Bar Yochai | Rabbi Dr. Aaron Adler | May 6 2026

All right. So, as usual, the Shurim are in memory of Alisha Frista. Elva Simma Zman, right? Got it. Say, >> um, in case you haven't noticed, yesterday was L bomber. Hey, [laughter] >> you smelled it, >> right? So why exactly do we have a poem of a lag bomb nature bar famous poem sparadi tradition everybody every child knows this by heart with the melody and the melody is just this oneliner that [snorts] we just played um the first of all I figured is right today's the day after like we could still do this and you know many of us originated from maybe it is jump of Cheney on Lagbo and the other reason is that Torah has no time framework and you can talk about anything about Torah any day of the year any hour of the day but if you want to use this sh in preparation for next year's libmer so next year tshin pay is a leap year so you'll have to wait 13 months from yesterday not 12 months okay so that's the deal number one. Um, this poem was authored by Rabi Shimon Lavi. On the first line of the title, it says 16th century. So, I'll say a little bit a word about the author. Uh, we don't know all that much about him. We don't know exactly when he was born, but we do know that he's um from the tail at the time of the expulsion from Spain, which puts him at the end of the 15th century, being born 1492. Uh and he's he's one of those who's expelled with his family, but he's young at the time. And [snorts] he goes to Fez, Morocco, which was one of the roots of Spanish jewelry after the expulsion. Um at a certain point in his life uh he decides that um he wants to go to Erit Israel which was an obvious option for him. Uh there were others who went to Eritz Israel eventually made it and there was no non-stop flight then from Spain to uh Tel Aiv. It took a long time and Rabio Caro for example was one of those who makes it to Tvat. So he the the route was if you were going from Spain on the uh European side, the boats would be going from Spain, let's say Barcelona to um to Greece and the Greece to I'm sorry, Italy first and then most people dropped out there and then to Greece and then the Salaniki Islands and then Turkey. They made it to Israel. There were those who made it on the north African coast um like the Rambam went to Fez Morocco uh and from Fez Morocco made his way to Israel to Ako except that after half a year he found himself back in Alexandria in Egypt and he lives out his life in Egypt. Um this rabbi shimon lvi from Fez sets out to Israel makes it all the way to Tunisia which is even before Egypt if you know the geography and the main city there Tripoli. The Jews in Tripoli beg him to stay and serve as their Rav and he does and he thought this was temporary except that you know that sometimes the most permanent solutions are the temporary ones and he never makes it out of Tripoli. Uh he dies there in Tripoli. He's buried in Tripoli and so on. And what's of interest is that he brings Spanish minadi to the Tripoli Tunisian Jewish community. And you might say, "What's the Aren't they all Spire?" Nope. They started out as Babylonians. How do we refer to the North A North African Jewish community? Adameisra. One second. Where is East? East of what? The answer is east of Erit Israel, modernday Iraq. Bel. The North African jewelry actually hails from the Babylonian Jewish community and they came via Lebanon. Today there was no country Lebanon until 1922. Don't tell that to the to others that didn't exist. It was creation of the League of Nations in 1922. But it was part of Syria. It was greater Syria. And um there is a city there also Tripoli. It is a port city. And from there they made it to Alexandria to Egypt and went westbound and that was called Mugrabi. The mugra means west. So they moved all the way to Morocco. So they were basically adamisra. Their custom came from Bavl as opposed to the Ashkenazim who originated from Erit Israel through Italy and then moved north to France and Germany. So that's a speech in itself. We're not going to do that now. But the um Rabbi Shimon Lavi, he brings he brings the Min of Spain which had some differences from what already was going on in Bavl and he and he he brings it to the Tunisian Jewish community and he's so uh influential that they go over to Minak Farad. That's a little piece of uh of Hakah Jewish history there. U he's known for two major works. One is um a safer a book about the cabala the safer a zoor it's a commentary on the zor and and and it's called ketamaz and then he wrote this song barai his claim to fame is this song it's just a few stanzas as you can see but it's a song about the personality barai who um is the centerpiece of l bome because of the tradition that he dies on Lag Bare. If you just take a look at the source page after the poem where it says source number one, it's about 3/4 of the way down and it says from the Zohar. So, if you never learned Zohar before, here's your big chance. And it comes from Parhatazinu. And here it's an Aada story about the day that leaves this world. Tana tun al is tough nun alf tana it read reads in the following and that day the was called to leave this world right in Hebrew it they were arranging his funeral rais to his home assembled all his colleagues not his buddies his colleagues and they stood there habazar rablaza rashiman's son rabba and shah kavaya and the others vahavi maliba the the house filled up so we're talking about a major moment with the passing away of Bafakura when he was already uh they took him off the bed which means they're gonna move him he was like suspended in the air. I I'm not going to go into what this