Kel Adon | Rabbi Dr. Aaron Adler | November 12th 2025

As usual, in memory of Alvimad and we thank the Fris family for this. We played beforehand. Kadon come to shul if you come to Shul on time or relatively on time at least if you get there for after. So you're going to be singing with everybody kadon and every shul has its niggan or leave it up to the kazin to supply the niggan for kadon. Some shuls have a very standard basic kale adon that they sing no matter who is the kazin. But that's okay. There's no what niggon we sing for anything. But I can tell you that this kodon is an old poem and anonymous authorship. So, we don't know, but I think there's a little bit of a hint that it's from Ashkanazi persuasion. I'll show it to you as we go along. Um, it's actually found in the Sidurim of all of the adot today except it's not found in the Rambam's sedar that he has in the end of the book, the second book of Mishnet that it deals with the laws of Kelladon is not there. I have to ask my Yemenite brethren if they sing or say kaon because they usually follow the Rambam to the tea and um it's just not there and it could be the Rambam was just not aware of the poem or he decided to delete it. Uh why would he delete it? Where do we say it? where we say boru and boru is actually the beginning of you know everything we do before or let's even be more precise before the kadesh before isra so is from the one end and at the other end everything in the middle is zimra bare bones to zra is ashray is ashray which means if you come late to shul by the way you want to catch up. So there's the speed track and that is to say whether it's weekday or shabbat you can do that and it's actually something that should be done because supposed to be together with the zimra you can say at home you could get a jump start on zimra beforehand and and uh and say all the zimra first early if you figure you're going to be late to shul. So we have all the various of in the desra fine and this is not a now I'm going to zim because of addons that we have there and it's all she in itself but it ends with and the don't even have a kazin for zimra you have a gentleman sitting down and he's saying it out loud he I call him the pace setter that's all just people say it along with him and the undertone and this was done because in days of old not everybody had a sther So he said it out loud. That's all. But there's no issue of what's called being mighty. There's no hair. And that's why in many shame mitzvah boys to get some experience you have him do in my uncle Rabig. So I was a kazen as if to say often enough. And that's how you you know you get you you you you break the break down the the tension and the being nervous of being up there. And by the time you're bar mitzvah ready, you know, you've done this already. You've been up there already uh several times over. Um so because there's no issue of uh of Zimbra having somebody who's bar mitzvah and so on because there's no status to zimra status begins actually with kadesh that's you have to have a minion and that's where it really starts. Then you have and then you have the first two of before and then you have and you have the one braha in the morning after. So the first two are begins with continues and the second is either and ends with end of second and then the third is and ends with and you're into fine that's the format. So where does this kadon factor? So you have this poem that's thrown in to the braha in middle of the braha of yo wrote there were those who believed that that which our ane kessa tagdullah that body of 120 at the beginning of the second beta mikdash era turn the clock back 200 years ago who really put together the pristine structure of what our sid looks like. I would say that has grown with time but nevertheless the basic bare bones had the crema with the two brahot before and the one braha after and by my rift kichma with two brahot before and two after fine this is all anjdullah and the feeling was whatever anagdullah did not do don't do don't do and there was this um uh um very very I would say an allergic reaction into extras thrown in. Now in Ashkanaz I'm talking about medieval Germany France they ignored what I just said now and many many poems were composed to be integrated into the shakavvening beforeray and sometimes even before crema rather you see it in the maka a lot of times rashim kipa stuff that today what we do is we skip we skip why do we skip because some people they skip because they don't have time for it and sometimes they skip because of the villagy who had an impact here on the custom inherit Israel not to have extras so it's skipped it's just deleted but kadon which is no different than some of the other extras somehow was meritorious that it's it made it it made it into the sther even down the block in here in not just said so thus they also say I remember the Ran saying that um you know he had a problem with much of the that were part of the shots in Russian but unatanana how can you not sayantof now the truth is it's an additional poem uh it's it's very moving and everything but you there's a certain inconsistency when the ruff said what's rashanim kipa daving without antan so it really broke the rules his rules his rules of the house of allian and the vilgoy but okay ba so rules can be broken there's flexibility and so on I think there was tremendous amount of flexibility with kadon it made it now ra doesn't have it I say again I I have not checked with my uh yeite friends if would have been alive I would have picked up the phone and called him he lived actually down the block in I think number 12 right here I