B’Motzei Menucha (Slichot) | Rabbi Dr. Aaron Adler | September 3rd 2025

Michael Kronberg Leishma Sharon's father Shimon Mai burstand yard site is the sixth of Elul and um this this all the shirim today will be dedicated in brother Bergstein's me memory and this particular share continues as last year in memory of Alisha Frist Elishva sim zman which her second yard site is today I believe. Um yeah um I also just want to say a word sitting in the shul of um the illustrious Rabbi Barl Wines the Quran of Raka who came in aliyah 1997 and had a great history of rabbitic activity and communal activity before his aliyah which included at one stage one station uh the head of the uh Kashwut and the OU um very very important important. Of course, he was a sh rabbi. He was in in Florida, but many people remember him from my um setting up yeshiva, yeshiva gdidola there. Um he gave to Raonim a big and then he came here in 97. And I also say that he had the wisdom to know when to step down here at the right time because there are rabbis who we know who just don't know when to step down. And um and then it cost them in terms of their prestige because you certainly you run out of gas at a certain age and uh it's it's just you just have to give over the the mantle to someone else and Rabbi Wine was wise enough to do that here. I'll just say a word. I mean there were many beautiful espedim at the Levia and during the Shiva and so on. But um one particular anecdote uh that I think would be appropriate uh I know that Wine used to say and many of you have heard this often enough that Rabbi Wine was a storyteller among other things and he said all my stories are true. Some happened the others could have happened the rest should have happened. So so this is a story that either falls into one of those three categories. when they were building the bet midash in Muny for the yeshiva gdola the um there were contractors and it was a woodframe building and one contractor guaranteed the wood for 90 years and then comes a second contractor and he guarantees the wood for 400 years Rabbi Wine says I'll take the first one so they said why should you take the first one he says I don't want to have Jews in my in 400 years and I like that I like that a lot but she understood that as as a Jewish community even a Torah committed community a kedi community it was it was everything my became but says I don't want to see this in 400 years I want to see them init and um that that was the way he thought and he he was very very very much pro that um which is happening there so that doesn't mean he didn't have criticism of things we all do and that's you know part for the course but um but you know he He he did make time for aotted time in his lifetime to rainate here init and here inim and it was in fulfillment of a life's dream and uh he was an inspiration to me personally as well as one of the great mentors that I had in life in the rebinic world a week from this coming mabat ashkanazim rolled out with umot is an interesting phenomenon. We know that the um there are three different customs with regard to the duration or amount of time that we dedicate for before the have the maximum they begin already began on or the day after and basically they're saying for 40 days from the entire the entire duration of and then the 10 days of that minhag is explained by Rabiako Ben Aer who's known as the T um in the end of the 13th century as based upon a medish that Mosher Rabenu receives the uh second set of loot or the instructions to carve out the second set of ones because Mosh Rabenu goes up on Hari on which is manmatanu but he takes him 40 days and then he comes down on 17th of tamuz and everything crashes including the loot because of the agelah the golden calf then the next day when kadu threatened to annihilate the entire people and start again with moenu gives an ultimatum he says you know if if these people are going to be off the off the radar I'm out as well and he he prayed for 40 days again on night from the 18th of of until the end of and that culminates with the where says chisel out the second set of the and and they do a rerun of the 40 days on night it culminates with yamipa and in yamipa mash rabenu comes down with the second set of the luot so this 40-day period of bos rabenu receiving the luot for the second time is now uh becomes the 40-day season for and I'll say a word about the which there's a many many advantages I don't know how many of you have experience with the but every single day it's the same thing and every single day there are putim there are poems that are relatively easy for anybody who has basic knowledge of Hebrew to stand uh and and they are repeated and the nigim they are the same every day and every day when they say the 13 they're blowing the at that time it's a very very moving where nobody comes at 4:35 in the morning so that the kazin should finish up in 15 and a half minutes nobody's running the 100 mile there marathon for a gold medal it is said properly, it is said slowly, it is said emotionally and usually allocating about an hour for the saying of the channel. One man said it one man said it >> right. So