Anim Zemirot (Pt II) | Rabbi Dr. Aaron Adler | October 29th 2025

is this year in memory of Alisha Bat Simma Fest. Um I was also informed that there were people who are participants of this year have um have asked that the um shear is also in memory of my dear brother Rabbi Ysef Adler who passed away after prolonged illness. Um he passed away right before Rashana. So our avail formally ended with Shiva and Rashashana Kea. So it was a very abbreviated type of formal Shiva. Um nevertheless the kids in Tene New Jersey made a shabas. I was just there uh just for the weekend and there was a very moving and uh meaningful uh weekend ascara of different activities which included not only Yeshuat Israel but also the shivati where he was the roshiva they just built and expanded their building the new wing of the building was is in his memory. Uh my brother had a hoot of coming on aliyah even though it was a short tenure for the last year and a half was in Modí passed away in Modian period in Modian. Um the um he was shown the picture of the building with and he said and this was typ typical of my brother he says who needs this you know I I don't need my name on a building and my nephew said we need it for fundraising and my brother did understand something about fundraising and he said well why can't they make the letters a little smaller and that was also typical typical typical and uh we heard things about we heard things about my brother that we never knew in terms of his functioning as the Rafila and um and as Rosh Shiva I mean they're just uh just absolutely amazing things. So it was closure for the community and I think they really needed it and it was done in a very very mubad way. Um there's going to be a um unveiling of the mata uh in about a month's time in cemetery modin and there was talk about an ascara but the feeling is that they'll wait for the first yard site and they'll do something here uh in terms of formal ascara so it was very serious maritzah in the North American United States scene and tene in particular and uh both in terms of adult education and leading a community as a pro kalaka as a roshiva of high school students. Uh uh he made an enormous impact on people's lives. He was also a very very big baled um and we heard this this came out also in the uh the various stories. uh I had mentioned just one little u notch of his uh in my own hespaya before Rashashana that there was a I I thought for sure that on Pesak in 1993 my brother was going to be in Boston for the Levia and it turns out he wasn't there what happened was there was some type of there was a there was a death in somebody's family in Tene where you know in America rabbis do the Levas you know you have to have a rabbi it doesn't work like that here but whatever the circumstances was the family was without a rabbi and and and he was not part of my brother's kila and uh my brother was asked if he can step in and step up and just take do this Levia knowing fully well he was going to miss the leava of the RV and he he told me it was a no-brainer because if he would have asked the r what to do the rav said, "Of course, this is, you know, there'll be other people at the Levia and of the RV in Boston. So, you just do what you have to do as a and this was just very typical, unassuming, not waiting for any applause or or or any uh uh you know, note of appreciation, whatever. This is what he did. He did it silently. He was a person who was principled, who who took stands that sometimes were even unpopular, but if he thought it was correct, he just did it. And this also has something to do with what the RV taught us. And I heard this line from Rabbi Lamb in the name of the RV at the end of say he went on his way. It seems to be a superfluous pug. And Rabbi Anderov said it means that if he has a dare, if he has a wave, he didn't look right and he didn't look left over the both shoulders to see how they're going to react and how they're going to react. You go forward. You go forward with your position. I remember the the construction of the Afene. It was on some level controversial. Most of the rabbis went along with it. There were always misnagom some who thought it wasn't a good idea. And my brother took a bold stand at that time and he said that on the first Shabbat that the Arab was up. I remember him telling me this that at 2:00 in the afternoon he and two other rabbis walked on this main street in Tene with their talis in their hand just to show that the Arab is up and functioning. So he was a nononsense uh type of person. uh he he didn't dress particularly rabbitic and at this TABC which is Tor Academy of Bergen County he he he dressed uh almost like almost like the kids dressed uh very very informal very informally dressed and he didn't care and um a good a lot was made about the fact that he was a devout Yankee fan and and almost every person who spoke you know took note of it but uh that was who he was he was but He was a big big tomah and he was also the ro shamus when in 19 early '7s when uh rov needed some assistance in his apartment. So he took over from uh his karuta Marasik who went moved on and graduated and and so on and because of that that's how I came into the picture and I and that's the reason I dedicated my book on the rough conversations to my brother because he was the trailblazer and uh I asked my wife permission also but I my wife got the dedication in the second book on the Ramba [snorts] but uh but the first book I very much wanted that my brother should be the centerpiece because as I remember clearly he called me up in that one September morning and said uh he said ara you want to drive to rub this year and I remember saying yes hanging up and fainting I don't know if I completely fainted but I was like jolted I didn't realize what I just said and what I'm going to do but [snorts] that was a game changer in my life no doubt and uh and the rest is as I say the rest is history [snorts] okay last week we began with and we'll try to do justice and try to finish this today cuz next Wednesday I'm not going to be here. We're invited to London for next week to speak on Shabbat and we're just taking a few days um to to get used to the anti-semitic atmosphere of of downtown London. >> So we'll try to try to finish this. So we mentioned already that uh the poem the villagne said only on yum kipa by the way in reat only on yum kipa they did not sing anro on shabbat in mosh we sing it on Shabbat many many many years ago it was actually said every day but that that was dropped that was clearly dropped um we mentioned that it was muas perhaps attributed to the well maybe and uh there was a manuscript that indicates that he knew about the poem. So it's like it was around people think and this was mentioned by Rabbi Mden that maybe it was his father of Rabuda and it might be indicated by the fourth of the last line of the poem where Shirat Rash rein so it could be it could be it's a conjecture and I also pointed out that Rafsuy the cook thought that it was Schlommo Iben Gabiro that's also going to work with the shin the ray shin. So, and he's the sparty poet from from from Cordoba and Kalo in the 11th century. We don't know. We don't just don't know. Absolutely. And that's, you know, fine. We saw that the first four or five lines until you get to the letter Alf of Asapra was all introductory material. Um, and the idea is that he was trying to explain that we're going to sing a song and weave a song and he's going to use um parts of Tanakh to cut and paste them out of the book of Tanakh and put it together in the fashion of wrote. I will speak of the glory of God of you talking to directly looking at as if to say except that I can't see you because you God are invisible I will say references like a nickname means a it's a nickname it's not a real the real name I'll never really get to know you so we look on the source page down below source number four. So I'm going to be have going to have to have your finger on the numbers and perhaps flip the pages each time as we go. But source number four is from whereu says he wants to know about he wants please show me what you're all about your essence and responds no you you cannot see my face human beings cannot you know face to face with that's not going to happen Okay. So, so he says, so what do we know about in the hands of our prophets? The secret of your servants who are the prophets. The word dimita is from the word dim. Again, we're going to reference. It's going to be by analogy only. By analogy only, we're going to know something about your glory, your greatness and your, you know, how are you going to your might. We're going to be able to again the word kinui, he's using the word kinui over and over again in different forms, but it means uh somebody means means to give a nickname to somebody. It's a a hamun means he's known by sometimes in a in aar in a document for sure in a get but sometimes even in a tuba they write the person's name but nobody has a clue that that's who he is. Why? Because uh you know the parents gave him a name in the in the 1930s and wanted to Americanize him. So his name is George but you know he's named after his grandfather you know. So what are you going to write in the nobody knew that he was in all likelihood the guy didn't himself didn't know his name so he's you know he's George so so so sometimes in they'll actually write known as known as George they'll write it in such a way so the word is is something that's substitutes for the real thing if we are going to recognize your actions. Your actions are going to speak about who you are because that's visible. That's visible. Takes us out of Mitim. That's visible. He took us out of and that's why how does ashenu according to already gave us the first two of the how does identify himself? He doesn't say I am God who created the world. He says, "I'm your redeemer." Well, that they can relate to. They're standing at Hari, you know, seven weeks after they have yet forgotten. So, in the safer, he says, he talks about the Eloh Aristo, the God of Aristotle, and Eloh Abraham, the God of Abraham. He says the god of aris Aristotle is a philosophical concept of uh and and it's a type of deity clearly a powerful deity but with no connect to what's going on on this world the according to Aristotle so so a a god you know created the world the whole question did Aristotle actually believe in a creation but that's not our discussion here uh but but clearly Aristotle never believed that that deity has any interest whatsoever ever than what's going on down here on earth. You know, now it's just on automatic pilot. You know, we're just moving. We're just moving. Whereas Elohim means that intervenes in history. And that's the that's the whole fundamental idea of the covenant of the Brit this week. This week, that's where it comes out is interested in what's