could have at least asked a raanet who I did And uh so I I can ask some Yemenite friends what they do but uh everybody else in they also have their own mango their own for but it's there. So this is almost universal. So let's see what this is. What is the thrust of the first before? It's about the Right. The wrote, look at the source page on it would be source number two from we'll get back to source number one. Source number two, right? We we read it already on this is day four of creation. Says there should be illuminators. illuminators in the sky to divide between day and night. They will be used they will be essential for all kinds of imagine on day four of the we already know they're going to beim that that's that's a whole par issue days and years and the function is to illuminate the the lands and it was so two great luminaries, the greater one for the daytime, the smaller one, the to rule at night and the stars to go along with it. Seems to be repetition here. It says the the day the sun will be for the will be the moon will be for me. Then they will rule in day and night. The divide between day and light and darkness. What does mean in the context of it can't mean it was good? Cuz God won't make something that's not good. So translating and it go so it was good is an incorrect translation. You know King James version will have to forgive me on this but they were wrong. It doesn't mean good. It means p purposeful purposeful for mankind. Purposeful for mankind. Every single kto in creation story means it's going to have purpose for mankind. And that is thehat reason why there is no keto on Monday. and twice ketove on Tuesday. It's not because God said if you're going to move, move on Tuesday because it's keto twice. That's no, that's not what it is. It means that there are two things that were created on Tuesday that have purpose for man. And one was the appearance of dry land, the separation of the waters and the dry land. That's obviously very important for mankind. And the second was vegetation. So there were two things on Tuesday that yamsi that were purposeful for man it gets twice kito but the separating of the upper waters and lower waters of the second day is it's not something that we deal with at all and and therefore no direct it's there's indirect but no direct relevance for mankind and hence there's no kto there's no kto the yeah >> I'm just wondering why it says so rashi asked that question also. >> Oh, really? >> Yeah. Pretty good. Okay. So, we'll get to a second. We'll see what Rashi says. But, um, what Rashi also says about the KTO, he says Dr. Dot just didn't finish his work on Monday and it spilled over until Tuesday. And that's the the the idea that the waters would separate from the ground from the dry land. And that's when you get to Kito. So, the first KTOV on Tuesday says Rashi is really the makeup of the Monday's Keto. Right. Okay. That's a nice drush. That's a nice drush. And I used it once when the rough once gave a shear in the yeshiva on a regular whether it was Tuesday, Wednesday, Thursday, I don't even remember. And he just got after two and a half hours he got stuck on a rashi. He got stuck on a rashi and he puts his head down like he was saying and he was thinking aloud. You can hear he was mumbling and thinking m and people looking at their watches cuz people had jobs in the afternoon teaching positions and they were just not low naim to pick yourself up and walk out. But this went on for 15 minutes, 20 minutes, half an hour, 45 minutes and he's just sitting there like that and slowly guys were politely quietly scooting out and uh finally he picks his head up and the chair is now going three and a half hours and he says something to what Rashi meant which I'll just fast forward the next day. He comes in and he says whatever I said at the end of the year erase. No, you know how he started. He said, he comes in, he goes, "How did you sleep last night?" Everybody was shocked. How did you sleep last night? How did you sleep last night? And everybody was like, "Wait a minute, what you mean? You went to sleep with what I said about Rashi?" And and I couldn't sleep the whole night. He says, "The whole night thinking about the Rashi and everything I said last at the end of the year. Erase it. Finish. And now I'm gonna tell you what Rashi was." When I walked him home for the to the from the shir I said you know Debbie I was always wondering why didn't the kadosh bahul finish his Monday job on Monday why did it have to spill over to Tuesday so he looks at me and he says why I said it I don't know why but it comes to teach you one thing Monday she shares doesn't have to end on Monday and Tuesday shear doesn't have to end on Tuesday you see a is willing to spill over to the next Hey, you could have ended the year. He says, "Yeah, yeah, you're right. You're right. You're right." But I couldn't let Rashi go like that. I couldn't let Rashi go. Had to say something, you know. Okay. So, it was a great moment with the RV. So um so anyway so so Rashi is going to draw our attention to a medish that we're going to see inside that originally there were two full-size luminaries and one which would become the moon tells it's not a great idea to have two equal sizes said you're right you'll be the smaller one and au miniaturizes the moon okay we're going to see what this means we're going to see what all this all means but that's how rashi We'll we'll deal with this. Okay, let's look at the first few lines in the poem. Is the master of all the created is where the Torah says and he made and he made and he made. So all the plural is the everything that was