right so it this was done because in yesterday year not everybody had a book. So the the kazin is really the performer if you use that word. He's the one who's saying it. But but the nigun are there to have everybody join in. So it begins after the saying of ash and we'll say a minute a word about what this is all about. There's a poem. What does that mean? means man benadam wake up call for petition for your fornim this is phrase is lifted out of the book of yonah in the book of yona where yona goes on the ship fleeing from Erit Israel and basically what he's trying to do is escape from the frequency of prophecy because there's only nvu in Erit Israel and not Yona is told to go to Ninve and deliver a very very short brief message in 40 days everything's going to be turned upside down because they are they are wicked and Yonah doesn't want to do it and the reason he doesn't want to do it is because Yonah understood very well that sometimes our right to Israel is not so much because we're the good guys but because the others are infinitely worse than we are and if you recall back to parhat Abrahamu was somewhat concerned. Why should he wait 400 years for the descendants to enter Erits Cananan? Why can't we just start right now? And Kadoshbu tells him kilo shalem the sins of the Amorites were not matured enough. They have to sin a little bit more in order for a kadosh to from a ethical point of view drive them out of Israel. They're not ready yet to be driven out of Erit Israel. Yona understood that sometimes we are here in Erit Israel because of on our merit and sometimes we're here because of the the demerits of the other side. And he knew very well that Israel inherits Israel didn't really deserve to continue to be there except that the Ashure nation empire they were worse. And because they were worse, so relatively speaking, we were better and we were here. Now, can you imagine if Ashure, Ninve is Ashure, the capital of Ashure, if they do Chuva, so if they do Chuva, then the balance is going to flip in their side, the Ashure side, and means it's going to register negatively on our side and we're going to lose Eit Israel. And therefore he feels that history is going to remember Yona as the great traitor as a bogate as a traitor to Am Israel. He was the one who brought down the 10 tribes Malut Israel in the northern part of Arat Israel. He doesn't want to do it. Now he knows very well that a na'vi a prophet that refuses to fulfill his his messenger his his job is is a capital punishment offense. So he flees to escape the frequency of prophecy and figures all right I'm out of the pale and will leave me alone. Where is he going? He's going to Tarsish. You know what Tares is? It's the it's Jubala. It's the end of it's the end of Spain where afterwards you fall off because you know they didn't know yet like Mellin that you can continue going and get to to Eritrol the other way. They didn't know that yet. So he wants to go to Tarish. He wants to go the furthest part. If we would write that today you would say he wants to go to Mars. That's he wants to go to the furthest place that a human being can actually reach. And um and a kadoshu sends a storm in the high sea and teaches Yona that even without prophecy he can get you. he can use the laws of nature and um of course they're all panicstricken on the boat and they're all praying to their gods and Yona goes down to the belly of the boat and we read this by Kipa and you know it's not exactly uh Schlavund you know now now is the afternoon from 2:00 to 4:00 don't do not disturb I have to take a nap he goes down because he's depressed and he's withdrawing and he goes to sleep and the and the the sailors go down and they say benadam malikan Excuse me, sir. Now's not the time to sleep. Now's the time to call your god. And they wake him up and they jolt him. And he admits that he is the one responsible for this whole storm. And he says, "If you just throw me overboard, everything's going to be fine." And they don't want to do it until they're convinced that they have to do it. And when they throw him over, the storm, you know, resides, you know, just uh takes takes over. it just uh winds down immediately even and so on. The Spar didn't pick up on this idea because the Rambam tells us that even though the blow of is a mitzvah in the Torah. So Ram says even though the is in the Torah is there's actually an illusion to this idea and that is wake up from your sleep wake up from your slumber slumber and um that means that every single person is in a spiritual slumber And that's what a sin is. A sin is taking a break from God and going to sleep. And rash we are jolted with the chauffar to wake up. And this is a message of yona of and that's why the sparum open up their with this loin. Now is not the time to sleep but let's wake up. It's a wakeup call. Is a wakeup call. Furthermore, you're getting now the pages. So, source number six on the second page. Source one side should be the uh the poem that we're going to do today and next week I I guess. But, um source number six, there's a side of sources and as Rambam of the laws of Chuva. And if you just look at the last three