Architects of the Sabbath | Rabbi Jeremy Perlow | Oct 6th 2026

Everyone, I think we're technically in the afternoon now, actually. So, good afternoon everyone. >> Uh, today's year is sponsored for the 5787 year by the Sandhelm and Warrenile families in memory of Mel and Sylvia David. Remember be a blessing. Okay, what I want to do now, I want to talk about a very beloved topic which is something we have the opportunity to do every single week and perhaps because of the fact that we have the opportunity to do it every single week, I think that actually makes it more challenging in many ways. Okay, it's a very timely topic and that is the recitation of kdish and specifically before the kdish the paragraph of we're going to talk about as well. Now there's really two reasons I chose to talk about this topic for this week as you can imagine. One of them is >> right very good this week. Okay, we have the paragraph in our para para and uh but the truth is that's not enough of a reason to warrant talking about it today because if you think about it the Mishna Brewer writes is an introduction to Shabas he says shabas is actually mentioned 12 times in the Torah 12 different instances 12 different references to shabas in the Torah direct references which makes it one of the the greatest number of mitzvot that we have mentioned the greatest number of times mentioned of more than almost almost any other mitzvah in the Torah which is very interesting fact, but you think about like kash, right? We spend so much of our time focusing on kashut. How many times is kash mentioned in the Torah? How many times is kash mentioned in the Torah? Only three, right? But shabas is mentioned 12 times. A whopping 12 times. And shabas makes it into the debro which we don't find by any other. It's the only one of all the mix into the ten commandments. So unquestionably Shabbat is at the top of the the list in terms of importance and the Mish writes that he says we know there's 248 limbs the person has in their body say there's 248 limbs a person has in their body and each mitzvah correspondingly we have 248 positive mitzvot and therefore each one of the positive mitzvot corresponds to a different limb. So which one says the which one of the whims corresponds to shabas? Which one of the positive means what corresponds to shabas? He says shabas is the heart. Shabas is the heart. We can't go without a shabas. It can't be that we we have a you can't live without shabas. You could live without a finger. Okay. So meaning if you don't perform one mitzvah for a little bit, you'll get by. It won't be the end of the world. You should perform all the mitzvot. Obviously they're all important. But if a person can could strictly speaking live without a finger, you could get by. Shabas, you can't go by without a Shabas. Shabas is something we need. It's something we have to always be thinking of. And I think it's important that we spend the opportunity uh today to talk a little bit about what Shabbat means to all of us, the importance of Shabbat, and specifically what we're doing as we start Shabbat and we recite the Kdesh. So without further ado, let's begin. But this should be a very familiar text. Okay. I'm going to ask a very tricky question. What does the word mean? How do you translate that word? >> Finished. Right? So simple explanation simple of the it means means to finish. Now we're not getting into all the grammatical details here. Who finished, right? Or what perhaps the deeper root could be. But on a simple simple level means it was finished. It was finished. We'll translate that for now. What was finished? The heavens and the earth. That's a simple that happens to be the word. If you took a very close look at the roots of the word, it comes from the word >> could be co. Okay, maybe. Okay, another similar word, which means longing. Longing, which means the entire world, the entire heavens and earth were longing for Shabbat. >> Sorry. The word like is a related word which means to long to long for. So it's a related word and many of them bring down that this is the one example of how we can utilize the word here that really Hashem really wanted that not wasn't just something that Hashem finished. The heavens and earth were finished but actually means the whole world was longing for Shabbat. So it's not the of the text, right? I'll give you that for sure. It's not the but I think on a deeper level it's something very important that we're able to recognize that we have to also have this longing for Shabbat. So yearn for Shabbat and here we have the word again. So again here obviously the word has to mean complete, right? If you translate it here as anything else, you're going to get yourself in trouble. God finished. Very odd. When did he finish his work? I would have said he finished on the end of the sixth day. It doesn't say that. He finished it on >> seventh day on Shabas. So Rashi says right here, he says that Hashem is not like the rest of us. When Hashem starts Shabas, he doesn't need to bring in Shabbat early. Hashem doesn't need to bring in Shabbat. We do lighting candles 18 minutes or in 40 minutes before sunset, right? We don't see that. Hashem doesn't need to do that. Hashem