Neila | Rabbi Dr. Aaron Adler | Sep 16 2026

Bogtov as usual the Wednesday morning Shirim are in memory of Daniel Ben Davidid and Limwood Batram Strauss and Morai ben Moshe and Raelbat Yoseph mayor Marcus parents of Judah Marcus and our year for the year is in memory of Elisha Frist Alishima. The the uh colorful uh note page today is uh simply a shur that I gave many years ago on behalf of the U and the theme was nila and I want to use some of those sources today and I just had Rahmonus on the uh the the the number of pages that have to be used in the office. So, because it has the OU heading anyway, I figured it would be kosher to me for me to just rip off the first pages that were on this and uh and use the particular page of uh Nil Hagini in Hebrew or Nila inspirations in English. Um some people, you know, believe and there's a lot to this. It all boils down to nilo and we will see exactly what's involved in this very very unique special trila. It's a little bit uh it's an echo. Okay. So we'll move it back a little bit. Okay. Number one a word about nigun. Nigun in it's a she in itself. I don't want to spend the time going through this whole matter but we do know that there is a concept of a traditional sing song that goes along with various felo in different adot different communities have different sing songs when you grow up in a particular framework of davining you get used to the the niggan that's associated with a particular davining and if you happen to be elsewhere where for a particular kag it's awful. You just feel that this is not the davin. So somebody who grew up in the Frankfurt Jewish community in Washington Heights for example in the Brer community in the gay which is the Swiss Jewish community of Frankfurt you get the niggan that was used for years for years in Frankfurt fine that's their authentic ness and that's what they do but if you come from North Africa you have the adra niggan and it's radically different not only some of the words and the Mak are different and the structure of the Yamipa Davening is somewhat different but you also get different ngan and I can tell you that we lived in Burba in 1981 to 888 and I taught at the Shiva Baka so we had 80% of my Talmid were adra coming from Tunisia families Moroccan families Iraqi families whatever adotiz and it was decided that the is going to be adra And I can assure you that for the mostly Ashkanazi staff, not 100% but mostly Ashkanazi staff, this was a bitter pill to swallow to hear kidre differently. I mean, what's kra if it's not? [singing] Well, I mean, what's called nidre if it's not that? Well, guess what? Oh, see what's the other tune? >> So, I'm not familiar. I I I I sat there and I didn't absorb the other tune. There are things that I did absorb like creator laning like the Tunisian Jewish community. I can do that. So, I picked it up. Um >> Okay. Oh, you liked everything. Okay. >> There you go. But um so it was it was a different davening and you have to get used to that. But when you dab in an Ashkanaz setting that have Eastern European culture whether it's Poland, Hungary or Russia. So there is a certain standard Nusk of Eastern European Jews of course fluctuating from place to place a little bit. I had a great fortune of davening in able growing up in a place called Washington Heights because Buyers was the sh we didn't daven in and uh uh and I had a great uncle who was a seasoned Billa and as children my brother and I we just absorbed it and it was a type of nusk that basically heralded from Sans and Rupchetts two of the kidic dynasties of Galitzia Behuda. You knew it. There you go. Okay, that's where I dab. Yeah. So the um so there we learned you know and and in my family if we d we ded elsewhere. So most of the ballet were were okay you know they they knew but it had their own you know tempering to them peppering to them whatever it was it was people began introducing singing nunim to all kinds of poetry pim I mean I mean made it in the in all the minimum today people won't have a minion without doing you know 100 kbakunim during the rashan kipa okay and that detracts a little from the Nus, but that's okay. That's that's what the people are are are interested in being inspired with and so on. But uh one of the things that carry with it nus if you're really an expert is kadesh. There was a cousin in the uh Fifth Avenue synagogue, Malavani and uh Yosef Malavani and he gave a concert here in the uh Inbal hotel many years ago and he demonstrated a hundred different variations of singing kadesh from different adot different kilot and for different things in the davin. So I cannot profess saying I know 100 different variations but there are many people who do make the mistake between the kadesh of of shakar of yamim after before boru that's one kadesh and then there's a kadesh before musf and there's a kadesh before nila uh and then there's a different kadesh for tal and gashm and sometimes people mess up and they'll we come home and the word is it was raining Rain and do. He did the rain and do. He was supposed to do the musf for [singing] that's the musf before, right? And then there's that's nila. That's nila. The minute you hear that oy you're this you're in the spirit of it a seabour that does anything other than that I would just close the ma and walk out and just try another minute it's it's just part of the dvening