Different Shades of Prayer By Rabbi Dr. Ahron Adler

the Israeli Army left Lebanon after the second Lebanese War so there was a UN resolution in place guaranteeing as if to say they say kav guaranteeing that theala won't go south of a certain point and that would allow certain amount of um Peace on our northern border of course theala violated it left and right and the UN resolution ended up meaning nothing in spite of that there's still some efforts very whether was the United States and others to try to help with Israel work out some type of diplomatic solution but everybody knows that a diplomatic solution is just a stop Gap and you don't know if it's going to last for a day for a year or 10 years but whatever it is um it pushes the the the the moment of actual Warfare off a little bit and um you know sometimes countries have to make a consideration after the difficulties in Aza and the price that's been paid um you know maybe we can we need a breather a little bit and no doubt one day this going to have to be another round in Lebanon but maybe it doesn't have to be tomorrow or the day after so that's Doon that's the Diplomatic the other is MIL country is ready country is ready for another round in Lebanon as it tries the next month or two to finish up the job in Gaza hopefully not longer than that but then there's the is an absolute obligation for every single person I'll even go beyond the Jewish Nation The World At Large should be praying for peace nobody needs War but especially am Israel in these days so those of us who are not engaged in the the military have obligation to for and we know that from in par B we'll get to it in par B in just a few weeks so there the Torah says that mosu ascends the mountain withon and and's hand is being raised and when his hands go up the tide swings in the favor of when when the hands go down so the ask the question is Hocus Pocus here up and down so it says it has to do with because is a gesture when your hands are up the Tor says in when he's because this used to be the big gesture of prayer right the hands up there it's in the negative where the Nai says and when you're daving I'm not I'm going to ignore it in if we read it right before so is is a gesture of I mentioned more than once here uh the idea of Professor that the the whole idea of covering the eyes and candle lighting Friday night actually emanated from an original idea that women said AA at the time ofat wrot and they said A for their family for their children for the surroundings and that's why box was associated with because whenever is there's always and the women would like candles first you know with the hands up as a Jesu and later it became a secondary reason to it but the idea of FR Kap so this was what the mishna says m raenu is showing that is daving he's symbolizing it so then the tide was in our favor but when am Israel saw o we must have great military strategy and great armaments and so on there's no need for another par of tum so then the the tide Swang in the in the favor of the yalim so you see that there is a tremendous need for those who are not active on the battlefield to engage in and by the way not only taking out a saer or say a tiim or a sid or whatever and saying specific but you can also meditate you can meditate you're waiting for a bus so you can think of a zillion things but you can also think of some that you know and you know you may not know the whole per but sometimes you might know a whole peric by heart whatever and I can prove it because you know so those of us who would go up to harab it and you know there's this issue that they don't let you DAV on harab so the point is why you going up to harab I mean harab you're now allow to go up unless you doing something that's defined as AEM so you can't bring a Corbin today that's not going to work you also can't bow down there because they're going to throw you right off the mountain so what else can you do of the answer is so how can you say if can't say it if they see your lips move they're going to throw you off the answer is to meditate that nobody can stop you can't stop you from meditating and that's based on a mishna in the third chapter of that there were certain people who are who are for variety of reasons who K said until they go to the Mikvah they're now all to say something of a like a so question is how do they DAV how do they say how do they say the answer is they meditate that's the mishna so you see from there that huro has status what do you say to a person who had got forbid of stroke and lost the ability to speak babba for the last two years of his life couldn't speak so how did he D the answer is meditation you meditate the so meditating has status in and therefore when we're in these days when when there's a tremendous obligation for to be engaged in upgraded we could even D when we don't have a safer in the hand we can meditate and by the way it doesn't have to be a formal text it could be anything in your mind you know let the soldiers come back B Shalom that's a just think it you don't even have to say it just think it and and and that becomes another and another and the the the the conglomeration of all the that adds up it m adds up and and and that's what needs today so that's why they asked me in the they asked told the speakers now for the this particular uh session zman to deal with topics that that have something to do with our current events on some level and I figured you know what let's talk about the um because you can talk about whenever but I think I want to focus on specific aspects of that will be relevant to the day there is a fundamental m a dispute between rambam and ramban is part of the 613 Commandments now this could be a shock to those who are not familiar with the fact that M raenu