Anim Zemirot | Rabbi Dr. Aaron Adler | October 22nd 2025

Um again we thank um Hi who's here the shirum our memory of Alishva Simman and we're going to continue for a while with kodesh holy poetry which was a little bit by consensus because I was asking around different people uh if we want to move on to perhaps a different subject and uh and many said that they found last year's learning stimul ating enough that we can carry it on and and there's really more to do. Today we're going to do animiro. So does anybody want to get up and sing aniro? >> Animiro um I kids sometimes start their cantorial career by singing an miro. >> Yeah, >> right. >> The girls do it too. Well, it depends what schul and how liberal the uh constituents and the rabbi, [snorts] but um I know there's some shs that make a little bit of a choir out of it. Make a little bit of a choir. So, you know what I just said that who was on some level a li liberal-minded person and very very worldly as you as much as worldly you're going to get for sure. um he spoke about um uh ballet lessons for little girls. Now ballet lessons for little girls is you know a young 5-year-old, a seven-year-old, an 8-year-old, they learn movement and timing and and it's a good exercise and there's a lot of positive to it. There's no question about it. But Raarin said when you give uh somebody piano lessons at age seven now you're not expecting that that kid's going to be a Beethoven but if if he doesn't start at age seven you're never going to realize where the talents are. So that's why it's always good to have these what we call kim where the kids go do this do that and maybe at age 15 or 20 that they realize that they're very talented and some are particularly gifted. So even at age 8, nine, 10, 11, they're already moving forward with cultivating their talents. So Raan said, "Do we want the 5-year-old little cute young girl becoming a ballerina on stage professionally? Do we want that?" And obviously he didn't have to wait for the answer. [snorts] Um and and therefore he thought he was said we have to think carefully. He didn't say it's user. He didn't say it's prohibited. is that we have to think carefully when we tr do things with our kids. So, you know, just project ahead and and what's going to be project ahead and see if if they're not going to get into trouble when she's 14, 15, 20, and so on. And you're going to say, "Hey, you know, why are my parents telling me not to do this? They sent me to ballet classes at age five." So this again I'm saying this with with the note of caution that said it. He didn't say no. He just said these are things that person should always consider their ramifications the long range and uh and so on. But uh with regard to and and and obviously so that's why I say this in the context of u of the the shuls that allow the boys and girls to get up after my tenure at uh at the kama. So I always say it's under new management and they're already two rabbis since I retired from Yeah. Yeah. one was short term was short term but [snorts] um really moving on and the idea of having boys and girls go up to the area of their own kesh and sing a donump together uh and then they get candies the sad you know listen I'm not something that I started that but but uh but it's it's done and so on and the feeling is that men and women from theatim and theatar everybody's singing alum together there's certainly no issue of k isa when it's already a mixed bag and that already the pakala was said by the sides dying. There was great rashiva in and rov in Berlin before the war and um and then afterwards in Montre in Schwitz um the the um every RV will will decide for himself how to handle it uh in the shul but um and and and maybe maybe although there going to see much less of it though I'm not an expert in every single shul in the world how they handle it with but But I can tell you that there's quite a controversy as to whether or not an Miro should actually be said on a regular basis. The Vagoy was of the opinion just on Yumkipa and that's it. So we're talking about something that's very very special, very unique, highly spiritualized and perhaps only on the one day where kazal say that we are equivalent to angels to malim do we have the right to say and slash sing. And one of the good parts of Israel is called ignorancy. That we're ignorant to what what an Mro is all about and therefore we just let it ride uh every single Shabbat and there are communities that used to say it every single day. So I have three minagim either it's once a year just on yum kipa or it's every shabbat because there's special atmosphere uh for shabbat and khag that allows for uh a higher degree of spiritualization or it's an everyday matter that can be said every single day. The posim didn't talk about singing although the word the wordim the shesh the root isimo his voice was sweet. So obviously it suggests that this is something where melody accompanies the words. But um the author in a moment we'll get to who wrote this. uh the author uh didn't write music notes to uh to that and I'm not sure had in mind that this should be sung but nevertheless nevertheless whether it's said or sung uh we don't know of any communities today that have on a daily basis but we do have uh for Shabbat and the problem is that there's some shs even for a while was the case in that wasn't able to change it because it was already part