Hamavdil Ben Kodesh L’Chol | Rabbi Dr. Aaron Adler | December 3rd

usual is a dedicated by the Fris family memory of Ali Shva Simma Bat Salman and tonight today's share also sponsored by um Ben Marcus by for the yard side of her mother Bev Marcus the art side of her mother Fredalbat Schwagal um also be former for all the and all the kaleim and so on. And my granddaughter who just uh got over a appendicitis operation yesterday, but she's doing well. She's um she's a whole almost 9 years old and yeah, she's fine. She's home already. Here it says the um the bala is going to be the um rhyme scheme throughout the poem. And if you just look at the um not the opening stanza, the opening chorus line, but from the second stanza which is yad, you have the yud. The next line is You have the is spells out the name and then you have heare kakatan, >> right? So who is he must probably wrote more than one thing. The only problem is we're not 100% sure which yet it is because there were several yeetss in the in the in the Middle Ages who were poets. And to sign off hakatan, as we've seen in previous poems, it was done usually when the poet himself was still young and as some type of a gesture of of sincere humility where he would say um katan or something akatan. And um and I even have a a chuva here which we'll get to in a second from the katam soper. So the katam sofer his name was Mosha Sofur later on his name became shriber. Are you related to theam by the way >> supposed to be related to >> okay that's good enough that's good enough's brother because shriber is cyher what >> that is related to cyher's brother. Okay, that means you're that's good enough. He's your great great uncle. Okay, so is Moshe toatair. So he his books are called toatoshair. See it was common as you know to sign off on the name of your book something that was related to your name somehow another but at the end he he signs um Mosha Hakatan Sophair me Frankfurt de mine now we know that was born in Frankfurt and he's a contemporary of Shamsh he moves to Preborg and the f the katams as we know him is the katams in Preborg not the stamo fair when he was still young in Frankfurt he leaves Frankurt so you see that this particular response was written when he was young before he moves on because he still signs it that he's from Frankfurt and he signs it Moshe Katan so far and it was genuine expression of humility so in thisakatan who might it be the truth is there was one particular scholar who made A interesting suggestion. We know somebody from the 11th century known as Rabi Iben Gihat Gihat Giml Yur Taf Gihat. And this Rabit Iben Giad was known to the Rambam. The Rambam actually quotes him in in some of the response that he writes. Uh sometimes agreeing, sometimes disagreeing, but that's okay. He's aware. So if the Ramom's quoting somebody, we're talking about somebody in the major leagues, you know, somebody who was uh very well known in Spain and he was also a poet like most of them. Um and this particular scholar um I I wasn't familiar with uh with the name so it didn't mean much to me but uh he said that there are other poems by Iben Gihat that follow the very similar poetic scheme as this poem and he said whereas we have a a a re an illusion that it's ak because of the acrostic here so he's suggesting the poss possibility that the author is gi from the 11th century. So better than that we're not going to get but just to be on the safe side I put on the on top unknown authorship but perhaps kakatan I mean it's kakatan for sure but which one which kakatan we don't know let's get to the meat when is this sung Shabbat >> after we did it >> see you Rifka's already ready. >> I see your face. [laughter] >> Rifa has been here long enough to know that we ask such a question. The answer isn't m You're right. You're right. But did it start as a Shabbat song? Ah, and if it wasn't a shab song, what was it? So, let's try and read it. those who separates between he will forgive our sins. Maybe >> maybe do you see I put brackets around the word caspenu >> because the original version it didn't say kaspenu. I think that was thrown in in borak zarenu kaspenu. It was zarenu yarbe. Some had the version. Well, that's a question of priorities, right? What comes first? So, either the wordpenu is there or it's just look at the uh source page with theim in number one. Number two. First, we'll do number two. It's from. So, we just read it just a few weeks ago. Was promised you will have children, multiple children, like the stars in the heaven and like the the sand in the beach. Like the sand in the beach. You can't count it. So here the phrase was so one second in the isim >> isn't that and um and then it says so in a chuva that we'll I'll relate to in a minute says that the author was concerned about the poetry here and with poetic license he flipped it and he put the the the zarenu with the sand and the kavimala because he wants laya at the end of every single stanza. He needs lila for this poem to work. As you can just scroll down the poem every stanza ends with the word lila bala lila vila and so on nighttime. So this is sung at some nighttime. It's clearly