Kel Adon (Pt II)| Rabbi Dr. Aaron Adler | November 19th 2025

So this morning share as usual is in in memory of Zman and this morning share is also sponsored by Yseph Helman in loving memory of his father. That must be a story. That is a story. Father wasn't alive when the child was born. We unfortunately have that here init during wars. >> No, no, no. So if it's the father's name, if it's Mosha bin Mosa, I mean that's what it is. Abraham ben Abraham, that's that could be a g >> where his name is Abraham. But every g is ben Abraham. So I've heard already Abraham ben Abraham that of gaim, right? Or satsara, you know, you you have that. You have that. Yeah. Yeah. Yeah. Yeah. I also want to um we ask that when in outot we should have in mind first of all all the and all the and anybody who's injured and anybody's hurt and everybody was sick but when you hear about a pigua like in gushion yesterday and we happen to know somebody gentleman in our schul's daughter um leaza Jesselson's daughter Aia aatid surid aatid So she she boashem went through serious operation yesterday is recovering and but she is it's an uphill battle and mashem she should be well and so yeah yeah yeah yeah yeah the um I always say that heritel had it half right when he wrote the book Udenat the Jewish state said you know it's going to solve the anti-semitism well guess What it didn't it solved part of the problem? He was 100% right. We needed a who didn't. But was it going to solve uh anti-semitism? I mean the anybody studying it talks about and just wears different uniforms and garb every generation and that's already a door is every generation but the amal wears different garb so you know it could be looking like h I I said here in the sh many years ago that uh I think the min of getting dressed up on purim was to remind ourselves that the Amole gets dressed up every generation and wears different garb, different uniform and so on. We shouldn't forget that >> Israel exacerbated. >> Okay. Exacerbated. Okay. Pedashem as as I pointed out uh the day after uh October 7th two years ago. Um yes it was a pgram serious pgram no doubt but when you study all the pgrams in Europe in the middle ages until the modern times we did not have an ability to lift a finger and defend ourselves for sure not to fight back. Today it is different. It is very very different situation. Okay. Last week we did most of we're going to finish it up today. So the the thrust of the poem was because this poem is integrated into the brahavote and the poet who as we mentioned last week we don't know it's an anonymous poet and it seems to be from the early middle ages but he's going to he began with the idea of wasim created everything and every single every single gives it it's almost sounds like that we say on Shabbat morning and it most probably the poet had that line in the in mind when he wrote um and then the idea of the um we referred to the last week from with regard to theukim and of the angelic figures that level of creation. But now he brings it down to the next level of servants of a kadu. So obviously the malim are servants of a kadu. The word malik means means messenger of a kadu. And now the next level are going to be the luminaries. I mentioned that some have the gear. programmed them with a lot of intelligence and the idea was a giveaway that this was as opposed to the which suggests that this was an Ashkanazi poem. Again the va used with regard to human beings that's one level of k va is heroism and kak is whether it's physical might economic clout political strength whatever it is you can't assign that to the sun yes you wanted to suggest >> what I just wanted to ask is >> in one say well if it was talking which is one >> in poetry the rules >> everything else mashka mashk so first of all while it's in plural is notim but is is zahar it's zakar anyway like but Right. So I I mentioned something last week what the again programs the the the celestial bodies into motion and they may it may have something to do with how they inspire human beings to act with and but I want to get to the next point. Noah, the sun rays, they're full of brightness. Ze is the shine and no is the shine. It's just another poetic word used in often enough. Useful. The shine. The sunshine is useful throughout the globe. Nobody's going to complain about the sunshine. When my wife and I were three two weeks ago in London, people said, "You're never going to see the sun." Well, guess what? They were wrong. We saw it for a few minutes. It was like an attraction was more than the Big Ben. You can see the sunshine in London. Yeah. Then it says I mean is the are the sun and the moon are they all happy? I mean these are expressions that are human expressions of emotion of being joyous and so on. We're gonna see where this comes from because this I believe is lifted out of how do we sing it? It also rhymes with the word and and it seems to be more correct. Yet there is a version that says which means they um they do with