of the ritual there that whenever it's a very long davening they don't say they skip it and that's almost a slap in the face to it's like you know we have time for him you know when doning finishes at 10:15 we start at 8:15 all right we have time for him but if davening is going to end at 25 to 11 we don't have time for shav you know it's a little bit insulting but I say to they don't understand what it is anyway so what's the difference so then it's not an insult, right? You know, if you if you don't know what it is, so it's not an insult, right? [snorts] So, so it just becomes a matter of convenience to say it or not say it and so on. But then yeah, >> yeah, take a look at source number one. I think you're going to see that you cheated. >> I did not. >> You didn't cheat. So if you look after on the first page right after right after the anim print it says source number one from these are the last words of David. This is now being spoken by Eloh carries a lot of titles. IM Israel. One of his nicknames is the or descriptions is he is the sweet singer of Israel. Israel and against that the first line is there's no question that the author lifted it out of this particular pok. Yes. It just seems to me that I understand ignorance and all, but the rod's job is to teach the law. >> Correct. >> Right. So I would say the same I would say the same for all of the poetry theim of Yam the kinote the so our great rebi spend time in shir dealing with pim. You've heard shirim for me on pin where I make this stuff up. I mean the the RV inculcated into our psyche that this is extremely important to understand to understand it to to see this the structure and to see the the sukim where things come from because the pitim the poets of middle ages were fluent in Tanakh and they were able to whip out fragments of a pug to use in the modern computer language cut and paste to take it out of you know a tilim and take it out of this schwulbet and and and engrafted onto a poem. They were brilliant and they were fully equipped with all the medish world the world of midrash and they were using midrash sometimes very creatively and and and that's why when you have societies where people didn't study Tanakh well enough and certainly after the hcala in the 18th century the enlightenment in Europe where the the mainstream Torah world shied away from studying tan Because the reform and the musk they were doing we were doing and and and you go to a yeshiva today what's being studied from fourth grade on garra right what about the rebi doesn't even know tanakh right it's to him in 11th grade and he doesn't really know when did I start being exposed to tanakh lawyer knew at yuishim university all of a sudden I started getting some teachers who knew a little bit Tanakh a and knew background a new history a new politics a new military they knew they knew to bring all this information and then you come to and first of all I mean wow I mean she she was the revolutionary to bring it back to bring it back that's hered among other things but to revitalize the learning of Tana but her great students her great students whether it was Gabi Khan And whether it was Karan Parat or or whether it was Raviakov of Maidan and and and Raviol Benoon I mean these are greats who've taken the study of Tanakh to to the levels that the yeshiva world never had before. It used to be a case where if you were familiar with the Pak it was one of two things. It was a ha so you knew it from Shabas from the dhaftra which is a cut and paste job by the way. What's lifted out of Tanakh and attached thematically to the para but what what happened before and what happens after is of no concern when you're reading a butim that are famous because of the or there's a a medish a garra you know oh yeah I know that it's in San Die right she brought to the women >> sra brought tanak to the women because she knew she wasn't going to bring Mishna into them syllabus by the way I happen to have the syllabus of the beta. I have the syllabus beov. I also have the syllabus of Rafam Sha followers from 1853 in the Hersh real >> I can bring it here and show you too. >> You come on my trip to Poland. We stand before the building of the Beyakov and you get it for free. [laughter] Beneda Bolin Eda I'll try to remember to bring but but um the the uh obviously in Serb's Yakov they were they they went beyond senorena okay that was a tremendous thing they went way beyond senorena they taught Tanakh and and they and they taught uh they taught Yiddishkite by a variety of means but they didn't dare open up a Mishna forget about a gura that would really be a heart failure Right. But I can tell you that when our great rebu in 1976 to use a baseball expression threw out the first bowl, he gave the first year at Stern College when they opened up their bait midrash program. Stern college is on the map. The women's division of university was on the map 1954. But they had Jewish studies obviously, but it was taught as courses. It wasn't taught as a bait midrash. But so many of the women were already coming to Israel for the year or two years and going back. They wanted more than just a course in Jewish studies. They were demanding knocking on the door of the administration to have bet madrash. So they made a bet madrash and they were going to have gumar studied there and the rough gave the first shir gumar and I escorted him the next morning uh