Ha’Aderet V’Haemunah | Rabbi Dr. Aaron Adler | November 26th 2025

Our shum are dedicated in memory of Alisha Simman. >> Okay. Uh I'm going to refer to a moxer with our rebel perim on yum kipa. Uh this particular volume I uh received berouchia from my father Safar Lra. Um and it was given to my father on his 80th birthday by my aunt Libby and my uncle Rabar Ziggler in 2006. Okay. So I have this at home and um there was a particular section that I'm going to refer to. You're right, which is today's sh and we'll see what the ro had to say about this very interesting poem. Let me just shut down the phone. But I played before. >> That's okay. Now you don't have to shut it off. But I played before a version of the niger. It's found on the disc that was put out by Yeshiva Taraton on the 25th anniversary of the yeshiva. The was founded in November of 1967 shortly after the uh six- day war. And uh I was part of the second year of uh foreign students, the the hutzikim as we called it. That was 1972-73. Before there was even a big campus in the yeshiva and before there was anything there were two just uh we call them just uh huts of sorts and that was really the yeshiva. Um and one day uh in the morning seder Raal came over to me and he saw that I was um like dreaming you know in Yiddish we say kuluming kuluming dreaming he tapped me on the shoulder and he wanted to know why I wasn't involved in learning I told him that I had just composed a niggan so he says now on bish time you compose a niggan come to my office I want to hear the niggan If I like the niggan, you can stay. If I don't like the niggan, you can pack your bags and leave. >> He wasn't serious. >> He I don't know how serious he was or not, but I went to the office. I sang in the niggan from beginning to the end and he said, "Sing it again a second time from beginning to the end." And he says, "Okay, on Shabbat, you're gonna teach this to the yeshiva and now you can go back to the bed madrash." This is the song in the disc that they put out on the 25th anniversary which many of the brim the graduates came back and just sang the songs of Yeshiva and that was put out on this disc. So they asked me to come up and you know sing this and they printed the story that I just told you on the disc. So this is famous. This is this story has it's one of these stories that I didn't even make up. It actually happened. It actually happened. So many people are familiar with another version of song from the yeshivas and I remember hearing it from my brother's who came back from carava which was a different it was um how was it and in gush for many many ers they alternated between the other standard niggan in the yeshiva world and my niggan. So the the gush guys know know the niggan. Even I just spoke to Sam Carti now. I asked him if he says yeah this is the gush niggan. He said he knew it. So I said yeah I have something to do with it. The um pointed out before byka you get to meet it every shabas morning beforear. there the is a little bit different and a little bit longer than it includes after it includes and then you say andaz is just not there at all in any of the um I can tell you that there's a variety of minogim that I picked up from raen google you know the schlita so what I just said now is what's pretty much known and accepted. But there was a mic in Catalonia which was northeast which was in Spain and there they said um every single day before Shamar wasn't just for Shabbat and then there was a mig by the only to say it on Yamaha and which became basically aashkinaz because the only time in Ashkanaz you have a is indeed in the m of yuma for shak as part of the pim before kadusha. before. So normally our kadusha is simply either we're going to say the way it was heard by the so who heard the right open up a book of you see and there it says in the in the vision of the chariot He's hearing the song of the Malikim and heard a different song. So that's so the only ways we know the is because somebody ees dropped that was. So that's why we say we're going to sanctify God's name. How are we going to do it as the heavenly creatures also did? How in the world do we know about that? It's written in the open up and you'll see it. So that's the the the says we will sanctify and so ones in the sweetness of the voices of the who have a tripledged kadusha. Those who were at the university dinner in 1985 or 1986. So I gave a little talk on this difference between that it says who sanctified your name and in it's who have a tripled version the triple version is absent conspicuously absent in the kadush of and even for Shabbat inspired we Again the word triple is there. There happens to be two ways. What? >> Christianity Christianity because there was Christians used the kadosh kadosh kadosh to sing to to signify that yesahu was alluding to the trinity the idea of kadosh kadosh kadosh but um the the and maybe in ashkenaz they wanted to um that that's a I have to integrate that point Mary that's very good point that they wanted to downscale the kadosh kadosh kadosh but if you look in the um dot Mikra he brings two different ways of understanding the kadosh kadosh kadosh either every malik said kadosh three times kad kad kad and if you pay careful attention to in the morning you have the araic explanation