means. And uh Shimon. What is this mean? Something and something. I can't translate exactly what happened, but his nishama goes up to Shamayim and a voice from heaven comes out announcing that they are getting together for the wedding ceremony. Hela means the great sima that's always associated with a katuna. There could be no greater gathering of a than a. So they were receiving the sha of in the heavenly uh as a as a wedding as a type of tremendous tremendous and quoting the yalomish which is something we use in our mamm as well and it comes from this poke obviously. Well, what does this mean? It means that something unusual was happening with the passing of Rshimo. And why was it noted that his death day was not going to be treated as a day of mourning of aut which it should have been >> but it was was actually uh celebrated as a wedding day with great simha because something happened on the day that dies and that is that all of the toatas all of the mystical teachings the cababalistic teachings that was engaged for his entire lifetime. I don't know exactly what age it started, but his during his lifetime as a teacher, he taught more about the mystical teachings on his very last day than on his entire life. And it was referred to as the explosion of the orhagan, the hidden hidden light. The hidden light. The hidden light is mentioned in midrash with regard to creation of the world with the with the shemesh and the andim that the kadu created the the sun and there was all kinds of light that opted to hide. So he didn't hide physical light. He hid some type of spiritual light for particular individuals, unique individuals. And here what happened was his students became um uh aware of much of the orhagan news this hidden light more on's death day than on any other day when he was living and hence that would be celebrated and you should know that in the 16th century invat where you have the cabalists like Rab Karu and Rabyakov be rav and shim al- schlommo al-sh and mo al-sh I'm and Schlomma al- Kabat all the great cabalists of Tvat that's where the custom came about to light fires on Lagba Omar it had nothing to do with marshmallows it had nothing to do with you know youth groups getting together and having a good time until the we hours in the morning and had to close the schools because of that because nobody was going to show up the next day nothing nothing at all to that I would assume that if the would take a look at what's happening today and I'll stick my neck out and say all the way to the took place on in Miron this when it was declared off limits because of imminent danger [clears throat] possible imminent danger and to think that to light a bonfire or by is such a great mitzvah that overrides that's called okay no other word for it I don't care if they look like the most religious people in the world and and it was pointed out by people who owned Moshaveim [clears throat] in route between and the people because they were bypassing the police blockades and went through the various uh back roads and and fields damaged a tremendous amount the property and so it was gazel and nezek all in the name of you know having a fire this is a zoro no question about it I have no I have no regrets saying this and and and it should be it should be understood so this and I say if the if the great capitalist of 16th century would have been prophets to see what was going on now I think they never would have struck the match the first time >> thank you >> they never would have struck the match if they would realize what's going to come out of this. I mean it's a it's an interesting menug that started with the cabalists and sometimes cabalist men of kabalim catch fire literally but I'll give you a good one that caught fire and that was the idea that on the first night of their two nights but here in the night of to stay up the whole night and learn to because of tik because to correct what the med says that slept late the morning of the giving of the Torah. So we're not even going to go to sleep, right? So what do they do at the end of the day? They stay up the whole night and during kaduca of musf they're sleeping. That's what happens also. But so these minim was started by very elite, highly spiritualized people and were never intended to become customs for what we call ama for everybody. But okay, ba learning all night not the not a terrible thing if it done properly. And sometimes you go to neighborhoods and you see just the people just hanging around the street the whole night. There's no mitzvah for something like that. So so you have to be careful with the minim. So here you have the the evolution of which traditionally passed away on. So in spite of the autour period of the days of the omare that kick in in ashkanas for sure from the days of the crusades. Last week we spoke about Abraim. So Lag Bulmer is a day off from the day of mourning and it happened to have been my parents anniversary 1945 49 rather and every year in Lagma my brother Sham and myself we would take out the family to a restaurant in Boro Park and and and for $10 you can get a good lunch for everybody for everybody. that included included the strawberry shortcake at the end. It's every year la. That's what we did. Celebrate my parents anniversary, right? The um so let's see what this poem really is all about. It's not an easy poem. We can read it easily enough and uh and I had to spend some time trying to decipher what's the hidden message in this poem. So this is a poem that kids can sing and a choir and so on. It's very nice. But what does it mean? Worthy is you worthy from the word. You are worthy. You were