Modern Masters: Remembering Sacred Time | Rabbi Sam Shor | February 4th 2026

Rab Rabbi Adler's in Australia this week. So we wish him a and his travels and of course Rabbi Adler traditionally in this slot teaches a course called holy poetry. So I thought and my course of course is traditionally called modern masters. So I thought we'd do a combo of the two that we start with we'll start in the of holy poetry just so we the the kas of Rabbi Adler and then we'll move into the realm of modern masters which is the course that I usually teach and both of these ideas believe that we're going to touch on are actually connected in to our sedra this week para so we're going to start with a very very famous z familiar with that we say traditionally on Shabas afternoon. It's a zebra that was composed by the great Spanish Python Rudy. I'm sure that Rabbi Ao has taught from the many writings of Rabi before in this course. And this this is the Zam of Yabaton. And I want to speak specifically about the two middle stanzas of Yam Shabbat. If you look on the sheet where it says A on your sheet, okay, we're going to look at these two middle stanzas. and you came all all came together in a covenant together. Okay, what is that referring to? When we stood at Sinai, the moment we're going to recall this shabas, okay, when we stood at Sina and received the Torah, we said we will fulfill and we will heed. Okay, they they said it as one or alternatively you can interpret that as what it was said at once. Okay, meaning simultaneously. We're going to come back this idea in a moment. And then it says and they answered they they replied and answered Hashem is one blessed is the one who gives us strength. And then in the next stanza, okay, he spoke to us with in his holiness on the haram. This is also reference to mamai. Okay. And then it says, >> okay, let's maybe move the mic down a little bit. Okay. Is that better? Okay. the seventh day zor you shall remember and you shall safeguard. So what is that a reference to? Obviously it's reference to shabas but zakur vishamore. What is that a reference to? So if you take a look all the both of these stanzas really are crafted based on a famous rashi on our said this week which is text be on your sheets. Okay. says in and on you shall remember the Sabbath day and sanctify it which is the version of the the the illusion to shabas in this version the first set of dro which we receive in this week's sadra okay look what Rashi says okay the words and sham were said what simultaneously So even now in the first set of lap that was written it's written zakur and the second set of los it's written shamur rashi tells us that when they heard the proverbial voice of hashem dictating the lucos to mushenu both of those words were said simultaneously okay not necessarily one after the other but simultaneously there was a miracle that happened synastasis where where we have a blending of senses and we can hear and see the words together it's a great sound and light And these words were uttered simultaneously. So how do we understand this? So take a look at the this is text number on your sheets in the first explains this as follows. He says he says this idea he says we is taught also what where else do we learn this from from our that we began with in the words of that they answered Hashem is one now he's going to explain Okay, we can but we can we can learn this and explain this based on what's brought in the medish the rashi quoted that every one time Hashem said one of the Jewish people answered okay each time Hashem said one of the dro the Jewish people answered what they answer I'll positive commandments H they said yes we will the and on the negative commandments commandments of abstension they said what we will refrain from we won't do okay he says but if that's true then which is what the mitzvah of recalling shabas which is the mitzvah to recite kdish on shabas That's a positive commandment they should have responded what hey yes we will we will fulfill and on shamur which is what the idea of safeguarding shabas the the mitzvah to abstain from certain activities on shabas they should have responded what love so what did they respond and sh were recited together okay how did they respond and we follow the question so look what he says he says so he says he says says what they answer that were recited simultaneously. They replied what? Hashem is one that shabas is the day that comes to what? Testify about the oneness of God. Shabas serves as a weekly reminder to every single one of us and to the entire world that what there's one single God. So we're going to explore this idea of just what Shabas Kesh is really all about. We're going to develop this idea of if we'll take questions at the end it's just easier. Okay. So all your questions what we're going to develop this idea of understanding what it means that Shabas testifies that Hashem is one. What is that statement meant to teach us? This beautiful statement from the Kadushim, the first GBI. And we're actually going to go to a a little bit more contemporary source. We're going to jump ahead 100 years or so for the khadushim and we're going to learn from Manakan. Okay. The great former prime minister of the state of Israel. We all know that manakan was an absolutely proud and committed