knows hair of the the split of a hair. Hashem knows exactly the moment Shabbat begins and therefore so to speak in our minds finished his work on us that's what it appears like Hashem rested does Hashem need to rest no so what's he doing so the points out that again the same idea Hashem is demonstrating to us here it's the opposite Hashem is demonstrating to us what we need to do when we observe Shabbat Hashem doesn't need to rest. He goes out of his way to rest. So for us who certainly need to rest, all the more so we need to take out of our busy schedules to set aside time for Shabbat and rest. All the more so it's important. And then we have two verbs here in the next. >> Ah okay. So so separated that's Rash's translation word to you as elsewhere. It means to be separate or apart. Very good. Okay. Sashi here on the spot tells us that these two verbs are actually alluding to a future event. We know when the Jewish people would come to the midbar, there would be a moment when we'd have the and there's we know on the sixth day right on Friday, we used to receive a double portion. So implies from the word like there's a spring of water. It's constantly renewing itself. It's constantly adding more and more and more. So aha when you give someone a bra you're actually what are you doing? You're adding to what we call a blessing that they should receive, right? You're adding to the what's what's due to them. That's a So, how did he bless it? Sashi says reference to the man. We got a double portion. Hashem gave us that double portion. We'd have extra food for Shabbat. Hashem made it separate. In what way is it separate? That every other day of the week, it used to be you'd have to walk outside of your home and look for the month. Come Shabbat. Not that way. You already have the man on in your home. You already collected it on Friday. Okay. Obvious question we have here. What does the mean? Let's translate. Why do this? Why bless and sanctify shabas? Because he rested from all the work which he created which guy created. What is that last word doing there? Okay, so please God, we're going to come back to the end of this year today. We're going to come back to that question. What is that last word doing? Last word doesn't seem to fit and it's not necessary. Okay, what you'll notice is um we have this concept. Uh let's just see who knows how many times do we recite by kulu Friday night after >> very good right so a total of three times right that's correct we recite three times every single Friday night what is going on three times is a lot of times and this is not like a you know a new custom that just emerged all of a sudden this is something which goes all the way back the the already are talking about this at great length this custom it's quoted here in the even talks about a little bit this custom that we have to recite three times why are we studing it three times what is so important about so we we have here in source number two anyone who Friday night and recites The Torah treats it as if he is a partner with Hashem in creation. Wow. If I recite Friday night, I am a partner with Hashem in creation. What is the major what are we tapping into here? How is it I say one paragraph of text and all of a sudden I'm a partner in creating the world. I'm a partner in creation. How could it be? What's the proof? Puku, do not read this text as if it was written, which is how we all read it. Vulu means it were finished. Correct? Rather read it as it's not that it was finished, right? These items were finished. Rather, that they finished. And you'll notice the hint that you're supposed to read it differently is that how should have the Torah spelled this word. Right? What should be the next letter? >> Vavv. What letter is missing? The second VV, right? It's written. The Torah wrote this word missing the second VV. Why is it that we're missing the second VVE here? Should be written ma. You should write write the whole word out. Make it very clear so you won't have any potential misprononunciations in the word. The Torah intentionally omitted the letter V. The Gomorrah tells us so that it could also be read as which means they finished. Who is they? Hashem and us which means we have the potential when we were said to tap into this this opportunity to be a partner with Hashem in >> sense they finish. They finish >> they finish. What did they finish from doing something? We didn't do that, >> right? Meaning correct. So meaning the point is that wasn't finished to that point. We're used to reading the as Hashem finished creating heavens and earth. would make sense. >> Huh? Okay. So, we'll see in the next source. I think it's one of the coming up sources. We'll see. I think someone tap touches on that point a little bit. So, you'll tell me if I didn't answer your question. We'll come back. Okay. Okay. So, hold on to that thought. Okay. So, we have again the ability to tap into being a partner with Hashem in creation of in the name of Maruka. This is the very next statement in the Gara of Shabas. Anyone who dabs Friday night and he recites two ministering angels place their hands over his head and say to him that your sins should be wiped away. You should be cleaned and