to the and I said rebi how do you feel being a revolutionary? He said revolutionary. Sariro was the revolutionary. Afterwards, it was only a question of syllabus. What we're doing that's all >> the idea of Russian and where are these >> Russian? You know what is that? >> Do you know what Elenu has a nickname? It's called [snorts and laughter] >> right. When do you say Elen? You have one put out the door. You know >> okay. No, no, they do it many times before the announcements you know >> before the kidish. >> They still do it at the end. >> So at the end and then people leave and that's a bush. Okay. When you >> what >> they do before >> you do it for laning. Right. So they that in the right so there are many shuls that actually before they take so they do the shyom and they do right and then you have the crowd there and it's more respectful for sure. So what is this anism called? It's called Shiravot. It's called Shir as opposed to Shir you'll only see in a Yippa after le after Alenu but stay for few extraim of timal. So a lot of schuls still have the crowd there for the reading of those four of then most of the people start leaving and a handful of people still have that maker open and they're reading it's a long long poem it actually split by it's like an elongated uh but it's just said on night and then it ends with which is Adam because if you remember if you go to shul on yamip in the morning after musf you don't even have a l you don't have a l of shab so what comes afterwards so in some shs a break but in other shs right if you go to a certain yeshivas and some shs there's no such thing as yamip a break and I've said this over and over that the poem says based on the means it's an uninterrupted act of where said that is the exit strategy to leave the framework of standing before but in nobody's supposed to be leaving >> okay Good. Good. That's why there's no alenu on Shabbat after shakas because you're going to adopt musf. And that's why today after chakras there was no elenu because there's madesh. Fine. So on yippa there's no alenu neither after shak musfa or nila because you can adop you're still there. You're still there and the one elenu is at my at the end the end of mam kipu. So the um the idea of shav is some said before which is very very and so on. Why is it called shir kavod? Two reasons. One is as we shall see the word cavod shows up a lot. It's all about the glory of God. It's a shav literally shav. And the other is that many communities I never seen it today but communities of yesterday year introduced Shira Cavode with Forbesim from Tahill um which is the Sunday and they would say they began with in those four you've got the word cavode several times over and this introduced and so on and you'll see in the third line the fourth line I'm going to say words of I'll explain all this in a moment which I'm pointing out the word twice. So again again repeating the idea of cavode it's the sheeravote that's the reason that's one reason. So the one reason is because of the introduction of those four from timal where the word cavode repeats itself and the other is because the theme of this whole song is about it's about the cavode of a kadu. Now who's the author and when was it written? So it says whenever you see that word which means attributed to you can bet that it wasn't him. [laughter] We have forum today Ramban. It's been discovered that it was the Rashba his student. But it's Muas Ramban because people didn't at one time didn't know who wrote this. It looks like when you read this, you get the feeling it's from the Ramban's world, Torah world. And and okay, it sounds like it's Ramban. It turns out it was one of the Ramban's prime students. They we you know they found out you figure you can figure it out sometimes by external evidence all of a sudden you pick up a a new safer gets discovered how can you get a new safer discovered from the middle ages very simple it got lost it's sitting in some genea it's sitting maybe in the Vatican library in 1963 Pope John Paul Pope John the 23rd in the ecumenical council opens up the doors of the Vatican library and lets Jews who who who these farim were plundered pillaged and plundered in the middle ages is cifiesh all of a sudden came to light like the today every we knew of of his existence we had sporadic quotes from this book in a safer called makubet but where was the safer lost lost and now it's not lost go to a far store and ask for the miri if you're on the project of baran you get it you know part of the whole all You get it all there. The miri, everybody has the miri. But before 1963, nobody had the miri. 1963, how old were we in 1963? So if you were learning a gamarra in 1962, you didn't have the miri. And by the way, it took a few years before, you know, after 1963 until we got all this out in print and so on. It was a professor Abraham Sofur great great great great great great great great great great great great grandson of theam sofer and the family name was shriber sifer means aa right so the his name is professor abram sair he won process Israel here in Israel many years ago and he put out the many of them not all of them but he left some room for others to do but he also put out others for him so mas means you get a safer you're not sure who it is but it could come from this uh what's called the Torah framework and students and so on right mus we have a lot of things