P'sukei D'zimra and Chapters of Hallel (Part 1) by Rabbi Dr. Ahron Adler

as usual theum are in memory of zman I'll also mentioned the 10th yard side of my father-in-law this coming Friday KES so being that we Hades on Shabbat and uh you didn't have to be in sh to hear bires I'm sure youres wherever you daved was equally valid I I wasn't the only guy in town to announce but every announced so we have coming up and because of that I think this page is going to take us for two weeks this week and next week and it's going to uh deal with two seemingly two two topics that seem to be first cousins but they are really very different as we will see and it's entitled so is all that preliminary readings of sections of that we say before Shak and shakar technically starts with the which are the that's technically the beginning of shakar because K instituted that even though there's an independent Mitzvah to reach in the morning and in the evening we should fulfill the Mitzvah of readingma in the morning and in the evening adjacent to our daving our I say daving I mean here which is the core the core is the no matter if it's a weekday Shabbat that's the core everything before after is extra and we have to understand why the extras so the with its the two before and one after in the morning two before two in the evening for the with as a necessary prerequisite to get into the Hall of notice there's a like like a fee an arra you have to pay an admissions fee and the admissions fee to get into the H of is now one of the reasons one of the reasons is that if you don't declare allegiance to what in the world are you coming to him and asking for something rather is you're asking for your needs whatever the needs may be in the weekday there are needs of our life on Shabbat if they're more spiritual needs but there needs so we're always asking for something you can't begin by asking for anything unless you're you're in the you're in the same camp with you you declare independ you declare Allegiance not in dependence Allegiance Allegiance with fine so that's Bes so that we understand and if it's if it's a in a community of a minion so will start with the Kadesh before and kicks off the that's really what kicks off now if you go to a I don't mean a I'm talking about right those from North African background Morocco Tunisia Algeria Egypt or the Babylonian which was the Iraqi Jewish community and so on some from Turkey so you have the U saradi or some from Spain but you don't have too many who are really can claim that they are from Spain some claim that those who signed their name means means we're we're thoroughbreds you know all the others are you know just make make believe far them but we're the real one so many of theor you won't find them in Spain any longer the only thing you'll find in Spain is remnants of of anusim of um what's it called the uh the Banos Remnant there are people who are remnants of descendants of moros butor you're going to find in Italy you're going to find Italian Jews now just say a word that before the 16th century when you said an Italian Jew you meant ashkenaz now of course ashkenaz is northern France and Germany so they never made it there the Italian Jewish Community except that ashen's jewy as a minhag as a custom made it from Italy it it migrated North so basically Italy has a basic minhag which stems from all places from ER Israel that's already a story of the kashim era and from there it goes north but in the 16th century when there was the expulsion from Spain so I'll just say that most Jews were not expelled from Spain why not cuz 60% became outward Catholic outward Catholic 60% and from the 40% some were expelled some died were burnt on kesem so that's what the 40% and from those who were expelled there were different Roots so one rout is Morocco but that didn't work out too well because the Spanish Jews in when they saw the Moroccan Jews they did not had no interest in integrating because they were Spaniards they were philosophers and they were thinkers and they were scientists and you know these were you know primitive more that's a that's a very positive word more primitive right and they didn't want to integrate it was a bad bad shid the the Spaniards with the uh with the Moroccan Jewish Community but then there were those who went to Amsterdam and they went there because in Amsterdam at the time in Holland there was guarantee of freedom of religion so you can do whatever you want you you want to be Jewish you could be Jewish nobody's going to say anything to you and from that Jewish community of Amsterdam you have those who got on the boats of the Dutch West Indies company to the new world which we call America and that's why the first Jews to hit the American Shores were Spanish Jews and the institutions that they left the Spanish Portuguese synagogue the turo synagogue and so on a George Washington's finance minister right Kim Solomon and he's on Ed on every single dollar bill there's a mug and doid on the you just have to know where it is you you know you don't even need a micro microscope or magnifying glass for it just have to know where it is and it's there to honor Kim Salman the first finance minister of the United States of America he was George Washington's Finance Minister and it's a very lovely letter that you can see in the turo synagogue in Rhode Island that George Washington writes to the and expresses his appreciation and so on fine so that's that line but the other line of migration from Spain went to ER Isel except most of them never made it and in those days L wasn't not yet flying from bar Barcelona to Tel Aviv four and a half hours non-stop where you got a movie and a you know and and one meal it didn't work like that he got on a boat right yeah cuz excuse right yeah my son wasn't flying the rout that day you know so it just um it didn't work so you got on a boat and it was a local which means it stopped in a port and it stopped in a port that wasn't an hour and a half of refueling it was get off for a year and and most people never been back to the boat and those who did said they made it to the next Port you know in ath in Greece next one's in saloniki Islands next one this