lines where it says um the Ram is talking about the 10 days between and he says the the idea is that puts everything on a scale on rashashana everybody goes on the scale and he's not taking our weight in pounds or kilo he's taking a a a weight of mitzvah and a veris and it's going to somehow you're going to have more mitzvot or and hopefully less aot sins and that should work in our favor on Russia shana but what happens if it's the other way around more than uh mitzvot then it's not going to fare out well for us for the next year but you also have a scenario of 50% % 50% and the Ram tells us rashashana to yum kipa is a time to somehow uh tip the scale in our favor and therefore we have a program of upgraded mitzvot during the 10 days between rash and he says it in these last three lines we increase our giving of increase our activities Yet there were things that were spelled out even in a very practical way. I remember where there were many people and they were certainly covered by halaka who drank milk and had milk products that weren't necessarily of Israel. They were kosher but it wasn't that it was called Israel. But Feratuva were careful that they only brought in of Israel into their homes. Um I I I recall back in 1985 when I was with my wife in u in vacationing in America. We were here already. We had a SIMA. We had a family sim. We didn't just go to America, but we had an extra day or two. We went up to the Catsklls, the Holy Catsklls, right? And um there was a was hotel there. Um and we're sitting around the table by lunch and everybody's introducing themselves. Um and I had my offduty sign. You know, I'm not here to badger anybody about aliyah. Just so this couple's from Boro Park and this was from Flatbush and they were from Flatbush and they were from Boro Park and they were from Flatbush and we were from Bereva. Bereva, you know, they almost fell off their dunkey, you know, the their camel, you know, the BV. what's beha so one couple decided very you know to explain I didn't say a word to them they explained why they can't come on aliyah they heard it's very very difficult to be mak to be careful about in Israel I looked at him I couldn't believe what I was hearing I said you know here in every cow goes to the mikvah in the morning there's no such thing as fresh milk that's not there are confectionary products that are brought in that have akum and And it says on it on the label, fine. But the basic milk products here, I said, "If I solve your cottage cheese, you're going to come in aliyah tomorrow." I mean, I I thought I heard every legitimate excuse, but this was this didn't just take the cake. It took the whole bakery with it. I mean, it was just it was unbelievable. So, some people used to be careful about that was one of the things mentioned in the so upgrading and so on. So you try to tip the scale. And then he says in the last two lines on source number six, people would get up in the nighttime in the during these 10 days. Does that mean there's a siren? >> No. >> The possibility of an alert. So what are we supposed to do? >> Okay. Well, no. We're going to wait. We're going to wait until if there's a siren. We'll wait. We'll wait. Okay, we'll wait. We'll wait. We'll wait. So, what it is is the are calling people for that's what it is. But they're just three hours late. Four hours late, actually. [Music] >> Okay. Everybody's going to get that. Uh that that just tells us that we should be on the alert. Okay. Just be ready. There might be a siren. If there's a siren, we're going to slowly Nobody's going to rush. Okay. We're just going to walk downstairs and uh to the safe area. Okay, everybody. Some phones coming in a little bit. Okay, everybody's going to get it. Everybody's going to get it. That's all. That's all. Until there's a siren, we can continue. No, not the panic because we've had these things already with no siren. That's all. This is just a, you know, just an alert certain signal. That's Yeah. >> What was that? Which hotel were you at? >> It was called It wasn't one of the big famous ones. Um, I'm not even sure it exists anymore. It was said though was a little fumy hotel. Okay. Well, whatever it was, whatever it was. >> Yeah. The the uh it was in Woodm, not Woodmir. >> Woodburn. >> Woodburn. Woodburn. Woodburn. Woodburn. Yeah, it was in Woodburn. Yeah. Yeah. Anyway, the Ram tells us that for 10 days of people would wake up early during the night time. This is important during the night time and go to and say which means of supplication. So until the break of dawn which means the Ram is telling us two things. The framework for is 10 days. Ram doesn't know from 40 days even though today it's avari custom for the 40 days of it the Ram didn't know about it neither in Spain when he was young nor in Egypt when he's later in life the um it kicked in a little bit later in history and then became very very uh accepted amongst the adotra the only ones who've maintained the Rambam's very brief 10 days were the ammonite community and I say the Yemenite community half the ammonite community because half the emite community ultimately adopted Rabos Kairo's shenanor but the other half