created. He's the master. All souls will extend to him. This is a takeoff and most probably inspired by it's just a restatement of which we say shortly before we get to the poem of because it's the tail end of before we say and then we say and we're going to get into Malleam all his greatness and all his goodness fills the world which means everything in the world has purpose here too I'm using the word tove as being purpose everything has purpose there's nothing in the created world that was created with no purpose as they say the kids will say there's nothing that's stam there's nothing that's the just just you know there's no such thing everything has some type of a purpose. And if you haven't figured it out yet, keep studying, trying to figure out what's the purpose. The um I remember when I studied once per my father, we got to the Mishna made who's the wise person, somebody who learns from everybody. So I told my father, I said, you know, there are some people out there I'd prefer not learning from. You know, I was smart enough to know that there are such people out there. My father told me if you've learned from those people how not to behave that's also learning from them. That's also called learning from them. So his glory is surrounded with means in in human sense in human sense a type of learning one thing from another. We call it analysis. in in rabbitic language that's and is is applying that wisdom on specific situations which means is the absolute pose. He knows where to apply to the appropriate situations. We human beings sometimes are in the dark. We're groping in the dark to apply things to proper situations and is surrounding him. completely. So this is the introductory paragraph. Just take note that this is all alphabet from the alf until the bottom. The whole thing is alfbet which is not uh news. We have this in many many poems. Dova already wrote with alfb scheme in the ash arima beholdor gdole dvador and so on. And uh one of the reasons I remember the ro said that the pitim who wrote halva praise and glory to god with the olive bed is because male wrote who is capable of articulating everything that has to be said about god where it's impossible human beings can never do that. So what we do is we offer a minimal down payment and what we do by using the alfed it's as if to say from a to z you know it's kadu incorporates everything from a to z from to the t. So we'll just write a a line for olive and a line for bed and a line for gimmel and so on but we really mean is from a to z from beginning to the end. So you have the first four lines is the introduction and I just want to focus on the phrase. Now that's not a anywhere but a Rebi Dub does have an article called Adonim. He has such an article um in in one of his appears in one of the anthologies called Dre Hashkafa and here he makes a distinction between God's relationship to Adam and Noah and God's relationship to Abrahamu which changed qualitatively a very big difference very big change occurs when you get to as opposed to and here the basically said that a kadosh bahu really didn't communicate with Adam and Noah in the sense that Adam and Noah were able to respond. You see, you feel that is saying things, commanding things to both Adam and Noah. You do see that, but you don't see dialogue. You don't see Adam responding, Noah responding. All that begins with Abrahamu. it becomes a different level of communication of connect and so on. And explaining a little bit about what nua what prophecy is all about. But he does quote a a statement of kazal that the first to refer to kad by the name alfalud which that word we use form as a substitute for we never even we don't say we use so the first one to use it was actually because that was adnoot meant the the recognition that a kadosh's master of the world master of the Not only in the um in the geological or biological in the scientific realm is the creator it's also that but also everything that occurs in this world. The idea that is following following very carefully events that are unfolding in this world is and so that's why called this article which he lifted it out of the kadonim. Now on the fourth line God who is um can you say the word proud because maybe that's uh a little bit too excessively hoy to say about God we use it on a human sense means somebody's very proud he's proud of his kids proud of this proud of that whatever so has right to be proud over but it has something to do with being superior the proud is being superior on the Kyota Kesh. Who are the Kayota Kesh? It's not the biblical zoo here in Right. It's not the demonstrators, you know, by in the streets, the kesh, but it's it's the vision of Hanavi, Peric Alf, Peric Gimmel, what's known as the scene of the chariots, the mass meava and Hanavi is introduced to Bahul with a very very long vision about seeing heavenly chariot with all kinds of figures on it. Um and there's uhim all kinds of angels, angelica figures and so on. It's two and a half chapters of description. Yesu has about four verses, four or five verses where he meets up with a kadosh. It's sixth chapter of Yesha. Don't ask me why it's perk but it is and that's a that's an issue for Yeshua, but it's it's the it's the introduction of Yeshao to the world of prophecy. and he's introduced the same way. So why doeskel describe it in two and a half chapters and Yeshao in five or sixukim. So Gmorra says because at home in your live in your driving past the old city, it's no big deal because you do it every single day. You saw the wall, you saw this, you saw that. But you come as a tourist. Whoa. Everything. You snap photos. You keep an