it's just part of the dvening so I'm just going to quote to you a line that the Ramo Ramosa is who's the number two and he has something to say in a quote from a predecessor of his the who says the following when you're do not no it's not on the page do not change do not alter anything from the custom of the city he means what we call the the melody of the davening the poetry that is said there which means stick to the custom of the place both in terms of the meaning the text and the meaning the melody. this is what you should be doing. And the Maril when I went to his responsor literature and see exactly what he said. He said if a is not proficient in the nigun in the singings of the davining he should not be asked to dav on rashima because this is you know we have a custom that for shakus you know we begin with hamelik and you know there are people here in Israel who did not have the the the hearing bal you know from the old home and so on so it's a watered down especially in the yeshiva world it's not they're not so careful about it. It's it's painful just to to listen to it even though every other parameter of the person as a might be perfect and that's okay because the says go for somebody who's a bentoraim understands why he's dvening. He's a person who's a family man so he has some sorus in life also and he's not a little 15-year-old boy who doesn't know what life is all about. I'm serious about this. you're supposed to pick somebody who's a mature person and so on and he should be a person who can resonate with his voice to inspire people. So it's not the first on the list, it's actually the bottom of the list, but it's something that is a requirement. Yeah, >> I was thinking that one of the reasons to me personally is because when we hear them, it's like hearing them in the middle of the previous year. >> It connects you and it just connects. >> It's a connect. There's no question. It's a psychological and an emotional connect to previous generations. To previous generations. Look, I know my grandfather was born in 1899. And so that meant that and I knew him. So I had a connection to the 19th century. That's what it meant. I was connected to the 19th century. I was connected to the world of what went on in the 18th and 19th century of Eastern Europe. And these nagunim carried the day. They really really carried the day. So let's take a look at the first source. I mean what's a Shia without a Rambam? Right. Ramom here tells us something very technical about the Davening it happens come the first chapter of and it says the seventh and then it's going to be that's what usually happens after the um but before Zion there's V and there's hey and there's what the Ram said before what's printed on the page is that um there's a mitzvah to from a biblical point of view once a day but ourim instituted three times a day and the three times there are two different reasons for the three times but in the Ram opts to talk about the beta mikdash schedule of corbanote and he says there was a morning sacrifice and corresponding to that we have shakar there was an afternoon sacrifice the corban so that's the and then there was some leftover beta mcdash activity from the afternoon. So that's what we have my okay so it's somehow connects to the world of beta mikdash the shakar min and then he says and when there's mus which can only be shabbat oresh or yam the second half of paratas you have all the mus so the kazal said we have a maf fine maf and then he goes on to say now I'm up to reading the source number They instituted another after close to sundown on the the fast day on a fast day. We're gonna see why he doesn't say he says on a fast day to add supplication request because it's a fast day and this is called that is to say that the heavens the gateways of heaven have now shut because the sun is no longer there. The sun is now in its hidden mode, which means it's nighttime. And you start ding when it's close to sundown and you don't have even let's say you have a minion that's going to d 5:30 in the morning and they're already done with musf by 10:30. So you can't have at 10:30. Well, you could have mk technically. Let's say at 1:15. So let's say they finish ma at 3:00. So let's get an early jump on nila and we'll dil at 3. You can't do that because nila is far removed yet from sundown. Nila is a that has to be said close to sundown. Okay. So he now has elaborated and he says every day you've got three fil and if there's a kban musaf in beta mikdash you have a fourth fat musaf and in the unusual situation of a fast day now we all know that in our calendar we have we have we have toalia we have tanere we even have tab of course and there's no nila the only that we know of is but the Ram doesn't say it's of we'll see why in a second and then he says in the next it comes out that if you summarize what I just said in the past five six lines every day you have three dings and they are and he starts with because the day starts in the evening as you know and you have four and he atomizes three each day of every day and here he doesn't say he says five that I just mentioned of and now you have five. S Ram does some f fancy you know mathematics that you'd need an Einstein to figure this one out after he tells us specifically that we have three doings in the weekday one opposite the morning corban the afternoon the leftover