After Modeh Ani- Reishit Chachma and Baruch Sheim | Rabbi Yossi Goldin | January 6th 2026

This shure uh is sponsored by Ben & Hedi Lipshit. Thank you so much to Ben & Hedi for for your sponsorship. And um and as always, we uh we dive in that our learning should uh should be a a protection for all of our [snorts] should be afua and a zoot for all those who have been injured and impacted by this war. and um and we dive in that Hashem should give guidance to all of our leaders to make the right decisions in this uh very complicated and crazy world that we live in. Okay. So, what we're going to be doing today is again we're continuing on our journey. We've just begun a couple of weeks ago. We took a break last week for but we began two weeks ago >> [snorts] >> um a new journey which is a journey through the seedor. Until now we've really been talking about general topics connected to and now we're going to be going through the seedor itself. Um my hope is to go through it somewhat slowly to be able to cover I think it's important to cover as much as we can. I don't want to drag on too much but uh but the hope is to really try to highlight um really aspects of the mo a lot of it will just be going through the text itself. At certain points we'll stop and discuss certain questions that often come up. Um one of those is going to be that we're going to touch upon today but not really deal with in detail is the order of how we should do things in the morning. um we'll talk about that when we'll get to when we get to zimra what happens if a person comes late those are certain topics that we'll talk about as well but the real purpose and hope is that we'll be able to gain a better understanding of our and hopefully relate to our in a more meaningful way so we started with modani and what I wanted to do today was to talk about the couple of sukim that very often many have the custom to say right after modani now I thought this was going to be you know a simple thing and then as I started looking through the the different sidur and I didn't even realize this. um different sidur have a different minhug regarding if any if well not just where you should say things that we'll get to but if at all and which sukim a person should say after modi I'll explain what I mean as you can see here um my own personal minhug growing up was that there were two sukim that I would say again you say modani you can say modani before you wash your hands because it does not include god's name that's the minhug not everyone agrees but that's the general minhug and then after you wash your hands Next we'll talk more about why we wash our hands and the bra and and understanding that but after you wash your hands. So my personal custom has always been that there are two tukim that I say that are really in most are found right after Modi and there are certain tukim that are meant to I think set the tone for for the day. They are the of and the other p of when I began to look in a few other sidedim I noticed that some cedar room don't bring this pukim at all interestingly enough um and othersukim bring and other cedarim bring a lot more psukim so just even just to I even made a little list for myself for example I those of you who from America may remember this I grew up on a sitter called the shilo sitter it was a very blue those of you who are shaking your head know exactly what I'm talking about it was this sitter of the oldest schools had and and if you look in the if you look in the Sheilo sitter it has and then it also adds to Shakai. So as I was saying I was like oh yeah I used to say that when I was in Ghan or when I was when I was younger um if you look at the art scroll which I think maybe is the reason why most have the minhug that we do it only includes the sukim of kman. If you look for example in the koren sitter which is a more popular sitter I think nowadays they don't have any of these sukim um other there are there's a there's a a few other room for example have to have which isn't a but it's a statement from from some of them have so there I didn't know this when I started preparing this but um I it basically If you open up, if you look through even the cedar room that we have that ple have here each seedur will have a different min doesn't have that at all. Again like I said there's different there's different I even found there was a a sitter of the gr a sitter of the it's called cedor vna which is which is a very popular sitter in many circles and there interestingly enough he has and then the which I hadn't seen anywhere else. So, it seems like there are a lot of different minhagim. Uh, what we're going to discuss today are the tipsim that I've always customarily said over the years. And I apologize if it's not what you've done. But I hope that for those of you who do say it, it'll at least be be meaningful because um trying to understand why we say these sukim, what are these about um before we you know move on to the process of aar which hopefully we'll get to in the coming weeks. Yes. thought the first one was saying that what you really say here. >> Excellent. So the question that you're raising which is a question that is raised by some of the of of the post game which is wait a second you said to me that I could let's assume according to the that you say certain and you mentioned that I have to wash my hands because