with fear right fear the the or the will of their creator of their creator right so Khem was let's translate this precisely does mean their creators or their creator because we're talking about the sun and the moon together. We're talking about so it could be actually means their plural creator singular. Well, there are two words in Hebrew Khem and Khem. Really? >> Say it again. Khem and Khem. What's the difference? The Yud. Do you spell it kufun yud or kufun? Both red khem. If it has a yud, it's shal. Shalah, which means their creators in plural. If it's without a yud, it's their >> creator. In those manuscripts that the word Khem appeared here in the song of Keladon in the Morning Dvening. Really? >> Really? Well, you know, there are some sidurum out there that have a little asterisk and it says in the bottom, which means a another version k and some printed km with an asterisk in the bottom. So what is it? Is it >> or is it Konam? We say we say we say in the we say take a look at source number seven. You have the perk. It's the back page, right? It's the of the of that we say once a month. And if you just scroll down a little bit, the second line when you see the moon, the new moon guaranteed that the purposes will not be changed. Now, here's the that the pan used in the lifted out of the of the lean. And is it Khem or do we have a version in the Rambam Ritzon Konam? The answer is both. We have some versions that say Konam, some versions say Konam. How do we say it? Konam. We say Konam here in here in Shak in the morning here in Kadon. That's how we say it. But apparently there was a gaim that is even a fourth source and that is the end of the second book of the where he talks about the he has a miniaturized sitter. It's abbreviated. You can't use it for dominating purposes because it it's like a lot of etc etc but um certain things he does have there. And this line, some manuscripts have and some have. So there's a story here. So we're going to put this on pause and let's just go back to the poem to the next lines, right? Glory and honor given to the God of the God's name. by singing and joyous for dominion. God called out to the sun and the sun shined. Okay, is day one actually but we're assuming that on day four when the were put into being gave it the the as if to say start shining or Is it or >> we in our sidorum say he put into order put into order the the moon, right? And this could be based on a that we say in the morning. Not everybody has it in their siddha. Some have it in parentheses before some have some people some people say that. So it could be that that's where the wordkin came in but in all likelihood the poet wrote the wordin which is an alternate reading. It's not something I'm making up. It's an alternate reading. And where does this come from? Turn back to the back page. The last source number eight one of the means he put as a contradiction when the word rai is used it means I'm going to give you source A and source B and they're going to clash. So source A says two great luminaries and the next. So something doesn't make sense. Are they both great luminaries or is one great and one is small? So that's the contradiction and here comes the answer. Why is it maybe it should have said God I remember once in a class of 10 one of my best most entertaining teachers and he was once getting very very agitated and he goes and I said to MYSELF OKAY. >> And everybody was on the floor. Oh, we're both great. I'm the sun. I'm the moon. He's the sun. And we're both Is it possible for two kings to rule under the same crown? So says, "I'm sorry." Says to the moon, "Okay, miniaturize yourself." Miniatur you think it's not a good idea to have two great ones. So you become the small one. enough. So the moon responded. I said something that was logical. There was nothing immoral about what I said. It was made a lot of sense. So I get penalized. I get penalized. I should make myself smaller. Let the other guy become smaller. Why should I become smaller? responds. So you will be smaller but you will function during the daytime and in the night time the the new moon response my what's going on what's the marb means what what's being added here I'm contributing nothing to the daytime at night time I'm going to be alone so I'll be the only luminary maybe not terribly strong but and they say in Chinese you know better than nothing so okay but What are you giving me to be in the daytime? The sun is going to outshine me. Bet my bahani. What is a a little light, a little ray of light in in in in an illuminated surroundings is not going to give me anything extra. Nobody's going to take note of it. You know, and this is used this phrase is used in why don't we light the candles in the daytime? >> Because it's not going to have an impact on anybody. But if you have light the kind of candles outside your door at the beginning of nighttime. So those little candles are going to make an impact of anybody passing by because you see a dot of