Jew, a traditional Jew. And Manakaban, one of the battles that Manakiman fought when he was finally uh the the prime minister after many many many decades in the opposition as leader of the opposition was the battle so to speak within the Kassid to shut down Lal planes and keep them shut down on Shabas and Yu. Okay, there at one point in time in our history there was a great debate. It wasn't necessarily that they were all running on Shabas and Yantov, but at one point in our history, there was a great debate whether all should be allowed to fly on Shabas and Yontov. And Manakan, of course, you can imagine which side of the equation he fell out on. And in one of the many, many, many famous speeches that Manakim gave Beggan gave in his illustrious political career, this goes down as one of one of the greatest. And it stood up in Knesset and advocated advocated passionately for um closing down closing down um Lal and Shabas keeping Lal shut from running on Shabas and Yanov and many many of the left-wing parties were heckling him during this whole time. They were they were heckling him, you know, why don't you go why don't you resign from politics and go and go become a rabbi? Why don't you put why are you not wearing keep on your head? This is what you're saying. They heckled him and heckled him and f as he walked away there was one more comment that was thrown his way about you know you know you're you're you're so pious. And then came back to the to the to this to the uh to the stender I to the the lectern and he said these words. This is the closing paragraph that he said even though he had already finished the speech. He returned after someone threw that last comment at him and he said the following. It is not necessary to be an observant Jew to appreciate the full historic and sacred aura that enshrines this perfect gift called Shabbat. Its prohibitions are not arbitrary. They provide insulation against corrosive everydayness. They build fences against invasions by the profane. And they enrich the soul by creating a space for sacred time. In a word, one need not be pious to accept the cherished principle of Shabbat. One really needs to be a proud Jew. And with these closing words, they then voted and of course ll does not fly on Shabbat. So what does it mean that Shabas is a sacred island in time? What does it mean that Shabas is a time for us to experience sacred time? As I say here in the sheet, to reclaim sacred time, to experience kadusha and it's this idea we're going to spend the next few moments developing together. >> Okay, so we're going to begin. We're going to go all the way back to Safer Brashit. We know that um after the story of Kville, the ter tragedy of KV, what's Kay's punishment? He's banished to wander, right? He's na he's banished to wander the the earth endlessly. Okay, which is different than the banishment that his parents receive. His parents were just kicked out of Ganaden. They were say they were also banished. They also experienced this idea of galus but they weren't condemned to wander aimlessly with no place to go. So there's a very very interesting message we're going to learn together now text number two on sheets okay that describes the moment after cen has been banished and is now wandering all over the world aimlessly. And who does he encounter in his wanders? His father Adam okay and we'll pick up the conversation between the two in text number two on our sheets. Where did Kayen go? He ran into who's the first person he runs into when he leaves from Hashem and begins to wander. He encounters his father and Adam says to him, "What you what was your punishment? What did Hashem decide is going to be the consequences of the tragic in tragic confrontation between you and your brother? Okay. He says, so this is now K speaking back to his father. I did chuva and Hashem what? Made up with me. He was lenient with me. He made a compromise with me. hits himself in the face and says he says this is the power of chuva and I didn't know it I didn't realize it and Adam went out from that moment that meeting that encounter with his son with cayenne and he goes and immediately composes what the mis that we continue to say every single shabas. So the obvious question is okay what does this experience of Adam Marishon seeing his son who's killed his brother meaning his other son all right or at least committed an act of manslaughter took the life of his other son why does say ah I didn't know the power of chuva and then what's his response when he learns that this is an act of chuva and that hashem was leaning with him when he does chuva he composes a poem about chabas the Song of Shabas. So what's that all about? What does it mean that Shuva is somehow connected to Shabas? So I'll tell you that the Rebi who we're going to learn from in a moment in a different piece than what's on your says that the very word Shabbat is a ro is an acronym for the words Shabbat bash. Okay, that shabas is a time every single week where we come and we experience chuva. So what exactly does that mean? We're now going to learn this piece from the rabbi text number three which which I think is going to help contextualize what what that means. Look at text number three on your sheets. The niv sham of course was the rabbi Mazowski the great 20th