Lecha Dodi | Rabbi Dr. Aaron Adler

usual theum are in memory of and today we're going to do one of the most probably most popular Jewish poems in the Sid and that's of course let's say a word about Shabbat the Shabbat is really it's like any other my except that there's a change in the ending of B hasu and the of the daving of the you know is very different on Friday night and Shabbat morning and chabat and that's a story in itself the um the idea of Kabal shabat that before you we should receive accept upon ourselves Shabbat is something that goes back to the days of thear if you just take a look at the second page we have two pages here one is the source which is just the poem The and the other is the source Pages you look at the second page the last source which is from thear Source number 27 um it's gives a story of two of the the word he would drape himself it means with a Talus we put a Talus on and when would he do this on late of a of shabas which means he accepted Shabbat Friday late afternoon draped in the Talis the rambam actually says to do this and the only community that actually does it are the ammonites you can still see it today going to SCH Friday night with the Talis on there you go see I didn't make this one up this is real this um and they and the robans explained that draping with a Talis is always done when there's a sensation of standing before the before says that's the reason that we drape ourselves with a Talus and chakas in the morning and that's the reason that a Talus is put on by a Brit you know you notice the mo Talus and the Shand Talus tal they doing the Brit at two in the afternoon so some people think because they used to do the Brit right after ding before Al so people still had their Talis filling on and they did the Brit and they said alenu but we say alenu after two in the afternoon so the said thatu is actually the exit strategy how to leave the presence of the so every time there is a moment of standing before the so we end with as we do for it also the those just recently about and it says it's as if and that's but and of course there's no Talis at night because night time is not the time ofz but there's a culminating the k for that very very reason and that's why when the the Frank for Jewish Community Min of together in the week nights they never said Al after because they're moving into immediately just as we don't say Al after because we're moving after into so you're not leaving the presence of the there's no need for the the authorization if you may to leave the presence of the so here the G saying that they wore he wore a talit draped in a talit because he's going to accept the and when does he do this just before as a shabat the late afternoon of a chabas Amar he said let's go out out to the field and bring the Shabbat in this mentioned in the becomes the custom of the made spat the Calis ofat of the 16th century where they would leave the Sho and walk out walk out and in the direction of the West I point out because the sun sets in the west and therefore the idea was to um if the sun sets in the west when is the first moment of Shabbat at the moment of Sundown and therefore to look at the Sundown and gaze upon on the onset of the sanct of Shabbat as it's going to roll over Isel as the Sun keeps setting and so this was the idea mentioned already in they actually left the you know took steps out what we do as a Remnant to this is turn around when we say shalom and here comes the where do you you just turn around or they turn towards West now in Europe when the besset were Facing East because that was the direction of er Isel so turning to the your back to the or kodesh meant turning to the West it me sense because the where was the door of the sh was at the opposite opposite the uresh was at the end so it meant really going to the door and some shoes would even open up the doors and some people would even take a step outside the sh and and and and welcome in the Shabbat but here in Isel the directions are somewhat different because we Face y so if you're in t aiv your Sho should be Facing East and only if you're in malim should your sh face West but if you're in G your sh should face North and if you're in betel your Sho should face South so the question is where do you turn around for Bo shalom what's happened in most shs is they simply carried in their baggage whenever their they or their parents or grandparents or great-grandparents came from Europe and um they turn around to the back of the Shool and sometimes to the back of the Sho is actually East like if you turn around to the back of the Shool in in um in in in Mal you're turning East you're not facing the West so some say you turn around to the door whatever the direction of the door is and some say you turn around to West so the West might be a a wind Windows might be windows on the side of the sh either this the right or left but it's towards the West what I don't like is when everybody in SCH does one thing and one person demonstratively does something else to show that he knows better I I I don't like that I don't like that I can tell you that in the um in the Sho that I dive in in Friday night which is a lot of graduates of Y everybody just turns around like every other Sho whatever but and I too because I don't want to look like a stick in the mud you know like doing something different but after everybody does bo bo so you're turning around and you can see the door usually the door is a little open so also by the door you get that part in that you really really welcoming in Shabbat so right so the West the West Was the side of Kes kashim which was the opposite of all the other religions all the other religions they were looking at Sunrise