you should receive atonement for all your wrote. Wow, that's pretty amazing statement. But I have a few questions on it. Right? Meaning first of all this is a reciting from here. Why is it what's the connection between me saying right and receiving this from two angels that I get on my head I get to receive a kapara an atonement for all of my sins. What did I do to merit such an unbelievable braha? I just said what did I do? What's so great? And why is this the braha? An atonement for sins. I can think of a lot of brah. Why specifically is this the braha that we get? you get an atonement for sins. So all the things I can think of a lot of that you're going to give someone. Why is this the Hashem chooses to give us? Okay, so let's look ahead the cobo here. Many have the same idea by quote from the kbo. Okay, this is on he says source three what happens in so he's going through the process and he says afterwards after the what do they do in a loud voice they recite and how should they recite it? So if you ever what's the position we're in when we recite it? We're standing. They all have to be standing. Because this is the testimony key word that we are giving towards Hashem for a creation of the rule is whenever you give testimony you have to be standing. So we actually are testifying when we go ahead and we recite. Now you'll notice many people in uh well actually if you're let's say does anyone here you're still finishing your while the C is going to >> very good. So you'll go you'll see people who miss the opportunity to sayu with others in sh they'll actually go over to someone very often not everyone but sometimes you'll see people will go over to find someone else a partner to recite together with another person because how many people do you need to give testimony to so many people have this this praiseworthy practice to go over and find someone else to testify with them to the fact that Hashem created heaven and earth by doing that by reciting okay so we have this idea of testimony that we're giving we do standing preferably with two people some actually do it with even 10 people we'll talk about later it's preferable to do with 10 people okay we'll see soon I think quotes like this okay but what's the significance of we have to come back to this question and I want to do one more source before we dive in to some of our questions okay this is the the in source number four he says okay who here when they do stand For >> we stand. So why do you so why according to what we said so far why should you stand during the recitation of >> you're giving adus you're giving testimony to Hashem beautiful. So this is one reason now there's an additional reason many have the custom to stand at least for the first paragraph of which is the following. He says I have a question. If you look back at source number one do the words appear? No. So why is it we start with just start by right that's what the Torah >> says earlier say finished on the sixth day. So now we're saying >> interesting okay so Uhhuh. Okay. So the reason people stand for you're pointing out correctly there is a custom that many have Ashkanazi notardim there's a custom that many Ashkanazim have. It's a stringency but they'll stand for the reading of the Torah. Now strictly speaking everyone agrees it's not required to stand for the reading of the Torah. But the Rama writes that Ashkanazim are stringent that many of them will stand during the reading of the Torah. Why is this? because they want to remind themselves of what it was like when we got the Torah and harina the right so for this reason many will stand so you're pointing out well isn't the Torah also adus isn't the Torah also a form of the Pik says Hashem it's reference to Torah isn't the Torah also ad so I think on a practical level before we get into the you know the details about it but just on a practical level to stand for the entire Torah reading for some people is very hard so it's not a requirement it's not a requirement the Rambamites you can sit the you can sit it's not a requirement and And the rights were stringent. Those who have this practice, it's a stringency to stand. But uh but strictly speaking, maybe you're making a good point. Maybe you could add an additional reason to stand. Besides the fact that we all stood at the mountain, but maybe it's also a testimony. So very good. It's a good application of what we said. Perhaps uh the here though he says a different reason to stand not just because of testimony. He says because you should have intention when you say this to hint towards the following acronym shame. If you take the first four letters of the first four words of the kdesh right which is hey which is and and hashim that's a hey it spells the name of so based on this many of the practice they actually stand at the very least for the first four words of kdish not for the whole paragraph right right to the first four words of kdish you're saying hashem's name so it's appropriate to stand during the beginning of kdish Okay. So again, what we're tapping into here is we've noticed two things so far. When we give, we're actually presenting testimony, so to speak. We're testifying to the fact that Hashem created the