anointed from the word. You were anointed with oil with oil of joy much more so than your colleagues. Okay, let's get this. This is the refrain. You were anointed and already the author is telling us whoever you are, you are greater than everybody else. But not only greater than everybody else, but we're going to assign you status of a coin. Who was Nimsh? Now there were two types of anointment of Cohen of of one is king melik there was anointment of king and one is coadul and kohanim at the beginning the beginning of the service and with aronav they all received sheim mishka some type of anointment by use of oil but the kenado was anointed specially and we're going to see that the coingado theme is from the first line to the last line Just look at the last line of this poem before source number one. Worthy that you were born. He's using the word ashray again. The people who study by you that's the nation. So not only Ashray who you are boy thank God you were born and ashray worthy is that nation it's from asham they are your students the worthy there are going to be those who learn I mean was one of the tanim in the days of Ryaka a younger colleague of Ryaka And obviously he had he had students and they studied is one of the leading of the Mishna and I'll I'll even jump and say that in the zo there's even a claim that in the end of days whatever he said in that's going to be the normative those kind of questions one say those kind of comments um are nonhalikic because in there's going to be a and they're going to decide on everything. But it's similar to against they have these kind of comments and so on. So yeah, >> it says so I wonder if it's referring to so that's why I said it's the second line of the stanza. The first line is They studied by you and worthy are those few who caught a glimpse of the secrets. Rabimo obviously had choice students, prime students who went beyond halaka but they went they dealt with him into the depths of the kabala of the mystical teachings. The the wearers of the koshen, the breastplate of the coingad and the urim vumim. The vumim was that which would illuminate by the coingadole when questioned by a [clears throat] mel a king. Should I do battle? Should I go out to war in a particular situation? So Hakadosh Bahu was willing to grant the mel the inside track that it's a good idea go for it go for it and he would come to the coad and ask such a shila and the batumim would the letters of the varioushatim would illuminate aloh go go go go go go go go go go go go go go go go go go go go go go go up and do battle and so on and here it's that the secrets are being illuminated by this is a type of learning that will deeply connect the person engaged in the study of Kabala with a kadu and that's who was and wonderful that he had students but even more wonderful that he had those who could appreciate that depth the sodote of of the of somebody like who is adorned with theim capability of the koshen And it's interesting that the wears the names of twice in his on his ornaments. One is the koshen where the 12 stones and it says ruain shimon ley and the other are two stones on his shoulder on the on the aphod on the apron and it had straps and it had on his shoulder two stones and in each one there was six names and six names and if you ask me what was the order of the six names not only is it a mit there's six different opinions on how that was I happen to like the opinion who cares what I'd like but I happen to like the opinion that it was the split of har greim and haral the only time you have a split of six and six and it's an odd six and six it's shim le y and binyamin on harim and it's ruain and it's basically the benel and on one side and the ben hash bill and zilpa on the other but that's eight against four two of the ben lea ruven and zulin move over to representing the kalala because they had there were downsides to them that's a share in itself so it ends up with 66 but there are other opinions as to how it was but why did kangad have to have 12 names twice so the answer I believe is because am isel is endowed with a double sanctity this I heard from the ro many times that there's a kaducat of am is that you belong to and there was a kadusha of indiv individual nature between you and a kadosh. It's one-on-one. So the one-on-one is symbolized by the where it's individual names and the aphod it's the effect. So that's why the kangad is wearing both and that's why the poet uses the vumim and the because he's speaking about individuals. It's only individuals unique unique students who are going to be able to delve into the sodote the depths. Yeah. >> So why did consulting and not the ones on the shoulder when he was asking about >> because um why did he ask the um is a personal question >> is it about an individual though >> right >> and okay >> it's individual. Okay, let's get back to the top of the page. So, number one, she is interpreted by the Zohar as being a type of kinui nickname reference to a kadosh. There's something about being anointed with the oil of a kadosh says something very special about him. Notice there's a subtext. This whole poem goes with the subtextes. In case you didn't understand what he said in the first line, he's almost repeating this. The sheesh is a phrase that's used in the inkaw. It talks about the anointing of the kaim and the beta mikdash. And there's some type of a quality of a kadoshul. Who is the as a noun al you were adorned with the tits which was the farhead band that was worn by the coingad and on it it had the words kesh lashem. So here the poet is clearly assigning coening status to he is unique. Every