century master who died in 19 in the year 2000. He became the rebi in the year 1981. He succeeded his father-in-law. At the time when he succeeded his father-in-law theidus was a very small fledgling and it's the shalom who really built it up to be a major here init his works okay the works of this of reversals the known as the niv shalom are amongst the most populous farm in the world today you can not only works ofidic thought but they're you find them in kamat every single p midash they're here on the shelves here because I've seen them so it's one of the most populous farm in the today. So, we're just going to learn a small snippet from the This is text number three. He says, "Now we this is what it means when it says the P says that Hashem placed upon cayenne an oat a sign." What else is called an oat? Shabas is called, right? says that Shabbat is an oath is a a sign something unique between us between us and Hashem. Okay, so look what he says. What does it mean that Hashem placed an oath, a sign upon that no one should harm him? Okay, what did he give him? He gave him Shabbat. Now listen what he says. that even though throughout the entire rest of the week, as we said a few moments ago, what was kind's punishment? That he wanders aimlessly across the earth. Okay. But when it comes, when Shabas comes, what? He stops wandering. At least at least metaphysically, he's no longer lost. He's no longer wandering aimlessly. He experiences a closeness a return to his source to his place and his source to the he said based on this idea we can now understand the medish better that we just learned together a moment ago that when when when Adamishan says to him you know you know what was the consequence what how did Hashem judge you what was the consequence of your of your horrible act of taking your brother's life. And he answers and answers, I did chuva and hashem was lenient with me. We made a compromise. Okay. And it really was what? A compromise. A leniency all week long destined and doomed to wander aimlessly across the entire earth. He's stuck in physicality. But when Shabas comes, what happens? He returns metaphysically, emotionally, spiritually to his place. So this is why how Adam responds is responds when he meets him and says, "What? I didn't know how great the power of trouva was and how great the power of shabas kesh was that even after a great transgression like the one that cen committed in taking the life of his brother. Okay. Even after such a great transgression on shabas the gates remain open to what? to return to your source to return and feel close to and then immediately Adam goes out and composes the okay the song of a song for shabas it's good to praise Hashem so shabas according to this beautiful teaching from the son of is a weekly opportunity to recalibrate it's a re it's a spiritual reset if you will you know we all have reset buttons on every device we It's a spiritual reset. Every single week, we have an opportunity to leave behind the wandering that we do, the proverbial wandering we do, the the being stuck in the physicality and we have the opportunity to experience at least for 25 hours, 25 hours of sacred time of returning to our source, of feeling close to the rebon. And that's the power of shamas. Okay, with this as our introduction, we're now going to turn our page. And now we're going to look at the P that we started with that again was referenced in the in the uh in the Shab that we began with uh in the words of Rudy and that is the P from this week in the in the remember the the Sabbath day and sanctify it. Six days you shall work and do all your positive activity. And on the seventh day you shall do no pro no which we translate as work but that's not really a great translation. No productive activity creative activity. Not you, not your children, not your not not not your servants, not anyone who's not your animals, not your cattle or any any guests, anyone staying in within your gates. Okay. So, what does it mean? What does it mean to remember the Sabbath day and to sanctify it? Okay. How can you experience holiness? Okay. Through via this y this weekly day, this 25 hour period of sacred time that we call Shabas. So what exactly does that mean? So in order to answer that question, we're first going to take a slight detour. We're going to go fast forward a few weeks in fast forward a few weeks in the to say what happened part of course comes on the on the heels at the end of the story of what? Okay. So after take a look the beginning parts of text number five in our sheets the Torah tells us Moshe gather gather together the entire community of the house of Israel and he says to them these are the things that Hashem has commanded instructed us that we shall doem says you okay the first thing that he says what that seven six days you shall do do work on the seventh day shall be a sacred day a Sabbath unto God and you anyone who does any productive created activity shall be put to death and then he adds this this new this new wrinkle you shall kindle no flames in any of your dwelling places on the Sabbath day. So I'm going to, you know, I'm going to ask a question. We just last week we commemorate the yard site of Rabbi Ary Kaplan people. I assume here everyone here has heard that name. Rabbar Kaplan was one of the