light. But if it's going to be daytime, nobody's going to take note. The same line is used a light in the daytime. You know what? What of what help of of what use is it? And therefore, what are you telling me? What the Leavon is complaining to God? You're telling me I'm going to rule in the daytime, too? you know, but there's a sun out there and I'm going to be completely, you know, blacked out tells the moon zil through you. The um is going to count days and years. The moon reacted. What do you mean? I'm not involved of the daytime. The daytime is only the sun because you need the sun for the seasons and the seasons are based on daytimes and that's going to create years. So you gave me nothing. This is a London this uh moon right as it says. So says here's the bottom line. Zil go. You're gonna be the Morota katan. You're gonna be the small one. But you know to be the small one is not a terrible thing. I'm going to call and refer to great unique sadikim as the katan. Having the palatian katan to your name is going to be a virtue. As it says hakatan there's a puk in per zion that refers to yakovu as hakatan hakatan. He is a interesting personality which I'm not going to get into. will take out the whole she but if you've heard the name Rafim Heler Heler was a a person who DV met up with in Berlin in the 1920s but he Rafim Heler came from Valjian and knew the RV's greatgrandfather of Ysef do Perez Salvich he knew the RV's grandfather very well and here they are in Berlin and together and then the RV uh uses some influence whatever makes it to the to the United States and DV wants to have Dr. Belkins the president of the yeshiva to put him on staff to give Shir in the in the in reads and Dr. Belman says he's welcome to teach here. We don't have any money for salary. And the ru went and set up a ghost company and had that ghost company donate money to university monthly and the rough pump money into that ghost company and um and this went on until Roheim Hela died 1962. The story became public by the daughter of Rafimhela. So it's public knowledge now. The ro was at Sadel and personally paid the salary of Rahim Hela. And I mentioned this because dies the roof gives a hespit and it's in print and it's called plate sofra a remnant from the period of the of the sim and he speaks about the personality of katan and if you want to know something about let's first talk about katan who authored the brain what happened was we had this issue with the early Christians that's how it starts with the early Christians who were Jewish and religious Jews but they had certain beliefs that our khazal felt were out of order. Yeshua Mashiach and a lot of big big- time Messiah talk and so on. They got us into a lot of trouble with the Romans, the early Christians and we couldn't fight them. We could not fight them in any way. And the only thing that was left was and they took the 18 and stretched it to 19. And they made the which we call today It was a to ask to deal with it. We can't deal with it. And you know what we're doing? We're asking to do away with them. That's what we're asking. It's a horrible thing. That's how desperate am was at the time. And the author was katan of this braha. And the and the in this hespit explains why you needed somebody of the epitome of humility to make to to be the author of such a braha. And then he applies it then in the Heesper to Rafimhel as a continuation. So Katan is is has the only one in Kazal who carries that nickname Hakan the small and then thear also says had a nickname at certain juncture of his life early in the game before he was appointed melik that he was. So you see that hakatan is a noble a noble idea. Uh I can tell you that in my high school years um we had certain rabbitic figures who remain nameless who would talk about anakatan and we didn't like that. We didn't like that at all because there was a lot of audacity in that saying you know the once told me that in in the Kelm yeshiva which was a big muser yeshiva in Lita he said this this is off the cuff you know don't take it for it's worth for humor he said they would they would they would all graduate they all get a badge I am an unoff you know I am humble nerf took a stab at at the Musa movement. Uh we knew that and uh you know because he felt that working on themsel working on themselves some of them were were big bala and and and and so on. So and cotton you know give me a break you know the um so okay so you have this uh the moon accepting the idea that he's going to be the moratan sees that he wasn't consoled completely. In other words, he he said, "All right, but it wasn't all right that he it's still bothering the moon. It's still bothering him." All right. So So say you have now, you know, it still bothered him still bothered him every month. will bring a goat offering, aat sin offering to forgive that he miniaturized the moon. And this is what was said in the name of that in the talks about the of the it says the word doesn't appear connected