because they were worshiping the Sun so therefore the East became the very very important Direction so bet mikash was was the opposite so that's why the that's why theel is KES because it's this the direction that would face The KES Kim I'm sure you're well aware the cotel is not a wall of the B mikdash contrary to way we heard in first grade and second grade and third grade but you have to grow up and realize that it's a wall of the of the AAR of harab it's an outer it's a wall of one of the walls of harab and so on it's not a wall of but it is the the west and there's a med that says never left there and that's what gained you know the credit to the cotel why it's like the closest you can get to bet mikdash the the the the most opportune place to to DAV fine so so the idea of the West being the side of kadus has a lot to do with the fact that Kad y always is Right any whether it's shabbes the time Factor always begins in the evening and the and and it's actually going to begin with sundown sundown and Sundown is under the the West so there's this idea of intensity of kadha developing from the west and that's also why bet mikdash has it as The KES Kim is the West so here you have in spat the theat going out to the fields and welcoming in the Shabbat and you have rabo Al one of the I mean some of the names are very famous RAB ysf Caro most probably the most famous rakov bav sometimes known as re there and the these were the Great of the 16th century and you have here you have so first of all just from the point of view of this style you have his name in the acrostic from shamor shinid mikdash is the me hitari is the he that schlomo and then it continues with h [Applause] Soom built into the poem he's signing his name book I mean la like artists will sign their name at the bottom of painting as we've seen already in previous poems the art the the the authors The Poets would sign their names through the acostic sometimes in interesting ways and that's what you have here that becomes important because in the first line sham we already have to explain why it's sham and not Z but he needs the shin he needs the shin for his name we'll see in a moment that it goes way beyond that who is the do do means the Beloved where do you have in tanak the do the the do is so there in shirima said that all of the books are Kesh in tanim is Kesh kesim so what did he mean by that how can you have something in holier than other books can you have something holier than I mean my gosh the is in the it's not even in theim and there are three different gradations of Kad ofes so if a person erases God's name in any of the books of tanak t it's the same if you eras A's name in in or in it's the same you're not all to do that that's for sure nevertheless the levels of sanctity of are different and the proof is the mishna in the second chapter of M M it says that if you sell aish with the money you can only buy a SA you can only upgrade if you sell a a book of tum that's let's say on a cloth on a mount parchment you sell it you have money you can't go to the grocery store you can only buy something that's a higher kadha you can buy n a book of yes or if you sell a book of your you can only buy a so you always have to upgrade and there the question is where does betet come in Where do B midash come in so there there's all different gradations of kadha but you see from there that are three different levels of sanctity ofes and so do is so why why is telling me that ises so what does that mean it can't Bean more holy than yes it's not more holy less it's less holy than yes so the r explained once that and this was in his great speech called that was a speech in y 1956 at yhim universities y program so the gave it Russia on Y and um and and there he puts down his his his Manifesto on religious Zionism and he talks about suffering he talks about the book of EO and he talks about the Shah and he talks about how Amel is trained to exit parot you know episodes ofar and how he understands the emergence of Med is so there he's got a whole footnote explaining the concept of R AA of Kes kesim where he says KES means that you can explain every PUK on the basis of its basic simple understanding that's called now of course you can no deeper than that you can have D you can have htics FAA whether it's htics a htics but you can have drush but the shot is sustainable not only sustainable but any you're supposed to understand the before you go deeper but RAB AKA said there is noot of shiram if somebody reads shiram and says oh this is a beautiful love story oh yeah there's a nice medish that goes along with it no no no no no no the medish isn't something that goes along with it the medish is theat which means if you don't understand that the whole point of shirim is a masal it's an analogy you the r said you shouldn't even say on it it's not part of Tor he used the phrase It's not a t it's not an integral part of Tor to study sh as a love song Not a Love Song of course schom is using imagery of the of the running after the do and the r as a as a masal as an image of it's either the Jew as an individual VIs or it's CL as the collective Vis both are correct both are correct I'm not gonna say it's a between the and the ram but um the the the um the rambam talks about the individual and the r saw it in a more Collective way but that's okay the the idea that it's a masal it's an analogy of the love between and here the author Al is taking the do and who does he mean by the so it either means and the is that's one read of the or the do is is and the is so there are two different ways of seeing this is it going out to bring in the Shabbat or is it am Israel going out to bring in the presence of and that's what the