great great teachers of of Torah and and to the English speaking world. This was commemorated last week. And Ravaria Kaplan, one of the 50 books that Ravaria Kaplan wrote in his short time here on this earth. One of his famous books is a book called If You Were God. Okay. And he asks some proverbial questions in terms of crisis situations and and says, "If you were God, how would you navigate it this this circumstance meant to be a book of theology of trying to understand and think and contemplate and wrestle with, you know, how do we see, you know, sad Verado and these fundamental questions about Yiddish?" So, I'm going to borrow the title of his book. If you were God, if you were and Mosherenu comes up to receive the Sados and to bring the Sados down to the Jewish people. And as Moshu Rabenu returns to the community, he what does he see? He sees them engaged in an act of idolatry. And then Moshe goes back after after he breaks the luos, he goes back and begs to give give the Jewish people a second chance. And Hashem says, "Okay." Okay. And then Moshe comes down again and he's gathering them together to to kind of give them their second chance and reinstruct them. Of the top 10 of those debro, which of those debro would you choose if you were God to instruct Moshe to what? To review and reiterate to the Jewish people what? Not not the laws of Shabas. What would you talk about? >> Idolatry. There's one God, right? So why here at this moment? Okay, when Mosha Rainu is doing what Hashem instructed him, you Mosha advocates give them another chance. So Hashem allows him to do so. He goes down. Why here at this moment does Moshuenu not reiterate the laws of faith in one God and we should have no other god and and not be engaged in idolatrous worship? Why does he choose based on Hashem's instruction? Why does Hashem instruct him to review the laws of Shabas? That's my first question. And my second question is specifically, why this new wrinkle? You should not kindle any flames in your household on the Sabbath day. There's so many many there are 39 categories of mala. They're all many many different categories of of creative activity that we're meant to abstain from on Shabas. Why specifically this one of you shall kindle no flames in any of your dwelling place on Shab. So, we're going to come back to these questions. In order to begin to answer them, we're going to take a a short detour. We're going to learn a short piece of gar together. This is text number six on our sheets. The garb says the following. If only the Jewish people would keep two Shabbat fully, they would be immediately redeemed. So what exactly? It's beautiful. Sounds like a beautiful idea, huh? Conceptually, but what exactly does that mean? Doesn't mean that every single Jew in the world has to keep Shabas totally keep Shabas every detail of Shabas perfectly for two Shabbat. Which two shabat? Does it mean any two shabat toad? Does it mean two specific shabat? Does it mean two shabat in a row? And what does it mean? They'll immediately be redeemed. Does that mean mashia is going to come? What exactly are we meant to learn from this kamar? Okay. So in order to begin to answer these questions, we're going to learn from and now we're going to move into the modern master's portion of this class. We started with Rab with Rabbi Ather holy poetry and we started with the zmer the zener of of yum shabasan and we went to the mismoirly shabas and we talked about two two holy poems so to speak two pieces of holy poetry. Now we're going to transition into the modern masters section of the class and the first modern master that we're going to learn from together this morning is the age kodish. Kesha course is a collection of of uh sermons what I call clandestine sermons and and classes that the rebi of the rebi rabbi shapa okay shap spent the last come out almost the last three years of his life incarcerated in the wars ghetto he becomes one of the last if not the last rabbitic personality um ministering to the Jews of the Warsa ghetto. And during those almost three years, this despite losing about every member of his family that was everyone was dear name in his life, he continues to be the voice of inspiration of of faith and of hope for the Jews living in the deaths of the Warsa ghetto. And he he was before he before he was incarcerated in the ghetto, he was known not as the ash kadesh. which was actually referred to as theatim the first great work that he wrote wrote and what you're going to learn from that work also this morning the meant it was a students handbook he was a renowned educator and young men would come from all over Europe when we're talking about young men we're talking about pre-baritza boys into postbarza boys talking what we call today middle school and high school okay they would come to his in Warsaw hundreds and hundreds of boys he was a renowned educator and he wrote wrote this guide book called which means a a student's handbook, okay, for those young men. And the ideas that he communicates in which we're going to learn from in a few moments as well. Uh it tells us this idea, you know, we have this concept of your read of how the generations have kind of gone down. Okay? because this was a work that he crafted specifically what for young men who were on their trajectory