I'm because of because dying because I'm saying God's name but what about the fact that usually we have a custom that before a person studies Torah they need to say what's called Torah right there is the braot on on on Torah study which we're going to get to as well. This is also part of our morning process. So how is it that you can say these before and the truth is that there are certain sidur and postgame that bring this up and say you shouldn't in fact in that s of the s of the vn that I mentioned he writes right after right after modani he says say uh botra and then after you say bkra sayim um why >> why can't you say after because the claim is that you should be saying the custom is why when that before a person studies Torah they should thank Hashem for the Torah you should be it should be done before we study Torah we should say the and therefore the generally is and this is true in general if a person has a before they should say before they start learning so if saying these is an act if you understand that saying these is an act of Torah study then then maybe we should say so it's it's a very good question and as I mentioned there are some postkim that that that point that out for whatever reason. Um, it seems like the min is when it comes to saying certain psukim that we don't require that. It could be that and again this is my own understanding. It could be that we're saying the sukim we're not necessarily studying them in detail. It could be that for this for for for the recitation of certain sukim it's not as required but it but it is a good question and something that some postkim do do point out. Okay. So what we're going to do is we're just going to again discuss these two sukim and and come up with I think a little bit of a mahalik why these two sukim why and and the connection between these two are they just two random sukim that are of course both important but why are they here and what what might be the value or the understanding and why we say these specifically at the beginning of the at the beginning of the day. So the first puk well just if you look at the top I brought you the puk and the translation Okay. So now the the hardest part of the to translate is actually the first few words cuz as we're going to see there if you look in the in the in the in the in the commentaries in the midashim there are a few different approaches to how to understand this puk. I'll translate it right now the way they have it in the English which is the beginning of wisdom is fear of Hashem means it's a good understanding. It leads to a a a good knowledge for those who do it. Okay. Which seemingly referring to those who do them actually is the proper translation. Uh which could be referring to the mitzvot or it could be it could be the person who does and it's referring to those who do these things. His praise of Hashem will stand forever. Which seemingly the puss is describing that if somebody has in relation to his then that will make his actions greater and the praise that he brings and what he brings to will also will also last longer. The real question becomes uh and and by the way this is a inhale. If you look at source number one I brought it for you. It's a pik in in in Kufu in Tahaleim. Um and the but it fascinatingly enough there seemed to be as I understand it three different approaches to how to understand this beginning line. I always thought what does it mean? I think the simplest understanding is means the foundation to knowledge is having that if a person wants to be able to properly learn and understand the Torah and grow from the Torah, you have to have a foundation of Shamay. Okay? And in fact, if you look if you look in source number in in a few different sources, but if you we're going to skip for one second to source number three, okay, this is the the commentary of the on theim. Now, interestingly enough, the rad understands here when he says, he understands and some of the other refers as well to refer to the study of philosophy. And what he basically says is if a person wants to enter the study of philosophy, you need to first ground yourself in why because otherwise that study can lead you to certain places that you never know where you're going to end up. So look at source number three. Anybody who decides that he wants to get involved in the study of wisdom, it should be you should first start ground yourself with and that should be the foundation. And then once you have that built upon that will be your study of but if you start learning philosophy and other types of wisdom first you might start to veer in terms of your certain basic and foundation understanding and connection to Yadus. Right? If a person starts to start to read other things, he doesn't have a certain foundation in his religious beliefs and his religious convictions, there's a danger. The danger is he might start to veer off. But if you have a foundation in certain things, if you build your foundation on your then then you're then you'll be able to successfully navigate the study of other of other things. We're in the we're in the the fourth line in source number three. A person needs to begin with. So he says what does here means? It means the study of Torah. Ground yourself in the study of Torah. Then and understand everything that's written there, the the miracles and and the concept of nature. Okay. So