activity okay and when there's a musaf there's another it's when there's a public fast day there's another that's called All right everybody Everybody, you got the point, right? The summation is a little bit problematic. So Rama says nimu, you know what comes out? It comes out that on every day they're three and it's dot dot dot and on there they're four and it's dot dot dot dot and on yumipa they're five dot dot dot dot dot. Okay, we we know that we already know that the rama told us he spelled out ear three lines before. All right. So, some of you know that uh I published a book on my Rambam research. So, I'm going to put on my academic hat for a second. The use of the word nimsa and it comes out and the the net result is or the upshot is perhaps you can translate like that is you have such and such. So, some it happens dozens and dozens of times in the Mishna Tyra. I'm just going to give you just two examples just I don't want to belab the point too much. But when the Ram talks about the seven mitzvot of Noah, he says six mitzvah were given to Adam and he spells it out and then Noah was added Nimsa comes out there are seven. Okay, I know that six and one is seven. Why is he telling that to me? And I'm saying this against the background that all of the Rambam commentators take as a given there's not an extra word in the Mishna of the Rambam. He doesn't blabber. He doesn't ramble. If he's saying something that seems to be superfluous, there's got to be a reason in the world of the yeshivot of the uh briskian brisk. So there's got to be a kush. There's got to be a something novel here and the Rambam is saying, you know, presenting this novelty uh in a subliminal way. So it happens there that's the office. Okay. as it happened once and it was actually brought to my attention even after I published my own work but it was just just gives me an added push to it that the RV while he never spoke about this as a methodology as a methodological point throughout the whole Mishna stumbled on the truth once in a particular case that has to do with Yamipa. So we know that the does the activity theodim just look at the of the whether you're reading the you're going to get the co on the job fine in his he spells out 15 different activities that take place in the beta mcdash on many of the pkim suggest suggest that the only thing the coingadal must necessarily do are the unique activities for yam kipa. But on yam kipa there were also some daily activities. For example, the bringing of the kurban tamid in the morning and the kurban tamid in the afternoon and the musaf of yamipa because it's yum. So you've got all kinds of things happening Yam Kippa that go beyond the uniqueness of Yam Kipa of going into the kesh keshim which obviously didn't do any other time except on Yamipa and he's going to go in five times. So the um so many of the possibil is only for the unique activity but the only and but the others can be done by a regular co by cohenote. But the Ram argues and the Ram says that not only do the unique activities have to be done by the coingul but even the daily activities have to be done by the kingadul on kipa. And the Rambam spells out all individually all the 15 activities. And then he says Nimsa, it comes out that there are 15 activities. Okay, you just spelled it out. You just gave it in nice order and everything. And he repeats himself and then he brings the the coal has to do all of the 15. And the Ram and the Ruff said that apparently the Rambam summarized it to hammer home the point. Don't think otherwise. It was almost a pmical type of message. There are others who think otherwise. They're wrong. I believe that the kangad doll has to be involved in all of the 15 activities. And that's why he summarizes it under this phrase nima. >> Oh, one second. You know, I bust up the shear. I mean, hello. [snorts] So, this is just introductory material here. So my basic thesis is that whenever the Rambam does that he is unifying all of the things that he just put into the word nimsa he feels that it has to be understood as a type of unit. So again I don't have time now to discuss 25 examples but with regard to what's on the page what the RAB is telling us that when a person or in the order that the Raom says fine so they're each one their individual there's no doubt about it and if you didn't for whatever reason forget about the can make it up in the morning but even if you forgot my and chakras and now you're min time. So you dil you know okay what was done was done but you forgot you forgot and we don't say that uh you know you can't d a particular ding because you don't have all three dates nobody ever said that but we still want to see theot of the day as a unified whole and it's based on oh I wish we'd be able to all day long. Now that's physically impossible but the gar there brings the which the integrated into our right we say so the means we accomplish or fulfill the evening the morning and in the afternoon that's what we do but in essence it's one act of it's one long unit of because we want to tell the kad we really should be bridging the to the bokeh bokeh to the and then the for the next day begins the that's the next bokeh and it's a type of unit and so too with regard to the day that we have a musf so you have you have mus and now musf is the special and musf we're going to talk about the of and each day