to this goat. Do you remember? If you don't remember it, just Friday morning, open up the muskap. What do you mean? All right. So, the kuzari says there's an annual yamip, there's a monthly yamipa, and there's a weekly. He saw some aspect of Shabbat also as a yum kap. However, he got that, that was ingenious. But with regard to there it's black and white and here is explaining why has a special it's a requiring asking for theap that he miniaturaturized the moon and and what's the what's the what's the consolation to the moon? All right. I I I I take partial responsibility for your pain and embarrassment. That's all. But we're doing it anyway. We're doing it anyway. Just very very panthetical. Very pantheical. So what you see from here is that the poem in the in all likelihood. He miniaturized the shape of the moon. The um there is one of the great rishonim known by all in the yeshivot as the bal ham the author of the safer hamor. So who is he? His name is Rabi Zerak means sunshine and he gives a nickname to his own book Hamor the illuminator. So he lives in the generation of the Ramban like his early 13th century and while he was born in northeast Spain he migrates to southern France and he's from the Kak province um from southern France greatim and he writes a book against Rabisakasi known as the riff who lived 200 years before him and uh and he writes a book against him very strict Ramban gets a hold of this book and he feels he has to defend the riff rai and blow by blow every single point that says Ramban has a counterargument that the riff is right. Okay. The first argument of the of the Ramban is you're writing that you're 19 years old when you're writing this. Who do you think you are? You're writing against you're a bahuchic. You know that's my word. you're a bahik and you're writing against the rif who do you think you are and then he takes him seriously and he goes on so why do I mention this because some of the book is called and some of the it's called so ask any yeshiva why did this they'll say take a look in the big heavy that we learn in the yeshivas and said niz He can we learn you know git and kaducian and and baba kama baba the heavy duty yeshiva mis there it's a mor a the lightweight misus that you did in camp most probably you know and some some learning you know a counselor taught you you know see there the little maybe you learn you learn migill so there's marakan that's not The reason the problem is people don't read introductions and I had a professor at Felblum who told us every book that has an introduction read the introduction because that's where the usually the the introduction is written at the end of the book. I can honestly say that's true. You write the introduction when you finish the book because then you know what you have in the book and the purpose of introduction is to introduce the book and purpose of writing the book and so on. So the balor writes that I would call the whole book theor because he saw himself as a 19-year-old real top man. But the seder moed which is about the yamim is brought about the kadusha is brought about by the moon and therefore I'm going to talk about the the that seder with as the orakatan as the moon. That's why he doesn't has nothing to do with a lightweight mase. It's a total narish if anybody tells you that. It's total total nar. Okay. So now we have I'm going back now to the Khem story. And I'm glad I already introduced the idea of that. This was an add-on. I once did a little bit of a survey because I said something and I made a mistake and I corrected myself. The RV once said Kippa never came to teach us that you don't fall into the pit. Came to teach us don't fall into the same pit twice. You fall into it figure out why you fell into it and try next time to avoid it. Okay. So I made a comment here in Ashir many years ago that after a superficial survey of different versions of our there were only two braot that are uniform in every single adah two and I was wrong it's only one and the one that I made the mistake is the one I'm going to talk about >> no full of versions that has the post as a matter of fact has different versions too. I can tell you I grew up on but the is if you're in a so when you as a you have to dus of the and you can't just do it as you wish and said not only the has to be in this case I d at home my private is but if I'm dabing in ashkaz and I dab as not only does the bekaz but the private that you read before the also has to be why why in the world does the say twice. What's wrong with just saying the why does he say it earlier? The the gar tells us it's a dress rehearsal. It's a dress rehearsal so he doesn't make a mistake. The Mishna says makes a mistake. It's a bad omen for the people. So those days people didn't have sadum. So the khazan had to just just get his bearing and for sure if a person is switching it would be a good idea if he saw the opposite before he says it out loud. So whether it's or scale of the even in right or