Port Port of of turkey one one of the ports was anatalia where inel alight flight yesterday made an emergency landing not because of mechanical because a woman was critically ill and doctors on board said she's got to get the hospital they put the plane down at the hospital and then the Turks Yak sham didn't want to let them refuel so they had to go fly to roads to get some pick up some gas cheap gas in in roads and fly into Israel that was the flight that came back from Warsaw to Israel took a long flight to his that was a local that was really a local but uh so those got off in antalia and other state port cities in turkey and a few meager few make it to AKO to ER Israel one of the most famous who make is rabo the the author of The and he gets theat and he joins the whole of the cabis inat of that day but it's a minority that make it ter Isel but that's when Italian jewry becomes and very heavily fine so um so you have if you go to you will notice that there is no quote unquote everybody's saying it on his own or her own and there's one man sitting and just saying it out loud just saying he's called a pay Setter that's all just give him the pace so that everybody should get the idea where the kin is going to start when the suuk zimra is actually finished and the is going to start with Kadesh and Kadesh and the boru and it's interesting I'll mention this now too because I just hit this subject just tangentially really and that is the kades that we say after zra is that a Kadesh that culminates the or is that a Kadesh that's going on preparation for daving which what is it what role is the Kadesh playing so the answer is all my students inash Know M come on you know the answer it's a right so it's so raboso the says it goes on what's coming up what's coming up and that would be true for the Kadesh between Ash and by the Kadesh is for the for thees after Andes and so on in the morning we don't have a kades right before daving and that's because of the very important notion of connecting the with the first words of and there's no toleration of any Interruption whatsoever he there's even a discussion in between and the r whether we should say I hear say should I say or not says no because it's a he that's already an interruption ra says no you can sayen go on so what do we do we try to end our with and when two people conclude a simultaneously neither answers to each other if I hear two people say B on an Apple I don't answer if I if I myself made the BR and he made the and was ending it at the same time there's no answer of so that's how the Kim got used to you know and the and the kahal ending G Israel together so you know but what happens is that if if everybody is um saying it loud or even singing it like a and so on so you don't even hear the so people thought erroneously why don't I hear the he must be saying the end low soim started going and you don't hear the end you don't end that is categorically a that is a mistake and and ought to be corrected many is said it was a mistake and has to be corrected the has to say everything out loud so not the G why does it sound like you don't hear him because who whoever took a hearing test Once Upon a Time in their lives you ever take a hearing test yeah I hear about it all the time because that's my wife did 30 years for a living you know like and I have a daughter does it for a living also so so we do a hearing test so first they give you a pure tone right they give you the earphones you're in a soundproof booth and and you have to do you hear it raise your hand don't hear it don't raise your hand fine okay so they um then they give you with with with static static in in the earphone and they give you the same test that's called Rea you know you have to have in the background you have to have a and and if you and then they measure you're hearing because real life situations is not a soundproof booth you have buses outside and cars hunking and people talking and so on this so they put rash they put noise in the earphones first in the right ear and the left ear and they test your hearing how you can do with rash and obviously with the background of rashash of no noise you hear worse because it's being interrupted you can't hear it and that's what happens when the and everybody says or sings together it's so you don't hear the say but he should be saying it but that's why there's no Kadesh there because that's a he that's an interruption so we simply move the Kadesh back to before so according to RAR the Kadesh before shakar is the kades before except it took a few steps back because you can't have a he is but says no no no that Kadesh before is actually the Kadesh for because when we say of we also say aadesh so even if let's say let's say letum we're going to sit here stand there and say k for the for the boys and and everybody and so on so if there's a minion here there's there's reason you can say a kades somebody wants to say Kadesh there's reason to say a Kadesh fine you don't have to but you can say a Kadesh the saying T brings out aades for example after laning after Tora whether it's Shabbat wees no matter when there's Kadesh at the end of the last alah so let's say on Shabbat the last alah is that's when the OR b b is a for this purpose says Kadesh well one second there's also ma yeah so ma is not really an official alyah and the proof of the pudding is that we reread the pukin that we just read and why is it so why they because there were people can you imagine Jews got insulted that they were only invited to say a of yes or yushua shabat or and or amosa I mean what a they get seven alyas of tyus mha and I only get from the N imagine people got insulted if they got a so they they the P the consolation priz was all right you know what we'll reread the last three you can say and say AB fine fine fine that's all it was just to calm the guy down in case he was exploding from anger that the Gabi gave him the wrong Ayah that's why a person under Mitzvah can get ma because ma is not a Bonafide alyah and the proof is there's no Kadesh afterwards the Kadesh was already after the sh and when there are two tor like this coming Shabbat so the Min is you don't give a Katan you