that are muas and then all you know is you have to start digging who is the real author now maybe who's raudasid is the beginning of the 12th century there was a group in Ashkanaz called Ashkanaz not to be confused at all with the modern kididic movement from the bal of the last 300 nothing at all to do with it. Ashkanaz was a grouping of highly highly spiritualized Jews who had all kinds of interesting customs. Some of them made it into mainstream and some menagum got lost. Okay. Um the theid Ashkanaz um they they um they were of the opinion that uh you don't marry a girl who carries the same name as your mother not mentioned in the Rambam in theor nothing it's unheard of in in the Gmorrah unheard of in the Gmorra what were Ashkinaz worried about they were worried about the fact first people were thorough up that maybe it was a keyboard aim thing because you know that you're not allowed to address your parents by their first name. You're not allowed to address your first name. And I think one of the breakdowns of co is that on a rabbitic level with Rabanan, you're not allowed to address your in-laws by their first name. >> I agree. A lot of people today, you hear them talking to their in-laws by the first name, but it's it's a infraction of kibbut aim on a rabbitic level. On a for a parent, it's an infraction on a biblical level. It's an it's a is to call your parents by the first name, but you're allowed to refer to them by name in context of talking about, you know, you're talking about your father, whatever. You can say a name, but to talk to them, call them and not say Aba or Ima, but uh but to use the first name to call them is your buddy that that's that's that's audlaw. They can be that's a so if a so parents usually aren't, but uh but in-laws can in-laws can they could say, you know, that's okay. You can call me by my first name and that's almost probably and maybe carrying it a step further. Sometimes society already kicks in the ma and and I'm banking on something that um Raheritzag wrote that chief rabbi Isaac that today we can ex there's a that says that you're allowed to in the context of a bait accept disqualified witnesses if both parties accept them. It's a Mishna says if okay your father's disqualified because he's a kov he's a relative but if both liticans say you know what I'll accept your father or I'll accept your father or I'll accept three amaratum you know to be the judges that's what it says roakar which means cowboys right if you you you just want you know cowboys to be your three judges or or your father even though he's your father I said I I trust that he'll be objective and everything so the mission says it's okay if they're litigant Accept except so Rafer said that society to today accepts women as witnesses in every court in the world and therefore a woman could testify in a baitin. That's a major major psac a major psac by the way not every baitin goes along with this but I'm just saying that's that used the concept of sometimes you don't have to ask a person you there there are certain norms out there that are accepted in society and um and so too so we say um um in the in the in the world of uh of of in-laws to accept the mother's name say but that's Not what was bothering the kid ashkanas was bothering them that the young couple would many time live in the home of the parents or in-laws and it was pitch black and you may call and the wrong might come right he lean so that's why they didn't want this that's why they didn't want this now today obviously it's not that kids don't live by in-laws or parents except that there are lights, you know, the statistical probability that that's going to happen of such a adulterous relationship by accident. Um, that's not going to happen. But so, but nevertheless, some people are nervous. So, what they do is either break up the or add a name to the kala, right? They go to shul and they do aem and her name was, but now her name is. So, she's not. So, they they somehow wiggle out of it. I said Ashkinaz, they had impact. This is something that made it in certain circles. In certain circles, it was just uh just totally ignored. And then in the Hungarian world by the Gansfried, he says, well, if it's for the women, it should be for the men, too. So, so if you know, if you if your your name is Mosha, don't marry somebody whose father, you know, Kala's father is Mosha. I guess Ruff Tendler wasn't worried about that because he's Raboa Tendler and his father-in-law was Rabo Feinstein and uh although his name was Bisha Duvet Tendler okay but Raal Ravuda Mal's son-in-law Ravuda Gilad apparently it wasn't an issue and my name is Arin Lymer and my father-in-law was Arish except he was Aranch Coen right so my wife married down she was basen on both sides both sides right sometimes there's no I said has a lot of that's right so you have so he was he wrote a book called and it's not stories it's about all these highly spiritualized customs that were invogue by this this little get little club of of of ashkan us. So he may have written it. The only problem is an anonymous manuscript surfaced that had Rabbi Hassid's signature on it and he writes that he knew the song wrote that somebody who knew the song >> is not the author. So who might be the author? So um Rabbiakov Mden Rabakim Mden who lived little over 250 years ago. He was an unbelievable RV in Germany. Uh very famous RV. He was known