whole world and rested on Shabas. And secondly, we're also doing when we recite the kdish is we are acknowledging Hashem right at the beginning that Hashem is the source of everything that happens and we say and therefore we we also a second reason to rise during the restitution of kdish. Now there are different practices. Some will sit during the kdish. Some will stand during the kdish. Some actually do like what we do in my house which is the compromise which is you stand for the first half >> and then you sit which is what the practices in many of the shivas actually many many of the shivas will have this practice because you're really getting the best of both worlds because the reasons to stand really are the two reasons I just mentioned which can which apply to the first paragraph. But after that we get to the braot many prefer to sit. Why to sit during the braot? Ah crap. >> Oh, so when you drink, so everyone who can drink though, you can sit afterwards to drink the wine. >> I sit I sit down to take the drink the whole >> right. So some have that practice. Okay. Some of that practice that's on the books too. But the reason the advantage of sitting before the braot is because when there's other people in the room you want to be. So how you co together you have to have. So it used to be they actually lay down right at their meals. They used to actually lay down. Today we don't really lay down when we eat or drink, right? We I think most people sit at the table but at the very least we sit and that establishes that we're all together as a group and therefore I according to Spartan this is actually a requirement therefore I can actually fulfill your obligation to the kdish if you we're all separate we're all half-hazard everyone's standing and doing their own thing so it's not so clear that I can fulfill your obligation to the kdish but if we're sitting together we have we established our established group we're sitting together at the table and then we're more together and then everyone agrees even the sardim agree that you can I can recite the braha on your behalf so this is Many like to sit for the second half of the kdish. Also, it helps in terms of the drinking. Less of a delay. You can drink right away and you're already sitting. Okay. Yeah. Some will actually sit for all the kdishes. Some sparium sit for every many many not all sparium. Many sparium will sit for the entire kdish. Every kdish of the year in the suka pes, you name it. Everything. Shabas. Okay. So, we have to go back to some of our questions. We asked a lot of questions. We're going to try and hit hit some of the answers now. Okay. The main question we're going to address is how is it the testimony that we're about to we do when we say can erase past sin? How is it the testimony can erase past sin? Right? That's the gar told us. So why is that? So we're going to give three answers to this question. The first answer we're going to give is source number five. It's from the shield gi who is of Yeshua Boaz. He's a commentary on the riff. Very famous commentary on the riff. Many people don't know this but he's also the author of the Mishbat which is if you ever want to look up a source in the Talmud you want to look up how we pass what's the rule practically today what do we do you look in the Mishbat he's the author of the Mishbat he's the author of the Torah or which we know it tells you the psukim very often the garra references pukim on the side of the page and you don't know where the pukim are from so he'll tell you look up in the per whatever he'll tell you where it's from that was also the gioreim and he's also the author of msortas So very often the gumar in the side of the page on the top you'll see that it says msuras and you want to know where else this gumar appears. Where else can I find it? So you look in the msoras msuras is also written by again the same guyas. So he was a 16th century uh commentary. And what's amazing actually is that all these works that he wrote this is just his notes on the side. He didn't ever intend this to be published and so public but these were just the little notes he wrote in the margins for himself that he know where everything appeared and where he could find his craft references tools he wrote for himself. He actually wrote a full book of hala that he wanted to disseminate to share with others and that actually did intend to publish and unfortunately what happened it got lost. So the one he intended to write is to publish he didn't get to publish and the one that he didn't intend to publish actually did and that's what he's famous for. It's amazing. He's an unbelievable person the commentary on the riff and uh we many people still learn him today and they benefit from they don't even know that it's from him but everyone should know that he was actually the author of uh all these amazing tools that we use when we study Gumar. Okay. Okay. So he says as follows we have to ask the question what is the atonement of sin right why what's the connection between atoning for sin and he says you can answer as follows when a person recites he is testifying to hashem's creation and if you did not testify what is the punishment for someone who