don't give somebody on Mitzvah and by the they say Kad a second time after the reading of the r Ling the shabas and what do we have what's called a a cup a Jewish head we put the first the second sa on the table with the first sa as the B say Kadesh and he has in mind for the second reading even though he didn't read it yet that's a it's a gimmick that's what we do that's why we put the on the that the explained yeah yeah yeah why did they say it's for so good why did they lay it delay it because it's the it's a summation of it's after you're saying the then after you say after you study you express that all this was the and so on that is going to be known universally you're saying is follows I accept it but that's not good enough I have a mission of Abu to spread the good word outward so it's a declaration of intent to spread the word outward so it's after and that's why this this there's a a Kadesh after the reading of of of now let's say Shabbat where there is no Kadesh after the laning and that's simply because we're going to put back the seph T and there upim that are said right and then the says according to the the saying is for the Ling essentially not in preparation of and so too on Shabbat laning that after okay so we said a kades but then there more we say and so on and we say so this's kades and that's for that purpose going to the r but the said that even though to the ra we actually look at it that the Kadesh goes for something that's coming up not for something that just was and not only do Rabon give their before the Kadesh by m right when if a rabbi's going to speak in Shabbat when is he usually going to do it they put back the and then the rabbi gets up to speak and then start starts with m and so on um there are some rabim who decided for a variety of reasons not to speak at that juncture but to speak after mus before Inu that's each Rabbi does what he wants but most shs in the world if the rabbi is going to give a drha it's going to be before M where he's got the crowd there you know everybody's there and uh and it's before Kadesh nobody's gonna have Kadesh and all of a sudden everybody sits down for sure not and the r gave an interesting proof that the Kadesh goes on the mus he says in the in the nigun what we call the nus um if if it's going to be this coming Shabbat ises so on Shabbat for the is going to start kades like a regular chabas when he gets to the end of the Kadesh he's going to go he goes into the niggan of the yam mode for the mus which is going to be the mus ofes shabas rodes in this case and that and if it's tal GM the Kadesh is going to have the nigun of the Talen GM if it's n the Kadesh is going to have the n of the and was interesting was the r himself and this is not raas he himself said that he wasn't blessed with musical talents even though he was a Ley U and he was right he wasn't but he happened to have been a darn good baly that's interesting in itself but he wasn't musically inclined but he had this little insight that's musical to make a proof on a halakic point where the where the where the Kadesh belongs to before after and he said therefore it imp imps so all of you are invited to sh this coming Sunday morning ones we know that the men take off their before Muses when exactly do we take off thein before mus before the Kadesh or after the Kadesh and the said that's the M between the the r and Theo if you say that the Kadesh goes on the mus then you ought to have the fill and offer ready before the says the Kadesh and that's how they did it in the mman school in Boston but if you say like most of I'm Israel that the Kadesh is on the Pim to go before so the is going to say the kades and then there's a break and everybody you see go very quickly winding up that F and then somebody gives a clap that we're all starting together that's how it works so know the position of when you take off thees is directly determined by this dispute this m whether the Kadesh goes for the that which we just said or that which is going to say okay let's get back toim that are said chapters of tum that are said before we even get to the part of daving I said again the there's no so there is a quasi but he's not being mighty anybody anything it's just he's also a pay Setter nothing more than that and that's why you can have somebody under be the quote unquote for you don't need a Minion for either if this going to be a Kadesh in the section even before that when we say the Corban so there's a option to say a Kadesh ra and there's an option to say so then obviously you need a minion but let's we have a that in its weak Dominion they they're just getting their 10th person usually if sure that needs the 10th person it happens after they already started zra so fine you can sayra until you get to after is going to be you want a minion there so you can say Kadesh fine so you don't need even a Minion for it now let's look at source Number One Source number one tells us says my fortune should be my portion should be as if to say I wish I was part of those who complete Hal every single day complete Hal every single day who completes Hal every single day so I'll just jump to a comment of of my father used to say with regard to he says the issue isn't whether we have to be saying the issue is with this state that we have today perhaps we should be saying Hal every day that we got up in the morning and it's still here so so okay but that was said not that was a nonh halakic statement that just expressed his overt religious Zionism and so on but rosi in the is saying oh Hal I wish my portion would be with those who complete the Hal every day so thear says a that's not so how can that be let me just say something philological the will use this word it's a contraction of two words a he the two words are grouped together the B says a and we know from as seventh graders the rebi would translate it a it's not so so what does that mean a it's a he it is not so that's what it means and the parallel in the Yi is K which is K he and it's read with a with a with a question mark is that so kany KY so so sometimes you have the assimilation of syllables of with with with words like um Ravina there Ravina and Rashi Ravina