by his uh uh by by his initials Yudin Benadik. Yakov Ben. You know the was the he was right. See he was the Yitz and he was the forerunner of the senator of New York Jake Javitz. Jake Javitz was named after him. Jacob Jake Javitz the senator has he had Jacob Javitz. So he was named Jacob you know Javitz the family name became Yavitz Jacob Benvi and the was the who became the r of the sparity community of the exiles from Spain uh in the in the in in in in Amsterdam in Holland. He was ro in Amsterdam. He was that's why he's called but ravden has a sid that we have at home it's called kolyakov and in the say for kyakov of mendon's explanation to dav he writes that why does it say took a look at the um one two three four five uh five line four lines from the bottom of the but it's the letter t because we're going to see that from the letter from the fifth line as sapra it follows the alphabet as sapra and it's the olive bed. It gets to the tough of tikir al. So he says that shirat rash who is rash it's the father of that there is a tradition thatid's father who was known as he is the author of the anim. So we now have another suggestion. So it already connects the the po the poem to Rut. It now explains how Rabbasid knew about it because his father may have been the author and it puts it into the of the Ashkinas. And then you have a way out suggestion of Rafi the cook in his one of his he writes this is Rafuk's sonuda he writes that um anamirus was written by Schlommo Ib Gabi roll where he gets that from I don't know I don't know but uh he's got some type of a tradition that this comes from the collection of Schlommo Iban Gabriel so like many other things who we're not 100% sure so Most most people will attach name to it or let's let's see the the last issue before seeing the poem is should we allow a katan a child to be up there for an here you have a scenario of the vnago saying don't dare sing this on a regular day even on a shabbat just yum kipa You have to be a malikim to singote. [snorts] Would the vnergo think that we're going to have a a sevenyear-old get up there or a little choir of boys and girls get up there? Absolutely not. That's for sure not. But what about any particular Shabbat? Any particular Shabbat, you know, which is what we do. And again, I'm not going to denigrate this because I started my ceur career as a someone who got up there and sang Anamiro and um it was in my uncle Shul Rab Aron Ziggler in Bora Park. But I must say I sang Anami Road Libby. I sang an wrote in Washington Heights already. I was already singing an Miro wrote in to be hood in Washington Heights. So I go back a long way with singims mi wrote to say that. So this is done and it gives a a boy before b mitzvah some opportunity to put on a talis and go up to the oven. Many shs have to have a little sliding you know stool so he makes it to the you know the seda and it's it's it's okay. It's okay. And then of course you expand to doing ankleum right and then you expand to doing zim on Shabbat because you don't need for zim. Don't need it at all. Go to your local and there is no there. There's a man gentleman sitting on the side saying it out loud. That's all. And he's just a pace setter. Nobody being ysy anything and and you're on your own starts what >> right? because that's also good for Shabbat from until after mashabbat but uh and Philip starts with boru anyway you sliced the pie that's where it starts with boru so okay so you you want to train you know under mitzvah kids doing something so you have these uh opportunities to do it but I picked up a a a um a little safer online called Kenyan Tyra And um it was written by what's did I write his name? Yeah, I wrote his name is Harav Abraham David Horovitz. That doesn't didn't mean much to me. And he was a 20th century RV. He died in 2004 in El the 6th of Elled community of Strasborg in France and the Dian of the Adared in Shalai. Okay. So he was also a dian here of the he has a whole which was fair game and he writes and here's the place where I want to say a few words I've seen you know six-year-old at the end of don I am vehemently I mean vehemently against this. And he goes on to explain and and especially this unbelievable words of praise to God and because of that the lavush who was raaf one of the he says a contemporary for kairo he says don't say this every day apparently he was aware of the min to say on a daily basis says no no no no no it's reserved for special occasions. So he allowed it on allowed it because so special we opened their ownesh just to show how significant it is. And he goes on to say that even though you don't have to stand up I know you're going to you know I'm a reformed rabbi fine you know you don't have to stand up when the or kodes is open. Really, you only have to stand up when the safety is in motion. But just seeing a safety in a stand up position or lying position on the you're allowed to sit. So why do we stand up? Because we're sadik we stand up when they open up. Should I tell this to people for nila? They open and they keep it open the whole nila and you're but koshi be able to stand up. Sit down. Sit down. I used to announce it in >> but in I don't know if you're standing only because >> bes I agree but if somebody really cannot stand sit it's an hour so sit you're allowed to just because their own country is open doesn't mean you have to stand so here we all demonstratively