never came down with a list of 613 Commandments at best a number at best that is also a m that's also a dispute did or did not mhu come down with a number 6113 is the number T mitv from sini so the rambam says absolutely yes absolutely yes and he uses that takes the that we all familiar with which the gamar says that should be the first word that comes out of a person's mouth when he's a little child he should just teach him to so when he finally starts babbling his first word is tor doesn't always work out like that one of my daughters who a big her first word was banana it wasn't Torah it's usually IMA by the way but it can be you know whatever it is right I have a nephew his first word was more every time that he gave gave him to eat more okay so each baby has his or her first word but the gar says if you're looking for an example of a first word it should be the so T let's do a little math adds up to 611 ah t 61 but two of the we heard directly from the first two of so now you need a computer for this 611 + 2 is 613 and the says that's what the says you see from here that they were all given to mhe and the and the raham says this is absolute now others said yes nobody's challenging this line in thear but they didn't really mean it that Moshe came down with 613 but um It's Just an Illusion to the the sum total of mitzvot that we have today 613 now do the 613 include rinic mitzvot ramam says impossible they can only be biblical mitzvot now why does he make that point because 500 years before the r was the author of the 7th Century now why I say author what's his name we're not sure we're not sure it's one of the we're just not sure his name so he's called the the author of fine so we have the saer we have many additions of the saer and uh and he has it's a pioneering attempt pioneering attempt to organize the material in the mishna and in thear where there you have no listing whatsoever of the 613 but all you have is discussions about MIT and he organizes it into a list so it's a he's a Pioneer the only problem is part of his list includes lighting kanah candles and reading the Millan porm and this rambam went ballistic because this can't be part of tag and not only the author of but one of the greats of the end of the period of the RAB from the n beginning of the 10th Century he also has a poem of all of the 613 mitv that the until this very day say or sing it on can't get better than that a nice poem about the 63 mitzvot and there he has lighting kanah candles and and and reading the gilm so what does that mean could mean that they thought that mhu gave a Mitzvah to light khah candles on the 25th but hold off it's a slow release Mitzvah it's not for today you know in 1500 years there's going to be a St story with the mbes so then you'll you know kick it'll kick in same thing with purm in a thousand years there'll be a story in shushan and then the Mitzvah is going to kick in a slow relase pill to the S is absolutely ridiculous that's not what they thought either either they thought that the number 613 that's being wielded by kazal as being this the sum total of mitzvot is includes mitv as well it's as simple as that and the rambam says no no such deal the 613 are only biblical and then he goes on in the 12th century to write his sez now on theph less than 100 years later the r argues with the rambam on at least at least 26 locations I can tell you that a little over 50 years ago and I'm dating myself now when I was still at and was his second year at the Yesa tar after his Al comes to New York to interview the next year's crop of benat and we were sitting there six of us at the same time that was a miracle because if would have been one-on-one we would have been killed but um he he he gave us in front of he again with six of us and we he said what are you studying I said what we're studying okay what okay so the leap year so he says is that one Mitzvah or two mitv you know we knew a lot of about the subject matter none of us knew how to answer that question is it listed as one Mitzvah or two Mitzvah now I know I'm a little SM it's a between the r and the ran the r counts it as one and the ramban counts it as two that's why when we started the Yesa in 95 in the seventh creators I drilled it to them that it's a if they take an exam by and he asked you that question you're not going to fail on this question you know like uh you're going to know the answer and and so to two with regard to kma in the morning andma at night is that considered one Mitzvah in the scheme of 613 or two rambam says it's one and ramban says it's two but the ramban agrees that there has to be 613 so he has to do some fancy gymnastics to work it out he has to put things together or leaves things out or put things in and that's sort of becomes an exercise of trying to work out the listing of the 613 so ramban has the Mitzvah of living in ER he doesn't care what era it might be you just obligated to pack pack your bags and move to her Israel the ran the rambam it's not there it's not there it doesn't mean he's against it but he it's not there in the SE and and and many many many other examples so with regard to the r includes once a day once a day as a Biblical Mitzvah you have to turn to God and ask for something this is all before Theon was written 2 200 years ago the beginning of B cheni an from the days ofu you got up in the morning it could be 10: in the morning it could be 400 in the afternoon within a 24 hour span ask of aosh for something in any language in any form but the ran predicated and said before you get to the point say a nice word of praise to God and when you finish say thank you so you have this formula not but it's what's called in Hebrew a a formula of Bak praise request Thanksgiving fine ultimately the an built this