nighttime. It's a nighttime song and it's not a um a song to put the the the baby to to sleep. Right. So when was it said? So now let's look at source number one. Source number one is from the Morai. Who is the Morai? Morai perakiatim. Let's just say just a word biographical who the Morai's his name was Rabi Morai Benhel and um he was a prime student of the Maharam Marutenberg Moramut is Moren of Mayor Ben Davidid Ben Baruk Mayor Ben Baruk from from Rutenberg and um Mayor Ben Mayor Ben Baroo he was the one who was ab he was abducted and uh for ransom and he pos gave up they shouldn't ransom his body lay in in in in the in the prison for for over 10 years and finally at the end it was ransom for some money but just as a corpse and laid to rest. uh at that time in in 1248 in 1298 the end of the 13th century was the flesh pog uh in in in Europe and um many of Moramberg's students perished uh and one of them was the Morai Morai Benhel was murdered he his wife and five children in the reinflage pram um and another prime student who I've made mention I refer to him at previous sh Rabimera Kohhane who authored the hagot on the Rambam he also perished in the reinflage pram and I'm just going to say something that's non-political okay so just strike the word politics from the record people have heard in the last two years um when listening to current events something about Torah matzah Torah saves and therefore if you're ishor you are automatically protected So you're automatically protected and hence you know there's no need for you to be involved in protecting yourself and your family and so on. If that is the explanation of Torah matzah it failed miserably because that's not what the explanation is. It's mentioned in the tora and you know what to means means when you do what you have to do if you happen to be in ishra will push along and help you what you did and I I won't talk about military I talk about medicine in medicine person's ill so a person says well tora matzah you know I sit and learn all day therefore I don't have to go to the doctor that's not going to work that is not going to fly by anybody by anybody in any area of human concern there is an issue of of doing what you can do and um and and the said on the of uh that Jacobu it says he could see in the he's preparing himself in his encounter with so Rashi says so you know maybe I'll pay off as I'll bring him some gifts that's called the diplomatic route maybe and I'll have to davin that's the the religious route and then I'll prepare for Because that's also important. And you see the Yakovino is panicstricken and low. He's very very scared because he's not functioning on the fact that is going to miraculously save him. You have to do what you have to do and then hope for the best. So the fact that there were gdole Israel and they were gdole Israel who were murdered who were murdered and you know if you go through some of the keynote on tishab you read about the middle ages as well and these various pgrams so nobody should come and tell me to matzah okay it doesn't work like that it didn't work for the of the in 29 it didn't work for the it didn't work for the first pram second pum and so on it didn't work for Rabbi Aka and his ins. That's not what it means. Torah matzah. Okay? And nobody should should wave that banner um inappropriately. So the Morai was was in that group and he wrote a perush on the a commentary on the with an eye on you can have a commentary on where you're just explaining the words or explaining the concepts or you can have your eye on what's the bottom line and he was very much focused on the bottom line and he's now talking about how yum kipa comes to an end. So how does yum kipa come to an end? So in some shs with a sounding of the sche and then 90% clear out because they're not there for right somebody once said that's why the starts for that's the first of right they're not sticking around for or the speed that that's the first of but so says this anybody here remember no it should be with a me but it also there's some that have the version not as it was customary by gerish me means That was the nickname of Rabenu Gerisham, the one who had all the various Gerish about reading somebody's male and not marrying two women and so on. So it says in other books of the it was corrected the said and you have the same on like you have on Shabbat. The big news here is that he includes bisum. We don't do bis on we do have moes. We our custom is they don't strike a matcha but you have a yardside candle there and you'll take your candle from the yardside candle from a from a light from a flame that's been burning the entire theat and if happens to have come out on Shabbat and now it's Shabbat also like some shs do till this very day after on Shabasi says the I've heard was composed to be said in with a loud voice just on and there are some versions of the says. So now you've got a variety of customs either this was sung every shabas and he's saying that even on Shabas and and even we should also sing it because it's also it's a similar concept. Some say that it was only sung in the rare occasions that yamipa came out on Shabbat. So on that