that was Ravi Kapak's community stayed very very uh firm with the Rambam and whatever the Rambam says that was it and so on and therefore the community the emite community of the Rambam um they that's held with the Rambam they only had a muva the days of that's number one. Yeah. >> Why did they >> We're going to get to it. Okay. Okay. So, the idea was to begin the optimum time for saying of as the Ram tells us is about an hour before the break of dawn. So, it's still nighttime outside. If somebody didn't have my with you could still do it. So, for today's purposes, it could have been about 4:30 in the morning, pitch black outside, right? Still dark cuz I actually checked the sunrise today was 6:15. Uh, the earliest time that you can put on Talison's fill in was 5:25 and Amura Shakar was just a little bit before that. So, we're talking about 4:30ish. This is the time that the spares this morning got up to say. And the was said until the break of dawn and then they would davit you know and so on that that's how the day started. This was the optimum time and the sparm are actually one of the only ones who still do it even though Ashkanazim will have in a week and a half's time and um and very very few are going to say at 4:30 in the morning. When will Ashkanazim say? >> So I Okay. So, that usually means a siren, but I didn't hear. >> But I didn't hear a siren. >> What? >> It's pence line. What happens is it's broken up into different neighborhoods. And until you hear a siren, you don't have to budge. That's all. That's the those are the rules. That's the >> the um >> Okay. What are you getting? Just getting the >> we all live in different places. >> Okay. Okay. The um right so we we just talked about uh the Jewish community of Yemen. So that's going to protect us from anything that comes from Yemen. Right. That's all. So why the nighttime? So Ashkanazim actually had something interesting. They picked up on the Rambam 10 days of of chuva except they abbreviated it abbreviated it did not have four out of the actually I'll qualify this the 10 days wasn't really 10 days but because the Tuesday of rashash is do we say does anybody say on rashash shana no we have long dvening but it's not and then the shabbatu There has to be a shabas in between there 10 days and there's no there either. The Ram didn't believe that. He believed that there were 10 days of including the first two days of rash including Shabashu. There was and and so on. That was amazing. But nobody does that today because yam shabas shabas. But then there was a further idea. There was a group in the 13th century in Ashkanaz known as theid Ashkanazid not to be confused at all with the moderndayic movement of the BMT of until this very day. See the Ashkanaz were great great who took upon themselves all kinds of add-ons of upgraded type of observances that never really caught on by most of the people except for a handful a handful of customs handful of customs of Ashkanaz somehow integrated and made it into the mainstream of Alak. So, some of you may have heard of the fact that if somebody's getting engaged to a young lady and they find out the young lady's name is Sara and um and and and this's uh mother's name is Sara, don't marry a girl who carries the same Hebrew name as your mother. You may have heard this. So, some people are very strict about this and if they're in the making business, they don't even go to first base on that kind of a shiddok. But if it's uh a scenario where is brewing and then all of a sudden somebody wakes up and says hey you marry Sor your mother's name is Sah. So what they usually do is they'll add a name to the kala. So they'll go to shul and say a special mish of adding of name. So her name is Sorala. So samala is not sor and so on. Okay. And the more strict will try to break up the and say so this is something the question is why did such a custom even enter? What's the difference if the your wife's name is going to have the same Hebrew name as your mother? So some say that it has to do with because you're not allowed to call your mother or father by their first name except you're going to call your wife Sah. So, and if your mother might be in the house, you know, it might appear as if you're calling your mother by her name. And that's um that's not that's inconsistent with the laws of that's one reason. A more farfetched was that in the home where sometimes the young couple lived in the home of the parents and in a pitch black situation at nighttime the the young man is going to call out for his wife and the wrong sorrow is going to come as you're laughing but this was what was a concern of the Ashkanas and they said don't marry a girl who has the same name as your mother. But anyway, so some communities still have this custom until this very day and some don't. Some just don't and it's as simple as that and so on. But there were other customs of the Ashkanaz. But one of the customs of Ashkanaz was that they actually fasted every single day of like Ramadan except of course they ate at nighttime because you can't fast 10 days in a row. Except there's one catch. There are four days in their chuva they allowed to fast. The