refuses to testify when he knows a testimony, he knows about something and he refuses to give testimony. Ah, the say there is a explicit prohibition in the Torah not to withhold testimony. If you can testify about someone, you know about something that happened and you refuse to testify, you're in violation of this principle because of this. So when you say you're actually wiping away the sin that you would have otherwise committed by remaining silent. We all know that Hashem created the world. But think about how many people there are in the world who do not yet believe this or are on the fence of whether they believe this. Think about how many people in the world are atheists or they they're just unsure or maybe they once believed and now they're again they're in somewhere else. So we have an obligation to always talk about Shabbat, always talk about Hashem created the world. We shouldn't be shy about it. This is our obligation. This is part of our testimony that we're obligated to do. So this is the first answer from the shield giore. Okay. So following along the lines of this idea, if we really take this idea of testimony to the next degree, shouldn't you say then that relatives should be forbidden to testify together? Right? Yet you have in right you have in many people who are testifying and many of them which are relatives. You have father and son sitting together in shaw. How can you do that? The answer is the marsh on the spot says the relatives can testify together here because this form of testimony is not a regular form of testimony. Rather, it's we're praising and giving thanks to Hashem. That's his words. We're praising and giving thanks to Hashem for all of creation. And so this form of testimony is a different set of laws than regular testimony. It's for this reason also that Marshall writes in his he says what's the connection between this time period why is it you get the we could do this any time of week you could talk about shabas you can talk about how hashm created the world today we're sitting here it's a Tuesday morning I can talk about hashem created the world why can't I give testimony today says no because what happened Friday as Shabbat was entering who got atonement during that time period received atonement for taking from the sadat His atonement happened the Shabba is entering and therefore it's a very auspicious time. It's a time we can tap into. It's a time with a lot of potential but we can also tap into the ability that Hashm wants to grant us atonement. Hashem wants to grant us kapar and all we have to do is give testimony. Yeah. Because you need a witness, two witnesses. So if somebody did something and they come and they say I did this, you can't trust him. >> Very good. The very next source addresses your question. Exactly. Look at this. Bring bring this right in here. Says the kavim, this is the second answer to this question. The addresses this point exactly and he says source six tell them the two angels tell him that your atonement you receive atonement for your sins and your before your testimony they're giving because of this a person should think beforehand before they recite the before they recite a person should think thoughts of Why says the is not magic? Well, you just get all of a sudden you get atonement because you said a paragraph. Why? Come on. That's not how we That's not what we believe in Judaism. We don't believe in magic. That just because I said a certain text, hocus pocus, I get atonement for all my sins. That's not how it works. He says, "But what are you doing by giving testimony? Before a person can give testimony, you have to do chuva." I remember one of the first weddings I was asked to be. I was asked to be aid kaducing for it. I was going up to the the stage as I was being calling up a few minutes before and the other aid who was going to go up with me told me you know really this time is the very important time you should do chuva because if you're going to be an aid at this wedding you need to make sure first that you're an appropriate aid. He says do chuba we'll do he says do we'll do it together we did vidi says that's the right thing to do to do chuva. So it says says the kaf the for the goal here the the it's not all of a sudden you say a paragraph and you get an atonement it's that through doing chuva to make ourselves worthy of giving adus that's what enables us to achieve this kaparat and he says apostle if someone is evil they can't give testimony so we have to work on ourselves we have to to build on ourselves to improve ourselves to the level which we will be to properly give Friday night. Okay. You'll notice many people actually they'll actually look at the candles during kdish. Have you ever seen people do this? Some of the practice they'll look at the candles during kdish. Now there's the reason and there's the deeper reason. Okay. On a strictly basics, why do people look at the candles during the kdish? Well, when you light the shabas candles, you're supposed to benefit from the light. If you light the candles in the closets and you close the door, you don't look at them at all. You actually haven't done the mitzvah. Part of the mitzvah is you have to benefit from the