generation has one coing what every generation has one figure who's going to represent the coadul and in his generation it was what does it mean? So if you look at the um the sources down below. So let's look at source number two which is from you love justice and you hated evil therefore God will anoint you. So you see where the poet took a cut and paste out of this from in that very first line that it has to do with a person who loved sedc and aboard uh Russia and we're going to see this is a quality of as well and then in source number three you have the nezaresh which is what the coadal wore and it said on it kesh lashem and it's source Number four, something out of the blue. Wife dies. So he is in mourning. Now we know that there are there's a written law and an oral law. E to B means it's oral and certainly until the days that the tosh was written later of the bay written down a little bit and then finally codified as Mishnay it was still an oral tradition yet here and there there were oral traditions that surface in Tanakh because it's part of the narrative so it's not that a thatal would say ah we derive the following from this doesn't mean manufactured that was was there with us from days of as an oral tradition for example by it says there's a concept of Shabbat those are Shabbat add-ons to the biblical Shabbat of the and Shabbat and so on so it has to be defined what do you do to fulfill Shabbat and Shabbat. Fine. That's the Rambam 30th chapter of Shabbat. You learn that. But it's an addon. So what does that mean? Yes comes along and tells us the Shabbat Shabbat. No, no, no, no, no. There was Shabbat and Shabbat way before Yeshua from days of Rabenu. But when Yeshao is now talking about what Shabbat's going to look like in the end of days, he says it's going to be this, it's going to be that, it's going to be this and that. and includes things that were known to am Israel from the world of the oral law. So now it becomes upgraded to Tanakh but nevertheless there's still it's not it's a law of that now finds expression in Tanakh. So too with the laws of mourning, we learn some of the laws of aut from the sukim that were revealed to to pass upon the passing of his wife. So it says the following mim that is to say the um you shall remain silent. You shall remain silent and that's a hala in sitting Shiva. The people who are sitting Shiva are actually not supposed to speak. So one second we've gone to Shiva visits. People speak. Well, what are the aim allowed to speak? Two things. One is they're allowed to ask questions in halaka pertaining to evil which I can tell you from many years in the raven. It's an area that uh many of the uh people even very devoutly religious people don't have a clue about because they don't want to study the laws of a because of so comes to they're sitting sha for the first time in their lives. So they ask questions that are essentially alet questions basic elementary questions. The second area that they're allowed to ask talk is hespit to eulogize and that's what a veil are supposed to do in the sitting shiva eulogize not a formal speech that you have at the leva eulogy means talking about the biography of the person the ups and downs what we can learn from them you can use uh photo albums and recordings and whatever you use as as a as medium to to get the story out but that's and and to listen to people who contribute to upgrade the Levia many the hespid rather many times people sitt in Shiva oh I never heard that you know really my mother did that my father did that happens all the time because they hear from people who knew them out of context of the home and they knew them at work they knew them here they knew them and and and those things come out at at a shiva that's called hespit so how the kids you know make it into a class reunion it really shouldn't be done listen we're all guilty We sat here but we we're guilty. These things happen. But from we learned the heydon supposed to sit quietly and that's why an is forbidden to study Torah. There's a permission forbidden there's a promisibility there's a a prohibition prohibition of of of aim of Torah study and it comes from these two words and there's supposed to be mourning. So he's supposed to mourn. Okay. But He's saying do not mourn fully. Do not mourn fully. Which means was told that he's going to mourn his wife partially. What shouldn't he do? You should wear your that is interpretedly asin as we say in the morning. And do you know there are people on tishab in the morning when we have a custom that men do not wear fill in in the morning but put them on by in the afternoon that we delete the bra in the morning and and and and we'll say that before and we'll repeat that we'll say that before on when we put on. So the and the are the and um and from here we deduce that a mourner is not allowed to wearin. Now one second how many days is mourning from a biblical point of view a what's called the answer is at least from the raom's point of view day one and that's it. The rest of the days are rabbitic add-ons. Who are the rabbis who added it on? None other than Mosher Rabenu. But [snorts] it's but it's rabbitic. It's a rabbitic from day two to day seven is a rabbitic addon. But day one is mid is biblical and on that day in a is not supposed to wear fillin. And it usually happens that if the person passes away on a particular day or in the evening and the levia is the next day. So the next day the person is not going to wear fill in the morning anyway because of an which is the pre uh prelute and then the shiva sometimes just a few hours and so you never put on fillin in the remainder