means the word means resting and the is the phrase pops up immediately with regard to building aash you should make for you me a sanctuary and I will rest in it what's problematic about that is that was all over the place in kindergarten they used to teach this in the in in kindergarten school in the right Hashem is here Hashem is there Hashem is everywhere up down and so on so that's that's what does it mean that is residing residing means he's here but not there that's what residence means you're in a you're locked into a certain location so can be locked into a location this is the whole question of what does actually mean so it's a simp it's an illusion that wanted that we should sense his presence more here than there why because we need it we need it we need a place where you can connect a little bit better to a so actually didn't want it if you remember theote onsh the K that that begins with the words my tent my tent the very first one is and I remember the explaining it once in Tish in in his Bost Marathon Kish here he said what really wanted was that the created world would be the bet mikdash but it didn't work it didn't work kadh saw quickly enough that man needed an address and there and that's why the the BET mikdash idea surfaces so we have a sensation of's presence and therefore can be not perceived during the weekday but on Shabbat he will be perceived and he's coming in and he's coming in from the West as the sun sets and therefore we can go out and receive him this is the cabalistic take on the it's going out to receive the as we're going to receive the Shabbat now Kabal Shabbat origin Al before the 16th century was simply a type of su zra like we have in the morning we have tillim and the tells us before you go to you should always say some words of Praise first you should have words of praise to that's why the first three are are that's why we have in the morning the is short is just ash it's you know it's just and for because might only be optional the whole is if you you get a to go along for the ride but it's very abbreviated so what do you have Friday night so Friday night was one peric until and so on that was original and of of of Friday night and by saying M you've accepted the Shabbat the idea was that you should bring in Shabbat a few moments before what's called to shabbat and that's why this was always said at least they try to say it before sum down if possible it doesn't always work out like that and so on later on the days of the Aral he wanted there should be seven chapters of tum I mean you get it seven why so there're actually seven chapters of if you start from you start counting each per including M if I'm not mistaken they added the peric before M which is the Friday which ends with so you get your seven chapters right this is where stuck in his his poem his poem in other words you already have a type of ofra for for Shabbat which expands from one chapter to seven chapters of tum and there was even a secondary Min and that was you don't have just one chapter before M would be sufficient and it was peret was it's all the 18 that you have there so that was there as well and I'll just say in the the spirit of Professor Daniel sha in his great book Monumental work on M Israel where he said sometimes minhag develop because of compromise so the compromise of the expanded Kabal chabat that we all have Friday night from the and the uh the the more miniature according to the way the the ARA wanted that it actually started with is that every shabas we do the long version and if it's Shabbat we do the short version so what's the short version just Mis that's but if it's Friday there is noat except for M they just thought M and that's very very abbreviated but what the and maist do with Friday night yam is not only just include but actually abbreviate they say and sing the first two stanzas and the last two stanzas which in Yiddish we say say we don't understand what they're doing if there's an entire message of the so towards the end of today's share or perhaps next week's share we're gonna answer that question what is so significant about the first two and the last two that are are become the abbreviated when Shabbat comes out with yam according to andas but those who ashas rather would be able to just turn off because you don't say it at all you just say m okay so let's see what what's going on here read the next stanza too these two stanzas are talking about Shabbat the next Stan mikdash is talking about mdash andash standing up once again referring to bet mikdash destroyed H wake up wake up mdash destroyed let's awaken awaken also these are Messianic themes is gonna give it to the to the enemy all of these have to do with being in the galut let's remember RAB ysf Caro was born in 1489 what's so special about 1489 he's going to be three years old at the time of the expulsion from Spain and he leaves with his family in rout to Israel and he's one of the few who actually make it to Israel and the reason is because El wasn't flying the bar Ona Tel Aviv route that day they was probably on strike and um you couldn't take the non-stop you had to get on a boat in Barcelona and in all likelihood it stopped in Italy and all likelihood everybody got off and it wasn't an hour and a half you know fuel stop it was a year or two or three or just never get back on the boat again and then they continued some who continued the meager few continued ended up in Greece and then most of them got got off and they stayed there and then some got back on very few they end up in the saloniki islands and most stayed there and some will got back ended up in one port of turkey and some got back on but most didn't and then inste another port in turkey ismir