going to be the welfare of Israel and so on. So what gives to what gives some type of force to to to the hisullah and his greatness is actually going to be measured by his actions because human because the actions the historical result is something that you can see you can measure again. So he's using kinui and over and over again in case you didn't get the point the first line maybe you'll get it the fourth time the I always remind myself of ling and it's the same threeukim that we reread four times. So if the came to shul and he didn't prepare by he's got it you know youly read the same thing. So dimu and which also means you know type of imagination the yesh means his essence. So the is not his essence. It's just to help us understand what would say the Torah speaks in the jargon of human language so that we can relate to it again according to his deeds. We're going to be able to evaluate something about him. Right. I'm still continuing. I don't have another. So you note the word from the word the root is analogy again. It's au it's a he's just flipping the words with all the visions the prophetic visions even though we're getting the visions in different flavors which means if you open I'll say two prophets don't prophesy in the same style. So with regard to the five books of Torah you it is unacceptable to speak about the style of Mosher Rabenu. There's nothing about Mosher Rabenu's style there. Maybe we can talk a little bit about Mosher Rabenu who had input in Sepharim but the first four books it's just dictation said start writing. Of course then he translated into Yiddish. That's what we were told in first grade. That's right. Didn't do it in Yiddish. No. Okay. So, we have but the spoke his language and spoke his language and Mika spoke his language. They all had different languages and many of them are saying similar almost identical things. But because they're coming in different mishim and different analogies doesn't mean they're different deities. It's all one. And I'll read it again. The the analogies come in various is vision and so on. You are nevertheless one from all of the dim all of these you know the type of illusions that are being given to God. The bottom line is you're one. But and in spite of the fact that you're one, he you sometimes show up in different form, costume, color, and so on based on the message. So on the one hand, you might show up as a a an elder statesman, a zak, you might show up like that. Or bakarut means a youngster. from the word. You might show up as an old individual or as a young individual. You might have a vision where God's hair is all white is all white like an elderly person or shakar with a nice you know teenagers hairo of so on. You know it might come out this way or that way. not be perhaps when we refer to on the day of judgment it could even be the end of one's life or it can be how do we refer to right remember the poem it's a very moving poem and and you know I can hear my brother doing this, you know, because that's how I picked it up, too. And we picked it up from a great uncle. [singing] If somebody sings a there's no to this, this has to be said that from the from the old home. That's that's how you say but it's it and and the same thing of there's a poem where every phrase ends with the word and the word means frightening and the says it in his opening for onash it's parallel to the that does by musf and and he's asking permission for kadosh to get started And and he's frightened because it's and the pit of the says it too right. Then it says everybody is panicstricken panicstricken you know just being so what kind of vision of a kadoshu if you're going to paint a picture as if to say of a kadoshu onash it's going to be zikin he's a zak he's going to be an elder judge and so on when he's going to show up Young [clears throat] in the day of battle. Look at the source page now at source number five. So this is from the on parat from Hashem. reveals himself on the like a war. Warrior warrior, a strong strong warrior as it says at he had a different a compassionate take a completely different image at Hareni. And that's just six weeks later. But it doesn't make a difference. The idea that the medash is saying is that a kadu reveals himself to the people with different mannerisms to so we should appreciate different sides of what a kadu is how he's doing it for us. Yeah. >> Fing on one hand and over here is >> okay. Which means that zak comes in two flavors also. So kazal says what's the classic shims the 70 members of the betad has nothing to do with age nothing to do with age if I mentioned before so the kazen may perhaps aware of his shortcomings echoes that tells us the spec the qualifications of for let's say for drought or for purposes and says you should accept right take it out lift it out it's a section the the what are the qualifications so means doesn't mean old. >> It's a sage. >> A sage, >> not an age. >> Sage, not an age. Yeah. And you could be a sage at 35. You could be a sage at 35. Right. I I always remind myself that um when I would interview sixth graders to come into going into seventh grade, I would ask him, uh, can you tell me something about the um shaat ar who meagat? Why do I do that? Because uh the RV once told my brother that when he the RV was 10 years old in the town Kaslovich, he prepared bitzvah speeches for his buddy friends who were then 13 on the basis of the shaat, one of the