just and there are a few other minor minor sings it but it can go there different ways that sometimes it's just a word but perfect when I went through and the variance of Ashkanaz and the andabad and tman and misra I looked at north Africa I looked at they're all different types of because it might be following one zerm of and kapak one zer of tmani one one one track so there are multiple multiple differences of nus the I used to think that the first braha was uniform and I found out that it's not and you'll hear about in a minute but the one that's uniform is chuva Every single Jew who davins says that version. >> Why would that be? >> Why did it come out like that? >> Because chuva the goal is the same. The goal the goal of what chuva is is identical. There might be different pathways but the goal is taking everybody in. Taking everybody in. And the fact that you're coming from one as opposed to another doesn't really make a difference is going to accept every Jew. Yeah. Let me ask very quickly what you mentioned about the first time is a dress rehearsal. >> So the answer is yes. The boys can talk about it. First of all, there's Torah to make him do the again and because he's going to repeat anyway with the with the so he gets away with it. The answer. So that has been talked about. That is correct. >> Story about I mean what's his name? Who's it? >> Which one? Kusovitzki. >> No. No. The old >> Rosen Blunt. >> Rosenlot. >> Yes. That they as why he gets more money. >> Yeah. Yeah. Yeah. Yeah. Yeah. Should I say the joke? >> Yes. >> It wasn't a joke. It was a story. >> Yeah. did Rosenblat got a tremendous salary, tremendous tremendous salary and somebody asked him that don't you feel bad you taking your shoes giving you so much money he says he says Imanray also he said the he says I dil because he was taking a really a shot at those who don't really do they just get up there and they do the end lines and so they're not really dominating and the whole thing is a show but he He was a serious Jew. So he said also I deserve double salary. Let's go back to the line. What is it all about? The one who alerted me to this whole thing was um uh Ra Professor Daniel Sperva who's Katan Pras is on his eight volume research work on Minag Israel but he wrote a few other books on the side an accomplished scholar big and one of the books is and it's in English on changes in Jewish liturgy changes in Jewish liturgy or in Hebrew shinuot and he has a chapter on examples of internal censorship. So internal censorship means that we Israel doctorred up texts so that we don't get in trouble with the church. So internal censorship is a Ashkanazi European phenomenon. You're not going to see it in North African and certainly not Yemenite texts. there they dealt with uh uh Muslims and Muslims weren't concerned about what we were saying because in a theological level Islam is monotheistic and therefore we're not challenging them. Christianity was a big issue in Europe because of the concept of the trinity the father the son and the holy ghostesh and it it suggested divisibility in the deity raam says it's a zara says to be honest there were those in ashkanaz who didn't think that Christianity was totally a vizora Some believe they had no other recourse but to say something like that because they live there and they had to somehow and I'm talking about Rabenam the Rashi's grandson 12th century. I'm talking about the Mi in southern France in the 13th century who sticks his neck out and says that there is from a Jewish point of view legitimacy to other organized religions. organized religions that preach uh humanity and uh you know to be menite okay so they have some variance in their ritual but we you know just overlook it and so on. He was the most lenient mostly. This question about the avoid status of Christianity directly impacts on the question of if touring Spain, do you want to walk into a church that's that's still functioning as a church but was a shul? Why do you want to go into a church? Because it was a shul before the Inquisition or it's out of touch with the religion. It's now a tourist, you know, stop and it was it's as a church. But we know it was a shul. Can you walk in there? Because you're not allowed to walk into a bod. So you're allowed to walk into a mosque. Everybody says you can walk to a mosque. But the question of walking into a church. And then the various brands of Christianity also make a difference. Whether it's Catholic church, whether it's Greek Orthodox Church, the Russian church, Methodist, Protestant, so on the that's already a whole tyra. But um the the issue of Christianity defining it theologically from the Jewish point of view was an issue. It was a real issue. But we knew that if there was something in our texts, it could be a gumar, a medish, a sid, a moxer that could upset the church, we would rather not upset them because they looked for legitimacy in slaughtering us. They looked for it. So that's why they would take a