light of the shabas candles. You're supposed to look at them. You're supposed to benefit from them. So to make sure at least once in the meal, you look at the candles to make sure you get that's in a basic level why many will look at the candles. Many say there's like a tikun. You look at the lights and actually there's a lot of spiritual benefit which can come from them. And one of which is one of the ideas is that actually helps us achieve chuva. It helps us achieve to become the people we're meant to be. Become the people Hashem intended for us. So you look at the shabas scandals. The garra says banire, right? someone who's accustomed to having candles lit in their home, right? You have you'll be to have children with Torah scholars and it's not just happen stance. It's I think the idea is the Torah Torah or Torah represents the the light represents the light of the Torah and we're tapping into that when we look at the Shabbas candles. We're tapping into the light of the Torah and we hope that'll encourage us to do Chuva and to do what's right. And he said that when you say thinking and I will tell you that I always used to use that time without Yeah, for Sure. Meaning that's why many light specifically two candles also to remind ourselves of the common practice I think for many many Jews is they light two candles. Why can't two one for zakur and one for shamur to remember. Uh I'll just give everyone a word of caution. We're talking a lot about the spiritual benefits of looking at the candles. I'll also speak about the others what you just mentioned now the the benefit of looking in the sitter. What's the benefit of looking in the sitter? Obviously you don't make a mistake number one but also it's very important it's integral to the kdish that we know what the words mean. So a person doesn't know what the words mean. You don't know what the translation is. Then if you're saying kdish yourself, you've still fulfilled your obligation. But certainly if you're saying kdish for others or you're one of the people listening, there's certain phrases if you don't know what they mean. You haven't fulfilled your obligation. So it's important that everyone should know what the kdish means. In my house actually periodically we'll go over I'll remind people this is what the kdish means. We have guests sometimes I'll remind people this is what we're saying. So people should understand you should know what means right? Remembering there's two things you remember in kdish, right? remembering Hashem's act of creation and Hashem's act of taking us out of Mit of Egypt. So these are some of some of the things we have to be thinking about as we say the Kdesh and so even if a person you can talk about the importance of looking at the candles but it's also important that we know what the words mean and think about the words. So if it takes away from your basic you have to also be cautious about this. So there's two sides to the coin here. Okay fine. So let's look one more answers we have to this question is okay quotes here in answer number three source seven he says shabas is very connected to chuva how do you know he says if you look at the letters of you look at the letters of right you'll notice that they have the same root the same letters what >> Identical Right. >> Yeah. So, so it's important to again to to recognize there's a connection obviously between Shabas and Chuv. There's a connection between these two words that we have and it's in it's hinted to in the letters themselves. And he says that's why therefore we have to tap into it to remind ourselves of to strengthen our faith in the creator of the world. And through this we will strive to achieve the all these proper intentions all these proper acts of chuva that are good for someone who recites on Friday night he will merit proper so you'll notice here in the he's actually taking a different standpoint than the was saying you have to do chuva before you recite right to be a proper witness right to correct all your wrongdoings you'll be a proper witness but says no it's the reverse he thinks he says that through reciting I will merit to achieve chuva it's an outcome it's not a it's not an ingredient for chuva rather it's a outcome it's a result of the chuva that you receive chuva you'll achieve chuva through the recitation of so certainly however way you slice it however way you want to look at it I think there's something veryant important here that we have a connection between Shabbat and Shu. That's for sure. Okay. The last thing I want to do is I want to talk about our specific role, our unique role in terms of what we're accomplishing through the kdish. So, so far we've really been talking about the paragraph of which is the first paragraph in the kdish. If a person omitted the paragraph of did you fulfill your obligation of kdish? So, actually is yes. Is yes is not absolutely integral to the kdesh. If a person for whatever reason didn't say it or he talked during that paragraph, you still fulfilled your obligation of kdish. Again, you should say three times Friday night. Many of the bring down there's a concept of say three times. But if you didn't say it for whatever reason, your obligation of kdish