and they got off R Josef Caro's family got off there till they got back on the boat till they made it there Israel in AKO a meager few I'm not even sure it's 1% of those who left Spain and when we talk about the from 60% never left why didn't they leave because they converted to Catholicism so they never have left and the 40% that didn't convert to Catholicism so a meager few were burnt were exe were were executed a Meer few because some went underground and became oranos which means that two generations later they were Al the Catholic handful survived to this very day with some tradition of being Morano but those who went underground it lasted two about two generations and some went to Morocco some went to Morocco not there is RO and that was a disaster because they were Spaniards and they were scientists and so on and philosophers and they came to the mor you know I'm I'm just saying this as a historical comment not khala to cast aspersion on anybody but they saw the Moroccan Jews as low lives social intellectual low lives and therefore they didn't merge at all with them no integration whatsoever it was a terrible terrible integration and others went to Holland because in Amsterdam there was freedom of religion and from the Jewish community of Amsterdam some of them boarded the boats of the U West Indies uh uh company and they came to the new world which was called later America and the first Jews to hit the American soil before they establish in the United States of America with Spanish Jews and there are some names who we are familiar with George Washington's finance minister right Kim Salomon who in his honor there is a mug and do it on the dollar bill if you don't know where it is I'll show you where it is it's in the back it's in dots you have to see it you have to squint but it's there in his honor um and then you have of course turo the the turo synagogue in Rhode Island and then you have the Spanish Portuguese synagogue in New York City all this predates the United States of America and the first Jews were were were spim and so on so that's a little bit the history of of where the direction and you also have Jewish communities of sarim developing in Amsterdam but they didn't have their own ronm yet because it takes time for migrants to develop theot and talas and so on so you have to import so they took from Germany the father of raken who was known as theam and he has the name because that's the title given to the rabbis of and he was called asazi because he was the was the exception he was the so he was the asazi he was his name was never asazi they called Himi his son was the yit ROV Ben the son of the whose family name then evolves to javitz yavitz javitz and you have the Javit Center in New York City if Jake javitz the great Senator would know that his Ela he knew that his Ela was the iitz but if the yitz would have known that his great great great great grandson was be Jake javitz you know who married Marilyn and not a Jew to say that I don't think he would be too happy but the Jake Javis was a friend of Israel in the United States Senate and we have to have to say a good word about him but uh so you have the history of the expulsion so those who exp very few made a terror Israel very very very few and it's 16th century where Italian and Greek Jews become the communities become sped before that it's it's pure rashin we talk about Italian Jews today you're thinking Spar and it's all post the the the exposion so you have um Roso and R Alat and and and and they're there in Spain now um in inat rather writing about Shabbat with the full knowledge that is was in deep trouble that the galut is very very deep painful and so on but recognizing as we've seen in previous zirot that on the day of Shabbat you can somehow overcome that in your mind and live the spirit of redemption of g once a week that the spirit of Y mashia somehow can kick in every single week and and this is what he's going to do here as well so he first gives a little bit of an understanding of Shabbat so we know that the speaks of Shabbat twice once in shb in we're gonna read it next Shabbat not this Shabbat the weekend of Shabbat and then in the sum that's why I remember was a kid growing up they used to say what's the connection between television and Torah they said they both show reruns in the summer is a rerun basically you have so you have with differences between the first set of De and the second set of De and the med says look at source Number One Source number one actually is the mid that we've seen in a different context already the medish Raba in parat in Raba in parat it says everybody has a companion a partner because Sunday has Monday and Tuesday has Wednesday and Thursday has Friday the I don't have any Ben is going to be your doing here and that's why it's that the Shabbat is going to be the of of is going to be the of and then Source number two you have the famous Med that's found in found other places too gave the first set of the Asser and the second set of the Asser with regard to shabbat together means M doesn't wait 40 years to hear that aside from Z or you also have sham means two different things Z is the ofes Friday night it's not just to remember mentally to remember but to articulate with words the story of Shabbat so it's explained in the T the oral law KES Friday night so Kish Friday night is the direct fulfillment of R expands this and says it's also that's a dispute that's a most think that is a is a add-on to say some nice things about Shabbat as you separate yourself from Shabbat to the weekday but the rahan believes it's part two of the MIT KES Friday night so Z Shabbat is fulfilled twice on Shabbat at the beginning and at the end and there's a