the rad understands what does it mean? What does it what does it mean is if a person wants to enter the world of ground yourself in your but she understands to mean Torah. Okay. If you look at s if you look at source number two another commentary on the mitsudat says something similar in that he sees it being the concept being that first you have and then you have but he doesn't understand to mean the study of philosophy. He understands to be even anything you study. If you want to study Torah, even the study of Torah, even the study of anything you do, the beginning of that needs to be because it sounds sets a foundation for everything that you do. So he says in source number two that a person should again ground himself in his heart. And then for all those who do this, it will be considered to have been a good thing to do. to he understands to be a good a the way that he understands it means like a good lim a proper study because if you ground yourself first in your before you begin the study then it ensures as he says that your praise of hem and your service of hashem will will will stay strong will continue because you grounded yourself ine and it says which won't happen if you don't start with the [snorts] whole >> exactly which is exact which is a great lead on to source number four. Source number four is a famous Mishnavot and I think it's the reason why most people understand the to be a reference to the introduction the foundation of of because what does the Mishna say? Anyone whose fear of sin comes before his meaning again it is it is important there's a distinction between and we're not going to necessarily discuss that fear of sin is one level of your is different levels there's fear of sin and then there's what we a higher level which is often referred to as an awesomeness a certain awe of where fear of sin means I fear God because I don't want him to punish me for the things that I do whereas a higher level is I fear God because of his greatness and because of his because of his awesomeness. Again, we're not going to get into those details now, but the simple understanding is the that he's referring to in the mission is the same that the Pik is referring to. And it says if you have before that comes first, it's the foundation for your then your is going to be maintained. It's going to stay. But if you start with the work, if you start with the study, if you start building, but you don't have the you don't have that, then then your is not going to last. Why not? Why not? What why is it so important that we have to have the as the foundation? Because if you're cuz if you're just learning for the sake of learning and you don't view it within the context of your avodatashem in the context of your what we would call fear of heaven then it just becomes something that it's important today and tomorrow won't be important. It won't be value. You won't be taking it in in the same way. If if as you learn you have a foundation and that foundation is one of fear of heaven then it ensures that you're learning everything within that context and it and it will it will ensure that you will that it will stay with you. I think because of this Mishna because and because the Mishna explicitly describes it as that that's why when we think of we think of it as the foundation what comes before is yes I saw a question or a comment >> yeah the idea of one is positive and one is negative it's much better to bee than to concentrate So, so, so yes. So, what what you the question that was raised was it would seem because I distinguished between yat and yatashem and is more a fear of sin a fear of punishment whereas yat what's the higher level is a fear of god and awesomeness. Now I want to clarify. They're both considered at least in the Bali Muser. The Bali Muser talk about both concepts within the framework of what we call Hashem. Yat Hashem is under I wasn't I wasn't as accurate. Hashem is understood to mean within the Bali Mus two different levels. What's called which is a fear of sin, a fear of punishment or what or they also refer to it as okay. A fear and then there's something called yata. is a concept of where it's not that I I I I do it because I'm afraid you're going. It's just I'm so awed. I'm so captured by you and your presence that I do what's right because that's just where I'm pulled. Now, which one is better or so? The answer is of I think we would all agree the second level is is is much better. Does that mean that does that mean that the first level is bad? I don't think it's bad. In the world of Muser, they understood that to be what we would call I would call being human. Okay? Meaning when I if my if my child what let's just use an example of parent and a child. I think it's the easiest type of thing. Okay. I want my children to do the right thing. My children might do the right thing for one of two reasons. They might do the right thing because they're afraid that I'm going to punish them or they might do the right thing because I've imbued within them values to the extent that this is what they're going to do. Now what's what's one difference between those two? One difference could be when they get older they leave the house. Right? When they leave the house and I no longer could necessarily punish them. If the only reason they did certain things was because they were afraid that I might punish