album. You start writing notes and so on. Oh, everything. Everything. It's like I lived in New York City for 26 years. I never went to the Statue of Liberty. Every Israeli's been there already, but I haven't been to the Statue of Liberty. I've seen it from the Brooklyn Queens Expressway. You can see it in the distance. Fine. I've seen it flying in from Chicago, you know, before landing in LaGuardia. You can see the based. But I've never been there. Why? Because you live in New York. Sada. There's another tourist attraction. That's all. Not for people who live there and so on. Big deal, you know. Okay. Is what did he say? What did I see? He's just all around. That's all. He's here. He's there. He's everywhere, you know. Okay. So, I got it in in four fiveim came from Bavl. He's a tourist. He comes to the border of Erit Israel and all of a sudden he sees this vision and he starts reporting it in detail detail like a tourist. That's what the says do Ben there's no a big difference between somebody who's living in the city and somebody who's out in the boondocks out there and and he comes to the city and he's impressed by everything. So Yesco writes in great detail about the chariot the mass meava. So the garamar says that teaching the m kava you have to have a unique students you don't do it publicly because these are esoteric ideas and and we'll just keep it to in close company that's that's what it's called but at least on just we use it for we read it on as here in earth the only day of God's glory is over this chariot in the vision of kadu is um righteous and straight very very it's a phrase of integrity before his throne which means everything is is right and perfect or depending if you have aar is adorned with this is a let's look at the first source the medishum the medishim on the hashem in his sky prepares his throne mashah and his kingdom is to be found all over one of And the midrash is to follow us means you know people let's use the word for that are in this world there's what to be proud about they are gaim and it's it's justified there's a justified reason for the pride of the following four and au is higher than them is more proud than they Kad. How does this work? Shore babot the axe from all the animals like very proud of itself. The shore the ax the lion in the kayote in the wild animals. Right. Is the domesticated animals the are the wild animals. The eagle from the birds animals the winged animals. No, the the the um >> there's no more prder the whale. Who is prouder than all of them? Mankind, right? As it says, you see that mankind can overcome all of the animal kingdom. Ar. He put the figures of the lion and the axe and the eagle and the man who has them as ornaments in his heavenly throne. As it says they are proud than them is double proud the understanding that he is prouder than all of those and all of This is like the king of all. This is the he put all these four proud uh beings on in his throne. So we know so the whole purpose of see this medish most probably it inspired the author of the kadon to say the proudness on all the but let's get now to the celestial bodies because now he's getting to the point the song finds itself is. Now in the morning we say shalomare >> har. >> That's the original >> in it says shalom. He created peace which is the good and he created evil and anes doctorred it up. Let's not talk about the evil. Let's just euphemistically refer to the rah as everything >> everything else everything else. So if you know Yeshaya, you understand that we're understanding that a kadosh is behind everything, the good and the bad >> and the ugly >> and the ugly and the beautiful. Right. Right. Right. Right. Right. Right. Right. Correct. But why in the morning do we mention the light and the dark? And so too inv. A mdily. This was done by the anacasah as a stab in the back to the zorastrian believers of the day who believed that there were two deities functioning in the world. The god of daylight and the god of nighttime. Rabzel said they never met. They never met. When one left the other one came on the scene and so on. They actually believe this. And you know, whenever there are all kinds of faing beliefs out there, it doesn't take a long time for Jews to catch on and start believing it. Whether they believe it wholeheartedly or partially, this is known in the language of Kazaluyot, two authorities or in our language, two deities. And the Mishna tells us in double in say whoever saysimto you silence him. Who are we talking about? If a in the middle of says, you have to silence him immediately because there's a suggestion here that he's saying to both deities. And then the Gmorrah says if somebody says twice and here there's a what does the mean? Does it mean or does it mean each word twice? I'm not here to decide that. But the Gmorrah does say that if you say twice, it's like recognizing two deities and therefore you have to silence them as well. And now I'm just going to open a window quickly, but Rifk is going to close the window for me, right? Just to remind you where I am. There's an or that is or is from the verdict 19th century masterpiece and there he talks about on the laws of Shabbat if a kazin is allowed to use a tuning fork right you I've seen it I saw and others use a tuning fork so there were many people say so in his wisdom realized that even if If he says it's forbidden, they're not going to stop. So therefore, he says it's not forbidden. And he explains why it might not be forbidden. But once he's on the subject of he talks about repeating words, which in some schuls, you know, some people get the ulcers when they hear the or