formula into the because the first three are the core whatever is in the middle is bakas is request petition and the last three BR are with being the central one so so this is an idea the ram says is biblical and he deres it from if you look at is reflecting that he was begging for one thing to come into is that's what he's begging to come into but how does he get to the point his point is i' love to go over the the boundary and see Israel ultimately says all right you'll see it from afar from a Mountaintop but that's not what he was asking for he wanted to go into Israel so it begins with you know you have begun the process the the the wars of and in the end of leads those Wars and he says I I got started the process has begun we've already annexed the parts of trans Jordan as part of er Israel for ruen and G and half of manasha so so so you know I've started it let me finish up now let me finish the job okay it didn't happen but we learn from here that before you start asking for something you have to praise theh and and that's we have in the in the and so on so you have once a day and then comes on and they said we're going to D in three times a day and and not today but we'll deal with the question of how exactly who is that applicable is it appliable for all of Israel is it appliable just for the men and not for the women we'll see what the limitations are with to the three of every single day but that's the rambam it's there it's one of the 613 Commandments the ran argues and says no no there's no such animal in the Torah that you have to D once a day but one second is something you find in the throughout from bra until you see people are ding for different things AB was ding everybody's daving for something and you see it in thees so how can you say it's not biblical so ramban says what you have in thees is Crisis prayer only when somebody was in a moment of Crisis then the person turned to that's biblical crisis but statutory which means regular routine that's an innovation of the that's an institution of the to regularly in a in a routine fashion DAV every single day even though everything Hy dor you woke up everything was fine nothing hurts you and the family was okay and and the Shalom and and and you know nothing in particular to to to DAV for so you still have to Happ because that's what said but according to ran there's no biblical imperative to turn toh to ask for something if there's not something on the agenda that's burning so there that's he that's he call now the rambam says you're right there is such a thing called crisis except it has a different word it's called z z translated Loosely means screaming or shouting but it means a type of higher level and more spontaneous type of is a little bit more organized and Z would be of a more spontaneous nature um we might include into the category of UHA maybe a a malanu Edition might be part of zaka or people just open up a tillum and just they don't even maybe don't understand every word they're saying but there for something or in any language for that matter so the ra says in the Torah there are two spots of the 613 for prayer one is statutory prayer every day once a day person has to turn toh and ask for something that's and then this crisis and that is zaka whereas the ran only has one space for it and that's crisis okay so now we put it in perspective comes my great re the and he says let's make sholom bias between the r and the ran he says you know in every night there's a and we say we ask that should protect us from the Satan who we'll see in a moment who is Mr Satan here who's in front of us and who's be behind us and the r said the Satan are the dangers of Life the dangers of life sometimes the dangers are clearly in front of us we can see them we can see the danger coming we can identify it and we can even sometimes do something about it you know that there's a illness out there and there's vaccination or you do take other steps to prevent the spread of an infectious disease it's there and it can become a Calamity but we can thwart it off maybe not entirely but at least somehow reduce the damage we can get into damage control with regard to the Satan the SE is a military situation you get the Army together and you make a defensive stand you can hold them off you can do things many many aspects of human tragedy can be averted if the person would have only seen it up front and done something about it and the most tragic is when you see it and you do nothing about it like October 7th like October 7th where people saw what was happening people in intelligence students saw what was happening and unfortunately we didn't take the the necessary stands look at the price that we paid look at the price we paid so that's the Satan but what happens if the Satan ISU the danger lurks from behind you don't see it you don't see it you're driving your car and you're perfectly okay with your car car is okay you're a good driver you're not sleeping and not drunk everything and you watch the lights or you watch the stop sign everything you're doing everything 100% correctly except that the guy coming up the street he's not doing everything correctly and to him a stop sign or red light doesn't mean anything and he goes right into you now these things happen these things happen unfortunately person driver can be killed maimed for life you did nothing wrong somebody else did it that's all that's the Satan person is perfectly healthy every single time person goes to the doctor complete 100% you know complete bill of health everything's fine and then out a clear blue sky from one blood test you know he's diagnosed with leukemia these things have happened these things have happened out of nowhere and then you don't even know where to begin the the said on a philosophical