them, then you're right. Chances are now I don't I can't I won't see it anymore or but if they did it because the values are imbued within them, hopefully they'll continue it. So my hope certainly and I think our hope when it comes to your hashem is going to be uh again that's a mush but the similar ideas. Our hope is to get to your what we call but does that mean that if they do it because of fear of sin that it's not valuable? I think it still is. Sometimes you need that right. We have a societ again I'm using lots of examples here but um speeding okay right many of us should speed should not speed why because we understand the dangers of driving and we understand that if we speed it could be very dangerous for somebody else and and and we value other people's lives and therefore we're not going to do it tactically and practically I'm talking to myself but probably mo I assume most of us here why do most of us not speed because we don't want to get a ticket now is it still a good thing if we don't speed because we don't want to get a ticket yes because it's increases safety. Okay, within the context of a family, if my kid does the right thing because he's afraid that I might punish him, it's still doing the right thing and hopefully it's imbuing within him a certain role. So, I think the same thing is true when we talk about yourashem. If a person if what one level is we're going to do the right thing because we're afraid now does I mean obviously you know when it comes to issues of guilt and fear and if it causes anxiety and unhealthy relationships then that's something else. But if it's just about I'm doing it because I'm doing it because that's I'm afraid that's one level. eventually my hope should be that I'm going to do it just like my I want my kid to do the right thing because it's the right thing but it it takes time. So I think they're both valuable. I think here I'm not sure that there's a distinction. I mean I'm using them as the same as the same idea but but that's the okay I see a lot of questions just came up >> just >> yes >> maybe the word [snorts] by not fear but war >> correct >> that's the last >> fear again it I think the answer is the word can mean both and in different context it does mean both um and and that's the point I I did I did do that meaning is usually fear whereas is more awe because fear sometimes has a bad connotation so I think the answer is excuse Excuse me. It certainly can mean both and I think it does mean both in different context. Yes. start with elimin that's the bottom and then you then [snorts] comes a and that will lead you to your was the but in between you have to >> that could be what she's saying is it could be that you have you you go from your you got your onesh toem to again depending there's different there's there's a lot written on this in the baler some say that is is the ideal and not your so there's different. So there's there's different levels. Uh but it's yeah there I mean I think for each person it might also be a little bit different depending on their nit and their personality as well. But yes >> I think the word based on really see in other words basically [snorts] feel but it mean that you should be aware and see God. >> So I think I think the question was doesn't mean to to see and not necessarily to fear. I think it means both meaning I think a different context similar to we saw can sometimes mean to admit and sometimes it can mean to give thanks un in different context it does mean fear there's no question uh and meaning and and other and other context it means to see now could there be a connection between those two and what you're suggesting is maybe part of being able to fear comes from being able to be open your eyes and see what's around you and be aware of certain things that very well could be the problem is there are a lot of things we can't see for example that we are meant to fear Now, maybe that just means we have to open up our eyes to the signs and other things, but it's a it's a good question. It's there could I mean there's no question that it's the same word and it means different things in different context, which as we know often shows that there's some kind of of connection between the two. Okay. Um so, so before so that that's one understanding of this puk the one understanding of this puk of is it means the foundation of a foundation of of of is to have before you enterma. If you look in source number source number seven, we're going to skip now a couple of sources. Um there's a different interpretation. Now again, it's a little bit nuanced, but I think there's something interesting about it. And that starts from a different pok here in the way that that is related to is a little bit different. And he said to to man, What does he mean? Is a type of is a form of wisdom is a form of something. Meaning it's not that is the foundation upon which you build. The way that I understand it is a type of and in fact might be the greatest type of it's something that you develop. It's something that you grow. If you look here in source and if you just if we look at source number source number nine the medish references this the medish. How do we know that is referred to asma? From here we learn that of ALL THE in the world, what is the that is the greatest. Why? Because the puzz says Whenever it says the word means it is one