we spell it out based on theim the relevant in fine but we also make mention of the fact that it's Shabbat in my ink and so too we do make mention that that is by saying by shak and by min so it's not just the musf That's the special but because there's a mus even the shak and of those days that there is a mus become special and become unified everything becomes a type of uh on a philosophical level a unified even though again if whatever reason on a rashesh person didn't d in one of the he could still dust he can still dab in any of the other it's not going to detract but uh the but the idea idea that Ram says nima is that he wants us to see the filot of the day as an organized whole with regard to Yamipa. it becomes even more profound because not only are we seeing the five of chakras musf and nila as an organized whole but here the halaka goes further and says that according to one opinion if you didn't dav any of the tilot of yam kipa except for nila you can't dil Wow, that's a big kush. That's a very big kush. So let's try to understand this. In this particular case, the took issue with his father and that's allowed provided you know how to talk say it properly with the proper uh and there are some cases where the rough took issue with his father in the question was if you davened at least one of the davinings either either shakas either musf either and all you did was one of those can you still dila So the RV's was of the opinion, the RV's father was of the opinion that um that's not good enough. You have to have davined all of the tilot. And the rov was a little bit more lenient on this and thought that as long as you davened one that's good enough and then you can danil. Why? Why can't you just davila as the only of the day just as in the weekday I'm just ding? Why? That's what I'm ding. It's the only ding of the day. Didn't work out that I could d my riven chakras that day. That's you're allowed to do that. You can not do you're allowed to if that happened but here you wouldn't be able to d said because nil what is the gist of it's the that god should accept all the that I just ded I was just busy davening from the night of until now and it's almost sundown I've been busy dvening and asking for that's what I've been doing with vi with confession There's a special need to ask your he should accept the so if you didn't bothering any of the four what need is there and what sense is there to denel there's no sense it has no value he ask to accept the that you didn't say so according to the r's father you had to have said all the to be able to say nila the r didn't go that far said as long as you d one of either either shak either either there's still what to ask a kadosh that he should accept the of that one or two or three dvenings that you did during the day of yam kipa. So you see already that the nature of ma is very very different. So let me just point out why the ra doesn't mention yam kipa until the very end. He throws in yam kipa before that he just calls it on the fast day. on the fast day because in the days of Erit is in days of bayeni second mikdash and even afterwards when we still had a son if there was a drought in Israel but I'm not talking about a drought where they announced the statistics that only 70% of the annual rainfall fell that's notically called a drought a drought is not one drop of rain and we're already in Kaneka time that's pretty bad it's what the Torah says that he closes the faucet. He has sealed off the heavens and did not allow one drop of rain to fall. So the Mishna has an elaborated sequence of upgrading fast days. It begins with private fast days and moves up to Monday, Thursday, Monday and it becomes already Monday, Thursday, Monday, Monday, Thursday. Seven fast days in a row. It's very very strict uh fast days that we have. And if you get to that level of the seven fast days, they added nila because nila was essentially a of a tanitur. Now one second, don't we have in our calendar? So let's be correct. We may call ordal in our jargon. We call it a public fast. It's not fasted as a tan. The fact is you can eat during the nighttime. The fact is you can wear shoes. The fact is you can wash your hands. All of the things that are forbidden on yum kipa. These things are permissible on the other fast days because we fasted one second. We fasted as a tan. We fasted as a private fast day and a private fast is no. Nila was only for public fasting. So the question is what about tishab? Tishab is clearly defined as a public fast day and we don't eat at night time and we don't wear shoes and we don't wash and we all the things that are forbidden ra even says in the laws of it's you know equivalent to the type of fast so why is there no tish is an exception is an exception what's the exception every fast day the Ram says why do we have nila go back to source number one why do you have he says says, "But they've instituted an extra after near sundown. So that we should add supplication and request be because it's a fast day." In other words, what the Ram is saying, because it's a fast day, there's a need to upgrade fill because that's what you think. Fast day means no eating, no drinking. That's the technical part of the fast day. The the the essence of the fast day is that it's upgraded. So don't bother with breakfast, lunch, and supper. Now you you don't shouldn't have I'm