sense he us the word existentially a person is always always there's always a sometimes we know about the and sometimes we don't know about the but the SAT is always there he's always there and therefore the ran would have to agree that even though you may not see the tar you ought to D in every day and not wait until God forbid the explosion happens right in front of your face you should D in every day on a Biblical level that's what the said the ran would have to agree to the rambam that there is a need it may not be part of the 613 but that doesn't mean you should sit around and not DAV on a regular basis because the ramban says it's only a Mitzvah of of shouting in time of the r said it's always a time of it's just you don't always see it so this just putting it a little bit in perspective now the ramam tells us in his beginning of that in the beginning of B people lost touch on how to talk to our Kosh so even on a human level if you're going to write a letter to somebody's senior it could be a person of in government a president a prime minister whatever a minister it could be a mayor could be a head of a corporation you're writing something of a formal nature it has to be WR written properly so after you put down notes what you want to say many times you give it to somebody who can polish that language I'm not embarrassed to say that uh the book that I published two and a half years ago on the R's conversation I also had a language editor because somebody asked me are you going to translate it into Hebrew I said no it's already in Translation really what language did you write it in I wrote it in Brooklyn e but but U Rabbi David Shapiro translated it into Brookline English from Boston so it's a higher level of English fine you have this uh in in in every language you know in my Hebrew book that I just published on the rambam I of course I had a Hebrew Editor to it you you polish up the words you fix it up and it just looks a little bit better and and and that's important so the ramam says people lost touch on how to talk to properly and therefore the there is a f number one by authoring a text so here this is a good text to meet a in a type of you know talk a with and second just in case you weren't sure what you should be asking for we're going to be suggesting to you what human beings should be asking for now that doesn't mean they slam the door on personal requests the ofu towards the end of in the weekday is the wild card before you say or whatever you can throw in anything in any language picks it up in a different language so you can it's it's there it's a there's an available spot in to throw in you want to say and and all the boys should come home B Shalom say it that's what's on your mind Inu you say it it right then and there but there was an agenda in the that an felt these are things that we should be asking for because these are proper needs proper needs now the problem in Western society and you know if not all of us are products a little bit of Western Society we grew up with a a cult in a culture where sometimes you purchase things not because you need it but because your neighbor already bought it and uh um and you don't want to be the last one on the Block you know with this old jalape car so you're going to have to buy a new car but the car works it's fine it's 100% okay no no no it's just I'm the last guy with this jalap car right or or other things that people you know invest when they go shopping or to make shopping into a sport you know what are we doing this afternoon going shopping do you need anything no so so what are you doing it's a it's a thing to do keeps me it occupies me look at the the floor the window the Shar the shop windows and so on maybe I'll see something maybe I won't see something whatever it's it's just an occupation that's all the rambam in in describing y mashia the very last lines of his Mish Tor he says in in those days says there won't be ra there won't be famine there won't be war and and there won't be there won't be jealousy in competition he says the only thing you're going to go out to buy is things you need you ran out of milk you go to call that you buy milk that's all you don't buy 10 cases of milk because your neighbor brought in 10 cases of milk you know it's ridiculous you you buy per need and I remember saying ad and I probably said it here in the course of the last 40 years when uh we talk about the Kaneka candles um and until how long should the candle be lit on on the Kaneka night the M thear says until people have come home from the marketplace and I've interpreted it uh homiletically until we get the shook out of our minds until we get our feet out of the market there's there is a a a a spiritual side to Kaneka and and we're supposed to put the material side on the side just get the shook out of your life right now we're dealing with something much more important than you know consumption and being a consumer so anak DOA gave us what they thought would be a proper agenda so it has to do with yes we need wisdom that there was a my father of sh told me that there was a speaker in in Europe he toured Eastern Europe his name was maansi and he spoke in yish and he said once in a speech that it was true what mhu said about that we were you know very wise Nation it's all very nice but if we would have had a little SE it wouldn't hurt good you say means like a little common sense sometimes okay yeah we're brilliant people but sometimes you know you know what it means so so it's true that we have to ask we'll see in later it's the same thing and um and then this cha yes you have to ask you don't have to wait for him Ki for that and ask atonement yes and and to get us out of all kinds of local problems headaches aggravations that's and then Health yeah