of the following group okay the word means so when when the says and I think this can also be an an understanding of it's basically saying not that it's the foundation it's separate from it's the foundation it is the highest form of it is the greatest type of now what's the difference between those two it's a nuanced interpret nuance difference but it could be how you treat the concept of Israim something I study and I learn just like all other forms of Torah or is something that I try to develop in part as part of my personality now again those two could also be the same you might say what do you mean the way that I develop it is through Torah study but for I'll give you an example there are certain schools of thought that see midot as not something that you just try to develop but that you study by reading the midrashim and by learning about it and by indepth study that's how you grow your midot other people focus on my actions I need to be aware of my actions I need to be I need to be aware of who I am maybe write certain things down it's a different type of study and I think it just highlights a different approach to how we look at isam something that I just try to acquire before I begin learning or is your a form of study? Is it a type of study? Is it one of the ways that I study my to study Torah is studying your hashem? Now, I hope that that I I I I understand that it it might be practically the same. And the idea is ultimately it's something that we're trying to get to, but it's just a question of how of how of how you look at it. Now, the third understanding of this puk of your of Rashid Kakma actually comes from a medish in source number 11. Listen to the imagery that this midrash creates. Says the mid saysar what placed as the crown upon its head humility places as the heel of its foot. What does that mean? says the midash. This concept of is placed places it as the crown upon its head. Now what is the imagery of the crown upon its head? What do you what do you when we say something is the crown? What do we basically mean? >> It's the highest form. It's the goal. It's what I'm trying to get to. It's the purpose. It's the purpose of what I'm It's the pinnacle of what I'm trying to get to. When I study, what am I trying to get to? What's my aim? What's my purpose? to get to your anava. Humility says that same yatashem is the heel of my foot. What does that mean? What's the imagery of a heel of a foot? I mean, unfortunately, it sounds like you're something you step on, but even more than that, what is it's the >> it's the foundation. It's the foundation. So, this understanding is basically saying it's not that your is the foundation of my learning. I need to do it before I start studying. It's when you study, what are you aiming towards? What are you trying to achieve? Yashem now again in each so so this is a third understanding it's not that yatashem is the introduction before I study the foundation upon which I base my study it's not that yatashem is a type of study is the endgame is the goal the purpose of why I study and the purpose for learning Torah is to achieve now in all of these three understandings it's all talk that all of them understand as an important part of it's just it's a different type of imagery and I so when you say you say what you're basically saying is when you learn what should you or when you learn to what should you always be thinking about I want to get toe now based on that look at source number 12 and then I'll take I think I saw a question look at source number 12 source number 12 is a commentary on the Mishna the Mishna that we saw in Perkot seemed to be very clear the Mishna seem to be saying is the introduction. You have to have before you start, right? You have to have. But look at how the barter explains it. Says the bar. What does it mean that you have to have before? It doesn't mean that you have to achieve before you begin learning. means that when you go into the learning, what should you be thinking about? What is your goal? So the is saying even that Mishna which seemed to imply that it needs to be a foundation. What it really meant was in your mind you're you have the endgame in mind. Anytime you're doing something, you have to know where you're headed. And says the barura, before a person begins learning Torah, they need to realize the purpose of my Torah study is to get to a place that I would call. And that's the goal. And so what we've seen now just to just to again summarize, we have this puk. The puk says what exactly does that mean? And I think if you look very closely in the you see three nuanced interpretations of what does it mean that the simple understanding is means the foundation before you begin studying you need to have a foundation of that's the simple understanding of the and that's the simple understanding of the phrase because it's just before you begin you have to have that's one interpretation. Another interpretation seemed to imply that yatashem is a form of it's not the precursor, the introduction, the foundation. It's a form of it's the highest level. It's the greatest level of the third interpretation says shouldn't necessarily just be the introduction. It's the endgame. Everything you do, it's the crown. It's the crown achievement of what we're trying to accomplish. Now, in all of these, the importance of your is very, very clearly