first two days of rashashana can't fast the shabashuva you're not allowed to fast and kipah it's a mitzvah to eat that's one of my big hummus you know it's a bit mitzvah to eat on kipa so four 40% of you're not allowed to fast so what did they do they moved that fast back by four days and they said so here is where the Ashkenazi idea came in that we actually have the Rambam's version of 10 days of minus the four days that you're now allowed to fast added four days before. Okay, four days before is four days before. And now comes from another angle, another idea. If we're going to say for four days before rash, let's always begin on a Shabbat. Okay? Now if you start on m Shabbat that means if rashana comes out on a Thursday then you have your four days of because m shabas means Sunday Monday Tuesday Wednesday fine Wednesday is rashana but rashana doesn't always come out on Thursday right a bufferish of Jackie Mason Jackie Mason once said did you ever notice rashashana never came out on time one day it's early one year it's late right never came out on time the the uh because people asking if it's early September or late September. So I I had this once in a store in in Flatbush when I overheard I I overheard two people in January asking when does Rashana come out next year. So I looked up and I said the first of Tishay and the guy said thank you very much. It always comes out on the first of till he realized what the answer was right first. So the um the the idea was that if Rashana comes out on Shabbat, okay, so that year there's going to be six days of because it's always going to start on Sunday. And if Rashana comes out this year on Tuesday, first day Rashan is Tuesday, which means error of Rashana is going to be Monday. So you don't have a requisite four days before Shabas. So we're going to be saying this year the maximum Sunday, Monday, Tuesday, Wednesday, Thursday, Friday, Sunday, Monday. The maximum is this year. This year well maybe there are many a wrote uh to atone for but so we have to have a lot of but that so the question is why did the mat shabas come in if you have an idea of four days before rashashana because they want to make up the four days that you don't fast from rashashana to yipa. So four days is four days. So why have more than four days by insisting that it always starts on on Shabas? So what's so special about mo Shabbat? So let let's say a word about this when we talk about mo Shabbat. So the original time framework of it was an hour before the break of dawn. But then comes the cabalists. The cabalist introduced an idea that the optimum time for is midnight is midnight. Now midnight doesn't mean 12:00 on your clock. It has to do with relative hours and it has to do with the division of sundown to sunrise divided right in half. And now you have summertime to add to the idea. So midnight is going to be approximately 20 to 1 in the morning. 12:40 in the morning or 12:35 in the morning will be So they're going to be places in a week and a half's time that are going to say at 12:30 in the morning. Now I remember growing up in Barak and going to hear Mosha Kusvitzki in 1962 63 and 64. I remember hearing Moshikitzki uh and he would say from 1 in the morning to 4 in the morning because you know in America Sunday is Shabbat sheni golot right you don't work on Sunday so you can run the for three hour three hours and 1700 people came to hear it place was packed >> and didn't leave and didn't leave exactly and it was a production the Um so that's the of uh of of of the midnight but then modernity started entering into the picture modernity/convenience and saying people aren't coming to shul a lot of people are missing and they weren't saying it Sunday morning because the shoos were running it at midnight so he started running it earlier earlier 10 11:00 10:30 10:00 and now you go to many many shs and you're going to see that the for Shabbat it's going to be at 10:00 or 10:30 for that man whatever so Feinstein already has a chuva response are you allowed to say is at 10:00 at night why what's the question from aic point of view there's no issue whatsoever you can du whenever you feel like but there is a cabalistic idea that from sundown down until midnight. It's an inappropriate time to bang on the doors to God with with inappropriate. It's a It's not what's called an eight. Yeah. >> The event that ended, right? The event that didn't start has ended, right? The event that didn't start has ended, right, we didn't move. the um the idea that um uh the the the from sundown until midnight is not called at raton has roots in kazal. It has roots in the even though I mentioned it's a cabalistic idea which means it could be from the Arizal late middle ages up until today have picked up on many many of the uh cabalistic ideas but the Gabbar tells us something fascinating about melik that had an alarm clock. An alarm clock what kind of alarm clock was it digital? I mean uh what exactly do how did it work? Battery operated. It was a harp. It was a harp that was stationed at his window in a certain angle that when the wind blew at midnight, he would wake up. He would wake up and start saying and he