health is a good thing to asking for and parasa S sustenance you should have food on the table these are things that we need and said you want to know what to ask for here here's a schedule A B CDE e say these you have other things in in add whatever you want but this is an agenda that they gave us the problem was that from the days of an until shortly after the destruction of the second bet mikdash certainly after the Barba Revolution we're now in the third Century with the emergence of the mishna this batin haad the Sanhedrin of the 71 ceased to function as an authoritative body of Tasha balp of the oral law what I mean to say is while the 71 had a Judicial function as well but it was very rare that you required 71 diim for something judicial you needed three judges for monetary cases and such you needed 23 judges for capital punishment what else is there between capital punishment and monetary cases and civil cases where you need three so the mishna delineates a handful of cases where most of those cases never ever happened so what do you need them for 71 diim the raham tells us it was really an oversized of the greatest of the generation and if there was an issue of the oral law nature that had to be clarified and they didn't know they took a vote and whatever the vote was that became the and you were bound to abide by it by majority rule say Do not deviate left and right for what they're going to tell you fine which means that the days of B cheni when there was already an organized almost 500 years B mikdash is standing and functioning with Corban in the north and in the South and in the center of the country are daving three times a day so the 18 fine so the um the the uh the the of the was uniform because if somebody challenged a word in the n in the version the literary version so the sanedrin said all right let's take a vote on it and whatever it was it was and that became the for everybody so there was no ashas and no and no AR and no Taman and noad and no this and no that imagine everybody's daving one standard or to use RAF goran's phrase which he thought he was going to be able to put pull it over in the AR push it over in the Army the unified course he called it we're taking the VAR the variance and trying to make it into one unified but then it was really because it was that's all there was there was just the one of of the what brought about the differentiation in N was the galut was the galut the fact that we were dispersed so I mentioned in my book and conversations with the r that the r didn't like the word diaspora said the word diaspora is much too refined and G lent legitimacy for being in now he said that in Boston and New York imagine sitting in Boston and New York he said he preferred the word galut galut or as he said it Gus galut Exile because when you feel you're in galut you know you're detached you have a sense of being detached you're not at home you're not at home and the r explained it and you can use this as this coming Shabbat for where the says these are the children of yakob who are coming to Egypt but then in present tense who are coming and the pasuk ends in the past tense they had already come I mean my gosh we finished you see that they came already and there it gives the listing of the 70 names in the beginning of it just reduces it to 12 names because it's just the headlines and it says there inash and there the present tense makes sense these are the names of the children of is of is coming who are now coming into MIM and the ramban says that the beginning of schm is nothing but a quote from parash and that's why the book begins with conjunction and how do you begin a book not let let Al a paragraph a book with v the book should have started is but in the context of the word makes sense because it says that they came down and here are the names and if the Tor is simply quoting itself so it quoted the whole as as is but the end of the is in the past tense so rough side of the medish Allah Shimon Allah Le Allah mean Ru went down to M Ru went up from M Shimon came down to M Shimon went up from what does that mean that Ru shim leuda the children of jakov they went out at the time of Moshe ridiculous that that's obviously not what happened at all but the r said what happened was the people of am Israel were still in the mold of Ruin and Shimon Ley as if if they just got there they just got there even though they may have been there two 300 years later they were still Hab MIT like as if we just arried we're still Greener we're still fresh we're still we've not acclimated we haven't become cultured to being Egyptians and and we're still B Israel and still speaking our language giving Hebrew names and not Egyptian names as kazal say which means Ruan went down and there were ruines who came up and Shimon went down and there was shimun who came up and and so on and and and this has to do with not culturally assimilating and the r said that's why they were able to leave because they were still B yov and B Israel even after so many years of being enslaved in mitan so the um so when we talk about the galut and the lack of central halakic leadership because I know when I speak to high school kids today and tell them you know years ago there was no CNN they don't believe me there was no WhatsApp they don't believe me they don't believe me well why couldn't they just send the a WhatsApp from y change the you know because 200 2,000 years ago they didn't have a WhatsApp that's it it's like when my father I used to bring my parents to the shear here regularly and once it was it Tuesday then we were giving it on Tuesday Mornings so I was driving and I was on my on my uh mobile phone which I have a speaker in the car sometimes you pass a tall building you lose uh you know Casher you lose uh