Jew who was a mishid who went over to Christianity. Uh who may have been a could have been a RV. Yes, there were Rabunim in Spain who went over to Christianity. There there were all kinds of things that happened. So they would bring them even to the Vatican with stolen texts that they had and still have till this very day. And these mishumadim would go over and you know underline as if to say highlight with color on it just to this is problematic that's problematic. This was big problems for us. So we try to as we say to have the remedy on the shelf before the the the disease to change the text doctor up the text. The most famous one that I grew up with was an elenu. My we sang it as kids on the right when we sang. But there's a line that goes before that they bow down to nothing to garbage and bow down to a god that's not a god. They pray to their God's not going to help them anything. It was completely censored out. So how come it's back in the med? Because here in Erit is we can take we all of a sudden it's a melting pot. Hey the Ammonites have something there before the North Africans have it and all of a sudden we realize that was part of Shab. So now some sedurum they print it with brackets. You know the difference between parenthesis and brackets. Parenthesis means take out. Brackets means put in. So they have brackets. But in the reel there's no brackets. It's just printed. It's part of a it's >> correct because they grew up with those. They grew up with him. There's it was the za. So you know what the grandfather said they said. What grandfather didn't say they don't say. That's all. But this is a censored piece. Then you have something even more dramatic. The tail end of the 11th chapter of the Rambam of the laws of Mahim towards the very end of Tawra dedicates two chapters to Yam Mashiach. You can imagine Rambam in Europe getting in trouble with Rambam talking about Christianity. Censored out completely line after line. Mash censored out. How do we know that? Now we know from manuscripts. Now we know. So if the new Ram new raam but the new print RAM, new additions of RAM have it back. Put back into the shas is GRA what was a little pamphlet which I have home called people would write it down what was taken out and given generations ultimately was printed called that which was deleted from the Garstein put it back in. So if you still have a vnas from your za, it doesn't have it. It doesn't have it. So if you have a in Sanhedrin, a nice drussia against asov, knock as over the head. Oh, it's wonderful drusha. And find out that the word wasn't asovin. But it was yud shinvu. And it was a drussa against. And they simply took the yud and made into an iron. We're not talking about you. We're talking about as it's a for paras told us that's all it is. It's for nothing theologically nothing to get excited about. That's what we did. So there is no braha like that went through all variations especially since the braha was written against early Hebrew Christians. So what was the it didn't begin with which means the the snitchers those who talked against it was those who went over the was to accept Christianity baptize that's how do we know that because now we have manuscripts of the Rambam of and that's what it says but in most standard Rambams it doesn't say that it either says and then insh the word was thrown in but the word out out so how is it that in the standard prints of the Rambam it says it doesn't say the original what happened who changed it so in my cafer on the research of the Rambam that I did uh alen Sharim I have a whole chapter on Ashkana's versions in of brahos in the printed Rambams had that happen that happen because when they moved in the 16th century from handwriting manuscripts to the print so today if I want to print something I sit by the computer I type it out on the screen save it push the button print look down on my printer and there it is and I got it that's how I print today but 600 years ago you printed differently. You had a plate and you have letters and you each word you have to put set the letter block one letter by one letter >> in mirror image. What >> in mirror image I think >> in >> mirror image >> in mirror image in mirror image because it's going to and then when the plate is finished there's going to be ink on it and it's going to hit the paper like this like this like this. So if you have a mistake in the plate, the mistake's going to be a hundred times, a thousand times as much as you want the machine to print. It was tedious work when I was in Harvard three years ago. So uh one of my colleagues there um she taught me everything I have to know about how the print was and uh the idea that um an idea I heard from son professor Salv be on the lookout when you have an Ashkanazi print of a nus of braot and things like that. It could be that erroneously Nus Ashkan was printed. Why? Because when the type setters they were out of work painlessly looking at the word looking at the word looking at the