translation/explanation and each kadosh is something else which means each kadosh means something else and each malak said kadosh in three times whereas in the other version each balak said kadosh once except he started hearing reverberations kad kad kad he was hearing it from all sides so that's what he wrote down so that's why in the it's the tripleedged the says three seems to indicate that each mala only said it once for sure. There's no indication that he said each malaf said it three times. So this is just something of interest. So you have um this is going to be important where the where the is placed on yum kipa before kadusha. It's before kadusha. It's like an intro. It's one of the putim that introduces kadusha on yum kipa in the morning. Um, there are some communities, as I said, that only say it on. And there were some communities that actually said it just on Shabbat and and just on again before Shamar and there were some communities that seem to have had it every single day before Shamar as a weekday type of P. Most of the people have it. I mean, everybody has it. Some asar people have it for Shabbat before. And in the encyclopedia they added that on one of the songs that we like to sing in in the in the middle of we take a break in the middle of is and somebody gets up and he says before he says either in in Hebrew, English, Yiddish, Chinese, whatever and to whom and to whom and I remember in They taught me the French. Just uh I should be in tune with uh some of the people. Besid now the um it was the Maharil. Maharil is uh one of the 15th century posk of Ashkanaz who really sets the tune for Minik Ashkanaz until this very day. says absolutely should not be said except for Yamaha because we're going to see that this is another that was heard by the Malahim singing somebody heard it and somebody recorded it and it's an angelic song and the only day during the year that ael has a status of a mala is on yan kipa once a year you you enjoy a certain status of upgrade to being a mala and then you have the right to say it. It's almost similar to the vilgoyne's injunction against singing anims wrote the whole year and just have it for yam kipa. So we mentioned this when we did the animi wrote. So here too we have a very very particular song um that's um was composed by dot dot dot dot. So here on the page it says muas le so I explained once what mukas means attributed to attributed to means we don't have a clue but maybe we have a clue but we're not absolutely sure uh and it says muas to Wow. That is Ramen Ram Yeshu from the Mishna. We we know him. We've met him already >> in the Tanya story that he when he went into the kesh kuresim. So this isn't Rabisho of contemporary of Rabby or maybe it might be because they live through at the end. Soish goes into the keshim and kadoshbu asks give me a brahi right okay so and we're going to review this whole thing so this is rishmal ben Alicia now this rabish and alicia coingad shows up in the story of the escar of the mut the 10 mrs where rishmal is one of them the coingadul and the other turned to him and they ask him to use the God's fourword four-letter name Shame Hamurash to intercede and find out what's going on. Do we deserve this to be executed? Because here you have this Roman officer coming and saying, "Look, you know, the the 10 sons of Yoseph sold Yseph and nobody paid the price. So maybe somebody now the time has come for you to pay the price." And hears from the other side, you have to accept this. And uh it's you have to accept this. And that you have to try to I'm not going to go back now to the ESA. I'm just pointing out that this was the same Benisham Coad who has this ability to tune in to something that's happening on the other side of the fence. We'll just call it that way. and the upper uh side top side of the fence. Tune in a little bit. There is a book called the word means chamber and meav. The minute you hear the word meava, you know this is cababalistic. And even the word is going to be cababalistic. So you can pick it up in the national library copies of the safer healot. It's a very very early cabalistic writing who authored it. So, as usual, differences of opinion, but it certainly predates the middle ages, which means it's not from the days of Rashi or or even earlier Rashi. Maybe from the days of the Gonim Rabison, maybe a little bit earlier than that, postgra 6th, 7th century. That could make sense as well. But there are those who claim that it even it's even earlier than that and takes us back to the days of the Mishna and the Tanim and Moim. And one of the characters that not only features in Sephot, but you seem to get the opinion that he had something to do with authoring this was Rabishel Benicia Coadul. And having said that, there is a section where he's talking about hearing the malim sing the sh of kadosh kadosh kadashem almost reminiscing the experience of except that before the malim got to kad kad kad they sang another song and coadul transcribes it for Jennifer for posterity. So this is the traditional uh approach to who may have authored the aderto. I I say it with some degree of reservation because to absolutely prove this is going to be impossible. But until somebody comes up with something better, it's um this is this is makes a lot of