highlighted. And I think this is something we can all relate to. Many of us have met many people who are very religious people in many different areas but yet are lacking are lacking mid dot are lacking and and again each of us are lacking in many different ways. This isn't meant to be a but we've seen what it means when we see somebody who is very meticulous about lots of different aspects but they're lacking a certain foundation. They're lacking a certain what we would call orem or awareness of and probably all of us in many different ways are doing that as well. And what what when we when we remember that what's the purpose of the puk? Why is it that this is the puk that's chosen that we say right after modi? You can either understand it as an introduction reminder as I begin my day before I do anything else. The first thing I need to remember is I have to have your or if we look at it as a statement of purpose. I have to remember that when I go when when I go through my day, everything I do throughout my day should be with the purpose of the endgame should be to help me achieve a level of in awareness of we talked about a couple weeks ago. the concept of that the Mishna Bura mentioned the Ramar mentions that in the very very beginning of the shuk this what I would call a god awareness we have to remember that everything we're doing has a goal and therefore this puk is meant to give context to that is for us to remind ourselves right after we wake up we say moani we say thank you to Hashem we thank Hashem for what he's done and giving us back our our we wash our hands we say if I want to have a meaningful day I need to set up I need to set the foundation of my day by remembering that this is the foundation or this is the endgame. Either way, it's all about remembering and reminding ourselves of the importance of yourashem. Yes. >> I always been confused as far as the gentleman said about seeing when named [snorts] after the ae was that your aunt Hashem or more had to do with >> Okay. So, it's a good question. So the question was when Abra names har it's actually note it's I remember is a different means will will will appear which is different than um I'm getting I'm forgive me I don't remember if it's but either way I think it's understood to mean uh seeing as opposed to as opposed to fear not not to do with no not to do with fear >> just to add to this that it's a more poetic way to think of the relationship with God in other words somehow it's not so comfortable kind of thing that we have to be fearful of God in order to do the right thing better because we did the right thing because we saw God in front of us and we saw his eyes each >> absolutely I think what you're saying is people don't like fear people don't like fear fear is not especially in today's world fear is not but but I but the only the only thing that I would say is that I don't think that's I don't I think that there's different personalities. I think I I've learned this from from from just teaching and experiencing there there are some people who fear definitely very much speaks to them. So I don't think there's a one-sizefits-all. That's all I'm trying to say. I agree that for many people and especially in today's world, fear is just not how you're going to accomplish things. It used to be back in the day, right? Many absurd you familiar with right if you didn't if you if you didn't do what your parents told you to do, you get a good spanking. You get a good or in the classroom. That was and that and that wasn't meant to be anything that was it was it was in inappropriate. was just how you educated in that society. Okay, today that won't work. Fear does not generally however I've seen within the context of a tashem that there are some people who do relate to that to that aspect that for them rash what they relate to is the fear of heaven as opposed to other people. So I I think you need both. I think I think fear is on the one hand maybe in today's world we don't want to have too much fear but I think a healthy dose of fear is important. A healthy dose of understanding is important. Although you never want it to get to an unhealthy place and therefore everyone should find their again I don't want I don't I don't want to harp on it but I just I don't think that there's too much I think I think every person will relate to this in their own way and in a in in a meaningful way or >> I think the answer is both. I think I think you have I think you have to I think parents have to have to figure out what work what both on them and and their children. I don't think there's a one-sizefitsall in today in today's world. Yes. >> Absolutely. >> Yes. Fear. That's a good point. That fear fear fear it's it triggers something in the nervous system which enables you to to to react in a certain way. Absolutely. Even animals who have fear they do that. meaning that it's a positive thing as well. So for sure I think I think fear I think again I think fear is is is a good thing in certain in certain for certain people and in certain context. How much fear and the difference between yatashem versus avat and ava versus ya is something that every person I think will be different and certainly when it comes to parenting what you found you found the puking both of us by Abraham okay excellent so so there excellent very interesting okay let's let's go on