particular mo Shabbat they sang a mdil but not on any old yum kipa kipa and not on any mozzabas and then came this widespread custom that is sung every shabas every mozzar shabas and by the way it's not sung on it if it comes out in the weekday it's sung m shabas shabas is part of the shabas abdah so you see you have a variety and the question is what's the connection to yam kipa so let's go back to the poem If this poem was a poem, we now understand what it means. God who separates between holy and not holy, profane in English. God should forgive our sins. And he should bestow upon the promise of Abraham. Let's move away from Yumipa. We're leaving Yamipa now with a with the hope that um that all the promises that granted of Ramavinu should become on us because now we're clean. This is Miam Kipa. You don't have a sin on your record at all. So you feel that you can request makadosh. Let's go back to paratra and ask a kadosh bahu to give deliver the goods give us these blessings of Abramu in one of the u what's up posts that I received just a day ago uh reminding people of the year. So they used an old post and it said holy poetry of the high holidays which means they used it from September right and it said they said prophecy they didn't really realize what the prophecy was they didn't realize that I'm going to do something from yoy today see so don't hold them that they said something wrongare The day has just ended. >> Exactly. See, we have a here, >> right? >> Don't they say people say it the way they say it? A lot of times the intonations mess up on the but it's and right without the because it's after the right means the day has come to an end. So clearly the poet has something of yam kipa sitting there but we'll see in a moment that this is not an accident to it's like um uh the the the the shade the shadow the shadow has just u evaporated. If you look at the source pages is source number three from Tum Dama Yam Kel O his days are like a passing shadow do you remember to so there's various parts to antan because the printer printed part with bold print and smaller print and you think it's different things it's the same author until you get to it's all the same thing because he gets to it's all part of and so on and then it says uh it it continues and then it says there's a comparison of the temporal state of human existence. We are limited in time and this is all a leadup to forever. There's no limit to your and that leads into Kadusha. So that's the from the beginning until so if you look there in the in the part of like a shattered vessel and then it says there among other things it says It say anal and it says seven different expressions of the temporary state of mankind. I remember 1988 my first Russia in Ramode I wanted to talk about this. Why are so many different expressions? So the first thing I did I didn't have the the the the proact the the trote yet hooked up to the computer. So what do you do? You call your daughter who knows Tanak by heart right? And I asked my daughter I said where are these from? You know like you know because only knows if there's a or if there's a drum about the how is supposed to know that it's your mish and tim and so on. So most of them my daughter was able to whip out but today you just push a button on the computer and you get all the sources and you see that in Tanakh various times the concept of the temporary status of human existence is mentioned in different forms. So why does the python the poet of the tan give it to us in seven different forms? Because people leave this world differently. That's why that's a wonderful beautiful 22year-old whole life in front of him and he gets you know shot down in the war and it's over. where a person's living a nice life comfortably and is a victim to a a pigua a terrorist attack and he's gone in one split second. It was a beautiful vessel and now it shattered. That's one way of going. Another way of going is kale o gradually gradually gradually gradually went from minute to minute you don't even see it. Yeah. If you stand stand back a week, a month and so on, then you you see the de deterioration and each one speaks of a different way how human beings exit the world. It's very very sobering thought that we say on rashash shana and I found out that not all of western ashkanas said on yam kipa in Frankfurt they only said it on rashash shana only on rashashana that's a speech itself why but it was only said on rashana and I think it gravitated to yam kipa in Eastern Europe because it says it's certainly relevant for yam kipa no less than rash but it entered into the maka for sure as a rash add-on and then later you know it it spread a little bit to being a yum kipa so you have yum which means it it it it just flashes by the day has gone by except that it's not only relating to the day but the python is talking about one's life goes by quickly I will call out to God and au is going to complete something. This it's based on a I don't I didn't put it in the source book but it's a it's based on a concept in the usual that we know that Shabbat created the kadusha it says in We are not the the the agent that brings about the