growing in Yiddish and we as adults would struggle to achieve some of the things that the Rebi said should be goals for young men in their growth in their religious growth. Anyways, so he'sumously posumously the Rebi took all the various the various um clandestine classes the notes for the various clandestine classes and and drought that he gave during those three years that he was in the in the Warso ghetto and he when it became clear that the Nazis were making the machinations to to liquidate the ghetto he buried those notes. Okay, everyone everyone sees every rabbi has their note sheets, right? So he buried those notes in milk counts and and and placed them together with what was called the Onik Shabas archive which was a collection of numerous numerous documents that were collated during the time of the Warso ghetto. So there will be a historical account of what transpired for the Jewish people during those three and a half years. It's a miraculous story how that ones shabis um archive was was found. It's a miraculous story how the Reb Torah was found and published. But needless to say within that on Shabas archive when it was found in 1951 they discovered the writings of the PSI I'll spare that whole story for another time when we speak specifically about him um on his yard site but um but miraculously the first collection of those writings that were buried that was published was posimously in the 1960s by the of PSA here init were were those three years of sermons clandestine sermons that he gave or at least the notes what we have left you know the the what I'll call the cliff notes of those three years of the sermons um and they publish it in a work that they titled is kesh which means a sacred flame okay so we're going to learn just a short snippet from the ishes now this is text number seven speaking about our so how do we understand our if only the Jewish people would properly protect and safeguard to Shabbat. Immediately they experienced redemption. Okay. And he says as we we recalled above Shabbat the first Shabbat that's being referred to is what? Hashabat. Okay. The first Shabas in the that the Gmorra is referring to is what? Shabas itself. And the Jewish people would fully keep Shabas like we're meant to. Okay. That's the first aspect. What's the second aspect should be? Listen to his words. the Shabas that we bring into the rest of the week that we have to bring forth from Shabas the holiness of Shabas and bring it forth into the rest of our week that we have to find a way what to bring the holiness some aspect of the holiness Shambas into the rest of the week. And if we're able to do that, says the says the P that's the Rebi, the Kodesh, then we can what? Experience redemption. What's going to be the key to experiencing redemption? Not to not bifurcate, so to speak, between the kaduca of Shabas and the kaduca, the closest we can feel to Hashem during the rest of the week. It's easy on Shabas because we shut down all the distractions, right? As we said, it's that reset. It's that going into that sacred island in time. But if we're able to bring forth some of the holiness, some aspect of that kaduca from Shabas and bring it into the rest of our week, we can immediately experience redemption. So you know I I'll tell you what is the sim for this. There's a minute ago all of us do every single every single month. Okay. When we say abdullah, okay, why do we why do we light a candle? Why do we have a hda candle at that moment of of which we don't do by the way after y when we say hdah after y we don't have a candle right why do we have a candle specifically after shabas it represents the idea of bringing the light of shabas even metaphysically symbolically into the rest of the week and this is the idea that the pessies are juicing here in this beautiful short teaching and that is that if we are able to do that if we're able to bring the kadush into the rest of the week. We could not only redeem the rest of our week so to speak, but please God, if every single member of could do this, could transform the way they relate to Hashem, not only on Shabas itself, but the way we relate to Hashem and feel Hashem's presence imminently every single day of the week experience redemption. We'll take questions at the end. All right. So, now we're going to go back a few years, about 15 years or so. We're going to learn 12 years or so and learn the we're going to learn from the PS the Rebi this is text number eight and his earlier work his work his guide book for for young students here the Rebi says the following he says now let's understand what's being alluded to in our same right that if the Jewish people would only keep fully they'd immediately experience redemption, immediately be redeemed. Listen to those beautiful words. Okay? If during the rest of the days of the week, we don't feel we don't feel that closeness to Hashem like we felt on Shabas that we were meant to to experience and bring forth from the previous Shabas up till now. Hashem gives us a gift. What and what is that gift? We have the capacity to experience the next shabas. Exactly. Keep another shabas like we're meant to and it'll give you the capacity what to inject a little bit more into the rest of your week. He says that what'll happen if we do this every single week if from