said that he was better than all the other kings. All the other kings slept late. And that's a with regard to what is called for purposes of uh of of um of getting up for in the morning. So the Mishna says you can say it until 3 hours of the daytime because royal family people they slept late. They didn't have to get up first thing in the morning to go to work. So they were able to sleep until 9 10 o'clock in the morning. So that's called so you can read till that time fine the um the idea of uh of of the morning. So says the gentile kings would wake up deep into the morning. I would wake up in the middle of the night and say to him, as it says into wake up my honor, he's talking to himself. It was the harp that woke me up. That that alarm clock, I will awake in the morning. I'm up already. I'm up already at 1 2 3 4 5 in the morning. I beat the to wake up. So the cabalist said this is the time to turn to at those hours from midnight on and they introduced the idea that not just the first one but every night of is said at midnight. So you have now you have the custom of about an hour before break of dawn what we call ashore taboker. Then you have the cabalistic idea of having at midnight. And then you have the watered down Ashkanazi custom that says, "All right, we're not saying for for uh 40 days. We're saying in accordance with the Rambam's 10day schedule, but we're not going to say for the four days that we cannot fast. two days Rashana, one day Shabbat Shuva, and one day, but we'll add on, we'll tack on an additional four days before Rashana, provided that we can start on M Shabbat. I didn't explain why why that's important. We're getting to that. provided that it starts with mut Shabbat and if rash doesn't fall out on a Thursday in a particular year we'll still start on Shabbat and we'll continue saying for six days seven days whatever it is that we'll say of a particular year but we will say for the first time on at midnight in accordance with the cabalist but with regard to the rest of it we'll just tack it on before shakus whenever ever we're ding shakas which means if it's a 7:30 minion so they'll tell people come for at 10 after 7 and we'll dedicate 20 minutes to if it's an 8:00 minion come at 10 after come come at 20 to 20 to uh to 8 and we'll say and if you go to the katamon for the 10 in the morning minion you'll be saying at 9:30 in the morning and so on I got news for was never made for daytime hours. It's always a nighttime and we're going to see why in the poet poem of the first. Yeah. >> It's a raam uses the word. The whole business of is an upgrade of our because in the days of let's just call it big time. We want to tip the scale just in case our chart our personal chart is um limping towards the aa side. You want to somehow tip the scale. I mean so much so you know there's a custom that we know it's it's more than a custom of kdoshana that we say after also it's a matzah shabas type of thing but doesn't have to be matzah shabas. Um there's a custom that foresh which is rash we wait with keshana to left you walk out of sh after yam kipa you feel you're completely clean not one of start with a mitzvah of kdish lavana you know the vnagoy was against this min right here in this neighborhood down the block which is shared shul based on the vilgoy men why wait until after yippa to say kdesh lavana. Maybe kesish lavana is going to be the one mitzvah that's going to tip the scale. So why wait? You can say it after the third of the month, the fifth of the month, the seventh of the month. You can get it in before yam kipa. Why wait till the 11th of the month, which is more say >> it's a it's a not just a min. It's a >> no is known. Of course it's known if it's in the for sure says do when you see you're supposed to say the and the Ram says immediately after Ram didn't know from the third the seventh. He didn't know from that. The cabalist wait till the seventh. There's no question they do it but they may not do it shabas. That's an Ashkanazi thing. But uh for sure, but the idea of delaying deliberately delaying it until after uh uh Yamipa was Die Hard against it because he says we're looking to upgrade our mitzvah chart. So why should we delay a mitzvah? That's why some people start building their suka before Yum Kipa because maybe that's going to be our one mitzvah that's going to tip the scale. So we're looking to upgrade. So that's what the Ram says we have upgraded and the upgraded is called and that's where the whole discussion began. So where does the Ashkenazi idea have that you know that we start on Shabas? Why did that kick in? Where did the mo Shabbat idea come in? And I say again, the Ashkanaz to say it on Shabbat at midnight was in conformity with the uh with the cabalistic idea of saying every night at midnight except Ashkanazim just picked it up for the one time and it becomes type of an attraction and now in the last for sure last 50 years that midnight has been watered down to there's a minion at midnight but there's also at 10:00 or 10:30 which draws the largest uh crowd and then kick you know as a correlary to that there going to be many shs that will sponsor the entire week