kadusha of Shabbat. It's automatic every seventh day. That's what it is. But the kadusha including is created by Israel. And that's why we say the it's that brings back to if you don't have which we call if you don't have the sanctific sanctification of the moon of there's no yamip. So is a function of but goes along with it. How do you know? Because if you ate on the 10th of on purpose breaking the fast without no medically prescribed reason, you're going to be held accountable. So why should a kadosh hold accountable? If created the kadusha, the answer is a kadosh says, "Okay, you made the kadusha. I'm in. I'm part of it. I agree." And that's that's by the way a discussion about you guys you make the kadusha and then the bait in is going to go along with it. So this is what the concept is that I will call out I will decide when the will be this day the but it's going to be completed by a share who's the sham obviously the day that the guardian is vigil >> who said that we look at source number five You see a lifted cut and pasted out of right grafted onto this song and it meant that the share the shamare is will bring about the glorious uh redemption that happened at daytime and another redemption that's going to happen at night time and the glorious redemption of daytime in this particular sentence refers to the fact that physically walked out of in the daytime even though as we'll see in a moment that's was it was over was over at the moment of makarot when parro as was we were taught in first grade ran in his pajamas to Moshu Rabenu and said Leave, leave, leave. And now we had time. When did we leave? It says it was already broad daylight when we left Mitzim. So that was the gul of Mitim walking out. And the next is going to be in the thick of galut. In the thick of galut. That's nighttime. So that's what meant when he said. So now the poet is using this. Yes, we once went out of Mim, but we're going to get out of this mess also. Yeah. >> Could you just comment on on the difference in the spelling with hey I imagine means you with is actually for for coming and we also find it in >> right. So at with an al means to come and it's a play because in Yeshua it's with a hey. That's correct. That's a very good point. Very good point. to know he's using is cut and pasted with a little bit of a thank you for pointing this out. Means he's going to come. He came in the morning and he's coming again at night time. You know the word ba and ba in parhat vet it's a bal nightmare when he says it ba instead of ba or ba instead of ba one is is coming. Rael is coming or she came already and you have to repeat or has to repeat it if you got it wrong because it's two different words right thank you and now it says I am sure that most people here have visited the lower gal and I've seen haravavor what's what's a characteristic when you're driving on road number 65 in the Aula area and you see to your left Haravore. Well, what's characteristic of it? It sticks out like a tall thumb like it's it's it's a mountain aoy, right? So, if you read, let's say in perdal, what >> round? >> It's round on top, but it's also sticks out. You you can't miss it. >> No, everything is flat. >> Everything's flat. And this like like just sticks out. It's like a EKG, you know, just gives a jump and and so on. The harav was the war with the dev in the paragaled that she sings about. So your speaking about God your greatness is just shoots out shoots up a means to to do away with wipe away wipe away my sins. Again another reference to to clean my iniquities. my sins. How fast should you do it? This is a take off until number six in the source. We say this every morning in a thousand years by you God is like a day one day. It just passes it swipes pasta which means just a fraction of the night. The nighttime is divided into three equal parts by ala and it means uh you know you can do this you can swipe it away. You know why this is a yamipa theme? Because only on yum kipa does a kadosh willing to wipe the the slate clean totally in one swipe in one shot person does chuva during the year okay so he takes care of one a takes care of another aa and so on but in yamipa it's a package deal. Not only which are the antidotes for as we say right in Musesh. So you have the so we say after all three because you may have and so you have to have all three you have to have fine but we we're not through with that. We say God gave us what's left if there's going to be we're done. No, no, no, no, no, no, no. There might be some some leftovers. There might be some other things. It's the concept of totality. What? >> Like a mikvah. >> Like a mikvah. That's Rabaka's. That's why said that he it's the end of that he says in mikvah there's no such thing as coming out of a mikvah 99% either you're 100% or you're 100% mikvah doesn't do part-time work it's it's all or nothing and that's why says that how do we end the that we deal with the laws of with the concept of mikvah mikvah Just like purifies the person totally. I remember the rub read this and he said totally totally totally and that's the experience. So that's the idea of right away in one shot. The writer is saying, "I've passed the time of my min." When is the min brought in the beta mikdash? Which hours of the day? Plus, minus roughly speaking, when is it not brought? >> It's not one in the morning. It's not brought night. What's left? >> The rest of >> the afternoon. The rest of the day. That's smart. The rest of the day. The afternoon. What's called bay bay? So this is anywhere between 12:30 and sundown. 