so that's so that is the first puk the first puk that we say is this puk recognizing reminding ourselves that the foundation to our day or if not the foundation the goal of our day is this concept of and that's why we say that now what about we all know this in fact it's not even a that's found anywhere in Tanak believe it or not it's not it's not found in in in in Tanak the we know it in um where does it come from I want to talk about that for a few minutes and why is it most appropriate to say is there any connection between and and so in order to understand that we're going to skip now to source number 16. Source number 16 is a relatively famous regarding the recital of the of the of I'm calling it the statement actually connects to this past week's para to and it and it it relates the story of what happened to on his deathbed says the why do we say this puk now they're asking it in the context of shama as many of us are familiar with in shama we say And and that's a puk in the Torah and then the next in the Torah is but we interrupt it with saying quietly. So says the why do we say that where did it come from? So it says the the Torah tells us that Yakov gathered all his sons and he wanted to tell them something. Says Yakov wanted to tell his children when the end of days was going to come. All of a sudden the divine spirit left him. Now, the reason they left it was because God didn't want him to reveal the end of days. But Jacob got nervous and he said, "Maybe there's something something wrong with my children. Maybe they're not worthy. Is any of maybe some of my children aren't aren't continuning in my way." And in fact, there's a reason why Yakov would have thought that because in his brother didn't meaning the first generations of the Avote each had a child who did not continue in the way of of their fathers. So he says, Maybe one of my children is not continuing in my way. Just like my grandfather Afra had and my father had all of his children responded. They all responded with this act of what we would call accepting upon themselves the yoke of heaven and said we all we all accept. Just like you. You only have one or a knowledge of one. Who has one? So do we. And Jacob responded with this line that blessed should be the name and the glory of his kingdom forever, forever and ever. So that is the source for why we say says the but we have a problem. On the one hand what should we do? Should we say it or should we not say it in our on the one hand name if we say it if we say we're adding a in between the Torah that aren't actually written in the Torah. Okay low name. But if we don't say it then Yakov did say it. We're not we're not giving cover to Jacob who said this line in response to and therefore the min is is that we do say it but we say it quietly. We say it quietly almost as a as a as a compromise where we say it because Yakov said it but we don't say it out loud to show that it's not part of the actual text in the Torah of of Mosher Raben. Now interestingly so that's the reason why we say and that's the earliest time where the the the phrase appears interestingly enough if you look at source number 17 >> I don't think is there at least for my from >> I don't know I don't know I didn't see it there but it could meaning when I was looking around I I didn't I did not see it but I didn't look specifically there I'm not sure if you're able to find it let me No, but my understanding was that that that it doesn't appear anywhere in Tanak. The closest is that like there's some there's words that are similar, but not not in that context. If you look in source number 17, there's a different version of this story in the media says describes the following. Where did come from? What was the first time that was said? From Jacob gathered his sons and said, "I'm nervous that maybe one or two of you are going to serve Hashem or going to serve a different god after I die." They responded with they said and Jacob responded quietly. So according to this midrash why is it that we say it quietly not because well Jacob said it but Moshe didn't say it but because that's how Yakov said it in the actual story of Yakov and his brothers. I thought I I brought that because I thought that was very interesting to see different approaches to why exactly we say it. We say it quietly. However, this isn't the only place where it appears. There is another very prominent place in our in in in our Torah where it appears. Not int but in Torah. If you learn look back, turn to source number 15. Source number 15 is a Mishna. The Mishna Numa is describing the avod of the coagulipur. And there were three times that the coagul used to do vidoy. He used to do the the confession on the animal that they were going to in the beta mikdash. Okay. And and each time well the mission describes the following. What would he say? So the first time he would say this is what the cohen would say when he did the vid the confession on the animal. Right. I've I've sinned. Three different languages of sinning. Me and my housem please forgive our sins. All these sins that I did. So what happened was the coin would get up. He would do the he would say we sinned. Please forgive me my family. And the next one was for all of the and the third time was for all of Israel. Please forgive us for all of our sins. And according to Kazal when he said the phrase hashem