hungry. Let's go. Let's break for lunch. The idea of a fast day is you should be engaged in the whole day. That's what really is. So that's why that kind of a fast day they instituted extra and includes and au and we have all kinds of upgraded except for tishabove because of the destruction of the beta mcdash we have this feeling that says in there's a blockade to our a blockade we feel we're talking to the walls and uh we're not just feel is just not getting there and it has no chance of getting there in the moment of of destruction. Kadoshu is not there. There's a sense that a kadosh has left us. He's not there. And what we do on is we d the minimum of the minimum what we say in to be fulfill our minimum obligation of nothing extra and anything that can be shafted we shaft. This is the reason why there's no ones. I know I grew up with the also because in it says mo there the word moade doesn't mean it means it's a season for mourning for aut but somehow the danim said ah one day it's going to be a yt and if it's going to be a y so just like y we don't say so we don't say that's all very nice for that's not the reason the reason is because we reduce and that's why there's no on tishabove and that's why there's no a volcano on tish and there's no on we just get by with the bare minimum and that's it. So of course there's no nila as well >> is is not aim is an addition first of all it's in the afternoon and the afternoon actually does change to understand that there's an element of that kicks in in the afternoon hours that's why there's no kote on on the afternoon that's why we sit on regular chairs already so it does have a different status but nevertheless there's no nila there's no nila because there's no extra and the only example of a taniti that's left that we do have nila happens to be yum kipa it's it's not that they made nila for yamipa kazal made nila for a bonafide tanitur public fast day except that the only one left happens to be kipa so that's why the rama begins without mentioning he defining nila as a fast day of an extra for public fast day because a public fast day mandates extra additional and then and when he s makes summation he says or it comes out in our calendar we have such and such we have we have five because that's all that's left but let's take a look at source number two source number two is from and wants to know from where do we have a scriptural reference now this can't be a biblical because how do you have a biblical reference for a institution of our of the you can't have a scriptural basis for something that the instituted it's a to say and the proof text is not even going to come from the it comes from and there it's we say this there it says saying and if you're going to d I'm not going to listen and if you add I'm not going to pay attention okay you're going to Raise your hands. This is always a gesture of go to the museum and see paintings of Jews dvening. It's always with their hands up, right? It's this is a gesture of you're going to raise your hands in God says I'm going to ignore it. And when you even add I'm not going to listen. So say how do you know there's a concept of adding that's clearly an added because even when you add I won't listen it's obvious that there are some days that we are we ought to add from here you see that the plan of action of a fast day when you need desperately is to add. Now the question is the word what's being closed what's being closed. So of course some people think they shut the doors of shul because the next time they're coming back is next year you don't get up any might as well close closed for business right like I once [laughter] I actually heard of a shul it was a reform shoo in America and it said closed on Saturdays and holidays. Okay. You know what? You have to rip Korea when you say this. It's very sad. It's very sad. Very, very sad. But what exactly is being closed? You know that there were rabbis in America who I remember they're doing this that they would have the cha being blown after my of Kipa because of the mass exodus uh after the blowing because the people a lot of are packed which is okay. I say that lian not god forbid the opposite but you know Neil is over. I've done what did my thing and I'm not sticking around for my so a lot of times it becomes a problem hearing the for the handful of people who might be sticking around for my so some rabbis instituted to have the shaifer blow after my because people think if they don't hear the shifer yum kip is not over yet so it's like a little bit of a trick but um but the shifer ends nila and then you just gloss over to the my and The comedians have already said why do we begin with the standard I mean my gosh you just five the hope is that you were forgiven so at least once we should forego with the answer is you ever see the way people that's the first of >> right they already have their foot on the gas >> heard another from my former boss who said you say that because all the people who say told a lie. >> Okay. Nebuch Well, it depends. Not everybody, >> right? There are some >> didn't right right that's the that's the story that I heard from my good old neighborhood in Boro Park once of a seder that was wonderful sed at the end of sedal everybody's singing with gusto and the wife is crying and the husband said why are you crying she said next year we have to be in we have