12:30 and sundown. Okay. So that's Mina. Now if you just plot that in terms of a person's life, it would mean he's in the la second half of his life. More than half of his life has passed. Now, how in the world can a person make that judgment if he doesn't have a clue when it's going to be the end of life? It's true, but you play with averages. So, if a person is 50 years old, so a person can say, "I'm now in the second half of my life." >> Going downhill. >> If you're in 70 years old, you're most probably more than half time past your life. If you're 80, you're in all likelihood more than half of your life, right? But I would say today if a person is 50, you can most probably say >> middle age. >> Yeah. Middle age, right? Okay. Middle age is is like the noon time of a person's lifetime. He says, "I've passed already my time, my lifespan. I'm already in the second half, right? I haven't found yet what's going to please you. Why should somebody near kipa think this or kipa? There was a tremendous thought that Rafuk said that's found in his which is his perish that I didn't know I didn't learn this I saw it later in the riyah it's the only piece of Torah that ever heard the rough quot he loved this idea he thought it was so phenomenal we say at end of everyone What does that mean? God, until I was created, I wasn't worth anything. Now that I was created, it's as if I wasn't created. What are we saying? Rafuk said as follows. Elkai, there's a reason that I wasn't born in a different era, in a different generation, because there was nothing for me to do in another generation. I understand that I was put into this era for a specific purpose and it wouldn't have worked a 100 years ago or thousand years ago. Until I was born, any I was worth nothing. I had nothing to do. I had no mission. The trouble is now that I'm here, I haven't figured it out yet. I haven't figured out what do you want from me. What exactly do you want from me? I'm trying to do my best, but I can't put my finger on it. I can't put my finger on it. I haven't figured out yet what to offer you, God, as being uh that that I've done my job. I've done my purpose. This should ring a chord. If you look at source number seven from Tumavi, I am yawning. I'm tired from my yawning. I am swimming at night. arc mis means a bed like an infant. A crib, a crib. I am melting means I'm melting in the tears. I'm drowning in my tears. When do we say this puks? Let's see who dams with semi. >> Well, it's inn. >> Well, it's in dn. Yes, it's in dn bull. Yeah, buzzai. Okay, it's innon. And now we understand why there's no on shabas. the Rambam believes that to say supplication prayer, not just a formal where you're standing erect, you have an agenda, you're supposed to be dressed properly for [snorts] and um and uh and and you have an and you have a formal structure of what you're asking for. That's not good enough. That may not work. At the end of the day, you you have a t temper tantrum of a baby. A baby at one year old, two, one and a half year old doesn't want to move, doesn't want to do, just bangs on the floor and cries. That's what taken was. It was a temper tantrum. Not without the word temper. It was a tantrum. It was a baby's tantrum with tremendous amount of tears. Help me. A baby doesn't have to articulate the words, "I am hungry." Ima the mother should get the point just by the cry the cry of the baby is enough and if theri didn't work maybe the cry of the baby is going to work because we're also not just human beings with intelligence we're also we're part of the animal kingdom and you got to feed me you have to give me what I need and we're going to cry like a baby who has no capability ility, no power, totally dependent on the mother. Totally dependent here on a kadosh. And you know how they used to say they got on the floor on all four and banged on the floor and they cried. So today that doesn't work. So we do is we put a hand over the head and that's called the pim. It's like a little symbolic zer of what we used to do. And I don't know too many people who are crying during taken. But what happened was people cried cried during taken and this person triggered it triggered the the tears. It wasn't such a thing you wanted to happen on Shabas. So they said all right let's just drop it. Drop it for Shabas. The Rambam believes there should be even on Shabas. Then he says the minash means widespread custom not a simple custom means widespread in modern Hebrew the the custom that spread was that on Shabbat and even on Shabbat and Shabbat on we don't say these are days we don't take Ram's list is very very stingy because you get to you start finding out It's like uh in in in um in in in Einstein's law of the expansion of the universe is the law because it