is rabenu Aina his name wasn't Ravina his name was Aina but Ravina is rabenu Aina so this happens sometimes especially in the copying you know they try to save some room and and squeeze letters and so on so Ru Aina became Rina okay yeah is we is weing to a it's not so this comment that is referring to the notion that it's a wonderful thing to complete Hal every day the notion because in Aramaic the hea who they were ganas they were galaan you know it's like how who's the first ganas clearly he said right so he said it like a galaana right so a a he it's not the case who's mar mar means sir that usually means that somebody is being quoted and we don't always know who was being quoted or it's so obvious that everybody knows about it this particular case we don't know who is the author of The Following but it's good enough it's good enough today if somebody gives a DHA or sheir and he wants to say something with some Authority he doesn't have a clue where it is he says I it's in the or in yish the when I hear somebody say in the for him I know he doesn't know what he's talking about I know it because if he knew what he was talking about or where it came from he would have said so that's all it's you can say I saw somewhere I don't remember where you I think that's legitimate but to pull it off and say you know I heard this it's that means there do no anything so so there's there's a quote anybody reads daily means it's to use the word cursing blasphemy it's blasphemy that's the word thank you blasphemy where where there's an a called doesn't mean blessing God it's euphemistic it's just the opposite but we don't even want to use the word with regard to so we call it so there's an a an A in the Tor to be Blasphemous against the name of God so here it says so the gar says so has to resolve this well let's get it right is it a good thing or bad thing to say Hal every single dayar says you know what rosi was talking about when he said it's I wish my portion would be with those who complete the Hal every day he was talking about zra he wasn't talking about HAL that we say on yam where as we'll see soon or maybe next week the U there 18 specific days that we say Hal in it's 21 days because of and then we add on as a custom rodes we'll see that it's only a custom it's not a rodes and the last six days of PES is also and the the the the U the absolute unequivocal clue is whenever we say say Hal abbreviated we call that means it's only accustomed to say Hal when we have all the sections of Hal that's the Mitzvah of saying Hal the um the wordi Hal is ambiguous we say about 90% of Hal when on rashes so the word doesn't mean 50% it's like when somebody says he means he ate less than the full measure of matah so he at she doesn't mean ate 50% of the sheer SOI is is is is less than the whole or Kadesh nobody ever measured the words that it's on the 50 yard line before you say you know it's it's less than the complete so we have kades shal the complete Kadesh and then we have partial Kadesh so the word here means partial so partial could mean 1% to 99% that's partial if it's not 100% it's so we have here ones this coming Shabbat and so it says um what's the deal what exactly is the gamar answering that rosi said what he said about zra he says that I should be part of those who complete zimra on a daily basis but he said nothing about HAL on the y That's not he was talking about when thear says the we says Hal daily it's Blasphemous so um so so here so so that the gar says that's something else that's the real Hal and the question is what's so Blasphemous about saying Hal I mean it's what's wrong with saying this on a daily basis so the answer is that if kazal instituted Hal for special moments to commemorate special moments in Jewish history the saying of Hal on a daily basis cheapens the special moment you can't have a special moment if every single day you're doing the same thing I'll give you a few good examples of this one is bata bata who supposed to say so the gar tells us there are four scenarios that you say they're all based on by the way the that we say ones have four scenarios and I'm sorry not not that it's it's fromion from you have there four scenarios of Y and one is if you travel the desert and you made it if you traveled the high seas and you made it if you were sick and you recovered and if you were a prisoner and you were let out to clearly anybody who was a in AA and got out has to say go that's no question but if you went to jail for 30 days for drunken driving and then you came out of jail and you bench go I'm telling you with full Authority it's a it's weren't talking about that they should have kept you in for another month it's if you were in for drunking driver no it's a the were talking about the Roman dungeons where in all likelihood you never came out Al life so if you came out alive you better thank AOS and the r said that all four scenarios were life-threatening situations and u a boat that made it from from Spain to Israel that was a nest that that it didn't turn capsized in a in a high storm it wasn't overtaken by Pirates there were all kinds of good reasons why a person may not make it and and so much so that in the 13th century one of the B toot suggests sitting in Paris that today in our day you know Aliah is is not mandatory because it's dangerous and you want to know something in 13th century it was dangerous no you don't have to jeopardize your life to move to ro in somebody in 21st century it's going to pull out that toot and say that's why I'm not going in Aliah it's a okay because as we all know it is 4,000 times safer to fly a plane than to get into a car 4,000 times statistically speaking now it's the idea of going into a car going on the plane not coming out alive you have got a 4,000 times chance better coming out of the plane than coming out out of a car dead or hurt or something like that so you can't say that that that's a problem that's why there's a big M amongst the poim about uh bench and G after airline flights where everything is okay and that was the R's opinion and he he flow flew every week from New York to Boston back and forth he did not bench gol and um he and and he urged us