week to week we one week we feel less enthused. So we instead of throwing up our hands and being discouraged what do we do? We get excited for the coming Shabas. Okay. And each week when we have Shabas okay every single week we get that sacred island in time that sacred period of time to inject ourselves with kaduca. Each week it's a new opportunity what? to build spiritual momentum and propel ourselves further along the trajectory of kaduca. So says the PS the Rebi in this beautiful teaching even if last week for whatever reason the sha I didn't experience that kadusha coming out of shabas so don't despair why because every single week hashem gives us a new opportunity to feel that spiritual injection that comes through shabas kesh okay we're now going to learn from the bayan text number nine okay who lived in the end of the 18th century and into the early 19th century I believe he came on aliyah toat okay and he's buried inat and says the following about our about if only the Jewish people would would fully keep Shabbat as we're meant to be an appropriate manner to shabat they would immediately be redeemed. So what are the what does it mean? What does that teaching mean? He says the following. The meaning is what that there are two aspects of shabas that we're meant to work on. Okay. Shabas is an opportunity for us to work spiritually in two aspects. What are those two aspects? Okay. Okay. Shabas is a time of of sacred s of kushav sacredness of consecration. So the first area that we can take holiness and try to grasp and bring holiness into our lives is what shava in our thoughts and the ways we we we see the world and we relate to things. Do we do we relate to things in a way that's purely you know human human and animalistic or do we relate them through the lens of kadesha holiness? That's the first first area. The second area that we really need to work on bringing is what our speech the things we say. If these two things if we can condition ourselves what to work on experiencing both through our thoughts and through our words. Then we will immediately experience redemption and collectively we'll enter into the realm of exclusively of exclusive holiness we'll experience gula. the says the the what are the two the two shabat it's two aspects of shabas that we're meant to bring into our lives on shabas is when when again when we have that reset and those 25 hours where we're abstensing abstenting ourselves from the rest of the world around us it's easy for us to what to share words of holiness around our shabas table and and to refrain from lash lashhara and other inappropriate things around on our sha shabas table. It's easy for us to what to be thinking about only holy things when we're in that 25 hour zone of shabas kesh. But we have to take that experience what of transforming our thoughts and transforming our speech and bring that into the rest of the week as well. And if we're able to do that collectively, if we're able to do that and transform the way we see and experience the world and the way we interact with one another, then that's what's going to bring gula. says says the bad. Okay, we're going to now address the other question that we began with and that was the question of why specifically this moment when Hashem tells Mosha, give them another chance. Okay, he agrees. Give him another chance and he reviews the laws of Shabas and then he specifically in reviewing the laws of Shabas says don't kindle any flames on Shabas Kesh. So take a look at text number 10. We're gonna learn from the Shabbah Kadosh. Okay. The great 17th century cabalist Rabia Harowitz of Prague. And the says the following. You shall not kindle any flames in any of your dwelling places on the Sabbath day. Rome. What is that a remnance to? What is that alluding to? Listen to this beautiful teaching from the schla says what that a Jew has to what be careful to refrain from cultivating the flame of what? Controversy and disagreement and anger. Okay. A Jew has to always work to what? to not to curb their anger and not cause disagreement and controversy. Okay? And that he says is a value that a Jew should always be working on. But especially on Shabas where Kazal teaches the flame of gehenn does not burn. Meaning we enter into that 25hour zone shabas kesh. We call it we're returning to the taste of the world to come. returning to Ghana so to speak. So the flame the flames of shouldn't burn. And if one, God forbid, gets angry on Shabas or causes an argument and a controversy in the community on Shabas, then God forbid they could cause what? The proverbial flames of Ghanim to burn on Shabas. Even though we're told that is not the time for such a tragic fate. So what what do we learn from this beautiful teaching from the shell that what what are the two aspect what why why shouldn't we kindle any flames on shabas? What is why why did mosh at that moment choose to reiterate this specific malika as opposed to don't build anything or don't write anything because it underscores a fundamental value of Jewish life which is what unity okay don't become don't curb your anger refrain from getting angry and don't fight with one another and this if we talk think about those are two values okay once Again, two aspects of shabas, okay, that if we can work on and condition ourselves