't be Prof so reporter asked him AER that's why I used to talk in single AER you're going to so he looks at his his private secretary his name was Ari Schumer who a boy with a fellow with a kipa he says AR for me and everybody laughed and you know it says sometimes somebody prophesies doesn't even know how smart he was in that prophecy AA didn't even realize what he said was absolutely correct that's what people who are assume the responsibility of of of of of trying to catch the the Mitzvah performance not only for themselves but also for others and and this is this AR is that this this we're in this together we are we are co-signers on the on the and therefore if somebody's not ding we have to do for them too and and here the in Source number 11 says if we're traveling there are other Travelers out there and not everybody must probably said so we ought to say it in plural and cover our bases not only for ourselves but also for the other doers and you know I also say a lot of times it's the the guy coming right opposite you so just to make sure that uh that you know why do you say guy opposite you you know most accidents on the road happen very close to the city it and it doesn't happen from the person who left the city it happens to the person who's coming back to the city CU after being on the road for a half hour an hour an hour and a half sometimes you just lose yourself right before you get into the city because you're almost there and you do something very very stupid and causing an accident so yeah yeah when you leave the city you have to say also for the guy coming back from it's very important that he's covered as well so while we it's important to have car insurance we also have Divine insurance we have to have a K's protection for so the question is when do you say says par is a measure which is approximately 3 or four kilometers so the only question is what does that mean when the says some say you only say when you've left the city the parsa measure which means only 3 four kilometers outside the city you start saying in the case of going from to T aiv it's like when you get to the turn of moah going up the hill to vaser and so on but there are other views amongst the great poim one is maharam marenberg Maham marenberg says you say the minute you leave your house what is the par that the trip is at least 3 4 kilm worth of travel if you're less than going Less Than 3 four kilometers of travel then you don't have to say but if you're going more than 3 four kilometers you ought to say but you say it the minute you left your house the r adopted that opinion but he said you don't have to say it the minute you left your house but the minute you leave the city limits because our custom is not to say in the city even though it's not a bad idea but you know that it's 4,000 times safer to fly a plane than to get into the car you know that it's not even close so all these people are so nervous about flying just they should know that right the president of Iran well I wasn't talking about helicopters you know he went in the helicopter yeah yeah yeah Bear all of him and the S by the way his foreign minister was a bigger S Ro than the one than the president M they were all this is a classic case of took care of something for us that was very positive I mean it says when your when when your enemy Falls so don't make a kidish but nevertheless I should I tell you what I think thought what happened we have four different measures of uh capital punishment SK and which is stoning which me they threw the person off a mountain first and probably died from that and burning and and and decapitation and and and asfixiation I think they had all four I really think they had all four I really think so I'm not even joking about this I think what happened in that was all four if they didn't get it from the clop they got it from the expiation of smoke and the burning and and and his bodies were completely disheveled they got it all it was SK all in once I mean you got to hand it toosh how he did this it was uh it was big time it was big time all right so that's a par but the idea of what the r said was to say the minute you leave the city in line of the opinion of the morama rotberg there was another opinion that said that the par actually meant if you're traveling for a long distance and you forgot to say but you still have 3 four kilometers yet to travel and you didn't re you're not within the destination of 3 or 4 kilm you can still say on the road in the middle but if you're already within 3 kilometers to your destination so you're almost there already so forget about it you know you'll say it on the way home but so there different opinions on how to take the but if you look at source number 12 we're gonna end with Source number 12 today which is this is from we are familiar with this from the of shabat before shabat so there the Min the custom in Ash is to read the in the right and and that puts you into the frame of mind and into the proper emotion of the Shabbat before except when the gets to the last he goes back to the standard reading so the which we use in our has to do with the restitution of the re reconstitution of the Sanhedrin so the rambam in Source number 13 in his mishna commentary tells us something phenomenal that the the idea of the re reconstitution of Sanhedrin is a necessary prerequisite to the coming of MH so we still have to do it it's on our agenda so if you open up the so there you have the sequential order of the daily and you have which is the the Recons the the the Revival of agriculture in ER Israel and then you have which isot there would be no use to have agriculture being revived in is if is not going to be here so you have kibot the in gathering of the exil and then you have a the Reformation of the of old and the sanedrin and then only afterwards the no the sanedrin part is an integral part of the process of the G so ra tells us in Source number 13 towards the end where it says I believe will return before the Messiah will arrive this will be one of its signs as it says and only afterwards only afterwards that will happen where people are going to have their hearts in the right place there will be an abundance of Good Deeds their their uh their thirst will be uh and desire will be to know I'm not sure we're 100% there but I think we're moving towards that they're going to be all very straight and honest as tell now as the ram tells us that there's good reason why we have a in the what we're looking for and it precedes the official rebuilding of Yim and the coming of mhia it's a stage and therefore that led the rambam to suggest how in the world we could possibly um Recon the where there's no procedure in the how to do so and the Rama manufactures a way and he says if a Convention of all Rabel get together and they decide on the first candidate they they all have it together the first candidate that would constitute the per the giving of that person SM he then would be able to put together two others on his side and they would be able to get have a bait in and make the next person with SM and you build it up till 71 so why don't we have it because they can't get together who's the first one who's it going to be is it going to bear ashkanazi it's going to be a Mis is it going to be a and which G be from vits from Bells from s from from from who's he going to be until Amel gets its act together who's going to be the first accepted accepted candidate is not going to happen there were a handful of people who were very accepted by all sides I'll give you a name he may not be the most famous but I'm talking about ra zal who was the editor of the encyclopedia tud he was just accepted by all sides there were those who were accepted by all sides I mean b was accepted by many but you should know he still had some Mis nag them some opponents no doubt sharp opponents but um there were people who were very accepted by all sides um even person like R Stein house was was somebody who was accepted by so many different and so on okay next week in mitem we'll still use this page but I may also hand out a different page for next week so if you want to hand it back to me fine if not you can bring it next week and we should have a good week we should have S to vote