and including muva at 10 p.m. like they'll make a a my at a quarter to 10 or something like that and then they'll say so it's just become acceptable and Rosha Feinstein raised this whole question and he said that there's no prohibition to saying before midnight um and even on mut shabas that's what he really was kicking around the idea mat shabas actually has a spirit of shabas there is something about mo shabbat the idea of malava de mala Some people see it as a sudat Shabbat even though it's after Shabbat. Do you know some people light candles by Mala? It's it's it's a bonafide sudat mitzvah. And do you know that there are some that say that in the three weeks before at least before where you can have at least one Shabbat of not the nine days. You can have two shabbat not the nine days that the mala of the three weeks you can have music. You can have music because it's audit. It's a sudat mitzvah. And so there's something about that's very much a a spirit of of sim and and therefore it may not sit well with because is a type of that's supposed to bring out the tears. It's supposed to be a tearjerking type of of a serious nature and may not be appropriate for the hours after Shabbat, but Raasha Fshin said, "All right, you know, we're not there. Most of us aren't breaking down and crying during and um so so he begrudgingly gave a green light to a tenant at night, especially he felt if the local rabbi felt that people wouldn't be saying at all. So it's better to say is at 10 o'clock at night than to miss it. That's the that was his bottom line at the end of the day. So you could see how a pois was working trying to say no but then ultimately saying yes and and then that's what he has for the nighttime. So what does the mutz shamas have have to do with this? Matz shabamas has to do with eloi eloi. Now we sing eloi songs on shabas. But why do we sing elovi songs shabas? The gor says that based on the that's the end of that elonovi is going to appear before that great day. So let's just say a word about that. The Rambam interprets the puk as being a a prophecy for the restoration of prophecy that there will be a day there will be an era of no prophecy. Mali is the last of the prophets. He's in the beginning of the second beta mcdash era. And he tells people his final line is Moshe. Don't forget to remind you of this. So I'm telling you to remember. And then he signs off and he says, so Ram says this is the prophecy of the restoration of prophecy, but it may not be It may be Eloni but maybe somebody else who will be a prophet. And the Braum says there are prophets who there are who say that prior to the coming of Msiah Elo is going to show up. Okay. Ram says it's possible but nobody really knows what's going to happen until it happens. So Ram really believes that the prophecy of of who said is telling us that before the coming of Msiah, there's going to be a restoration of prophecy. Will it be Mr. Elavi himself? We're not sure. There are some who believe so, but there are those who don't believe so. The tone of the Rambam usually suggests a minority opinion. You know, there are some who actually believe this. There are some who entertain this possibility. And we all grew up with this of We grew up with this with and all of a sudden you get a shock when you see this in the Rambam that Alo is going to show up before Mashia. Okay, some think so. If it happens, wonderful. If it doesn't happen, Mashia is still going to come. But let's take the point of view of the very accepted that there's going to be an appearance of Leoi. So the Gmorra tells us that Elio won't show up on a Friday. Why would he show up on a Friday? Can you imagine if Elio shows up on Friday? What's going to be with the chillant? What's going to be with the kougal? You've made all your shabas preparations and it's going to go down the tubes because everybody's going to be in a frenzy and it's going to run outside and run to your and so on. It's going to bust up the shabas. That was the concern. It's going to bust up the shabas. So therefore, Alonavi has news for us. He's not coming on Friday. Oh wow. Sigh with relief. Your chant is going to make it and your kul is going to make it. Okay, great. So when is the first opportunity of Novi is going to show up Shabbat. That's where it kicks in. That's where Eli and is associated with Shabbat. And you have all the songs of for Shabbat. And the idea that this is the moment of the potential for the and what could be a better moment of starting than the moment of the potential arrival of Elio Anavi. So this is one of the reasons that Moz Shabbat was actually uh favored. But it goes even further. So Kadoshu creates the world and Adam and Kavah created on uh day six of creation >> Araf Shabas Shabas right and you know that Araf Shabas was jam-packed with activity theor gives us the breakdown of every hour what went on I mean he's able to impregnate Kava she already has a child a lot goes on I'm telling you there's an actionpacked day what goes on and uh and the idea of Adam and Kava sinning and being driven out. All this happens on Arab Shabas. Okay, so let's just widen the angle, widen the lens to a very