get up for anamir and um and and and and we show this tremendous reverence and We stand even though we're not obligated to stand. We stand anyway and we say it line by line with the and responsive of the I mean he's making a big to-do about this and it's it's like he really goes to town against shouting out against this custom. Okay, shrine. But but it but it didn't help, right? He wrote his chuva. Nobody looked at it. And there were other raonum who may have had some objections and so on. I'm already thinking something else. When I was rabbi in Rabot, I had a boy of Bameitzvah and his grandfather was a Protestant minister from Holland. The mother was Garrett. The mother was the mother of mitzvo was Garrett a convert and her father was a promis and he shows up at the mitzvah. So the gabim asked me, can we give him some type of a covert? Look, obviously you're not going to give him an aliyah, right? Not shishi, not shishi, nothing else, not even a so. So they asked me if you can give him gala. So I said, the ro explained that hagba and gala are an integral part of ka an integral part of so therefore you can't do that. So what can we give? So I said, you know what? They should open the or kadesh for anamiris. And now I have second thoughts. >> Now, >> now I have second thoughts as I'm talking. >> Now I have second thoughts about that. Why do I say this? Because um we have two very important Jews who are on the diplomatic field here. Whit and Jared Kushner. So Jared Kushner is going to be making bitzvah soon. I looked it up even a year from this. >> Trump, >> right? And he may make the bait mitzvah here in full you know he's going to come to for a highprofile shul and make the bitzvah. So the zeta is going to come who's the zeta >> right sits in the white house. So I already told the gabayim I said you know you have to think this one out you know you have to you can give him a cover not give him a cover you know we can't slight the president United States mean the za the mitzvah. So I said this is what I did in remote and maybe you can do the same but I'm thinking now aloud with you. I'm not sure. I'm not sure. Look what the po if I would ask this should give Donald Trump the I'm sure he would blow me away. Right. So I have to think this out. You know what are we going to give him? You know, maybe to open they can't ask him to open the bottle of wine or to open the bottle of sing. Oh, you have to think this one clearly because you have to you have to do something, right? You have to do something. So, [snorts] okay. >> He could give the uh the sermon. >> He can give the what? He'll give the sermon. That's exactly what I don't want. [laughter] >> It'll be another standup time. Right. Okay. Let's see what this poem is all about. The first four lines are introduction because the poem starts with which is the fifth line. Isn't that beautiful line? >> Beautiful line. What does the word mean? What does mean? >> Weaving. >> Weaving. What he is going to do here? He's got on the table a zillion sukim from Tanakh and a handful of midrashim and he's going to start cutting them into bite-sized pieces and he's going to weave them together. Weave them together. If you just take a look without looking at any of this. So I gave out source pages most and and it goes to number 40 40 sources but I think 36 of them are quotations from Tanakh because what I want to bring out is where he got the material from and sometimes to say a word or two about the context of that particular puzzle of that particular perk against the background of that particular safer [clears throat] why they didn't say take it. Sometimes it's simply he's looking for a good word and and it's and he will take it out of context. >> I have just a question. >> Yes. >> About the silly question. Why is a rogue spelled once with an olive, once with an am? >> Because the word no because it's two different words. It's two different words. One is with an al if alf gimmel is I will. The alf is I will ana. So, so it's >> the second olive. >> The second the second olive arrog. >> The word is arg. It's the shish. It's the >> It's the weave. So, it's a arrog. >> No, tarog is something else. >> What is it? >> It means something else. We didn't get to it. >> Oh, I'm sorry. >> Yeah. Take a look at source number two. What does it say? Source number two with what does that mean from tum perme as the the is a deer right reindeer yeah rain I think it's a okay I think I heard it's a deer is is is by the aik fikay means the water source right there's a a fik sees and you can He's already longing. Let's get to it fast. And so on. That kind of longing for says, "I am longing to be close to you. I'm I'm trying to meet up with you. Where are you? I'm trying to meet up." So this is so he says first I'm telling you I'm going to be singing a sweet song in the language of Israel of because are all songs of trying to meet up with a kadosh and there are different uh backgrounds to every chapter of tim what prompted him to say what he says in a particular Eric that's why the study of tillum is not easy so first the words are difficult it's fine today get in translation so on get a commentary and so on except that you have to be well aware of and the history of as he writes the tieum there are things in till that are copied out of copied the there's the the thera that we read for hazat Davidid there's a whole parac can tell