also explained that you can't use gol for something that's regular my sister lives in Kash and there you had a lot of people who would fly back on Mondays and come back to on Friday to Israel because they worked in high-tech uh and and there was like 20 30 people lining up every shabas by to say my sister called it Theon it was the it was the the club the GOL club and the rabbi put an end to it he said one guy will bench goo for everybody and I told my sister tell all of them they don't have to bench goo but all right listen they feel want go if the flight was okay you know if if if both engines you know flame out that means stop working in the middle and you land safely you better bench if you were on the flight that landed in the Hudson River in 2009 Sully if you didn't see the movie go see it it's a nice movie so to see what what what happens when Birds hit the engines and and and both engines flame out and then he made this miraculous Landing even my son said he was a great P Sully was a great pilot they were able to put it down on the on on the uh Hudson River right I remember the Jerusalem Post I saw a picture before it was a movie I mean I saw a picture of it on the first page of the post that was something those people had a bench every single person came out alive every single person that was a literally literally who and was unbelievable so so these things if you say go on a regular basis it loses it loses its flavor it's uniqueness it's there for the special moments if you would be in the days of B would you rush to bet MN to offer a Corban to every Monday and Thursday no you wouldn't do it because that was like a special occasion so uh child birth so women bench come after child birth many times at the breit because the mother's there and if there a girl so they'll do it when she comes to sh whatever so says also and my daughter says who who's delivers babies bem says that um that that uh there it's no less miraculous today than it was in days of M Rao it's a it's miraculous because thank God we are on top of the situation with a lot of monitoring and so on during the birth process that if something who goes wrong we can intervene and we can do things and we've saved enormous amount of babies because of K gave us the wisdom and and to do these things that doesn't mean that the process is any less life-threatening so it's lifethreatening so you have to it's it's worth G the r said anytime you go on operation with full anesthesia you have to VCH K cuz he said full anesthesia in itself is like lifethreatening there are people who don't wake up from it so so it's a life irrespective if it's a routine operation the doctor does five a day 10 a day you know what's the difference it's if it's full anesthesia so there are there are the r had certain objective uh things that say go but not every day not for every little thing and that's the problem you say Hal for every single day we have a notion of thanking k for the daily we say it we thank for right that we're breathing I had a man and Sh you know I need no shame I'm breathing okay you know it wasn't funny at 93 years old it wasn't funny he kep said I'm breathing okay said I actually went to see a a person just last week who was over a 100 years old and I called him up on one on a particular day last week and I asked if I can come visit he said come in two days but call in the morning to see if if I'm still here I mean I mean people live that dayt day he's a tremendous sense of humor absolutely tremendous sense of humor I mean that's the story of the of the the 95y old man who went into the bank and the PID says you know if you close your money up for five years you'll get such and such he says Mida I don't even buy green bananas I mean you know the the idea that you don't know what's going to be at the next minute and sometimes and I remind people for Yumer it's a sober thought that people think that yamer you know it's for people you know who are sitting in bet vot it's not true it's for everybody it's for everybody you don't know what's going to be tomorrow you don't know it's going to be the next day we make plans and everything is on condition that we're still around tomorrow and it's not a simple matter at all to live with that idea andos has jolted us to into that position so let's try to understand what is the fundamental difference between the sura that we say every morning and we're lorded to do so uh and Hal that we say periodically and if you do it on a daily basis we're it's frowned upon what is the basic difference so to this end the r developed the whole idea surrounded by what's on the title and now one second Hal is not only praim chapters but it's also what is a peric a series of and what up a series of verses that add up toim chapters so both the have Pim and praim and Hal hasim and praim so why do we call it what do you mean we the said it in Source One the last two words why did call it and why do kazal call the saying of Hal P Hal the chapters of Hal and the said we have to understand the fundamental difference between reading verses and reading chapters all right so now you know the answer oh no I thought the share was over so here comes the idea for starters reading psim what is the minimal quantitative value use the hak Expression a sheer what is the minimum quantitative value of Torah study of the written law T which is Tan t how much do you have to read in order that you're going to get a v a check in your book that you did fill the is correct how do you know that Rifka because the Malik taugh it to you how many time now you remembered it no no no see no no no no no he gave you a bump also the answer is auk correct so Rabbi saffron says it's the minimum of T is a PUK so therefore if you have three Pim as a minimal Tor reading the balare has to mark it Asim now I've had situations where the balore is a little bit sloppy on What's called the trop and and somehow he has what I call runon sentences he doesn't have a s pasuk where it should be a s pasuk and it just runs into the next PUK I would correct him on that when I stood next to the balare and Shabbat balare would I I bring him to a start repeat the last phrase l m just bring it to a