to work on to refrain from anger, to hold back when saying when engaging in in conflict and controversy, if we're able to do that, perhaps those are the two aspects of Shabas that are alluded to that will bring redemption. Okay. So, so far we talked about the what is it? What understanding our Gamarra if only the Jewish people would fully safeguard two Shabbat we've br broken it down doesn't necessarily mean actually two two-hour periods of Shabas but two aspects or two concepts associated with Shabas that are fundamental and each of these teachings have focused on two different aspects of Shabas that we could bring into our lives that could hopefully together become the conduit to bringing the gula that we're longing for we're going to learn one last we'll learn two last pieces together. We're going to learn that from the mayor of Chernobyl, the great Chernobyl the again the end of the 18th century and the Chernobyl says the following. And what is our how does he interpret our he says oh there's two aspects associated if we go back to from our center this week first it says remember the s the seventh day the Sabbath day and sanctify it then it says six days you shall while doing your productive activity, your creative activity. He says the two aspects of Shabas that a Jew needs to focus on are those two aspects. The Shabas itself and also what do we do during the six days of the week. It's not enough to just what be a good Jew apply this Jew on Shabas and be Shabas and now do Malik on Shabas. Okay. What the question is what do we do with the rest of the week? Do we use our weak and just do whatever we want or do we use our weak and contribute to building the Mishkan to making the world a better place to being Hashem's partner in what in the ongoing process of ma as we say every day in D that Hashem renews the process of creation every single day if he didn't we'd be in trouble right because then the world would cease and we wouldn't exist so that's true and we're meant to be hisim his partners then it's not enough to just what be a good Jew on Shabas and refrain from doing Malik on Shabas we have to be a good Jew says the or says the the rebi we have to be a good Jew during the six days of creation as well and that's why the Torah when it tells us first remember the Sabbath day and sanctify it and then six days you shall do creative productive activity and look look what he says he says If we're able to do that, if we're able to do just that, if we're able to be productive Jews during the week and contribute to the betterment of the world around us during the week, if we're able to live up to our mission, our sacred mission of being Hashem's partners in the ongoing process of creation during the rest of the week, okay, it's not enough to just get our spiritual recharge on Shabas. That's important. That's one aspect says the Chernobyler. But the second aspect, the second aspect of the chabas that's going to bring redemption is what? That of taking that spiritual recharge and bringing that to everything we do during the six days of the week. Bringing that into our mission of completing the world and making the world a better place. Hashem has entrusted us with that sacred mission. And therefore the two aspects of Shabas they go hand in hand says the chobli and really consistent with everything we learned up till now it's bringing that spiritual energy that we feel on shabas kesh and bringing it forth into the rest of the week and just to bring this all together again back to poetry this is not necessarily holy poetry although this is a holy idea that he that he introduced Asher Ginsburg okay was one of Israel's poet poet la la la la la la la la la la la la la la la la la la la la laurates famously said more than than the Jewish people has actually fulfilled the catch Shabbat. Shabbat has kept and sustained the Jewish people. So just to bring this all together, okay, Shabas is a sacred day of unity. It's sacred space. It's a day of letting go, of shifting our perspective, of shutting down, turning out the impediment, tuning out and turning out the impediments of the outside world, enabling us to focus on our relationships with family, with community, with one another, with the bar. It's a sacred day to step back to acknowledge the gifts we are given and live up to our sacred mission. Okay? to not only redeem our weak and experience redemption our own dalamos but to be Hashem's partners in redeeming the entire world. My braha for every single one of us as we prepare for the awesome awesome moment of hearing as of this coming sh of reexperiencing revisiting that incredible moment where we stood together and we heard we heard Hashem's proverbial voice say that miracle simultaneously the words as we learned in the introduction in the words of these things were said simultaneously okay as we prepare prepare to relive that awesome moment. I mean, we indeed embrace the beauty that is Shabas Kesh that we indeed embrace the beauty of each of these teachings and bring the light of Shabas into our week. And may in so doing, may we be able to be za to live up to our sacred mission, redeeming our lives, redeeming the world around us, and uh redeeming all of humanity through the spiritual energy that emanates each week from Shabas Kesh. Have a great Shabas.