most difficult of the of the period of theim that he already completed at age 10. So I wanted to see is there another do salviche coming up the ranks? Yeah. What do you say about the shagatar? Oh, you don't know. Okay, let's move on to the next question. That's okay. That's okay. Nobody anybody know I'm embarrassed to even tell you what my son answered at one of the questions. He said one of the questions he had on his test entrance exam to the Shiva was what? Can you tell me something about Ash Hamuad? If you studied Babakama, you should know this. And he it was a it was on a paper and it didn't have nikudot. So he thought it was sham mo aid it was an animal for yamt for part of the corbonote of yamt. So he was very creative he thought out of the box but it wasn't the right they took him anyway. Yad protects you protects you. You got into the yeshiva. [snorts] >> Yeah. So um so you have here on the one hand as a zakim they are the the elders of the san nothing with age zil ragil means he's proficient in his in the days of old they didn't have you had to know the by heart and means when you were young you had an unblenmished record it's not that you were a vay when you were 18 years old and now you're 42 you settle down no No, no. I want a billa who when he was 13, he was a sadic. Now he's 40 years old. Okay. Based. But I don't want somebody who had a bad mark, a black mark on his record when he was young. Pone means he had a beard. Doesn't mean you have to have a beard, by the way. It means you shouldn't be achy old. You should be a little bit mature, but it doesn't mean you have to have a beard. Andim that means you're pleasant because who does not have a pleasant voice forget it. And he's accepted by the community. That is extremely important. Accepted by the community. So that's zak. So here in source number five you have kadosh as being both a warrior and also a zak. Fine. And um and this is the only time by the way that a kadosh will fight our wars. The only time he's going to fight our wars um and where it says God's going to fight this battle. You be quiet. You be quiet. This is the only time because right after in there's a problem with a mole is not there for them. Oh yeah, he'll be there, you know, standing on the side. Tell Yeshua to put together an army and they're going to have to fight and gaval means they were victorious means they were wounded and dead on the battlefield. That's what it means. War. That's what it means. and AmI is given a Torah that includes the laws of Mil. We're gonna have to tell the million coming here on Thursday that if they don't believe this, they're apicorum. They're kyram that the laws of mil are part of the Torah. And part of the Torah says that on occasion we have to step out of the bad midrash and fight. We have to do that. Raba knew that somehow he knew that with he knew that >> right? But since Raba by the way Jews didn't have this opportunity until the state was established. So that's why you know we forgot 1700 years you forgot forgot Allah. So some people have to be reminded okay too much politics for this already. And in source number six so how's your Aramaic? So it's it's not just Babylonian Aramaic. It's Aramaic. But just look where I underlined where I I made it bold. Rashe Amar Nik and his hair was like white as bleached as as wool as clean. N means clean bleached then it means there's a description of a kadu with white hair. So again that's white hair but then if you look in Shirim in source number seven Rosho Ketmp his head is golden golden crown talimot >> black curls >> so this is a a a imagine gorgeous sidelocks I guess it was pis [laughter] this description of melik of blacks black and white. So that's what the author of the mirror is telling us. Sometimes is gonna show up with like old hair and young men's hair. So yav comes from source number eight from about Yehuda. It's in we just read it on he's he's got his hands in so many different things and this was the point by the way explains this why Yehuda was selected as being the mel because he was versatile all the other said wonderful things about them and in Jacob said wonderful things about them except each one had something but didn't have everything. The only shvet that has fingers in everything was Yuda. In other words, he he was a little bit this and a little bit that and a little bit this and a little bit that. And he was knowledgeable in all areas of running a state and that's why he was chosen Ravlo and yeah with the colonels. >> No, that's the before. Here we're just bringing this P to show that in Shirim Kadu is described with black hair and in Daniel in source number six he's described with white hair. So let's get this right. You know doesn't age is he is the vision with black or with white and the author of dynamics he wrote says both. It depends what the context is. What the context is. So when he's on the battlefield he's dark hair he's strong. He's young and when he's sitting in justice he's this old sage. So there you're going to picture him with more white hair. Okay. So now we're up to letterash. He's wearing a hat of of of hell in his he's got he's got the helmet on that shows you know I'll give an example. You know the fireman has his hat, the policeman has his hat and uh you know then the baseball player has his hat. The hat sometimes identifies you, what you're going to do, who you are. So he's wearing the hat of Yeshua, of helping. He