them as well, right? And one of them it ends withd one it says and then came the whole in the bench that on you know on Shabbat we say mikdal where it actually said betin bishm it was mgdal but in tim it's magdil that's all it was the printer just wanted to show that there's a different version another word a different gears of this puk found in bed so then somebody saw a bed chin bed that means Bishab is also it's also and and so on but it's one place it's one migd so there are slight changes but it's fundamentally the same song that you have for that's why I know it because it's right I never would have known it right the so then he says I'm going to weave this poem why what am I going to be doing key doesn't mean because the word key in Tanak has four explanations. Okay? And im and key they come in different flavors. And here it means because what I'm going to do what I'm planning to do here is I'm going to I I I'm longing for for for God's you know presence and so on. So here perhaps key doesn't mean does mean key because I and that's why I'm writing this song explaining to you why I'm writing this because I I'm longing for closeness to for what is mean also desiring lusting even I I want to be in the shadow of [snorts] your hand your hand as we will see you can never grasp God's hand cannot be grasped The god doesn't even have a hint. So at best beta I should just be in your shadow in your shadow. And what's legitimizes this? If not elohim creates man. It's translated in the image of God. I think that's how King James version has it. In the image of God. But that's not what it is. It's the shadow of God. And the one who run >> No, I actually thought it was about Moshe who only saw the back of God. >> We're gonna get to that. Oh, we're gonna get to that. What that means? He he talks about it, right? That's further down the road. Of course, he talks about that. But, uh, if you go back to Brit, it's not a long time ago. We landed just on Shabbat, right? Shabbat. So and we also read it on anybody who was I was it was part of so in the first book of the guide spends a few chapters on what sale means what does it mean shadow what does it mean the shadow of God so he tries to explain to us that it's just an it's analogous to a shadow. Analogous to a shadow just like a shadow from light. So there's something blocking the light source and what's projected on the ground then is just the outer shape of what's what's blocking. So if you put up five fingers and you have a light source and now you look on the floor, you see five fingers. But it's not five fingers. There's no skin, there's no bone, there's no nerve, there's nothing there. What is it? It's the outer shape only. There's no blood vessels. So how much of the five fingers are now on the floor? Very little. Very little. The something about the outer shape. That's all you have means. So what do we know about nothing more than the shadow? Nothing more. Something. And the question is going to be what is that something? And the author is going to try to say a few words about the shadow. And he's saying he wants to be so andadu is stretched out armad is what does that mean? So, so the Rambim goes on to explain all of these expressions. And then the Ramab says in his Mishna that if anybody dares to suggest that there are corporeal that means human figure associated with God, it's just that he's just much larger, much larger than us and and therefore we don't see it because it's so large. Ra says you're an precarious you're right and of course then the rivid says hold on it's not that I think that god has formed but there were great people like the rambomo greater he says who actually thought that so let's not put them all in [laughter] >> okay right so you have the idea of sale of being in the shadow of so my My my whole soul, my nephe is is lost is is desirous to be in the shadow, the shadow of death. You have the word s right to know to internalize your secrets. Raz means secret. saw a secret. So what is Raz sod double-headed secret? Yeah, he's he this is somebody who is dealing with dealing with cababalistic ideas. So there's the Shabbat for those who don't say Friday night and they say a section of Zohar about the secret of Shabbat ra Shabbat the secret of Shabbat. So raz means a sod. Okay. So means. So you're saying you're saying the secret of the secret, right? The secret of the secret. People have secrets. Human beings have secrets. But it's a secret of a secret. It's a compound secret. You remember the I actually used it a few minutes ago. my own context here, right? We we say it in Musfash, right? [laughter] From Zoranob, the idea of now that I'm on the subject, I'm on the subject. So, let's say something. Let's say something. So he's saying if I'm already going to be talking about your home is another expression of emotional connection. This is straight out of Shirim. straight out of Shir the the do the and the do is is so you you see where he's coming from. He's got Shirum opened. I'm going to be speaking the language that will spell out the glory of God and your name I will honor with with song of friendship of Yadid. You look at source number three that's from till the idea that you can speak about a words of praise. So he takes this a little bit out of context and he uses it in this fourth line. So here this have the introduction. So we know what he's going to do. It's shir indeed. And