tremendous um ramification ramification that is the obligation of women forab because KES Friday night because tells in one saying in one utterance as say human being cannot do that and the ear cannot absorb two words simultaneously it's gonna be a mish but this how gives it over to so question is why does he do that is as if to say flexing his muscles and he can do it and human beings can't do it no it comes teach us that whoever is involved inir is also involved inat so who's involved inat means guarding yourself from not doing the prohibited activities the so clearly women are part of sh Shabbat there's no question about that there's no leniencies with regard to women in terms of whatever is forbidden for men are forbidden for women so that's so the teach us that said to teach us that whoever is involved in sh Shabbat is involved in Z Shabbat also has to articulate the words of Shabbat as Shabbat enters which means women have an equal equal obligation for kides Friday night as men we might think otherwise because it's a Time bound Mitzvah it's a Mitzvah which perhaps would excuse women so here we have a an understanding that women are obligated Kish Friday night which means that a woman can say KES to be Mighty to allow others to fulfill their obligation so the r was of the opinion I know this happens a lot of times when you get invited out his guest one one second please one second the says that when you go out the invited guest the balab should make KES that's it you know a lot of people B is a gracious person would you like Kish would you like Kish you know he gives cups of wine he's not cheap he's got wine for everybody it's not an issue the question is should everybody Mak Kish and said no the balab should make Kish and so too in the context of the family the only exclusion is if if you have children and you want them to get used to saying kidish Friday night so you certainly can have your children make Kish at the table Friday night yeah I'm gonna get to that point right now so kidish is is obligatory on the biblical level and I've have already heard that sometimes we try to give a bat mitzvah something very concrete to do to show the she's a Mitzvah so they'll ask C to make the kides for a family Friday night of har Mitzvah or to make the MIT right make the MIT there are some families by the way today where the husband makes the Kish and the wife does the MIT it's as simple as that that's now becoming more in more common in different families yeah is also right so the KES in the morning is only for anyone but it's it's also for men and women the woman could make it for the man the woman could make it for the man because they both have equal rabic obligations so it's equal it's equal so that so that that's for sure the problem with AB I'm saying a problem the problem is the issue is that it's a r says it's biblical it's the if it's the say it's across the boards for men and women too so not only is woman obligated in AB doll she would be able to say AB dollar for herself and she'd be able to say AB dollar to to re resolve to be M to have men fulfill their obligation but the catch is that it's a Rabin according to many many opinions it's a rabic Mitzvah and it's a Rabin Mitzvah that comes out once a week on M shabat and and perhaps women are exempt from this particular Rabin addition and therefore if women are exempt well maybe they're not exempt maybe maybe going to the R so women are careful that they hear abdah on the other hand if a woman is alone for sure she can make abdah that's not even a problem but many women have accustomed themselves to listen to havdalah from others to the extent that sometimes there's an aging mother Aunt somewhere so somebody picks up the phone and says I've do through the phone and that's another issue whether hearing through the telephone is calling called hearing so I would go so far to say whereas most pokim say yes hearing through an electronic device is called Bonafide hearing and if somebody is scoped up in the house and can't go out that there's no man- making abala so it's okay there's no no nobody's saying AB Dolla extra anyway you know nobody's nobody's getting hurt by that as we say and you're making AB for your family at home so it's obviously the best thing to do but if a woman is at home and is capable of making her own Hava it's was probably a better option to do that than listening to it over the phone but it doesn't always work because not every woman knows how to make ABD is comfortable making ABD and so on so that's where it comes in that women got used to not making ABD because of is it yeah okay so that's a Shear in itself it's a Shear on a sh it's a sh on a Shear right because theer you have to hear the sounds the m is not the blow it's to hear the sounds and that's the big issue of electronic amplification if it's considered hearing yes or no you have one hearing gate or if you sit up close and you hear hearing it from your ears anyway okay so that the pokim dealt with there are shoes that will not have somebody with hearing aids do the be the B because the person who blows has to be fully fully um obligated in the Mitzvah because one new exception to this is going to be my wife sitting here she's a pretty big expert on this cocar implants and rosha tendler told me that cular implants means that you're hearing and he would have a person with cular impants PL blower in and without any problems so it's not only is he somebody who understands would make him obligated in all other mitv but he also hears and uh it's just a different mode of how his brain is getting this sensation of hearing and he would be obligated and he would be able to blow the schifer for others that was so that was a novel there