heart failure when they hear repeat words. And the says were only careful about and modim. Apparently anything else is not such a tragedy. That's an unbelievable to repeat the words. It's an unbelievable line. He says it inat. Okay. Back back back to the right. So here I'm sorry it's going to be a brother. No, no, no. You can say if that's why going to the opinion it seems to be look from the point of view of you can say a thousand times you can say a thousand times. So what but if you're doing it in the context of the mitzvah of you're saying it twice it's like and you have to silence that person. So that's why the were very careful that in the morning we're going to mention the night time and at night time we're going to mention the morning to the and that is one of the reasons the insisted that would be read twice a day because to to emphasize the fact that the same morning and night. Yeah. >> Okay. >> Right. Right? >> But here it's okay first let's >> right okay so my basic answer to that is that in beta mikdash while it's true when it comes to Shabbat and it's because it goes by days the sanctity began in the morning of the day and and and that's why if a person brought a corban on a Monday morning he could eat the kurban until Monday night until Tuesday morning. The night follows the previous day in beta mikdash. So it is possible that because fah corresponds to the sacrificial activity in beta mikdash. So it's but look it's it's cut and paste from or okay. So now let's try to understand the business of the or you see I have here two different versions because the is in plural yet most of our it reads does it not when we sing right so either it goes on a kadu was the boret or he created them that God created them who are them. The two wrote, "He created them with in my humble opinion, he just gave himself away." The author that is from in the there are two or two versions and he has it here according to the Ashkanaz and they they are basically the same except that it is opposite direction because means here and means absolute knowledge. It's the encyclopedic knowledge that you have stored in your brain. And is the ability to analyze and to derive things one from another and is practical application of your general knowledge your theoretical knowledge upon a given situation. That is why and I heard this from one of the rash and why you reise the Quran of why is the second section of calleda now it's a but why do they call it ya because that's what's going on in yora it's practical application they say a story of a a boy going yeshiva going in for a test now with yesterday's uh decision at the bags it could be a young lady going in for the test and the rash Shashiva asks, "So what happens if the uh milkic fork falls into the fleshic pot and so on and so on and the and the says I don't know talks about a spoon." >> It's interesting that in the fourth line it talks about the >> right >> and here he adds >> scale. Yeah. Okay. So we'll have to think >> poetic reasons and just got it in maybe on the level of the bria the creation of the first level of of creation there was no long no not yet a need um it's hard to say I'm not going to you know conjecture what it might be. It's a nice comment and uh you you'll you'll think about it. That's it. >> But but of the line is clearly the the this the scenario of the bra of he instilled in the luminaries. We're still we're talking about the sun and the moon. Now kak power and this is going to be problematic this phrase >> courage. >> Yeah. What is >> the spoke about often enough with regard to human beings. We have a we also have a he gave the the the the exhausted means exhausted strength. Now that comes from it says except that when the teaches these of the morning you have you do not yet have the it was introduced in the middle ages. in the Middle Ages. Last year at the beginning of the year we did for the first poem that we did now is gonna be the big test. Remember >> so I mentioned that in there was an issue whether or not to even say that because it wasn't me wasn't taught by it was introduced in the middle ages. Now why was it so? So the explained that gura means heroism and Jews have always acted heroically have given their lives for a kadu throughout the generations which means physical might economic clout political strength you need it but it's not something that we would see as a virtue Greece saw kak as a virtue not am except that after the first crusade in 1096 Six. We were so decimated. We were so beaten that we asked the kadosh a little wouldn't hurt. Wouldn't hurt. And we introduced the braha. >> Don't say it. >> They say it without the shem. They say it because Rabio Caro says he was in a in a in a in in a cross word of to say it not he knew it existed. So he said to say without saying and take the the whole you know out of the because without it's actually not a so well but we do that occasionally when we say and without saying so there are say which is the compromise of ko and and someard actually do that till this very day the rais says no we say it as a and that's why Ashkanazm say it but as as applied to the celestial bodies this is hard call because I mean there's power no doubt in the sun but where is there heroic action in the sun so it's so it's likely that in this case the word kurah doesn't really mean heroic action but has something to do with the might that's m i g ht might that's stronger than kak that's even more powerful than kawak and in the sense of what does it mean that god is not heroic it means that there's a a type of we use the phrase in English almighty what's almighty mighty a person can be