is if you need help, he's going to come with the hat of Yeshua on. Right? Sometimes a person has different positions in life and he says, you know, I'm wearing my this hat right now. Right? Like I tell people, I have my offduty hat. Like don't bother me now. >> Wear in London. what I'm going to wear in London. My wife said, "Not with not a kipa." She said, "Not a kipa." >> It's I know baseball, >> right? A baseball hat, right? I love these pictures. Sometimes I see the people on tours and they, you know, they wear a Yankee hat and they don't look Jewish, you know. I love it. I love it. They don't look Jewish. Okay. know his right hand is always depicted as being strong on the right side. Right? You have this doesn't have any side. So why is it described as and we have it ine? It's it's the side of the right side. You mean and that's why we put the on the right side of the entering because that's where as if to say his position. What you mean is not on the left side. He's on the right side. He's on the left side. We need this for ourselves to consider that is going to be expressing the power on the right side. So where does this come from? Shiratayam. So I remember the um I may have echoed this at some other shir so forgive me if I'm repeating this but it at yes university. So we had to take it was liberal arts education. So eventually you get to the third year of college you start majoring in something but first two years you're taking all different types of courses. So that you should be yadav ravllo. You should have your fingers in everything. Especially if you're going to be a rav and a teacher. You shouldn't be an ignoramis when it comes to history and literature and science and math and so on. You know a little bit you know you shouldn't have that yal batim know a lot because he's a PhD you know in Princeton whatever and you know nothing. What do you mean nothing? I gave you nothing about it. So you have to have something. So it was a tasting of something. So we had a course of art of appreciation of of of classical art. So the professor was professor Chernowitz. He had a father who was well known in the days of the masculin with he happened to mitzvah rafim chernowitz and he was known as the raft sir. He had a nickname the Rafa. But anyway, I'm talking about his son now who was a professor of art history at the university. And among other things, he showed us that in illuminated manuscripts of Hagadashel Pesak, you can see that the parroise always had right hands. Even the left hand was drawn as a right hand. So your right hand is this way, your left hand is this way. No, they had this way and they had the right hand. The left hand looked like a right hand or the the the left foot had the ankle coming out like a right foot. Why? Because the in the Egyptian culture right was strong meant stronger than left. And the parro even his left was a right. That's what they were trying to say. He was so powerful that even his left was a right. So amus coming out of Mitim they knew this. So a description of a kadosh couldn't be any less than what they saw of the parro in Mitim. So the application to is mine but the idea of the yin of being the strong coming out of tri I heard from professor jouitz okay so here you have so he's saying like on the right side so you know we have this what's the difference between God doesn't have a hand, doesn't have an arm, but it it's a sense of power. So, Ram explains us that you know the the the power is za is the ability for kadosh to take us in his arms. It was the compassion of a kadosh. So, the yatazaka was meed out against the Egyptians. The zeroya was to take us all in. His arm was so stretched that he was able to take 600,000 men. And then there was the women. Maybe he put the women in the I don't know. But u but he had the was the know we felt the closeness put his arm around us. How long was his arm? Every person fit into arm. it was. So here it's you look at the at at source number uh nine from Yeshua. So here you see where he got the phrase from lifted out of this. So it's a cut and paste, right? And source number 10 is from TM per we say this every Friday night inab here he doesn't shift around a he just quotes it right he quotes it was perfect for him it fit the rhyme it fit everything and now the next That is some image here. If you look at source number 11 from I I I don't want to stop on this phrase because the RV built a whole drussia in 1956 on this. There's something about do that's uh and and and the phrases come out of various as we see from number 12 there's something that refers to a kadosh's light that's shining projecting from his head and I say it again with you I was I'm reading which comes out of that from of um source number 11 the the the which means that even at the edges edge of the night in the or even might even be the deep the depths of the night nevertheless everything is Right? God should have should be proud of us. Imagine know we want our parents to be proud of us. We're telling the author is saying should be proud of us. As it says in source number 13, you are my servant. Says I will be proud. I will glorify my servant. Who's my servant? Am Israel. So now after he said a few things about he's gonna say a few things about Israel. Because somehow go together. They go together. You want me. You You are going to be for me the crown. The crown as in source 14. amongst the other nations. So against all the other