are some other Pim who said the same like and so on and those understand what a CO implant is that's all it's as simple as that as simple as that okay so let's say about said these in one utterance made it known the one God made it known when did he make it known made it known at harini correct when is the first time Amel hears about Shabbat by this week's para right so this week's para all they hear about is that six days a week you scoop up man and the seventh day don't bother going outside with your shovel because no m is falling there's a big dispute in the mishna and the and the between ra is just part of the narrative and has nothing to do with the laws of Shabbat today that's ramban's opinion or the rambam who says it's what Shabbat you're now allow to walk out of the city limits a certain measure well let's not get into the the exact measurements right now but the ra includes it as part of the but not part of the is not part of if somebody violates Shabbat he he he didn't violate one of the 39 he's technically not a shabat he didn't violate the sh Shabbat but Z SH waits till until theer de is are given fine so who gave them which de brro did am Isel here did everybody hear so those who had cular implants yeah Fair no so those are no the the point was those who have cular implants they must probably heard of kadh because it went directly into the system right so the answer is there are some who say it's the they heard it all but there's a the very end that says we were commanded of the Torah through Moshe of Tor do the math T is 400 V is six ra is 200 and he is five 61 61 mitv we heard from M two of them we heard from directly as it says which is the flip side of you you acknowledge the existence of and you deny that any other deity is a deity it's the same it go it's it's hand in hand the raham says that by the way it's say ra it says is denying and those who accept fully so negate AAR which means that Judaism does not tolerate atheism what's atheism I don't believe in any God denial of any God atheism means denial of any deity Judaism does what do you mean there are people out there say I'm an atheist so to have explained every human being something must be the most important thing in his life for the reason that he wakes up right um it it it could be a movie star it could be an ideology communism socialism the r even said Zionism if this is the reason that you woke up the most important thing in your life democracy most important thing in life could be an ideology it could be a human being it could be money so who said that that was the Take the Money and Run of what's his name W Woody Allen Woody Allen said it very nicely and Take the Money and Run he had that great scene of a of a conference meeting of a corporation and the the chairman is sitting at the front and they all stand up and there's a curtain behind them this is this is Woody Allan is best taking a pot shot at Judaism and you pull the curtain you think you're ready to say V saw our own and opens up a banner of a dollar bill and they all stand up and they put hold their hands together in a in a Praying gesture and they're mumbling and then they all sit down they close the curtain and he goes on with his business and what what Allen was saying was that the dollar bill became in aara became in an idol idolatrous worship 100% because if this is the reason that you wake up and by the way some people violate that even some people who put on with ra because the reason reason they're waking up is to make more money that's the reason they're waking up if you don't see everything as a means to get closer to it's so the said even if you don't believe in a formal religion a formal idolatrous movement you're still in of whatever might be the most important thing in your life the reason that you wake up in the morning and that's why Judaism does not tolerate uh atheism we had an acquaintance in uh in Beva and his name was Professor Jerry blitstein or in Hebrew he was known as yob blit tremendous tremendous schola and he gave a lecture once at barand that I heard him and on on this rambam that I just mentioned and um and it was in context of acknowledging the validity of Christianity by one of the great Rim the the some someity to to to what's going on there in Christian I'm not going to give speech and I and I told the ver L I said you know the ramom that you quoted denies atheism and he thought for a second and he says I never understood it like that but I think you're right so he goes home and he writes up the whole lecture he publishes in a paper and he says thank you Aron ad this you know because it was a very important it is an important point it's a very very important point that y does not tolerate atheism it doesn't exist so that's why K say if you take you automatically goes together with and I'll even show you a proof to this you know in the we're for sure gonna need these Pages next week by the way maybe even in two we no next week so everybody's gonna hand back their papers to me okay I know if you take it home you're not going to bring it so you'll hand back the papers after this year okay and I'll bring them next week the U the theer de carries with it two sets of of we call in yish TR the canellation the music of which you teach every so has two types of trop one is called the tamon and one is called The Tam ton the reason it's the upper and the lower so a lot of people don't realize why because some of the music notes as printed in a ton or even in every some have lowercase notes like and some have uppercase like in the in the in Theon there's a heavy usage of the lowercase and at the tamon there's a heavy use of the uppercase that's why they called but what is the difference between