of the day because the first day of aut is no and that's what usually happens and here was told you wearin you're it's an exception and from the exception we learn what should be properly done by aim and so on and the rest of the p as well but I'm focusing on because if I go back to the poem now on the third line on your head will be the now he's not talking about now he's talking about the sits of the which is reminiscent of the because where is the it says so it's true that we have oral tradition that it doesn't it's not suspended on the nose which would really be bane and who did that the sadusian sect that stoke him they had their hang down from the forehead and and lodged on the nose so it says and our tradition is that it's on the far on the top of the head um and it should be measured so you have people today I You should see this. Go to Shul in the morning and they carry mirrors. My phone has a mirror on on the davenining page and it says fill in mirror. >> [laughter] >> So take a look at the mirror and make sure you got people you know checking checking and and there are certain customs I have it for my father and my grandfather that certain times during the ding we we touch the and that's an opportunity just to make sure that the shro is aligned with I mean you should you shouldn't get OCD on this one there are people the whole davin they're sitting in the measuring film that's OCD okay it's got to be just okay and the fillain by the way the the edge is the hairline but that's only if you have a hairline [laughter] you have plenty of people shul who've kissed goodbye the hairline a long time ago so it's the hairline of the bame mitzvah days how's that so you have to you have to when you're bitzvah you have to put a little line there make a little scratch and and then get you know a scar are. So you know where the bar mitzvah you know what I once said that don't please don't get me wrong now I'm saying this just as a complete humoristic comment okay nobody should even they say that uh how does a new min start you say a joke to a balchuva the tr what happens is a balta doesn't realize it's a joke that's the point doesn't realize it's a joke so I'm going to say now now you're going to go out and say that I said that every bitzu boy should scratch the head over here so you should know when He's 75 years old and he's bold. You know where to put the fillin on. Don't do that. Okay? Do not do that. Just a person has an idea. That's when you buy a pair fill in the cipher measures it. That's why he can untie in the back and loosen it and tighten it and so on. And he measures exactly where the fill and shro should be. Yi. And so there's something about fill in here. We're going to see that the fillain theme is going to repeat. Let's continue. Barai moshav to yasha yum nast yum a baraka barai has a great residential uh place. You know what that was? It was the cave. It was the cave. Now what was so good about it? It was horrible. No, 12 years he's in the cave and we're going to see the story in a second and he digs a little bit of a and he's there with his son Rabazar. They dig a little bit of a ditch. So they and they put their body there and only their head is out. During divining time they go out and they put their clothing on and they dive in and then afterwards they go back in. What did they eat? A miracle happened. a a karov tree grows there and there's a little Mayan of water and they're able to survive 12 years and here the song says this was a great Moshav great Moshav wonderful place to live in yom nast a baraka you had to run away he had to flee from the Romans who he was he he was a a wanted man he was a student of Rabyaka and they executed Rabaka and his colleagues and is tell them and I've said here many times the 24,000 students of Raba didn't die from corona the the Greta says they were the student they were soldiers of barba and they fell in battle which means that the first hezzer yeshiva combining military service with Torah study didn't start in 1954 in Kabyavna yeshiva carabna but it was raka of all places in benra of all places that was The first is yeshiva is there and you know that is an ironclad rule in so the uh he runs away there the fourth line of the fifth line of the poem here I don't got to too long it's a reference to mashabenu and and elioanovi something happened to you in that cave in that time that you acquired and are qualities that are reference to something about uniqueness and is unique for sure is unique for sure you have acquired that and let's turn the page on the source number three five rather and just quickly see the story It's famous story. I gave you the the outline already. Aalu bare tashu bab madrasha. What happened was he fled his house and he went and he hid in the bait madrash. And how did he get food? His wife brought him food. Kyoma every day. How mul his wife brought him rift the kma deaya brought brought him bread and and other things and water. It could be a vegetable but it might be a sandwich whatever. Okay, and the gazer, which means they were closing in on him. And he felt that even in the bait midrash, this is going to be dangerous. And he was worried they're going to arrest his wife, torture her, and she's going to reveal where he's hiding. So that's why he leaves the bet midash for the cave because he was worried that his wife under under pressure, under torture. That's what he says. He says, "Okay, don't let's not read too much into this. He felt the the wife's not going to be able to withstand the pressure and [snorts] and and therefore they're going to have to get outma. They're going to pressure her and she's