sense. It also makes a lot of sense why it became integrated into liturgy as being a preamble for kadosh kadosh kadosh as from malim from malim singing. If you look at the page of the song itself that I have here, I have two versions of it. The top part is the version that we are familiar with in the second source where it says again there are certain phrases that are highlighted because they are different versions. Now different versions is not something strange. We have shinu different versions of certain words here and there. We've pointed this out in the past. We have Shinu in Putim. We've seen this in the last year and a quarter. Different versions because things are transcribed from generation to generation and they move they cross borders and sometimes things slip up in the transmission. This is all could be a function of human error. It could be a function of tikun of correction. No, it can't be this word. It's got to be the other word. Something of this nature. But whatever it is, there is another version here of the um and it's that second version that I have printed on the page is what's found in the safer. So that's of interest. In other words, what we have in our siturim is 90% matches the safer but there are 10% shinu. So let's take it from the top and then also look at source number one between the sandwich between the two versions of the it says you have it and it says here he is ready the most proud of the birds that were created was the was the eagle. I know that in modern Hebrew eagle is ayat and neesher in modern Hebrew is a vulture. But don't tell that to any adler who heized the name to neer because anybody who did adler in German yiddish is an eagle and and and that was translated as there were here inites who were born adlers and they heized the name. So The form of aer of an eagle is on the throne. Your throne on God's throne. You have established on your throne. Now this all comes from from dem where he describes in great detail what the throne of the chariot next to the throne of God and has four figures and one of them is the neesher pesher the face of the eagle khalen kesher the face is light like the neeshair of kesher flying like a neer traveling and and everybody is fearing this. This is this has something to do with the mode of the angels standing before Kadosh in absolute fear and apparently the the was that which emitted that fear. In case you didn't you missed the point here, it's triple-edged this kadusha as it is written. Okay, so going to this version it's like and that's not an accident that picked up on the cabalistic tradition. The kidic world picked up on the picked up on the cabalistic tradition. You know there's only one kidic sect that it's in my neighborhood in Kat theoy. >> Why? Because they come from the katam sofair who was born in >> Frankfurt. >> Frankurt. the are the only sect that and they'll say because the rebba was a grandson of the who was born in Frankfurt Germany. So Frankfurt Germany in the same era had Shamshalh and the Katam Sophair who had opposing ideas on how to deal with modern uh the modern world >> Shriber Cipher. Oh yeah. The family name became the family name became so far is a is a writer right that's correct that's correct. So but most of which is based on cababalistic and you see right here this is a cabalistic source in case you missed the point it's three it's three it's triple kak as it says kadashem. So this now is the source of the in it continues with this version. Let me just drop down to after it says and by What's kus? >> Kus kus means uh kus kus means praise. Praise is another word for praise. So I'm just pointing out that you've got these different versions. But now let's go back to the traditional up on top of the page and let's read it. Let let me just read a few lines from the RV on found in the right. He translates strength and faithfulness are his who lives eternally. This is a central pute of Shaharit because it is this pute that is recited daily by the angels and according to tradition Rab heard it in a dream that the angels sang to Hashem. This is now a different tradition other than the that posits that it's there is an in the midrash that it was Rabishm's contemporary Rabaka got this in a dream okay but we know the age we know the era we're talking about the first generation after the destruction of the second Bdash actually they lived through it they lived through it they were barpla right they argued with each other pretty often Rabaka and Raish and the whole methodology of Midashim is different. There's the bait midrash of rabaka, the b madrash of rabishel and and they are different but all right so the ro mentions this particular tradition and he continues the creation of man was in some sense a sacrificial act on the part of the almighty kadoshu sacrificed some of his space if you want to call it he endowed man not only with his image but with his numerous skills all these attributes such as Those listed here in the belong to God. But God in his generosity bestowed some of them on man. Man is a productive creative being possessing many great attributes but they all truly belong to God who simply allowed man to consider himself master and lord with a cap with a small L lord over his environment. Rob said this in a shir in 1956 just to