never gets smaller. The list of the days is expansive. So we added already like Bimmer and Tishwad and Ta and the whole Nissan and half of Tish and don't ask and and and and half the what >> se the day of the the the of the Ethiopians was thrown in just recently and a sandic and a Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. And a Reb's yard site. And I remember seeing a in barak in able a a book. It was a calendar. Every single day of the Hebrew calendar was some Reb's yard. They never said Tnon, but there was one day in the calendar year that no Reb ever died. The 5th of ER. So they said because they didn't want anybody to think that they weren't saying, God forbid. So once a year they said, you imagine I mean Yeah. So there was a lot of zil really a lot of zul the rah believes it's an integral part of so this was very very important as go back to the poem you can see that he's crying this is the word means to take away I'm going to call I'm calling out to you please don't take it away from me power of again he's he's back where is he he's in okay you can see he's got the mak are opened here it is this it means prayer I am dvening in this day that is awesome. Is also an expression of give me redemption. Redeem mela. I am in the evening. I am in the thick of night. There's one more word. >> What did I skip something? Oh, I'm sorry. It's also about right which comes from which comes from and there in source number eight the meaning my head is is is the do banging on the door of the um that the do is Roshin Latal is full is full of uh of dew um and and overflowing which means it's like almost a desperation. Here the pitan is turning it around on the person the author himself the one who's saying it I am ding I'm pouring out my head my pouring out my my my everything I'm my head is packed with tears hey I'm ding on this day which is awesome day please redeem me So the in in source number nine besa has one more word which means pitch black and it's all a reference to galut and the pit just didn't want to say the word it was too painful I mean it didn't fit into the poem but >> fine that too >> lla he needed the lla but the afa wasn't interwoven somehow into this could He could have done it. He could have done it, but he didn't. But he didn't. He deleted a just to soften the blow a little bit. The So you're talking about his personal sins. You're talking about in galut all merged together. This is the song of the Kalbach song that I played before people most people came calling out to God. These are all expressions of please help me. Teach me the path, the pathway of life. Protect me from poverty. But here it also means from exile. Play on from day to night. We're in galut. M say cleanse. means my dirt again it's a expression of sin those who anger me will say which means the enemy this already what are they going to say my enemies you know they're they're singing through the night you've let them sing through the night through this galut the you know what he's talking about he's talking about the church. They're having a ball. They're they're crowning kings. They're running Europe. They're singing this miro and they're saying that we have no more connection to you. You have to cleanse this. We are in your hands. Do you remember that we say on the night of is a so we know what a means but here it means on the Torah is divided into two types of the the more serious and let's just say everything's important but there's and nothing is not important but Yet only on certain aot is it said that there's capital punishment or there's and so on. And you ever noticed that those that the Torah gives, even Jews here in Israel who may not be particularly religious are careful about this fasting this lot of Jews. You have 20% of Jews in Israel who define themselves as religious. A lot more than 20% fast on we know that. We know that a lot more and and and the others somehow if there was an everybody takes it more seriously. So the can be divided between the do you remember be careful about the softgoing mitzvot or the lenient also because you don't really know how a kadosh schedules the the the the afterworld um record. You don't know how that goes. And don't don't make a division between although the makes such a division between so this is the is the inim day and day and and night and night. Of course this became a a name of a book of ra yabia omare based on yud bed yudin. Read it backwards. Yudov so that he got his name there and the newspaper became right. No, I'm sorry. I'm sorry. Right. And then is is the second version of his called I think there's also a gamatria of his name on that. So two of his sets of the shilot to chote come from this pula and the newspaper became something y what do they call it there something yum vom but um so the idea is that this puk is related to that we ask that we should be involved in so we should understand the kalot and the kamote and if we if we er anything kadosh should forgive us should redeem us from all difficulties come straight out of hallelum right was said about when when he's asking for the slave and he says [laughter] you you any you can do anything and he the