very long Arab Shabas. Okay, they didn't make early Shabas that day. >> Must have been summer time. They didn't make early Shabas that day. Okay, fine. However you're going to explain it, but the idea being that Adam sinned already on that Friday, the first day of creation. And what does the Torah say about eating from the day that you sin, your life is going to end. That's what it says. Now you know other Marishian goes on to live for 930 years. That's pretty good. So what happened to kadosh forgave him on Shabbat. But with the forgiveness came some type of punishment that went along with the but it was a type of punishment that would allow him to continue to live. I'm going to give you a example. It's called malot. Malot means lashing. So we don't do this in a bait because we don't have a baitin with the smik of old any longer but um if a person violated a whole bunch of aot many of them so the penalty was malot like wearing shot like eating cooking meat and milk like eating kazer all kinds of aot that if there was a bait and you would be convicted you'd get 39 lashes. The uh tells us malot is actually in place of capital punishment. What does that mean? There's even an opinion that although it's not the an opinion of Tana Rabel that the judgment of Malcot was in front of 23 judges which is capital punishment case even though they're not going to execute but the person on trial should know how serious this is that 23 judges are going to sit on the case. The idea of says don't and you did it your life is now over. But then came the compassionate God and said, "You know what? We're going to give you a few patch and you're going to go on living." That's what is told. You're going to have a hard life the way you're gonna bring out your bread. It's going not going to be a picnic the life outside of the Ganeden, but you're gonna survive. So this was instead of the real punishment of and when does he hear about this? He hears about this on Shabbat. Shabbat becomes a atoning moment, a forgiving moment for for Adam. And according to Kazal, he composes Ms. Morir Leom Hashabat. And what does he do with And what does God do with with Adam and Kabah? The first mo Shabbat the first mo Shabbat. There was no no Kenyon. There was no bowling. There was no ice skating. What? And Adam wants to take out on a date. So what does he do? So Kadu sits them down and he teaches them how to rub stones together to bring out a spark of fire. And he teaches them how to make fire. And he teaches them that fire is not and not it's not it's what you do with it. You can build a beautiful world with fire. It is a source of light and energy and heat. Use it. Build with it. Be technologically advanced and you're going to make a gorgeous world and a productive world. But you can also burn the whole world down with fire. It can become an agent of destruction. And how do we say this on byem? You brought the beta mdash down with fire. You're going to rebuild it with fire. So what is fire? Is it bad or good? It's neither. It's power. It's what you do with it. You can make it into a which is unbelievably important and helpful and positive and you can make it into a hamazik one of the four of primary damages of our votikin. It's up to you and this was a lesson that Adam and Kabal learned right after the first Shabbat and they realized that yomishon is the day of rebuilding the world. And what do we say every Sunday morning? You built the world. We are now entrusted with building our world or better yet rebuilding our world. Sunday yomishan becomes the day of rebuilding the world. When a person comes to kadosh before kipa with a peeka with a package of sins he wants the spirit of yum rishon which is mo shabbat to rebuild his spiritual world and that's why ashkanazam decided that the is going to be on yum rish but it's going to start already at nighttime and what is night one second me and what is nighttime nighttime is when everything is cloudy everything is is chaotic and so on. Galut exile is always illustrated in Tanakh and by Kazal as the nighttime experience and we start in the middle of our nighttime and we ask Gdoshul to bring us to the daytime as the Ramom says until the day is illuminated and that's not just an astronomical fact but it's also a spiritual fact. Yeah. Come. >> Yeah. >> Rambam doesn't believe that. >> No. The Rambam believes that human body was going to die. It just the death was going to be a very pleasant experience of saying goodbye. Everybody's going to know when it's going to happen. And what happened after the sin? It became a tragic event when nobody would know and how it would happen. and so on. Ram says only is and human beings would have died. And the Ram goes so far to say that even in the era of people will die because they necessarily have to die. Necessary have to die. That's the Ram. You don't like it, take somebody else. Go somebody else. All right. I'm gonna collect the papers and we're gonna do this next week because we didn't even didn't even look at the poem yet and we still have time next week because it's still before the Shabbat of Ma. So, this was a little bit of an introduction to the world of Okay.