you know the signal so it also blank that my father goes well what happened I said we lost tar so he said you know in pilna in the the in Poland we never lost tikar never never lost a there right seem wonderful place wonderful place so that's why different of evolve because a slight variation and then a copy is and already you're dealing with a new to the extent today we don't have 18 but we have 19 because was added in the days of which we have in our that's already a difference of is it or is it neither were original neither the original began with the word what's a what does the word mean it's used in various context but it meant the early Hebrew Christians that's what it meant and that was the battle and that was the inclusion of the which we call today that underwent so much internal censorship because we were subject to those who went over to the Christian side and were then employed by the church to scan Jewish sources and to show and antichristian remarks that would spark up a grum and and therefore we had to be very very careful and things were sensed out out of out of for example I grew up on you come to you look at any s and it says they bow down too to nothingness he and and they they pray to a god who's not going to help them but we what happened to him who sends it out so there were certain communities in Israel that didn't have a problem with Christianity like Yemen and Yemen has a wonderful tradition of preserving that goes before the the Middle Ages so they had it all the time whether it was in the standard the end of each or whether it was in the middle of that we say when we bow down in the middle so the idea of uh censorship is something that um that we know today I have nickname for I call it because people have one foot out the sh when they're saying right thein has already come off by as right and thei hanging around to say for the last kades at the end of ALU but um they say that's why put him in the middle of because came to God with a claim that's everybody's running out of they said don't worry they gonna open thees and you're gonna bow down for was very happy very happy so you have this business of difference of and if I look at the 19 of and I check this out from various sidim of different communities there's only one out of the 19 that there's a unified that there's no variant one out of 19 18 out of 19 come in different brands and different flavors which is it let's take a vote take a guess okay take a guess which one would you think that Amel never tampered with and it remained in its pristine form till this very day yeah Hal no that that came in different variants we're gonna see that um matter of fact that variant is already a variant because in the days of they didn't say when mdash was up and running they said it was after the they took that out and they put in next try what was that K the first one so the truth of the matter is up until pretty recently I would say there are two that never and and one of the two was the first one until became a little smarter because I I always have to be careful to not to be absolute because then you can be proven wrong one day even if it's 20 years down the road um the first BR did go through variations so first I thought I was going to fudge it because there was a variant I didn't think was terribly significant when we say in the S of R it doesn't have a v it says K all right what does that mean k I wasn't going to make a big deal about it even though that's also a variant but then I found out that the original we say which is based on what we just read in on Shabbat I'm gonna explain this some time and then that's lifted straight out of M's book from that's from Abu from Abu but and and and there it says now if you look at Friday night's daving after and we say and then the has an abbreviated type of it's not really karat it's an abbreviation um which was thrown into the s so that the latecomers shouldn't have to go home alone in Pitch Black because it was dark and dangerous so they figured you know what we'll stick in something to to stretch it so that the latecomers will be able to leave shul at the same time as those who came on time isn't that very kind and considerate but it was apparently a dangerous situation so we say [Music] says where did that come from turns out that was the original of aot and that was changed by sensors I'm jumping now I'm not going to give the whole speech now that was changed to kak and the and the and the kak um triggered another change of censorship from ronam that we have in the morning in shakas we have it in konam and we also Al have it in the Kish K the original word was K and it had to do with a reference to AB ainu partnering with aadh in creation of the world which is an AIC idea but it played into the hands of the Christianity that a kadosh had partners and what are you blaming us that yeshu is a partner you also had Partners so we had to somehow strike out any Poss ible reference that Abraham ainu was a partner on any level whatsoever and made the whole thing became singular k k he was the K and and it was r k and so on so this was a sensorship is so the first Braha also went through censorship what M also went through changes also went through changes yeah okay you give up fine it's it's the every single has that version without exception at least and I checked whatever I can get my hands on what I know of variant in daving everyone has the same without exception which is amazing and I think there might be even a thought to it because who is person being to it all adds up to which means the direction of leads to one point it cannot be divisive it can't be that he is being here and she is being CH there there is no here and there when it comes to Chua there might be differences in the pathways of