phrase that uses is and here the pit is saying you know you can bail us out you don't have a short hand you have to remember you can do it all makes no difference day or night you can do it and then he gets into before we get to that just take a look where does the come to an end which stanza It comes to an end with in many does not appear the rest of the poem does not appear in many of the Shabbat and some say it's already a different author. So there's already question if this is part of the original Hamdil but we'll continue just for a moment. We're looking at the malim that somehow are going to be involved in the process of so do you remember the what what said the paragraph that said ine [singing] right is on top that idea is interwoven right here. He's part of the process. Gabrielle god come now join. This is a play on where intervenes at that moment of the smack in the middle of the night and the python the author says we're in the middle of the night. It is desperate and let's bring out all the forces and he says from the right and I have no doubts that he's got that little part of right there as he writes this particular line. And now he says something about which suggests this is a real shabas thing not just okay so you can see he wasn't from Europe because he would have said good but he was Israeli he said like a a rejuvenated week my house should be blessed Jose. So is a Navi. So who's the Navi and Jose? It's Elio. It's Eli who plays two different roles. There's Elio and there's Elon Novi of And you can talk about the differences between Elevi who might be an incarnation of Pinas of Koot. You see that in the stories of Elio and Avi and you don't get the impression when you when you're studying al that this is the Eloh who we're talking about. We sing about Mabis yet. He's the he was the that's his place in but he's the he's the seer in the future because and and you know we sing songs and one of the reasons is if you look at the at the page at the source number 19 from the assured us alo is not going to show up on air of shabas or you know why because if he's coming a day before mashia and you want mashia to come shabas what's going to be my kougal what's going my chant it's going to be a big balagan that's called it's gonna be a big balagan and and said don't worry he won't come on Friday or yumpt so when is the first opportunity That's why we sing songs on it says watch our house day and night. When was that said? On the second day of creation. Now one say that's very strange the is the one thing in the creation that does not receive a is completed on button teaches was a Monday thing what does that mean it means that has made divisions and the divisions are not just between Shabbat and the weekday it's between the world of good and the world of bad all of these go together and as Rafuk pointed out once this I didn't hear from the this is independent learning rak pointed out once they would without there's no kadusha without six days of weekday there's no Shabbat without him there's no ami without the world there's no Israel because kadusha is dependent on a division he must necessarily have something that remains outside the realm of kadusha in order to have kadusha so he begins with the day of the and that's the leayu is a mish which refers God should rejuvenate us. We should be able to see the greatness, the best of And now he gets the bracious again where the sun and the moon are both going to be in. We say that which was taken away from the moon should be restored. I have another minute. I opened up the yamar that I received as a gift from a wonderful family in Katamon. The Jesselsons. What's so special about Marxiama? It's the Marxa with the commentary of Ravaka Yoseph Buer. Braer grandson of Chamsha Falhir [clears throat] and the the bererous community the shul in Washington Heights and here in Nila it says kak yoter this is not in our stand at ashkanaz they did it differently in Frankfurt they didn't say this we say this on the night of but they have it by nila in a Shabbat only on Shabaspuaspua says Haravoer. This pisone reflects the double message when Shabbat and he says Shabas and Yam Kipur happen to fall on the same day admonishing us the gravity which would which Shabbat and Yumkipa send us forth into the working week. One of the main reasons for our mistaken ways for the past was that we failed to properly comprehend the separate concepts of kesh and the meaning of these con concepts is not that only on Shabbat the day remains holy to God while the working week may be conducted in an unholy manner. rather separate place that the Shabbat takes in our calendar so that the spirit of the sanctity of every Shabbat should extend throughout the entire working week. Having spent all of Shabbat and Yamkipa in true devotion to God, we have renounced forever our mistaken ways and we are ready to elevate even the profane to God. And we do not shy away from asking God to increase our wealth and our children. Every child we receive from his hand is a sacred trust. And every bit of our resources acquired properly in the eyes of God is used to serve him as a sacred possession dedicated to him.