going to reveal Marata." Then they went to stay in the cave. A miracle occurred grew automatically tree and and a spring of water and they were able to draw from this and eat from this and so on. In the in the sand they said until their neck the whole day they learned together in this position in moments of they put on their pants or their clothing and they removed those clothing again went back into the hole so that the clothing wouldn't get ruined. And others they felt if they can wear it the whole time in the it's going to it's going to disintegrate or these these clothing going to get ruined. That's why they did this to preserve the clothing. They stay they were 12 years in the cave. Okay. So you see in this picture opens up the door of the cave and he said I got news for you. The Caesar has died gazer and and and and the gazer is off. You you can come out. Okay. However, this is to be understood. They have a sign from Leo to come out. They go out. He saw that people were plowing and sewing the field. And he said, "This is what they're doing. They're not involved in spiritual religious activity. They're just on the field working everything. He looked at them. Everything got burnt. He was just in a destructive mode. A heavenly voice comes out and says to them, "You went out of the cave to destroy my world. go back into the cave and take another 12 months. Another 12 months for a full year. That's something that we know with saying why children [snorts] will say kadesh because the maximum of of heavenly punishment is 12 months and so on. Again, a heavenly voice comes out. go out of the exit the cave. They go out the sun who's like a little bit of a what's the word? He saw everything. Oh, this is wrong. That's wrong. All of a sudden, calms him down. No. You know, like we say in Chinese, not such a terrible thing. Not such a terrible thing. something happens to he he goes into some type of a metamorphice. He changes from the of old of [snorts] you know very hard and very dominant and very strong and now he's a little bit more tolerant. He's mellowed. This experience has mellowed him. >> I think psychologists can can can write a doctorate on this. What happened to him? He sees what happens beneaza. The world is worth just for me and you. Let everybody else live. Let everybody else live. We're going to get to this idea of how he saw himself his selfimage is it was the evening eve of Arab Shabbat. He sees this old man Javak traani. That's not the mayor of New York. No, Madani Assa. Two stalks of hadim. He's run. It's already after sundown. He's running running with the two stalks. He said, "Where are you going? What is this for?" He says, "I think this is the source of buying flowers for Shabas comes from right." Not a joke. I am absolutely serious about this. So says, "What do you need? Two stalks. What's wrong with one stalk of a of a flower of theim?" So he responds. It says and we need one for each and uh is so impressed and he tells his son Alazar li tells his son take a look how beautiful mitzvot are on Israel calms down he accepts this as well what is the response response. What is the response for you know I I mentioned more than once I mentioned last week also that in the name of the ro the Tory took a beating three times in our history the first was the Bakba revolution the second was the crusades in the 12th 11th century and third time was the shawah I took a real beating and taking a beating means was there hope for revival of Torah and says is yeah Tyra is going to make a comeback because of this old man who remembers Shabbat and Sham Shabbat. That's all the seeds of the revival of Torah that they even remember Shabbat. They remember Shabbat. I can relate this to my father shalom and I say again today is anniversary date 1949. He um he once told me that I remember it was the beginning of the season and remember my father had to leave the house in borrow park for to catch a ride in Manhattan to go to Jersey to work. He left the house 5:30 in the morning to make a minion forot in Manhattan. He says, "All right, we're starting this season again." All right. He says, "You know that after what we went through in the days of the Shaw, kadesh should make a kdish that I'm still making kdesh. Kadesh should make a kdish that I'm still making kdesh. Just from making kdesh everything can grow." This was the story of this old man with the two of the z and so the lives out his life okay in a in a different phase in teaching in teaching the kabala to choice choice students um the let's go back to the poem we have a few minutes yet and I want to see something about the fillin what happens here. Uh, I'm going to read the the line that says, right? You see it? It's the one, two, three, four, five, right? The sixth line after the this fifth line after the refrain. It's very military. So you acted with great bravery. You fought the the dot the butt dot doesn't mean war. Is tora. You fought the religious war. There were people in your generation who already leaving the fold. Leave the fault for Christianity already in the days of Rabaka and Rabay. No doubt we were had a constant struggle with people who were leaving the fold and in part of his life was engaged in that battle and he res he he fought the war means that it's an expression in Tanakh that he gave back to them. He he he opened up an attack that gave it back to them. Drew his sword when he had to against the Torah. This is all religious. has nothing to do with military. He wasn't fighting the Romans at all. And um and then the next line tells us this has to do with an understanding of the famous. Just flip the page again to