word looking at the word and here the Raml's going to write a braha one second I make these brahas every morning I'm saving myself a few you know tiring minutes of looking looking oh he's writing to I'm just going to put the letters that I know I know this what do you know you know the that's what you know sitting in the European press and you're going to print it and when it gets out to the public it's in the Rambam this happened this actually happened and when you talk about texts that were doctorred up because of censorship that's going to be only in Europe it's not going to show up in North African manuscripts certainly not Yemenite manuscripts so What was the word in the nuk of kishana as we have in source number seven? What was the word in kadon? Was it khem? Was it konam? What is what's the issue here? Why would there be a suggested censorship? This has to do with the first of the first All this all this has precedent in the is lifted out of the par there it says dead tellsu you will introduce me God to them to Israel elote instead of aluku because you're He's talking to them which means the model is there is the way he refers to that's not there in the who said this with it says Abraham say it says that's what it says. This was the original version of the first a remnant exists Friday night after we say there is a a it's not at all. It's there's a reason why we say this. It's called an abbreviated but it's not doesn't have to have his two feet together. He doesn't have to bow down. It's not a bonafide. But he starts that version is still there and it's also at the end of the end of what do we have there? No. No. No. No. Before. Before. Before. It's it's an expansion of all preparing us for and then it's alis which is melik So forget about the fact that the printer printed a separate that's because we starts and everything but it's all part of nish it's all part of nishat the is part of nishmat the so on so you have a remnant of the original version what was the problem the medish says on that init in that makes Abrahamu a partner in the creation of the world. That's how close wants Abraham to feel as if Abraham Au took part in the very creation. So is a reference to Abrau and that's why it's in the there of but we got panicstricken in Europe. You know what the Christians are going to say? You also believe in the div the visibility of the of the deity. Yeah we have it as Yeshu. You have it as a raafino that's small. That's katan. That's that's small cash. Right. But the the theological concept you have to so we said get this out get this out of fast. So they put in they threw that in just to sidetrack us. He owns everything. It's all what happened with the and the of it originally said Khem without the yud that the luminaries they function by providing the will of their creator in singular but in many manuscripts they already wrote with a yud because that's how the word kam means their creators. How many creators are there? Oh yeah, Ramav is part of the action. Let's get this out. And they rewrote this and they rewrote all these from the word to the word konam. Yet in certain manuscripts of the Rambam from that's source number seven you have on the page it actually was printed Konam printed Konam in Europe to in accordance with the censorship change and in some manuscripts it had the old version Khan in the in the so in the of as the Ram has the end of the book of inurim is or I'm not telling anybody to make any switches. God forbid we will continue to daven the way we ded yesterday and that's how we'll d tomorrow. I remember the ro would talk about the minute of his grandfather and then all of a sudden he'd see that you know the were thinking of making an adjustment in the way they do. Don't you ever forget you also had a grandfather. I remember that line. Don't you ever forget you also had a grandfather. I'm just teaching you what my grandfather did. That's all. You don't have this. The RV was not aided. If he'd be aided and the rubber put his hat on backwards, everybody would put the hat on backwards. That's the way it works, right? But the R wasn't like that. Absolutely not. So, this is the the the story of the konam or khem. But uh I I'll just if I'm the subject of the uh the the the uh the printed Rambams of 95% by the way if people own a set of Rambam it's the photo offset of Warsaw and VNA var of the 19th century and nothing's changed there until the mid to late 20th century now the 21st century and I'm talking about Raf Kapak publishing his whole edition of the Rambam bas on Yemenite. I'm talking about Shilat Rashiva and Malim putting out a whole set called Rambamuyak the accurate Ramba. I'm talking about Rabinowitz who was the first Russ of the Shiva publishing his per and on the first two books of the Rambam he's using a Rambam that the Rambam had in his hand not the one that he wrote in the in the he was not a youngster any longer from Syria from the town of Aleppo Kalab comes a a FedEx a package to Fost that old