now it starts with the alfabra line five. I'm going to say something. I'm going to tell you the story of your I want to be I want to tell the story of your glory. There's only one problem. I can't see you. And if I can't see you, how in the world am I going to describe you? When you talk about somebody, so there are different dimensions of how you want to talk about somebody. You talk about outer looks, how tall the person is, you know, you want identification, hair color, right? It's like we have on my my refrigerator, three different hairstyles, unparted, parted, and departed, [laughter] right? So you have u you have different things, eye color and so on. You have you have talents can measure intelligence on some level. There are ways different ways of describing things. If it's just an inanimate object, a rock said describe it. You can describe it in simply its outer looks, it's big, it's small, it's got some tint to it, or you're a geologist. You get down to further deeper explanation what it's all about. This rock comes from this area of the world of the globe and that area and so on. You're going to talk about a kadu. You can't see him. So, you're already at a a serious uh disadvantage because you don't even know where to begin. How do you begin talking about a let's say to understand these two words? What does the word mean? >> Imagination. We're going to imagine something. And kinoi means we use it today. Hey, a person that has a kinoa, a nickname, a substitute. In other words, I'm telling you that whatever I'm going to say, it's not the real thing. It's not the real thing. I'm only going to be able to use words that I can use or to paraphrase to even quote what say about why the Torah uses images human images about the language of the Torah is to make it humanly friendly many friendly for the reader so that we should be able to continue. Does that mean a kadosh has anger like human beings get angry? No. But we know what it means for human beings to get angry. You get an idea that is not particularly happy with us, right? You get an idea that if it says he's not he's not enjoying he doesn't have what we're doing. Fine. And and if you say that is is uh extending his and and you see what happens to the Mits the Egyptians in Mim you get the idea that is pretty powerful not just pretty powerful like kind of all powerful and so on but he doesn't have a hand doesn't have a stretch out arm and what is the difference between the and the what's the difference after two es because the Torah is teaching us two things. He he um they like the words to use the word smite. I never used it in English. Smite. Smoked. Do you say it in English? Smoked. >> You could say that. >> Okay. In our growing up days, he smashed he smashed the Egyptians, right? [clears throat] That's for sure. But is running too young? He took Amisol on his outstretched arm. He collected us. What do you do with your arm? You collect it. It was a sense of protection and closeness. That's the So, not only did a kadosh knock out the Egyptians, but he gathered us and gave us that protection. So, on the one hand, it was in the other hand it was and we understand that has neither arm nor hand. But this is to to teach us something. Rambam goes a step further and he tells us in the morim that the only way we can understand is through negative negative attributes. He's not this, he's not that, he's not this and he's not that. So whatever is left, that's who he is. So you can't say is what do you mean you can't say did and and of course he told us to this but is not he's not the opposite of he's not. So you may say that's whatever you think is the antithesis of is not that. So what's left is he's but you can't say positively because when you say he's to the exclusion of something else and that infringes on the word when it comes to God is not divisible and therefore you can't say a set of furniture. It's what set of furniture which has a table and has five chairs and it opens up and a this and that and has some sliding things. Yeah. Because a set of furniture tables has parts to it. Parts to it. The no parts. So have no parts. You can't say he's because it's the exclusion of and it's the exclusion of so you can only say what he's not. And what's left is and so on. Brahma makes a big to-do about this so that we don't fall into the trap of divisibility divisibility of a bulu. So here he says um bahu is not visible but we're going to use and kui imaginative phrases substitutes nicknames and so on. And we're going to do our best. We're going to do our best to try to understand uh something something about the we're never going to be able to know him finally because it was myu who actually requests that can you please show me your essence? And says as a living human being, you'll never [clears throat] be able to do it. You're going to be very close, closer. He tells Moshe, closer than anybody else in the world before and after, but you'll never get it. You'll never get it. And we're going to stop at this point like in the middle of the and say, "Come back next week. >> Come back next week." Right? So, I'm going to suggest you surrender your pages for today unless you mamish are aware because I don't have that many extra pages there and I told them to make enough pages for two weeks. So, we're going to go back to this. We're going to try to finish it next week. We'll try to finish it next week.