source number nine. No, no. Yeah, nine. where where we it talks about the part the orchard is the world of mystical teachings that's what in English we would call it metaphysics metaphysics so the partis kazal say before you study the ideas the the the deep deep thinkings and teachings of of pares um you should just uh fill yourself up with the with with the easy stuff. What's the easy stuff? Thear says so Ram tells us you know what katan is the discussions of first finish first learn you know and then when you're filled up with that then you can do the which is [snorts] the phrase from giml and also of it's the the the the uh the teachings of uh of of of uh the the what behind the scenes and the depths of of the mystical teachings the masava. So here in in source number um nine the gumar says the four went into the parardes. Who are they? Ben a ben zoma aer who's Alicia benavoya the teacher of raime mayor and rabaka. Only one of the four came out okay. >> Rabaka of course >> and benazuya vuya has this nickname a he's the other. They didn't want to refer to him by name anymore. And he is a teacher of rabbi and Shiman Benaza and Ben Za says one dies one goes to politics that's also dying right and says so the phrase anish which is like marble cure marble this was an expression of a an accomplishment in the world of capitalistic teachings. And that's what the poem here says. You arrived at it and you went be went beyond that. You have ascended the chariot. What's on the chariot? You have different figures on the chariot of there's the lion. There's the eagle and so on. You did it all. You You're up there. You're really up there. This is clearly going into you have seen not only what's known as the the creation on a natural level, but you saw that spark of when the the the world was created. the masit in its origin where that first light first line of call it green light as if to say um but it meant the it meant the horizon the first horizon which would symbolize the you know the the you have the sun and the moon and that is which going to cause months to be uh all about you know the the rotation of the of the earth the the earth and the and the and the revival the revolution of the uh of the moon around the earth. You saw all that. That's going to hit you right away with and it's going to talk about the concentric circles of and and he he makes reference to this in the seven weeks. the secret of the 50th, the 50th shabot. And we're talking about a type of matanto that goes beyond a type of matanto of depths. And it's bound. What does that mean? What's the shin? It's on the ro andro. getting back to that theme of the of the and then saying it's from that it's the something very very special on your head but not only on your head you familiar with the something about your modesty and being inside. What is the yud as opposed to the shin? Where fillain wear is hair. There are two knots. So there's there's a shin there two shins on the tin ro. One is a three-legged and one is a four-legged shin. It's a funny thing tradition that we have on the tilro. The knot on the back is in the shape of a dalot. The knot on the B shape of a dal. And the knot on the is a knot right next to the is a yud. It's in the shape of audin. That's different customs how to do this on the fingers. You can see that you know they put on the fillin and then they and then they put on the fillin ro and then they unwind over here and they start winding a little around the fingers and this and that. It creates a shin daled yud situation on the fingers on the palm and the fingers. So there's shin twice which is a hashem on the fillin. These are all cababalistic add-ons to fillin that everybody does. Every bame boy learns how to put on fillin and okay Ashkanazm do it the wrong way. No no no do it the other way. Right. Right. If you do you do it this way. If you do ashk do it this way. Why kaka? Right. It's a it's the old Jackie Mason line that a guy says why Jews always do one does one way one does the other way. He says it was true. Say shalom. They'll say shalom. Right. Always tell you the opposite. So if the asparam do it this way the do this way. But they end up making the shin different configurations the a little different configurations but that's [clears throat] what it comes out to a shin. So he's now using the shin as and that's connecting him to the ner of the of the which is the mind intellect and then he says and not only the intellect but also that which is hidden. Do you know that the is that is supposed to be hidden? It's not just we draw, you know, you have to roll up your sleeve to put up the, you know, the the fill in, but then the men will roll down the sleeve and cover. And if they don't roll it down if it's some you're wearing short sleeves, so they'll just cover up. There's enough of the short sleeve to cover the tilad. It's always covered. As opposed to the til ro, which is always open. So even if a person dabbs with talis over his head so he thinks he's a big tadic and he puts the talis way over the head and now the fill and shro is covered that's wrong the fill and shro has to be uncovered so if you want to dal over the head it's but not including the fillin sha ro so that's why he's talking about pinea the inside because what's inside le what's le it's gimatria it's the numerical equivalent of 32 gimatri 32 there's something about 32 pathways I I'll just broadly try to explain this that not only is there an intellectual connect but there's also to the heart a connect that's why the shaad is not put on the outside of the arm but on the muscle which when you have your hand down it connects to