to leave this beautiful house and we have the nice carpeting and the chandeliers and everything right so the husband said don't worry it's only a song that's another one you have to rip Korea for these jokes I'm telling you after ripa because the these aren't just jokes these jokes speak reality well exactly what just said you know not serious about so anyway so in source number three it's another and it says when when is the closure when is the closure so it says raanandes source number three the raanand of okay let's just say uh introduce that the Talmud was the was never put together in usim was in ruin when the Talmud was put together was in ruin and not only was in ruin but it was it was offc court for Jews. The Romans built a pagan city there Ilia Capalonia on the ashes of Yusaleim and we were not allowed entrance. So where did Jews live? In the Galil. In the lower Galil mostly and the the centers of Torah were Tipi and Quesaria. Which road? How how many drivers do we have here? What what is that? It's the 65 road that was built on the old road from the sea from the Mediterranean to the Canerit. That is the roadsh still exists. and um and Kisaria >> and it's still still backed up still backed up >> still backed up since then. Right. Right. Right. Well, now they have Kesh to try to divert it, you know, a little bit. Fine. So, Tiporei, I'm sure some of you have been to the archaeological sites of Tiporei where it was a it was a major Torah center and and uh what's called Quesaria was and there's archaeological digs there too as well. and um Tvaria. Tvaria those are the three main cities. So most of the Tyra that we have from the USMI actually hails from Tiporei and some from Tvaria and a little bit from Quesaria. The one who really organized the Talmudan of Quesaria the Talmud of Quesaria was professor Sha Lieberman famous Liberman. Those who know the name he happened to have been Mayor Barilan's son-in-law. A lot of people don't know that he was a big he's he's known in the in the religious in the religious academic world as Hagrash Lieberman Haga Rabisha Liberman was they gave him the title Gon he was never called Gon when he was alive he taught at the Jewish theological seminary of the conservative movement but he was not a conservative Jew at all he was michelanu he's a Urasa Mayim and his topha kipshuta that he wrote on toa is in every bait midash in the world for sure. But he wrote this book called Talmud Quesarin which is the Talmud of Quesaria which obviously includes this loin and it says it says thereun what does the word palun what does pelleg mean >> mlo they argue this is the reason Rafuk didn't like the word not only didn't he like mifflagot but he didn't like the word mifflaga because it means divisiveness. The word means political party. The word mlaga is political party and and the rafk just couldn't bring himself to use a word in lashon kodesh that suggested divisibility and that's what the word so we know the word palga palaniska which is plaga midpoint between so we use that word a lot so um there was a between rav and ravan by the Just be sensitive for a second. The Aramaic of Erit is which is a little different than the Aramaic of Bavl. And this word in this form, you won't see it in the Talmud. You might see this at the end is is something that's extra. And who are the two involved? Rav and Raban. So Rab says it means when the heavens are closed which means the end of the day and Raban says when the gates of the doors of beta mikdash were closed. So when was that? When were the gates of beta mcdash closed? Why were they closing the dates of gates of beta mdash? Because the activity of beta mdash did not take place at nighttime. at night time it says it says that if they were doing the afternoon sacrifice and they didn't get to the point of sprinkling the blood on the misbayak by sundown the corbin is invalidated which means is the end of beta mikdash activity and they close the doors they ceremoniously the levim who were the go the honor guard they closed close the door of the beta mdash. So when did they do it? Obviously the beta mcdash never let it run down to the last second. They never had the afternoon corban be delayed so much. I mean it was prepared two and a half hours minimum two and a half hours earlier. So they got it done way before sundown. There's no question about it. It's just that in case there was an emergency and it was delayed. So the gates were closed usually a little bit before sundown. Now this is important because what are Rav and Raban arguing? Are they arguing about semantics? We call the davening. So what was closed? >> So one says this, one says that one says and one says either the heaven doors heaven doors closing means it's the end of the day. You know there's no sunshine. It's almost what the Rambom said. Look back to source number one in the underline that it was the closure of the heavens and there's no sun visible at all. The sunshine is completely not visible. You know that after sundown you while the sun is no longer there, it's not pitch black yet. It's still light. There's still some gaze from the light of the sun which means that the between and is not just semantics but it's also which one is earlier one is an earlier and one is a laterman right one is the calendar and one is raen right like you have to end the shabas right so which is the