stop because there has to be three stops minimal in order to constitute the alyah so of course if the alah has 45 Pim and he did it once I wouldn't make a big deal about that because you have your requisite three Pim but you have to have three but one of the proofs of a minimum is the gar that says with regard to education of our little little toddler children of Torah where do you start so there's one opinion that says you start with T the whole until the kid can say the whole you've done nothing so what's the difference teach him the word Torah okay you can teach him the word Torah the idea was the first word that come out of his mouth is T I don't know my daughter who big first word that came out of her mouth was banana you know you know but and then the gives another example both of the examples are what really the is teaching us many many different things D's grandfather brisk said that when it comes to education the the child while not obligated in doing the Mitzvah has to be educated to perform the Mitzvah in a way that if an adult performed it that way he or she would fulfill the obligation good example you take an at Rogue now there are different disqualifications for anog so sometimes you'll see at the the with selling the they'll say here five shekele for kids what's they're allim they're disqualified so I once the guy if they're disqualified it's disqualified for a kid also why he's not obligated yeah but if the father buys him in at Rogue the the object of the Mitzvah has to be kosher you can't say that the if if an adult would take that and say would be in vain then you can't use that object for educating a child the it does you don't have to buy an EST for a thousand shekel for a four-year-old you don't have to do that but if you're going to give a four-year-old in that Rogue it has to be minimally ker that if an adult wor took it he would be fulfilling his obligation that is a very very important important notion and therefore the gar says that when you start teaching a child Tor the minimal is a full P because if he's going to say less than a full P that's not Tora yet not there's no a ver to teach a kid have a p no ver there but you're not in fulfillment of until the kid is able to say a p cuz that is considered a Bonafide section of so you know there were a handful of that only have three words there's no such thing as a with two words there's with three words right so a handful of that come with three words only and it's a Bonafide now here the V was a stickler that when we read theer on or or we read it three times um there are two different Traditions as to the N the TR of the reading of the one is called Theon the upper notes and one is called the the lower notes and the reason why it's called upper and lower simply those who are familiar with K the signs of the upper ones are more often on top of the letters a so these are signs that are top and if you read the there's a lot of those signs are under printed under the letters of the Torah so one is called the upper you you may call it the upper case and the lower case TR of that we have now in many shoes what's the difference is it just in the music no the divides the into Pim and if not mistaken the 13 Pim of the 10 Commandments come 13 is the end of a but you're not in the end of Shabbat there's still more to say end of or it's all one but that's already three so the breaks it up into verses and you get up to 13 and the divides it into de de so there if the B is reading it in a it's going to be so that's like a of two words but that's not an official P because the gives it the p and there's no such thing as a PUK of two words and the V said that it should always be read in the why because he said has to conform with the rules of every that M didn't put the full the end the period at the end of the sentence we don't do it it has to be done properly so okay the villo said his word he's not it's not the only time in town where the V said what he said and does it differently so there are different there are shs that the B will read Theon all three times against the V entirely and there are some shs that will read the for of but on the read they'll divide it into de brro because it's a reenactment of mad so you want to hear the 10 commandments and it should be divided as such again everybody does like their Min every sh has their Min and uh you know we not here to challenge any of there's legitimacy in all of the minhagim at least we understand where the V was coming from why he objected to reading it in the Tom Elon so you have the concept of T it's minimal has to be a full p in the oral law what's the minimal Shi quantitative measure to fulfill the Mitzvah this is going to be a tough one because the texts don't have sanctity in in terms of grammar you're you're not going to say one mishna you're not going to say one one what would be would constitute one word first word of Chas I was it has to be one idea you you have to have something that's tangible from when do we read the at night that's a tangible idea I don't have to answer yet but at least I know there's a subject matter there's a mitma there's a Time framewor called nighttime and I'm asking the question what time is considered the beginning of night all that is packed into one phrase but if I just say or I still don't know anything I still don't know anything I still don't know everything I don't know what do you mean when do he reach what's what's what's the story when when what so there has to be some basic basic understanding and this I say the people who Friday night and say before after Shabbat before is a full chapter of mish ofab I can tell you there plenty people out there in the world who Babble up and they don't have a clue what they're saying so Should Skip it it's like it's it's and even worse is those who and say say a section of the Z ofb The Secret of Shabbat and don't have a clue what they're saying I think less people have a clue what they're saying in kavna than they have in bin so at least in bin you get the idea that we're talking about the mitzva of candle lights so you're talking about which oils which Wicks okay B you know say here in Israel that's not an issue everybody