the spread of theim in the theim are broken up Asim with Nim in the they broken up as as a so if you take Shabbat Shabbat is one bear so in the it's a it's a long long sentence it's all one long yet in theim Breakdown it's for so so you you have a a different way of looking at for example it's one it's one in the in the in the in the but if you hear the way the reads [Music] it there's no such thing as a TW the minimum is three and there are several examples of it there's several examples of three word but there no is a two word you have it's not a it's reading the separately the sixth the seventh the eth the ninth as we say that's the where you reading it as independent Deo but when you read it as the as a it's a runon it's all one long what does it mean so so you can expl you have to explain I give a sh on this words you can explain the Deo in two ways the r used to see this like cretive where it's a split screen they're both correct so Lo just for example means you're not allowed to kill low comma there are scenarios were you allowed to take the blood of another it could be in the context of execution by baon it could be in the context of mitvah War so there so it's not never there's no such thing as never but there are scenarios where there's an allowance that's just one of the understandings and and so too with regard to all of the others the V said every time you read the Torah that's three times a year of right in the morning you have to read it because it's reading of and the reading of has to be divided by right didn't put the end the period at the end of the we don't do it in a different place but is to read it in at least on and some shs all three times and the explained wanted to justify this Min which is a very prevalent Min to read it because what we're doing is we identifying with the moment of we want to hear it the way am heard it at har and at SI it was de it wasn't it was de that's why some schs will only do it for to read the but if it's so again here's something that you can have a fight and Sho you know because if you don't have a fight and Shool over it you know it's not called a Sho you have to have something you have to have them you know material so get ready next week you know with your rocks and eggs and tomatoes to throw then listen carefully as the balore is going to read that that they br and no matter how he's goingon to read it you can yell out he did it wrong right it's like the what I call the syndrome A syndrome whether we say ra or not you know I had a guy in raote this this Talis bag had both L you know particular shabas you do say you don't say no matter what they did you're always wrong you're always wrong have a sickness you know same thing with so so what does it mean that that said all the that's the that's the but came along and said no only heard the first two di only heard two from mosu had to give over the other eight because as it says after their started talking and jump back you know 20 miles that they just couldn't handle it 12 12 M it say they couldn't handle it and and and MH Rao had to be the intermediary even for the remaining de brro of their serro so according to we all heard it we all heard the fourth shabb is the fourth it's not the first two let us hear it it's in of course he so the question is did he was he M did he give it over to or did he give the implication is that we all heard it from and that's okay because that's theot that's theot of the of the of the we heard all all of them and so on and and not just the first two but I wanted to say a point about the Tam so even though is the first debear so what are you supposed to do it's a Mitzvah raah counts it as one of theah says it's an intellectual Mitzvah it's not a Mitzvah of belief it's a Mitzvah that you're supposed to Rack your brains day in and day out and try to discover so that's a speech in itself how do you fulfill that Mitzvah is the flip side on the negative Mitzvah as the explained the the de details of come later don't have a statue don't have a picture don't have the celestial bodies but the core root of is making something else elim whatever it is that's the root of in the there's no s after the first de if you read it [Music] it's a runon with the second because the first and the second go together they was said by you can't stop there's no there's no stop sign there's no s after the first de in the because even it breaks up by De so it should be a after but there is it's like an it just moves goes right into the next one and that's to show that the first two we heard from and it's not it's not possible that there could be a stop sign it doesn't so it just runs in one to the other and then it says where does that person come from don't tell me from Al right so I have it on the on the on the source page right is a source number four right having the source page you remember it from the from the first day ofus right from the first day of which is ready he's looking forward to what is he saying he's saying every Shabbat is he's already bringing us to the the environment of mashia by saying this the shame that's borrowed if you look at source number five it's borrowed out of a from he takes a phrase about just effervescence effervescent type of Praise toh from this and he attaches and he says when we will be obliged to just be eff effervescent about our praise to the name of but he's saying we don't have to wait to we do it every Friday night every Friday night here we are we are at the at the footsteps of mashia okay next week we're going to explain the Sham as opposed to the Z and then M we will be able to complete the the poem as we go so please hand back I'm advising if you want to take it take it but please bring it next week