nations, you are the choice, the chosen, the choices. We saw this phrase already in earlier means your ketum is pure gold. It's high level gold. Your crown is pure pure gold and engraved on your forehead is the name your holy name. Where who's walking around with a kadu's name on his forehead if not the on the which was on his forehead and what did it say on item? So there's a did it say in one line or did it say kesh on and on one line and slightly above it was hashem. So it was a little bit imbalanced hashem was above or as they did it mikdash they wrote kodesh on one line and then they drew the hashem twice as large. So took up both the line of the kesh with the lammed and above. I think they they created a third view as a compromise suggesting to the Sanhedrin and hey why don't we do it this way and then we don't have to decide on the between in one line or and then's name on the above line further down the the says I was in Rome and I saw the tits what do you You saw what it says. So do you remember the arch of Tus of the bringing of the clay mcdash to Rome? Why shouldn't the tits be in Rome? So when Ravla senior was chief rabbi and he visited Pope John Paul II who was in Yiddish we say anendiga. He was okay. He was okay. He really I don't want to get involved but I had high regard for Pope John Paul II when he came here to shalim. It was it was unreal. who went to the cotell took off his cross. I mean that was unparalleled unparalleled took off his cross went to kadoshuru to davin that god kadoshu should forgive the church for what their involvement in the shawa I mean that was something he could have almost retired right then and there because he took his whole theology of 1800 years and threw right in the can mamish and he apologized so anyway pope John the second John John Paul II so the ravlau asked him if maybe he can dig up the cla mikdash something pope says look Pope John the 23rd in 1963 said you can check out the library whatever you see there photo photograph whatever you want it's there all kinds of cries are there that were pillaged in the days of the pgram we don't have clay hameikdash here so okay did Ravlau believe him or not I don't know but um can ask him he's still in Tel Aiv you can ask him but the garra tells us that one of the tan Iraes testified wise. I saw it. I saw it in Rome. Okay. Could be. You know, it's buried somewhere. >> What? >> Oh, the was it was one line. That's what it that's the whole point. Says I saw it in Rome and it was one line. Okay. So, that almost closes the door on the on the issue. So this is the and then it says so what does this mean? So if you look at um a source number >> right 16 16 let's look at this medish a medish inote here means not churches it means shs after all the shs finished their dvening Well, the Malik Hamune who's in charge of the is going to accumulate all put in his basket all of Amish. Now my gosh in Katamon he's going to sit there from 6 in the morning until 11:30 until all the minimum are going to finish ding. So the bedroom says the Malik who's in charge of who brings will collect all of the and all the and God is going to make them into a crown is going to be adorned with this crown of all of the of and uh just jump a few lines. is adorned by the is what the author had in mind his nation his his crown is going to be adorned by the of the nation again repeating the theme and this perhaps we have to give some thought why he comes back to this that his head you know again is radiating like like the young mentions this again that he has the the black the black hair is young and so onto what is one of the 70 names of there's a medish that says comes in 70 flavors and 22 of them by the way are found in the Hosana of the second day of Oshana right where it says Gor it's all of and so on the so is one of the nicknames of and the Ram says is one of the outer orbits of beta mikdash and alim what do you hear in this p I'll let you who is the so it's source number 19 is called the chosen nation again there's some type of sniff So if we say is as like a scarf, a royal scarf. There seem to be some repetition of the themes here. Means to put on jewelry, right? Is that the word that's used? I believe earrings and so on. So here it's to put on the but it's it's you'd think it's a burden. So we have a puk here from from but this is not porative when you say somebody's burdening me down you know you're so heavy you know and then you're being carried we were weightless kadesh was doing this w with great desire to be burdened Why am from being like so valued from the word in in his eyes is the honor of and now what do we have on our heads? This is the famous famous medish is found in source 22. says, "So, you know, didn't say, "All right, let's hear what it's all about, and if we like it, we'll accept it." They said it just the other way around. We'll accept it and then we'll hear what this is all about. That's a pretty big number. Tens 60,000 angels came before which means each malik had why is it 60,000 it's a 600,000 it means that each each one of am is given a private um crown two crowns one for nas and one for nishma so these are the atarot of the previous line and now uh the phrase of anduarot is from e of 23 3 was 33 and is what we had in the previous lines. You see again, but now I'm flipping to source number 25. The source 25 says God said you made me into one unit in this world and I will make you one unique