understands butar is the people who don't understand Hebrew and you know for them the Sid is nothing more than talian Opera and they're just reading it in a language like I can sing Rico monio so what so I can sing a piece of of Italian opera I don't understand one bloody word from from from from the from the what I'm saying there and the were in America who did k n they had no idea what they were saying they were unfortunately so so more of a problem but t you have to have some basic understanding of the text basic understanding of the text the ABC of the text in order to get some type of a Mitzvah out of it but in you don't have to have even a basic understanding of the text or you have to do is be able to like a parot read it that's all without any understanding whatsoever get a Mitzvah you get a Mitzvah so triy to understand why do you get a Mitzvah I understand that in the oral law if I don't have a basic understanding I get nothing nobody's being asked to understand it like the V understood it but if you don't understand what you're saying you don't even say the topic it's a waste of time but in t I'm G to read is T why am reading emergency situation people said read till them which chapters these chapters and I start reading reading reading reading reading I read every word perfectly what did I say I don't have a clue is there is a value to it yes yes reading t his value even without basic understanding and the r asked the question why he said the answer is that every time we read the written law two things happen at the same time one is that we're understanding Tor on some level fine and that you're not going to have if you don't understand it but there's a second level and that is thanking a for simply giving us the Tor that's all we're thanking that we have the Tor even if we don't understand we're thankful that we have the Torah and the explained that's why at the there are two the first is for learning we say every morning is part of as part of so that's the mitzvah for Torah study after what is which you say after the Torah reading where do you have a after the Mitzvah so the answer is it's Hal it's a it's a song to God that actually gave us a and on that level we fulfill some type of level of and by simply reading the and that's why there is some value in Reading even if you don't understand it even if you don't understand it we know that these are words of praise to whether we got it or not makes no difference now if you understand it it's even better don't get me wrong but if you don't understand it it also should be said and now comes another point the the Hebrew verb K Al to read when the mishna uses the word Kore in any variation it doesn't mean reading in a colloquial sense I'm reading a newspaper doesn't mean that it means the use of biblical texts or other texts for lurgical purposes for purposes of in other words the idea that our kazal taught us which text we are using that becomes rather exclusive and let's assume you have the and you decide you know what I want to put in a few other things because I like them it really shouldn't be done there's there's something about what kazal said here this is what's mandated and so on but um if if you have uh uh outside books that you thought you know this would be this would really be very very nice I'll give an example Give an example so zal the rough son-in-law the great rashash Shiva ofun so he was well-versed in uh General literature I mean he had a PhD in English literature from Harvard and when he came in alah 1972 Israelis 1971 the Israelis didn't know who he was you know like what is this a rashash Shiva clean shaven PhD in English literature from Harvard I mean we had a hard time in Wu with him because in Wu rarin who was the head of the K and everything he you had to have a gamorra a rambam and a Webster's Dictionary to he the sheer not necessarily in that order because he was using words that none of us certainly not in Brooklyn New York but I mean even in normal places they never never heard these words so he was unbelievable but more than his English but even when he came to Israel as Hebrew was high flut Hebrew he would quote from all over the place in a sheer in a uh and I remember when I was in Yesa in 72 so he quoted from John Milton's Paradise Lost so so one of the Israelis didn't catch who he quoted he Ted me on the shoulder he says he's from theim or the this is a real story that happened in the gush so from then on we call John Milton you know rabenu Milton you know right so to rarin I always said if he read Shakespeare he had to say because he was always bringing everything in I mean we learned the ramban all of a sudden we're hearing about St Augustine it's a to understand R was doing was to give us to understand exactly what the ramban had in mind in a theological Point against the background of others so sometimes when you see other positions then it crystallizes what the ramban actually had in mind and that's why he was doing it it wasn't because he was showing off his and thereof too when you read his article is man and lonely man of faith and so on all of a sudden you you're seeing all these philosophers he's quoting left and right and scientists and this and K and that's done so we should understand maybe a ram you understand what the ramam had in mind or ramban for that matter so that that's why they were doing it so that's fair game sometimes you know in a shabas DHA you're going to do the same thing you're going to quote something out of left field that's not from the sources but it's going to make a point right you know you're going to you quote a song from noi sh I'll say this on a 20th yard site now that you knowes I mean based on based on and whatnot and and so on but the text itself is not from T so on is it fair is it legitimate to use in the context of adha why not that's fine but in the context of lurgical use lurgical use means part of the s i I wouldn't integrate a poem of of of any of the modern uh Israeli poets I would do that because it has its time in place and you'll see that the word means lurgical purposes so the um if you look at source number two the rambam says I I emphasize the praised which he's