give us a little bit of a tasting of the hashkafa the ideas of what's behind this particular song. So it has to do with the midot the character that a kadosh exhibits to this world. So there's a mitzvah in the Torah. It's found in the you shall follow his ways. And the Ram counts it as one of the 613 mitzvah. And the question is what is it mean? What what what are God's ways that we have to imitate? So help the sound a little bit. Take a look at the it says that he's as he is compassionate. You should be compassionate. He's patient. You should be patient. He clothe those who need clothing. So you should too. As he does all these things, so shall you pick up on it. That's why the thear says you might think like seven what do I call it? 7-day evangelist adventist that that you know if God made somebody sick let it be you know they took it to the US Supreme Court that somebody doesn't want a transfusion he wants to die because if this is God's will that's rzak you can't do that if you don't save somebody it's you you've killed him and the Torah says you shall heal if somebody's wounded and the says that the doctors have permission and the raw further permission. Well, the Ram was part of the doctor's union, so he had to stick up for the for the doctors. No. The Ramom uses the word. It's obligatory for a doctor to to heal to try to heal because we are actually following in the footsteps of the Israel, the healer. That means you have to become a healer. That's what it means. And here we are seeing different of right. So you have ad means ad means tremendous right doesn't mean here the ader sometimes means the mantle of adarto here it means um the the the very very symbol of being the strongest adar god is the source of faith the source of faith So is sometimes translated it's to you God who lives forever. To you God who lives forever. And um and sometimes it's if we want to know where we can find these characteristics turn to God with look to God. Look towards God and you will get the picture where he is the ader and amuna bina and braha where kadosh is the source of wisdom the source of the source of braha and I'll just say parathetically that the author of the when he talks about in the context of he says when we say That doesn't mean blessed art thou God. You're giving God a braha. He doesn't need your braot. So what are you doing giving him a braha? So the answer says the is you're reading it wrong. It's you God are the source of the braha. That's why we're turning to you. It's just a syntax issue. You have to read it properly. You God are the source of the bra. So there's food here. It's because you saw to it that there'd be food here. There's good tidings. You saw to it that there would be good tidings. You are the source of the braha. In the discussion that we had with Ben Alicia and akadu asks the adult to give him a beni. So there the RAV had this whole idea how as if to say we use the word as if to say shrivels up and wants human beings to take an initiative almost to say sitting on the sideline get up you man get up and do something don't just sit back and wait for me to do it and this was the understanding you give the braha to me don't wait for my braot but it's the same concept that I'm just saying now somebody's sick. Okay, you're going to go to a doctor. Yes, you turn to that the doctor should know what he's doing. That's always so also important. No doubt the doctor should have the right idea, the right diagnosis and and and take it from there. But God is the source of if you look at the other side on the page. So from it says right? You have a puka where um the the this is part of the u it's a it's a shir that uh that yes was saying and gay is from the word exalted. I don't I don't want to use the word pride but it's exalted and that's why the worddullah doesn't mean uh arrogance. It should not be translated as arrogance. We somehow got used to that translation because of the muser movement where they spoke about ga gava bala balgava where in modern Hebrew we have a uh um a slang. It's called avitzah. So if somebody called you avitzah you should know that was not polite. It's not polite. It's a projorative term to somebody's avitzer. Means is a showoff. That's a showoff. An arrogant person. That's not what is arrogant. It means exalted. So exalted. So he's the second >> correct in the second version. They I I overlooked highlighting this. Um the word gava is not even there but it's gur. So now I just want to cite the following p. Turn to source number four on the second cage from yim perked. Everybody knows this p from the sid. If you come to shul every morning, you're invited to 6:15 and join the six seven other women in theatim, right? And um what you >> you can come >> join the women. >> You No, no, don't join the women. You can join the men downstairs. You can join the 20 20 men downstairs. Right. >> What time? >> 6:15, >> but on Thursday it's at 6:05. Okay. So, tomorrow 6:05, not for you. >> No, >> I'm okay. >> Betta, most of the women started as kadeshers but stayed. But stayed. I should stay. Yeah. So um we say inavid we say this from I mean this is really spelling it out about you are the great you are the most heroic if you want to call it that or the strongest the most um terret how do you translate terret neta >> glorious There seems to be synonymous. Each one has something something else. You are everything in heaven and earth. You are the master. You are the royalty. You know, some kings, some prime ministers, some some leaders, they think they're the boss, right? Some defense ministers, whatever, they think they're the boss. But let's not let's move away from current events for a moment. is is above all the other bosses. He's the boss of the bosses. This puk impacted on quite a few phrases. Quite a few phrases in of the um of the of the aderto. So we'll see it here. It's gdullahabdullah. And we have a little uh we just uh uh scale uh you know scroll down a little bit that's hod is there and then you have you have and you have at the end and so practically every single word from that puk from draamim that we have in is there. It's found in the that's not an accident. When was Bat David in put into the sitter? Now you know when you study sid so you have to start from the ane kessa tagdullah two and a half thousand years ago beginning of beni and you talk about the skeleton of the sides then you have kachma and the braot in the mishna they have this already days of the that's all there in the days of the there's already with aar and concluding But what is the the core? What is the from the days of the is from the per that we call ash which the ash comes from a different chapter. The chapter starts and and so on until which is the so that's the per of and then if you open up aim the next peric the next peric the next paric concludes tim with hanel hallelujah that's the final p of tilim and why do we say it twice Of course it's because you don't want to end it. >> Y. So is that your thought? You thought it now. >> It's your thought. >> Right. Right. >> Right. Because Riff has been here for a few years already. And we have harped on the idea that it is impossible to exit saying halu. Yes, who is capable of properly articulating every word of praise to God. Whatever you say is not even going to get to a small down payment. So it's all downright insulting to say anything. So the answer is we have an exit strategy and the exit strategy is found in the Mishna in suk with regard to halal. Not only on sukkot but anytime we say hal we endal by repeating the lastim it says the places that have the custom to double the lastim we double today everybody does it until that's the exit strategy and that is look I said the I'm saying it again I should really say it a zillion times. I just can't. I'm a human being. I'm limited in time and space. And we're asking a kadosh to consider the second time as to as an etc etc etc dot dot dot dot dot. It's at infin item just goes on and goes on. So every time a safer comes to an end we of we double the last. Why? Because tora is not only study but it's also praise that we have the Torah. That is why if a person does not understand the text of Tanakh but reads it like a parrot, there is some level of fulfillment of the mitzvah of Torah study without any understanding what whatsoever as opposed to the oral lawn and anything goes. If you don't understand the basic what you just read, it's zero of a mitzvah. You can't just read a Mishna as if it's a p of tumm. But if you read tillum and you don't understand what we just read, it counts as something. And the reason it counts as something because there's an element of halal whenever we read Torah and that you have in the itself. It's not a a halic thought. The Torah teaches us in to write a let's not get too excited. So first it's a song and it's also teaching and it's both has a dual quality to it and asal you have to you you can't exit it. So DV had an unbelievable understanding what happens when you get to the end of a what we do is the person gentleman who gets the last aliyah everybody stands up and you say what does that mean nice no and they're going to be those are going to go not why because it's says venit Eloh that's what it says. Okay, whatever you say, you say. Comes to RV and says that wasn't the original Min the M. And he he showed that early prince of there was it said Kazak like in our it says Kazak doesn't say it says except in the early prince it was an abbreviation. It said and aim that means it was an abbreviation of Kazan and Kahal. Kazan and that means when the bal came to the end of the end of the read the last puk and the kahal read the last this was like repeating the lashe because the balky is not supposed to read it twice it's just one reading from the point of view of of creator but the kahal chimes in with the last puk to repeat it as if no ending. No end >> stop doing >> why. Yeah. >> So in what we do is because the very last p is is is a is not a positive note. So we actually repeat the second to the last and we do this and we do it also when a person has ma if he gets ones which is the end of it's pervy. So again the last p is not as optimistic as we'd like it to be. So we repeat the second to the is going to repeat that second to the last and so on. So too for cohellet cohellet the second to last is is is repeated and and and everybody repeats everybody that's the minor reads last everybody reads that last and this is all part of the general idea of kazanahal kazanahal and um and and so so when you say what you have is ending the book of