unit in this world as it says and I make you one unit in this world. As it says, it's the end of source number 25. And the medish tells us that just as we in our fillain have as if to say got his parents filling too. I never found out if it's Rashi or Reno Tom's fillin, but he but it says you know we hear something about when you're learning where tells Moshe and I can't show you my face but something from behind you're going to see. So Rashi says shows the knot of the kesher of the of the shro and that means what the knot what not you know what is that so which is >> what >> which is it is it dalid or is it the >> yeah which knot was it was it the dalid or the square right that we also don't see but one thing I do I think I figured it out it's the kesher between a kadosh and that's what saw in this vision of the of the it connected which that's what it did. So here he says how do I know that is from's wife dies tells him you wear your fillin you wear your twillin and from here we learn that an oner on day one of shiva does not wear tillin usually it works out that the very day of the levia so the shiva is maybe an hour or two or three at the end of the day he may have davened already in the morning or he didn't put on fill in because of so he's not going to put on fill in the afternoon anymore. So that's why the next day of Shiva he does put on fillain but there it says your glory is interpreted as fillin you know we have our fillin you have your look at source number 26 in when we call out to him he's going to be close he's going to be close when we call out to him and obviously that's why we start with the season of with ashray on one condition sincerely I remember studying within the gush in 1972 and how he on this p he he spent he says there are people who call out the kadoshu and they call out. They call out, "But they're a bunch of phonies. They're not real. They're not real." Says, "Of course, I'll pay attention." But it has to be a sincere call. And then he says we have this line in others he wrote on Shabas based on of source 38 30 27 and 28 27 28 where Shirim it says that phrase is used that the python uses and in 28 he's actually borrowing from the the the prophecy of Yeshi Yahu that a kadosh Bahu is going to trample Edom at the end of time before Messiah comes and it's going to be like the wine press. So the wine press, you see the wine, the grape juice shooting out the blood of Edom and Aadhu is going to be reened, bloodied by what he's doing to Ed. And that's what it said is going to be perfectly redo. His garment will be reenedo as he steps on the the the the as as the gut as the as the wine wine press when he comes back from adome again. This is the kesh of the he showed to his um wasenuhenu saw more face to face than than anybody else. I want to finish this and and he finishes it off with that should accept this all as a should accept all my I I'm I'm a very small person but I'm I I I'm offering this as a ver and my song should be close to you. Everything that I've offered in shul in this davening should be accepted and put on your crown and my prayer should be accepted as the spice orphan which was a a wonderful aroma aroma as the Ram tells us invim that it was it was deodorant because it must have stunk in the beta mikdash with all the sheing of the beahus and everything must have smelled like a a butcher store or no no no No, no. Theoret neutralized the smell and it was so potent that all the way down to you can still get the scent of the And we ask that even if we have spiritually foul odors on our should accept our he should accept our rush actually means poor people. We are poor in spirituality. We are poor people. We know we are not far from perfect. But he should accept it anyway. Alban as theim used to sing over the corban. It should be as beautiful as that roashir. Our braha should be offered to the ro mashbir. the one who who is the one who provides for us everything everything we need. You are the address. You're the only address, the exclusive address. You are the one who give births us, gives us birth, keeps us alive. And I'm waiting to see your head motion affirmatively that you've accepted. That's why I played Ha from Freed. that whole story of Alicia going into the and he and he sees you look at 20 39 it's a scene as if to say no different than in the of paragraph tells the give me a what do you mean give me a what does a need you should be able to conquer your anger and and with and give it over with with with with with compassion and your compassion should overcome all the midot that might strike make a bad fortune for us and you should view us. This is [snorts] with compassion and should accept us beyond the call of duty. Don't take us for what we're worth nods affirmatively with his head. Yes, I will do that. And the author says you should take it just like said based on the on source 41 with a leaving this song in ecstasy. in ecstasy that a kadosh bahu showed himself to us showed himself to us and we will be able to go on and go on and go on what a song and to understand why the villagy said this is a yum kipper song there's no other time during the year that you can get yourself to that level of ecstasy but on yum kipper within Alicia coming into the kangad beta mcd And the goes okay again next week. There'll be some shar at this hour but I won't be here. Um but we'll be back in Mitsm in two weeks. I'll be in London next week. Yeah.