referring to R of source number one and that's the ramam style in the Mishra not to drop names but even if it was one one of the he gives it the plural because it was accepted it was accepted so it's not just rosi it's everybody for those who say or sing the the Psalms of right daily from is what we call Ash but the third Pro of as Ash is actually a different peric the first don't belong to this per that were put there and that's what I always say about the many times we didn't go through kindergarten in this country so we missed great great experience in life because that's where our kids really become good kids kindergart afterwards that's when they start going you know off the D but U the the kindergarten teacher so sometimes a kid will ask a question kindergarten ganet will say k that's the way no kid will say k kid will say K and the teacher will say is not an answer and that and she's wrong the kindergarten teacher why because it says you see the is an answer right the um so then you have these three introductory but then it begins with which is the beginning of a section of and take note it's that's how you can remember it by and so on until you get to letter no it's Skips from and you get to what happened to the so say that no re reminds us of nim people who fall and therefore falling spiritually it's not a good thing with so say but picked up on it as we get it on the rebound in God picks up those who have fallen yeah turn's up okay fine I don't get digress right you see it was upside down it's like the it's like the the the rebi in 150 years ago in Gala so he's reading the section of of the birds that were the and it gets to a he never knew never heard of aat we know what aat is but he doesn't know what aat so he has to give something he says a migan a fish okay so kid says re but it's the list of the birds so the rebi thinks for a second he says I told you it was Misha it's in the wrong list right M fish the um the the N may have actually been there in D's and been deleted how's that how do I know that how do I know that because we found versions of this paric of tillum in the um caves of Kuman and there is a PK for n y yep yep yep yep so there is there are sources that have a nun in this particular peric and it's possible that kazal had reason to censor it out to censor I I don't know I don't know I don't know I it's a the gar suggests a from but I'm sure that's not what it was tomor wants to say it means falling as it says in of no something but then they said they came back and they said ah this is what had in mind when he said God picks up those who have fallen fine but nevertheless there there I don't remember what the is but I can I can that's where we need rabo Google I can get it you go go to Kuman you know documents of kumran caves and so on there was a seum that was found from the one of the sects from The Kuman area and they had tum with a with a verse n so that's more likely that that's what happened but anyway where do we say till from until the end of how does end my wife has a friend who has that pasuk as a first name by abbreviation Katya Katya is no different than the family name of this I heard from which is all the of that those who are now to marry put it together abbreviation it's so not every aul is really aen because you know that not every Kan or Coen is a Cen not every le le as a Ley because things got messed up somewhere but they were originally family names of kohanim and leim for sure so you we say twice why do we do that let me just stand on this point right now because this is really important even though we're coming to the end of the year um anytime we want to end a section of praising God we know we're in big trouble because the praise of God never ends we say nishat shabat if we had all the available everything to our disposal we'd never get through so you can't get through how do you end so why begin if you don't get through so we have a gimmick and the gimmick is to repeat the last PUK twice as if to say continue continue etc etc ET so that's when we say a um say that's why we Sayce at the end of because those ending are really that are tacked on we'll talk about it next week but um ends basically so we say it twice and that's why we double the at the end of it's as if we're saying to again and again and again we really don't want to leave we don't leave except you know we have to go to work so so we have to end it somehow gracefully so that's what that's really the end of everything and you say I have an ending is like the end of a book it's a book end the end of so so what happens afterwards and and and so we're going to see next week what these add-ons are but we're not through yet with this business of as opposed to which is medish which is really the difference between as I mentioned already is exhaustive has to be understood has nothing to do with but the written law has to do with has to do with the question whether we're allowed to use extraneous material for purposes of liturgy and we'll see that's when the Raba said to use the uh the the the books that were written in the days of B Shain he never put in we shouldn't be reading them it doesn't mean we can't read them which was quoted by K the book of the mbes there are so there's a whole literature out there called so what about that didn't want that they should be incorporated in our liturgy that's what he meant we'll see it next week a little bit more in depth um and and then we'll we'll show what why there's a fundamental difference between the and what exactly P Hal is all about as I already mentioned that can be said by individuals we'll see the rambam's point of view that Hal should always be said in a community in a community in a tior and why a peric becomes the basic unit a chapter and not suim is something about the community that has something to do with saying a full peric with a kazin and kahal a refrain a kazin saying something and then there is refrain of and that becomes the community saying Hal and it's not the individual who's saying Hal so we're going to use these Pages next week again if you want to give it back to me I'll be happy to bring it next week if not don't forget to bring it next week so