tim and that's why we say twice that's why it's there and that was the end of now comes in the middle ages add-ons so the Rambam he knows about saying oash he knows about it except he doesn't know about it in the place that we have it in the before he knows about after before. So you have this what we call in Hebrew the te the seam between and so we throw in a permal that we say with great fervor between and some included also on. So we have this little place this space in the sid between and for something. So according to the Rambam the something every day was and then he says and some community said every day that's another shir and some community said both you know those who are pensioner you know had plenty of time to sit and sh they can have both and the Ram says just do what the community does and let it go. Now later on they move that back into before. If it's before means it becomes part and parcel of but where does end? It doesn't end with that's where it ends in the sither where does it end in the and that's why we say it twice inirm and in parenthesis it has translation where some communities said twice in Hebrew and some communities said and the repeat was in Aramaic. Okay. So you have it in now today people think they get extra brownie points in everything even what's in parentheses but that's okay. It's not a you can do that. So what is it's a cut and paste job from musf on rashashana in the bra of malot because you have 10kim of malot and what is the first puk of malot after the kazin said the the the the the entire uh uh section of uh of of of after Elen Lab and and and then we have uh um he he starts with starts with not before not like yeah not love no no no where he brings all the sukim of uh of uh before he gets So before he gets to after and that becomes then the signal see my mind hasn't gone completely can re can say the whole thing that for citation number one. And then it says venar var. So if you have another tubukim from and then you have sukim from and then you haveim from the from the in that order. And then we have another from the which is so what you have there after jumping to the it's and then the from and some have in small print. All this is just an abbreviated synopsis of what happens to onfash and somehow another it got transferred back to it. And one of the reasons was we were at the level of tom. The whole was to heal him. Now all of a sudden we jump to the Israel. All right, let let's bring it down. Let's bring it down again to so we start quoting these from and as they say in gum expression once once we're already quoting from the musf. So a few you know hitchhikers came along for the ride. But the whole reason that we downscaled from was to go back to the level of of that that that's why it was done like that. But the reason that the was doubled was because that was repeating the hal of just like we repeat all this in preparation to vive. Where did varavid come in? It came in in the 13th century by the cabalistic group known as the yord meava yord mus who came down from the chariot. It's a great name as they were up there. They were up there in the chariot of Yeescali and they came down to this world and they brought the concept of the seven concentric circles which are gurifed and above these seven you have the upper threema and kabad. That's where the word came from. Come from the upper three strata of the and the yavas believed that to get to a kadu you have to cross the boundaries of all of these concentric circles. Now there are two ways to move a car. One is manual transmission and one is automatic transmission. Most cars today are manual transmission, but automatic transmission, but once upon a time, you can still buy a manual transmission with a clutch and a gear. You can still do that. The yava believed that there's manual transmission. You need a clutch to move from toret and so on. What is the clutch? Music. Music. You get yourself into a trance, a spiritual trance through music and you move up the ladder. And they believed that there were a handful, a handful of very highly spiritualized people who had automatic transmission and were able to move up the rungs without the music. They're called litox. I'll tell you the truth. I once heard a shir from my great Rabbi Rabar Likenstein who quoted Dav's brother Rabar Salvichek who quoted the Balatana the author of the Tanya Schneadi the founder of Kabad who said that there were three types of nigun there was a niggan with words there was a niggan without words a higher level and the highest level was a niggan without a niggan and Raaran just went on and after the year I went over to him I said I have an idea of what the niggan without a niggan is he said I said it's a lit for shenanigan. So a lit shenanigan because he got it. He laughed. He thought it was funny. But the truth is when I read about and read about the ordeav the niggan without a niggan was the highest level of being able to get to without the use of the musical clutch without that use. So you have and they picked the section of that had these concentric circles and they said we will say it every day to stimulate the the the engine to make the moved to get to know you don't have all of them and they're all not in the exact order, but most of them are in the order and most