the le the glaive and raaran salvage exile the ro's younger brother once said that [clears throat] we put on the shyad first and then ro because of malin bakodesesh we upscale kadusha and tin ro is a higher kaduca than the shayad but because we have to connect to your emotion first before you get to your intellect and that's why it says The writing of first has to be a shir of a song nature and then it becomes study and that that's why we put the shyad first and then the till the uh I'm just going to get to the end of this. We read the last part worthy that you were born worthy of the students. So if you just look at the uh last page the um the last page so on source number 10 is a story about where also it's about the and at the end he uses that phrase. So this clearly impacted on the poet to use this for this last line. But I have just a minute and I want to just give over when refers to himself and his son as being something very very special. If you just go back to the line of it would be one, two, three, four, five, six, seven, eight, nine, the ninth line where it says I want to just focus on who said in creation, right? It was said about you. That's what the poet is saying. It was said about you. Why? Because Adam was perfect. Adam Rishon it it it it you know somehow with time it peters out to perfection. But he was perfect. You it was could have been said about you that so the Gar says [snorts] and the story is as follows. [clears throat] It's a story is that says the following I seen it's not on the page aliyah there's a like a club called those who belong to the upper strata b aliyah not many members in this uh club and if there are thousand members of this club ani me and my son alazar We're members. We're part of this group. If there are only a hundred in this grouping, I and my son brother are part of it. And if there are only two membersh on said that gya is when you go beyond your self impression but this was his self-impression and he felt it was correct and um I quoted Robert Salvia before the ro was nif on pes the levia was on the shel in Boston 1993 there was one masid because it was Yam but nevertheless there was one Maspet and it was his brother Babar Salv and he quoted this Gamarra and he said you know what it means ani ben aliyah everybody has a father and those who have children have sons father sometimes a son happens to study by a father that can happen whether it's private at home whether it's an yeshiva you have times father is a rebi yeshiva and a son learns by him fine how many times do you have a scenario where a father is the rav muvak. He's the absolute perfect teacher for the son and the son is the talid muvak the absolute student of the father people the hadum there's no question he had a lot of thousands of I believe that he had a handful of muakim every decade there was another talmud my humble opinion that the r's son-in-law was was probably the great talmud muak of the fine but the rv had thousands and thousands of who saw him as the Rav Mouak for sure. No doubt, no contradiction. But how many times do you have a one person who's the father of the son and he's the ram muvak of the son and the son is the talu of the father. The hesp was that was and his son Alazar. Elazar was the talu of andshimai was the rau of his son. No doubt. And that was the hespit that Raar Raban Salvetric said about his brother that the Rav had this unbelievable opportunity to be the Talmud Muvak of his father. Ra Mosha Salvetric and Raos Salvetric was the Rav Muvak of of the son. Very very rare. And you can almost hear the pang of I'll say it soft jealousy by Roar Salvetek himself who did he wasn't there >> and it hurt. We knew that it did hurt and Raar Salvetic was a great person in his own right. So much so that when he passed away, Ravaran Likenstein in the Yeshiva Harion in Alanch gave a hespit for Varance Salvetic did not mention once that he was the RV's brother and that was not an accident. He did it because Provarance Salvetic deserved his own being on stage and in the limelight all by himself. And that's what happens sometimes. You're born into a family and uh I I say this all the time, you know, I grew up as a child as Yasi Adler's brother until I declared independence with that. Miss you psychologists are going to write about that too. The uh they they there's something to be said about the position you are in the family and sometimes that makes all the difference. This is for Shim Bay is so special. so special and um I I don't think he should be associated with burnt marshmallows >> and u having a great time and so on. have to be very careful if we're going to memorialize should be in the context of understanding who was >> would the have said what he said >> would he about himself >> about himself um my guess is yes I think he would have echoed an a to the hesper that Robert Salviche gave yes I really think so he knew because when the rough taught us about uh anava humility And I've said this here but they it said what does that mean? He thought it was a piece of nothing piece of dirt said a self-evaluation is anava not beyond but also not lower because then you sherk responsibility. No this is not for me. Sorry it's not for me but it might be for you and you might be built for that. So don't say it's not for you. And he said Mashra knew exactly who Mosher Rabbena was and Rabbi Akiva knew who Rabaka was and the Rambam knew who the Rambam was and the RB said and I know who I am. He said it. He said it and therefore I think that evaluation of him father and himself as a unique type of relationship. I think the ro would have agreed to that. Absolutely.