chuva that yes but they all add up they all come to a certain cresendo in in an apex where it joins and it becomes a that's the chuva so there it makes a lot of sense that it was all the same so I was hoping that the first Braha would also be without variance because this trasa of unity plays into the idea of M Abraham of of Abu being the and so on but all right not going to work there variance there as well so so this is just by way of a little bit of introduction another point that I want to mention is that many times the an used biblical phrases to formulate their and the reason was that if a phrase or full is mentioned in tanak it's imbued with that level of rues which they wanted the to have so if you take a look in the source page Source number three we're going to collect this and we're going to give it back next week Source number three it's from y perak Zan it also happens to be the of and there it says it's in singular but it's the identical formulation in plural of a of so the tells us that when we DAV a private daving not only if you're in with a minion you're daving at home you say he should heal us why we had a president of Israel ASA vitman right he was a nephew of vitman he hadot one of them wasn't that he was not a religious Jew okay but he had I mean he was the first air force of 1948 and so on so it it was bolate it was it was blatantly not religious but when he became president of Israel at his first press conference he made a comment that he is not going to violate Shabbat publicly now that's not a small matter by the way in in I'm not talking about the the policy of the president of Israel in it's called if somebody is blatantly deserting Shabbat publicly then you can't drink his wine I mean it puts him into a category of of an idol worship it's a very strong statement but a person's uh you know at home watches TV does what he does okay I'll have to deal with with but at least publicly you know keeps a posture of religious Behavior that's why those people think that state of Israel Benin who's not religious at all agreed that there should be a a public posture of Shabbat in the in this country and that was very significant that was very it impacts on on on there was been a it's it's been caving in the last 20 years but there was once upon a time that you know there was no TV on Shabbat there was no movies on Shabbat no restaurant Shabbat things have caved in B but but at least the theory was that there should be a public pasture of Shabbat no public transportation and and so which caused a lot of you know social headaches down the road and so on so as of vitman makes the statement that he you know not going to be shabas but FIA fine so one reporter asks him and and they called him by his first name ASA so he also going to D you know as if they were kibitzing with him so ASA Iceman had a his first secr his personal secretary his name was AR Schumer AR Schumer who wore a k you know was a religious fellow so ASA ecan says Ari dav's for me so everybody laugh it was a big joke you know how that for me I said that's far from being a joke it's far from being a joke because exactly what said why we D in the plural because we have an obligation to pick it up pick up with those who are not daving we have to D on their behalf as well and take rashash you know the rabam says that rashash is the day of for the world based on the we say it on the whole world I don't remember go com to rash to DAV Ander where are they the answer is it's on our shoulders we have to somehow spread the message to the world that there's one God and they should live they don't have to keep 63 let them keep seven mitv of Noah that's all seven mitv of no it's Our obligation to teach them to convince them you know went on a binge towards the end of his life on Noah that President Ronald Reagan on a shabas afternoon 2 2m. used to have a uh radio broadcast to the people where he was smoozy schmoozy I mean this was President of the United States but he did it you know and you can call him in call in and so on so one shabas at 2m he says in honor of the birthday of the I take upon myself the seven no no laws the seven it was big Kish and he asked all Americans to do the same that's what we have to do that's part of the mission of so also have to D so Jews who are not daving also have to DAV so we have the obligation to DAV for them so that's why we say it in plural so the for health and go need health non-religious Jews need health wounded in the hospitals need health everybody needs good health was talking about something else by the way he wasn't even talking about physical health he was talking about spiritual health he was talking about the the the sickness of the Nish and he uses the image of Rua for that that but they like this phrase so I used to kibit I used to say that was a galana because how does a galana say the if you know the intonation even though it says I said he must have been a Gana but the truth is it's in singular and so on and so too with Source number four for smacks of the exact same process where lifted out of context a phrase or a full out of tanak it's imbued with thises and that gives you know some body some spiritual body to the itself and as I mentioned with the first comes out of's book there it says comes out of book book from from parv so these are phrases that are used and they used in tanak and now you know brought into the you know for this use okay so we're going to take a pause here till next week mem and um you can hand back the pages I'll be happy to bring them again next week because we still have a lot to do on this page and uh God willing uh we will all join in the T efforts of all of am Israel all the and to all the and he should send Shalom to all our andot and everybody should come home shalom