and which is the laterman is it thisman of nil shamayim I think I gave it away already two minutes ago. >> Right. The is earlier the bet is most probably the earlier and the um and is a little bit extended little bit extended. This could impact on the of the do you have to end nila before sundown or as long as you started before sundown you don't have to worry you know the kazen can you know can drag it out a little bit and and take it even after sundown so some inlay are inv are are involved in this mlo not so much because of the ding of nila do we have to get it done but because of bkat birkim. So we know that there is birkatim here in actually all of inut most places that I ded I never saw birkatila but the there are some who said that in Europe there were communities who did have birkatila as well okay we don't get into that but we have for sure and birkat kanim has to be done before sundown birkatim has to be before sundown and therefore you want to make sure that the kazin brings the kohanim in before sundown and if he says sim shalom to it's right after sundown that's already not such a terrible thing and then of course then you're looking at the watch and you're going to have 20 minutes minimum to get to the shifer and you don't have 20 minutes of material so what do you do so we start saying a mo line by line which means in in Hebrew it's called limroach to spread it you know limro to stretch it we try to stretch it so that gives you another 10 minutes Instead of the normal minute and a half, you know, with a little clutching two minutes on for for for a volcano, you do it in 10 minutes and you start singing, right? You take that another five minutes and then you sing a five times, right? Just to to stretch. This is all artificial stretching. That's all. So that you get to the but says, "Okay, if you know, you can blow ready." Fine. >> Yes, >> you can blow. Not before for sure. Not >> not before. >> End of. So the question is so so this becomes an issue of of uh but the RV had a big shittita and the RV's shittita was that as long as you started nila bas on time even if it rolled into over sundown the kohanim can go up and do that is a big which here in you get stoned for that. Nobody would go along with that. So, you know, because people are careful. So, okay. So, I can tell you in for many, many years, it's always with a watch. You know, bring the kahan in. Just make sure. And if you're a little bit running late, you know, just step on the gas in the make sure that you're there before. get to and by the way when I say get to in I'm talking about not finishing but getting to kohanim up there on the dan on the beimma and which means you have to get to Israel that's when kohanim have that's the beginning of birkatim that's where birkatim actually begins the beginning of a and the kanim are up there they're not just up there so they should be there already they're up there because they have to and a co that's not doesn't move himself by rit say doesn't do just walk out of sh you have to start moving you don't have to be up there but you have to move yourself to get up there fine so you have these two different opinions and the ra adopted the opinion of which gives you a little bit of an extra you know okay I'm just going to divert for a second to aime that I don't want to elaborate on because it could take a whole she on Abraham where it says that Abra Abraham saw the beta mikdash in its built stage, in its destroyed stage, and its rebuilt stage. And yes saw and Jacob saw and each one thereim that it it's derived from from Jacob in in in parat it says there right. Um so so so the idea of Shah Shamayim is is is is seeing the beta mcdash uh is when he saw it destroyed he's seeing the beta mcdash rebuilt and running but my whole dash is that saw beta mikdash as a scholar saw the beta mikdash as a daily idea and yakov saw as a Yamipo idea and the Yamipo idea comes from this says the whole is is the whole isu thinking about what mdash was in its dance and there it says so it's like he also passing like the ram in this raven sham Let me just u jump down to source number six. In source number six, we have the famous The night of >> right it's night of not the night of the night of we begin which means should uplift our now in the evening and it should bring forth our supplication in in the morning and you should see our singing our song in the evening. So first of all this p that we say right after of the night of kedre and you know some kazon actually have very nice moving melodies to y there's no traditional nan for y particular so it's based on yov right when we say yov he's using he's built the poet the poet is lifting out of context these three words yo and it starts with the letter tenu and it descends to shin shenu and descends to reinu and it's called tashra it goes on the opposite alphet order which is not highly unusual most of the poetry is according to alfet or double alphabet or triple olipad whatever it is and and I remember the rub once explaining why The pitim use the alphabet when they compose songs of praise to God like melik in ashid god dor had vz and so that's how you remember it by heart >> it's what >> right there a lot of there are pakim that are going to and the rough said because we really cannot express everything that has to say about a kadoshu me and mal grew It's impossible. So