of them are there. And this is why they put the varid section into the sther as as a as an an oral as as an oral method of tuning ourselves to get into the mode of jumping from and arrive at and arrive at. So this is why this got there and that is why this which is completely cababalistic has all of the factors of the seven concentric circles there right? So if you go back to the to the um the poem is there vad vik vad usually means a get together a committee of sorts but a committee vad also has to do with appointment. You make an appointment for a committee which means the timing bu has absolute timing. timing. Now, I'm just going to give you an example of what I mean by timing. The um theor tells us what did a kadosh do after the destruction after the um he created the world. >> What did a kadosh do? He took vacation, right? He's a early pid. >> So, says he makes very good says he makes now according to one understanding never completed the creation. It's ongoing. And you know who agrees with this? Einstein. Because it's an expansion. The universe is constantly expanding. Which means the process of the creation of the world has actually not stopped. But for the point of view of mortal man on on planet earth, it came to an end with the ending of with Shabbat. Fine. So what does do says correct that you're busy making and then it says it's like murder to do make a good it's not an easy thing it's like splitting the Red Sea one second how hard was for it wasn't murder for us it's murder but for it was nothing so what does it mean so Ram tells us in the guide to the perplexed that all of the miracles that we call supernatural miracles were actually also anchored in natural law. And he speaks about the Torah says very strong western gust poured from the west and and and and the and and it split. Now you know everybody can do this at home in a laboratory experiment. Take a nice big shisel, fill it up to the top with water, and take a high-speed fan and hold it on top of the f the water. You're going to see ka jams right there, right in front, because the force of the air is going to split the water and half is going to split out, you know, pour out. That's what's going to happen because the pressure of the air is going to do it. So, a kadoshu did something that was highly unusual. what on CNN they call a they have a word for for uh for for very special uh weather, you know, unusual weather. What's what's the word they use? They they they have a they have a phrase for it. What >> perfect storm? >> No, no, no. They have a phrase for for for type of weather that's I forgot for for for unusual unusual type of weather condition. So obviously this was a highly unusual meteorological phenomenon but it was a meteorological phenomenon nevertheless. So where was the miracle? The timing that did it for at that split second that they needed its many times we know that a fellow goes out on a date, nothing happens. Fine. The guy moves on to the next uh name or phone number that he has and so on. Three years later, they get together and they get married. What happened three years ago? The timing wasn't right. It has to do with timing. That's it. So this is the keeps the timing and the the timing has something to do with contemporary and vatik has to do with stuff that's happened already things of old things are absolutely pure and and shiny if everything is absolutely pure strength defense and strength means strength defense and means strength. Teas. So teas means order. That's why we call a ceremony a teas because it's in order. There's a program to a teas, right? And you always when the guy finally says at the end, Tom Tees. I used to think that was his name. Tom Teus, right? Tom Tees. He is the one who we say to. We are we say Hashem is and we fear him. He's the one with the throne and the and the honor is the is the source of the Torah. >> Okay. And the the libou lif means attraction. It has to do with le that that a kadoshbahu pulls you. He he it's attractive. Kadoshbahul pulls people towards him. And boy doesn't he there's no atheist in a foxhole. You know who said that? A British a British chaplain in the 19th century in the British army. There's no atheists in a in a French in a in in a foxhole. When the when the mortars are falling all of a sudden there no atheists. Everybody believes in God right then and there right governing that's all God right that's why we say when we see a kingto God gave something over from his glory his majesty to human beings and this is what the is saying all of these characteristics are also human. They're not human. They're divine. Except that is willing to share them with us. The beauty and the forever permanent, right? There's no there's no and and in poetic language, a sin is permissible to replace a time. All the time. It's interesting that in the second version it's and they have and they have a for the first one right so means goa it means height height and I have the puk in the second page I'm just going to read quickly this became a book of the rov that was put out postumously with this name and that is majesty and humility it's all This is the that we playing the role of angels on Yamipa are permitted to singer in any nun variation that you may have. Okay. My apologies for overshooting the 1015 line said.