Cairo if the Rama has a few minutes spare time which he didn't have can he go over the text of the first two books of the Mishna Tyra and it's for textual accuracy and the Rabb does it he goes over it like a like a cipher stam goes over it and he signs it at the end with a date so it's 1176 we even know when it was and he sends it back to Syria it makes it back to Syria with time this got moved moved from uh you know the the collector item became a collector's item and it made it to Cambridge Library. So if you want to see it, you can go to the library in Cambridge. You don't have to do that anymore. Just go on your computer. It was once correct. They once brought it here to the museum. That is correct. They brought it. You can see the Ramom's corrections and everything. It's exciting to hold a book that the Ramom Hill. But we can do better than that because we have the Ram's Mishna commentary. His book, we have it. Yeah, you can see have copies of it, right? I I have in my book a page from the Genea fragment of the Ramba. Rambam's Rambam. This is the Rambam's Rambam. One page with all his corrections on the page. I mean, it's uh it's it's it's absolutely phenomenal. So, in the morning, we say, "What was that?" >> No, I just wanted you to finish the last two sentences. finish the last two sentences of the poem because because Rifka thinks she's not going to get her money's worth. Right. Ah, not complete. Okay. So, let me just read the last two lines. All the celestial bodies, the whole heavenly uh giving praise to God. Some read it theanimota that's already small but the python the poet brings us back to the beginning of the poem of the angelic figures he's closing it with the angelic figures he started with a kadosh bu kale adon brought it down to the malim brought it down to the celestial bodies worked his way through the celestial bodies and now swings up to the heavenly bodies the the spiritual bodies the malim theim and the kayotaesh and so on and that's how it moves on this concept of the created world giving praise to God which is really the core of what this song's all about you have in other areas as well the uh one of the reasons that on the four species the arbamin we say abrahan the lulaf and not on all Four. One of the reasons is he goes up to and tell them the the trees of the forest sing to God. And because the lulf is the most obviously tallest, most visible from all the four species, you know, the others are stripped together and they're shorter. The lulaf must hicely necessarily be at least a tea higher than the rest. So it stands out. So in nature, I remember the rough speaking about this when we learned in nature, not with words. How does the the the the the created world sing praise to God is a is a is a concept. It's like a spiritual concept obviously. And however it's to be understood is that akadoshu created the world and the the the world is is functioning the way akadoshu wanted it to function. That's called and if it's a taller created thing then the song is going to be more pronounced. So if we have four species but the lul is the most pronounced so we'll make the braha on the lulaf and here in the morning it's yerot. So the are singing toad the sing but I once heard a human being sing the song of this of the celestial bodies. It was Apollo 8. Apollo 8. It was half year before the lunar landing. It was Kaneka 1968 already. And Apollo 8 was the dress rehearsal to the moon. Three astronauts go to the moon. They orbit the moon several times over. No lunar landing yet. And they come back. They looked at the earth from the vantage point of the moon and they started reading from boratious. It was so moving and it was broadcast live. It was so moving in the beginning God created. They used the King James version said they didn't learn the ramp that it's not in the beginning. said it was a keshm. They sang the song of the bria of of the creation. So much so that some guy in Texas went to the Texas federal court, the state court, and sued NASA for separation of church and state. So it cost $24 billion taxpayer money to put a man on the moon. And what comes out of it? Propaganda for God. That was his case. That was his case. You're laughing. The court took the case, but the guy lost. He lost the suit, but the the court said, "Okay, something to talk about. Something to talk about." Can you imagine separation of choice because this court ultimately said that what these astronauts did was not part of the US space programming. It was a human initial initiative and freedom of religion. So, they had a religious urge to say it. Go say what you want to say. That's what that's why they were NASA won the case on that. And the other one who to some degree I think was probably cens and he goes on in English to talk about all the parts of creation of the world and he sings the song of the bria through the song of Shabbat. It's powerful very powerful song. All right. Aino with K. Now this shabas he'll sing it with with gusto.