mighty but is above It's above being mighty. So that's what gur is and we call that second bra. And anybody that can pull off is almighty. And the tells us that did not give away the keys for three things in the created world. One was revival of the dead. One was rainfall and one was childbirth. So my daughter who's a gynecologist obstitrician tells me that that gamarra is 100% true. Kadoshu is there in every single delivery room because a million things can go wrong and they usually don't. Now occasionally unfortunately there are but thank God we have the ability today to catch things and and and and save so many infant mortality here in Erit Israel is one of the lowest in the world which is the very reason that longevity in this country with all our peculus is one of the highest in the world highest in the world and the average women 85 and men 82 where in the United States it doesn't even hit 80 for women because you know the Because there there's infant mortality there. How can be infant mortality in United States? There is because not everybody is treated. Not everybody is able to afford and so on and children died. >> Rabbi an illusion. >> You're not an illusion. >> You're an illusion. >> You're just in the upper categories. That's all. What are you talking about? When people wish you bizund, you take it seriously. You say amen. That's all. >> My mother lived till 105. We said this mayor. >> Okay. >> 20 was too close. >> It was too close. Right. Right. Right. Right. Right. Right. Right. >> How could they be around? >> Because a bul invested in the celestial body something of himself. Something of himself. He allowed the created world of the celestial bodies to do capital H his work. And Ramban is going to explain this. He's going to explain this. So I'm translating kur here in the sense of at gibbor as being almighty almighty over and um and and this is going to be very very important. So let's take a look at the source page now. Um so you have um in source two I read already from source three you have that we say we call So the word which means ruling is applied to the celestial bodies both in and I'm going to get to Ramban in a second the next but just flip the page and um you look at the source of parv and Yoseph is having dreams. So the first dream was about the bundles of grain and then he's got a second dream and the and the brothers react to that dream. What does this kid think? This 17year-old, he's going to be a ruler over us and they hated him on about the dream what he said. And then comes the second dream. I got news for you. Yes, there's a dream about ruling. You're right. You hit it on the nose. Yes, you right. What you what you snuffed out in the first dream is actually more clear in the second dream where it's the dream of the celestial bodies. So if you look at the next source from Parat Mikates when Yseph is uh already rises to power in Egypt he's got a double job a double job right I say I'll say this as a word of hespid my brother was a raul and he was rashiva so he wore two hats wore two hats who he was the ruler so Mashir is not the store owner of the majir in in town mashb What does the word mash mean? Provider of food. Chev in this case means food produce. Produce in. So the mash is the one who provides the produce. So Yseph was the economics minister providing and he was also a shalit. He had what to say. So you see that the reason that Yseph has the two dreams because the first dream about the the grains was Yseph as the economics provider and the second dream of the celestial body that he was the he was the he was the melik he was he was the deputy melik but being Mishnell melik. So Mer and I were in in London last week. So we played tourist for first three days before I got to my Scotland residence in London and um and we went to the British Museum and who's sitting there very proudly Ramse I said we knew you a long time ago but but you but we're here in Israel and you're still sitting there in the British Museum that's it you can sit there all you want Right. So, so Ysef was the Mishname to Ramsei. Okay. Now, let's get back to the Ramb page on the bottom. Right. So, it's source number four. Ramban from paratima. So here Ramban says that this phrase comes after it already said that there is a like repeats itself. So Ramban says the ruling the phrase of here this has nothing to do with the illumination part that's behind us that's the before the the the idea of the uh sun and the moon for purpose of illumination. This is something else what was said before about the light that's There is some secondary purpose of the illumination that it's going to somehow give birth to that means the the is something that's going to be current. That's something that's going to re relate to things that are lower order. This sounds Chinese. So let's see what he says in the continuation to understand to explain what he's saying. The sunshine in this ruling of the daytime will cause the vegetation to grow. Did Rampan know about photosynthesis or not? Whether he did or not, he's spelling it out. Without sunshine, nothing's gonna grow, right? Everything that's warm and these and it's going to be dry. It's it's the sunshine is going to provide this the moon in its dominion at night time. There are those vegetations that need more moisture. And we know that the the the uh um the the waves, you know, of the ocean, but the tides are are directly related to the moon and so on. And this is going to impact on on on on how much moisture there be. And it's going to be cooler at night because there won't be sunshine. And some ve some plants and vegetables and fruits require