still stands what is absolutely integral to the kdish the are very important and therefore you have to hear every word of the kdish. Very important to hear every word of the of the kdish. There are two we say in kdish and then the longer paragraph which ends That's really in a nutshell and that's the most important part. So the gar says as follows according to the the Torah tells us it's the ten commandments, right? You have to remember Shabas. So what does it mean to remember? Shabas to sanctify it. So many people get this wrong. So they think remember means up here, right? Because in English that's how you talk. Remember means in your head. But if you look in the term actually means you have to do it verbally. You have to make mention of Shabbat. Right? Where else do we have this >> right? We have to make mention of a mo. It's not enough to remember in our heads. We have to verbalize those thoughts. Turn them into something that we leaves our mouths. So how do you do that? That when you enter Shabas, you have to do it over a cup of wine. Now, according to the Torah, as we mentioned, all we have to do is verbalize it. So, strictly speaking, a person can fulfill the biblical mitzvah of Kdesh through ding alone. However, Khaz wants to make sure everyone does it. And they wanted to also make sure that we did it in an elevated fashion. So, again, on a Torah level, you could do it just verbally, but on a rabbitic level, Kazal instituted here that we should do kish over a cup of wine. With a cup of wine. So, we actually do both, right? Friday night for those who dab in Marv in the Marv itself you're fulfilling the biblical mitzvah right you have the potential to fulfill the biblical mitzvah of kdish and then we do it again in a more elevated fashion over a cup of wine at the right before we start the meal okay that is a mitzvah dita of kdish that we fulfill so it comes down it's very interesting if someone doesn't say a word Friday night until the kdish for him or for her that kdish is actually a mitzvah whereas for someone who actually ded that might even be only okay which is a very interesting phenomenon I think give a whole on this topic not for right now how can he provide how can the person fulfill the obligation who didn't who is a biblical obligation from the person who only has rabbitic obligation okay we give a whole on that for another time but uh for now we'll just say there is certainly a biblical mitzah which is fulfilled through the recitation of kdish whether it be in your ding or through the over a cup of wine so says the okay there's a few earlier a very important rule. So the says you can only fulfill the mitzvah of kdesh in the context of a meal. This answer your other question not the cont >> right yeah so if you say if you so certainly we're not saying when you just say but for those who have the practice some actually they will say >> they actually will have wine in right uh you know many Ashkanazi I should say have the practice especially in I don't find it really but inart many Ashkanazi schos will actually have kdish with a cup of wine in Friday Right? So, which is very odd because we just finished saying you actually cannot fulfill your obligation of kdish if it's in a vacuum. If you just do your kdish over a cup of wine and you don't have a meal, you have not fulfilled your mitzvah. Sometimes this happens. You have someone who hears kish in show. I had this. Someone asked me this question when I was a show in Manhattan. Someone asked me, they said, "Rabbi, I don't have any wine for kdesh." This is already after the fact. They asked me this the next morning, but they said, "I didn't have any wine for kdish." I heard kdish and sh and then I went home and I had a meal. Is that okay? So what's the answer? The answer is unfortunately not. You didn't fulfill your mitzvah of kdish because kdish can only be done together with a meal. If you have kdish in a vacuum, you do not yet fulfill your mitzvah. Sometimes this also happens shabus morning. You hear kdish right in and you don't eat anything and then you go home. So you have to have kdish together with a meal in order to fill your obligation. If you have a meal or misot also baked goods right then bake misonote then it's in the context of a meal quas meal and that's good enough to fulfill your mitzvah of kdish but to have a vacuum is is doesn't cut it we have to have kish together with food so why is that so the sense is based on the kar of right shall be called shall be referred to as on what's Delight, joy, right? Uh people have different words, but the idea is we're supposed to delight in Shabbat. Shabbat is supposed to be pleasurable, not only in a spiritual level, but physically as well. The Gar explains Shabbat in the place where you're calling Shabbat Shabbat, which is reference to kesh. We call out, we're referencing Shabbat in our words, in our speech, and our language in that moment. That's when you're supposed to delight in Shabbat through eating, having good foods. And therefore they have to go hand in hand. The idea of oneneg has to go together with the ka with the the calling out of Shabbat. So I think it's very important lesson here we see which is that Hashem when it