we tell we're just going to say what humans are able to say a line here and a line there. From al to tough all inclusive from a to z. What we say in English may to z from al to t to say that. So the question is why work it backwards? What was the reason sir? Who said something just recently? My daughter Marasha say it >> sad story. >> Okay, this comes from Auva Gazelle, Dr. Huva Gazelle, she gave a musical two nights ago in Kori Shalabim. So she gave also Tyru with it. And um so she uh she apparently she explained why the yala is backwards of the alfet backwards. It's the contra to the that follows the alfet. You know the is over and we're going to we're going to backtrack now. It's just a beautiful thought. So what the RV explained was this yal is based on the puk in parhat about ereat from evening to evening and he drew this puk in the context of what I said at the outset that the davings of yamipa are basically one organic hole yonu vavenu v reunarev uninterrupted. Do you know many many of us most probably have memories of parents or grandparents never leaving Shul on Yamipa. >> No such thing as a break. >> They started with Khij they never took the talis off and they were saying till them the whole night until the morning and then they dav there was no such thing as a break after busf. It didn't exist. It didn't exist. You you get that kind of admining in the yeshivas today. No break, you know, they just Musf ends at 4 in the afternoon and they go right into Ma and so on. >> Didn't have a break, right? >> The first time, >> right? >> Right. You saw a break, right? The break was a little strange, right? I don't want to tell you what we did in Washington Heights when we had the break between Musf and the Mina. >> What? >> You know exactly what we did, right? Vame listen what? The Yankees were in the World Series. Don't you understand? Do you know there were rabbis in America who would announce the scores, right? See, I didn't make this one up. Rifa gives me issue on this. They see because they didn't want people running out of sh. So they figure if they announce the score periodically, you know, it would hold you tight. No, the ran out. not their those who were really a you know you know in their blood avid fans you know they couldn't handle they had because in Washington Heights there was a store on 181st Street and St. Nicholas Avenue. There was a Zenith television saw and the guy was at Sadic Elon and he played every TV in the in the window the game. Every TV in the window listen this is the the talking about >> we were in the days there was no television. We used to pass by and we heard people's radios. >> Yeah. Okay. Okay. You I'm a generation after you. [laughter] >> Say them. Never, never, never, never. I'll tell you the honest truth. The sometimes sports you, you know, like everything else, the idea is you're supposed to bring it into your Yiddish guide. And I I've already given drushes that used exciting games that turned it around at the last second, whether it was a basketball game or football game and so on, it at the last split second, it all turned around. It's a great talk for Nila because you can turn it all around at the last second and people grew up with this in the world of sports. So if you can do it in a basketball game, in a football game, why not? Why not? Why can't you turn it all around? So there is actually a if if the unique forgiveness of works on a 24-hour basis from it starts at the night and keeps ticking until after or does the unique kick in only by there are those who believe that that it all builds to a crescendo a crescendo at nila time and and it's not and all the davings of yum kipa are just an extension of the muva you know it's building up building up it continues to build up build up build up until you get to nila and certainly nila is is that critical but if you take a look at yavo and take a look at the sukim I have on sources number seven there's actually a double seven here and eight it says had his had the prayers being brought up. And the next line is it says um the prayers the screamings have arrive have come are coming to me. And then the next p is vlo took note and the r made a whole big to-do about these threeim as really what the author of ya was saying because he said there three stages he says a person who's far away the only he can do is just shriek like a like an animal and it doesn't really have um you know much to content yet but a kadoshu took note that a change has been made and something has been elevated. And the second stage is welcoming the sinner to come close and the third stage is that he fully takes note and says yes you're on the page you're with me and so on for sure for sure for sure uh is going to be with us and that's how we end with nil in the last source open up the gate when the gate is shutting Yes, the day is coming to an end. The sun is setting. At this split second, we're going to come and stand before you. And says, he extends his hand and he allows each and everyone in. As we said at the beginning of when we said all sorts of sinners are welcome if we don't have everybody we don't have anybody that seems to take care of everything but it's not enough just all sins but everyone's sins and we walk out of yumipa with the greatest emotion of Simhka because has actually erased everything and has given us that chance to continue for