that kind of climate. So each of them the sun and the moon are going to take care of this simply said and there will be dominion over day and night. The the things that are on the bottom the bottom means earthly things are also being controlled almost like a a puppet show from from a top. The person holding the strings of the puppet is the sun and the moon and they're going to be directing things that are happening down below in terms of vegetation. So this is one aspect of the sun and the moon. And then he says it has something to do with royalty. has something to do with royalty symbolizing um what is going to happen to rulers here on this world and here I'm just going to say a thesis of the Raman say we had a rabbi a chief rabbi invo said don't say mazal say mazal is there's nothing about luck because luck just means means it happens you know you say maz all right say mazal is and the raam believes that mazal is ast astrology not astronomy astrology and the ram raam of the men believes that astrology is of zoro is idolatry finished but the rampanund less than 100 years later he says as follows there is some power to astrology but it doesn't impact on amal is But the goyam, you know, they kings can go to astrologers and try to figure out what would be good for them. So there's something about the constellation, something about the sun and the moon and the stars that can offer guidance in a positive way to um human rulers who are not part of Israel. And he says that's also licha that the the word meshah it's a phenomenal idea phenomenal idea of acknowledging the legitimacy of some aspect of astrology whereas I say again raam with a has a letter of astrology that he wrote to southern France and that came in um in in in 1192 1193 and and and they reacted and in it he he he mentions some quotes from his bra and it's one of the first specimens of the Mishnet Torah that the Jews of southern France get their hands on that's already about 15 years after the book has come out why didn't they buy it because it took time for the sorum to cross the the river of the Mediterranean and to copy it and so on you know today if it's if it's online and you don't see it by 3:00 in the afternoon, who are you? But you don't have it. I mean, but in those days, it took a long time for for for the for the to make it for sure. So, so you have here >> why we say mazub >> because we say mazub because Jews are very superstitious and and if the ram would be here, he'd be hitting us over the head every time we say mazub. Are Jews superstitious? Of course we're superstitious. Should we be superstitious? No. >> More but the Rambam didn't impact on them. >> So then what should we say when someone has an abandoned >> should have enjoy he he told his to say something else. Um, >> okay. Look, this term mazotov is is used commonly and uh and you know what after 120 years whenever it's going to be and a is going to hit you over the head for all the maztovs that you gave all you say it's not my fault who this was the min and I just followed the min and that's it take it up with somebody else it's not me that's it and yet you can quote now the the the zo Zohar Zohar that's found in very famous everything is a masle thing even thera in the keshes what does that mean you have six tora here one is for shabas one is for Monday Thursday one is foresh perhaps one is for a public fast and the rest the other two are for dancing for my gosh a safer tyra that was written And so all you do with it is dance for. So that's why some shows do rotation by the way just to compensate for that. But to maza, you know where it's applied to. Two great rabbon in in the in the same era in different locations write similar types of Torah. One becomes a a a bestseller and the other nobody heard of. Why is that? Rashfo takes the tour of Raer. It condenses it and has a at the same time in in in in Krakow the Ramos does the same thing in his own language but does the same thing. And guess what? He gets an a letter. He gets an envelope, a FedEx with the shar from Rabio Caro and he almost faints and what does he do? He puts his safer in Genea. He puts his own book Geneza he hides it and he simply takes out a pen and wherever Caro has something do it differently. He amends it and he calls it this was the the prepared table of Caro. I'm putting on the tablecloth. He calls it the ma the ma and that's all he does. What about the whole book? Where is it? He buried it. It was gon and that was tremendous act of of tremendous act of for doing something like that. So um so it's a mazal you take a bay kahhati I have kahhati on my phone the whole kati mishnayas the same time two others wrote very similar professor Khan Albeck from the university but he did a very nice job and a a raza ley also very nice job on modern perush of the Mishna why does everybody have a kahhati and nobody doesn't even know of the others a cult mazal So Ramban suggests here that the mesh of the of the sun and the moon has something to do with a positive take of astrology as it relates to non-Jews. The um the the the last part of this um uh I want I want to talk about we we're running out of time. So there are two things here that I do want to do yet for next week because it's just too important. Um and and then we will uh continue with a a different poem. So I'm going to beg to hand me back these pages. Okay? Because they did not print them up in the office. This came from my printer last night. And uh I will be happy to bring it back to you in the morning next week, Mr. Hashem. And I do want to you you will you will thank me for not skipping what we're going to do next week. Okay.