which is the from the Torah, he would use what was known as the shame hame. He would say right the 72let name of God which we don't which we don't know we don't have nowadays. And that is considered to be the highest and holiest name of God. As he uttered that name, the all the people that were around him would respond. So what is this line? Fundamentally the phrase is the highest form of that's really what it is. as we were as we were asking for forgiveness and the Cohen would say and name God in the holiest way everyone else would and according to kazal also they would bow down which is why kipurum kipur during the avod we have the m to bow down to bend down and bow down why because we're bowing down commemorating that everyone would bow down and say this line is the line that represents together with the shama. Now getting back to the connection with Yakov and his sons. Yakov said I mean Yakov's son said they were virtually doing they were accepting the yoke of heaven and Yakov responded with his own line that also highlights the concept of which is why that when we at the end of Yum Kipur in our own liturgy if you now learn turn to to to the last source that I brought for you source number 18 in our own liturgy at the very very own end of Yum Kipur right at the end of Na A we do what is called and as a community we accept the yoke of heaven upon ourselves. It is meant to be the pinnacle of the pinnacle. This is the end of the highest time of the year. And what do we say? What are the lines that we say? Okay. And some of them are said once, some are said three times. Some are said seven times. And in fact, if you've ever been at a gathering where all come together for a huge and they do what's called we usually say these three lines. So at its core is an expression of I'd like to suggest I didn't see this but I I'm just this is my own understanding that is why that is why we say it right after right after we remind ourselves that [clears throat] is the foundation of everything that we're about to do today. It is what we build our day upon. It is what we build our upon. It is the pinnacle of what we get to. We then say a puk which represents we're now we're trying to begin our day. We're saying what is that thing that's saying it's reminding us and saying hey make sure that your hashem is the foundation of your day is the goal of your day and then right after that we try to inculcate within usem by actively saying the shame. It is the puk that is meant to help instill within us this and I think that's why these two I don't think it was just that these two are two important I think it's they're meant to go together it's and then after we remind ourselves of the importance of we then say this which is a that is meant to express and that's why we say it right after we say the line of um so what we saw thought today was again Tupsu Kim. Spent a lot of time on Tupsu Kim. We're not always going to spend so much time on Tupsuku Kim, but again, I think that there there's value sometimes in taking a step back and seeing the the tremendous depth even in some of the smaller that maybe we tend to skip over. This isn't it's not even a a major quote unquote, but it is theim within which within which we we we begin our day. And we noted that there's different minimur will bring different sukim of what a person should say right after they wash their hands uh before they say but right after they say that's a good question as well. I brought these tubs tukim because this has just been my my personal custom for whatever reason. I got into the habit of saying the tukim. It's in the art scroll. Maybe that's why art scroll used to be the one that really set the tone for many many years. But there are different there aren't many others that are brought down in in other sidur as well. Some sided do not bring any sukim. Why these two sukim? So we talked about how is a foundation of our Judaism. We saw that there are three different interpretations how to understand the phrase. It could be that yatashem is the foundation. It is the it is the beginning. It needs to be it needs to come before you study. Or we saw suggestion number two. It is the highest form of study. Or the third is it's beyond the study. It's the studying that you do in order to achieve this level we call it's the pinnacle. It's the atar. It's the crown upon which we put everything. And that's another understanding of your. And so we begin our day by opening up with this phrase reminding us setting the tone for our day and what we're trying to accomplish throughout the day. And then we we learned a little bit about this. We talked about Jacobu at his sons and that's one of the sources for why we say it quietly in Shima. But we also saw that that the puk is found um in the abodav the in response to the cohen saying the in which case is really an act of accepting upon ourselves the yoke of heaven which is why we say it in our in the end of yipur and whenever we have a huge cl and we do what's called so perhaps the reason these two go together is we say we say we remind ourselves first with and then we try to inculcate that within us by saying a puk that has come to represent and come to to to to bring within us the concept of yatashem and kabalatuchay wishing everybody a a wonderful wonderful week I'll have I'll come take a question I just want to give everyone a