comes to our observance of Shabbat he doesn't just want us to be totally spiritual beings. Hashem doesn't want us to be the love of we're just angelic beings. No, Hashem wants us to take the spiritual and combine it fuse it with the physical. We take something very mundane like a regular meal that we're having and we uplift it with the kdish. People think alcohol, oh come on, alcohol is is not appropriate for Jews to be drinking. What are you doing? Alcohol, it's not appropriate. The reality is what are we doing with alcohol? We take that wine and we elevate it. We sanctify it. We sanctify it with shabas. We're using it for a mitzvah. Now the idea of fusing the physical with the spiritual. That's what wants us to be doing here. That's the goal. So if he turns the last page, we have here a quote from the which is often century master and he says a beautiful idea here. says everything Hashem created in the six days of creation needs what's to make action is to fix to fix it's not done yet it needs a tikun we have to complete it through our actions kilo meaning I would have thought six days of creation it's Done. The world is created. It's perfect, right? No, the world is not yet complete. Hashem didn't create it. The world that we shouldn't need more. Hashem did not create the world perfectly. Anyone who tells you Hashem made a perfect world, you tell them it's not correct. Hashem made us and Hashem asked us to perfect the world. Hashem asked us to complete the job. Hashem created six days and he created man. And it's our responsibility to create the world. Everything Hashem created, Hashem needed us to finish the job, the human efforts, the effort of the Jewish people to tap in to finish creation. It's for this reason many point out going back to the our we asked the question we asked in the very first source. What is the last word doing? to do. Who is to do? Hashem created it. Hashem created us the six days, right? The last day of creation. He created us that we should do that we should act. It's not yet complete. It's a famous story in many sites from Tarnis Rufus. Tarnis Rufus. He once approached he was one of the the uh officers. He approached Rebeeka. Many of you are already nodding. They've seen know the story. He approached and he asked him you he was playing stump the rabbi. So what does he do? He comes up with a really good question he wants to aska. He says what's better man's creation or god's. So without batting an eyeish raika he said man's creation. He was very he was very dumbfounded. He said how could it be? He was he thought how could it be? What was the question he intended to stump him with? He was going to ask well then why are you doing brisa? That was going to be his follow-up question. He thought he was going to say God's creation. Then he was going to ask him so why are you doing brisa? is not appropriate. That's what his his question was going to be. So he said, "Man's creation is better." And he was very he was very shocked that the rabbi said this. So he said he don't why you don't believe me. He says, "Go come back here. Go bring me wheats and bring me a cake." I don't know why he's asking me that. He said, "Sure." He goes home, he brings the wheat. He asks his wife to bake a cake. He brings the cake. Very nice. He comes back to Rebea and Rebea says, "Take a bite of the cake." The cake. Oh, delicious. He said, "Now take a bite of the wheat." He takes a bite of the raw wheat. He starts vomiting. He can't help it. He says, "Now I ask you, which is better, man's creation or God's?" This is the idea. We are partners with Hashem in creation. Hashem created the world, but it's not perfect. He created us, and it's our responsibility to finish the job. We'll end with the following last source on the page. This is from the BLSA, a beautiful piece. He says, If you look back at the very beginning, we asked very important the it's actually not from the very beginning. This is a different about shabas. The Torah says what should have the said what in six days Hashem created. We just we gloss over this because we're so used to hearing it. It says, "Why does the Torah not say in six days created?" It just says six days made. Why? Hashem only created the first six and then he created Shabas through our proper observance of the tapping into the Shabas. How is it the next six days are created? Through us. Through our observance of Shabas. When we properly observe Shabbat and throughout all the generations. When we properly observe Shabbat, we are going ahead and rebuilding the next six days. Anyone who goes ahead and properly observes Shabbat and recites it's as if you're a partner with Hashem because Hashem started the job and by us observing Shabbat by us reciting the kdish by us reciting we are becoming partners with Hashem in creation and going ahead and continuing and continuing and continuing throughout all the generations to create. So I give everyone a bra that uh we should be z through the proper observance of Shabbat to continue to uplift the world to become partners with Hashem and creation and we hope and we pray that the all the world should recognize Hashem as the creator of the world. First time I had the pleasure of hearing