P'sukei D'zimra and Chapters of Hallel (Part 2) by Rabbi Dr. Ahron Adler

poov we just have a minute or two I'm just going to make the preliminary announcements first of Alles yesterday wases and it should bees of for all of now the months of tamuz and a didn't always bring Good Fortune for Amel but the navi zakar teaches us that all of the four fast days um against the background of the destruction of the bet mikdash they're going to be transformed into the fast of the fourth month Tam the fast of the fifth month of the fast of the seventh month the fast of the 10th month and um we're just anxiously waiting for that day to that we should have the great Merit and to actually see it happen as so I will say that the reading carefully in the rambam it seems that it's two stages there'll be stage one where there will be an abolition of the days as fast days and then stage two will be the building on the on the calendar dates y so it's not going to happen in in one Split Second apparently it's something that's of a more gradual but whatever it is you know we we hope to see the the B get the ball running rolling on this one H this morning Shear all the sharum today at the uh Center are are in memory of um Rabbi Dr Kim elasa shirtz um it's given by the children and grandchildren on the six yard site and as always all the shum this year are in memory of Elisha and it should be for also for for our and everybody in the various Pim who need desperately RMA last week we touched on on and I pointed out that it's not an accident that the section ofum reading that we do every morning before daving before shakar you say before daving I mean I'm at SCH already I'm daving already you know yeah yeah so I pointed out that technically starts with the of that's where it starts and everything else is preliminary and the preliminaries are we even have preliminary of the preliminaries in the S the Bak the section of corot that's those are the sections when people come late they just never get to so they just they even not even aware that they're there let me just say um to certain I see some new faces here and I was thinking maybe it's a or something that we have welcome to the shim the um so technically that's when starts as the ra says the gets up says Kadesh and Bor and they start rolling and everything beforehand was was without a you don't need a a community you don't need a Minion for and that's why there's no problem having you know a child you know seven eight nine years old leading the the the the the people with because it's not a thing at all and by the there's no at all for just somebody sits and he's a pay Setter and just says it out loud and that was probably also took into consideration the era where people didn't have so somebody said it out loud but he was from from a seat from a seat and there was no function whatsoever and that's called we pointed out last week that the gar says that it's wonderful for a person that's lorded a person who who completes Hal every day and then thear says one second that can't be there's another conflicting that suggests that it's Blasphemous to say Hal every day and the makes a distinction between which is lorded and saying the Hal as we call it Hal which should not be done on a routine basis that's that's the whole problem with saying Hal every day it just becomes routine it becomes routine you you you miss the whole point I can tell you that we have this issue sometimes with Crisis crisis is where you introduce something extra because it's a crisis moment you have to know when to take this to remove this and say okay the crisis behind us and and not continue I'll tell you that uh my father shom last week was yite he lived in Q Garden Hills many years end of his life and I would visit him there and go to Rabbi Fabian shonel schul Young Israel of Q Garden Hills very lovely great Rabbi and great and everything and I come there and I see they were saying a per tillum after aleno after so I thought something God forbid happened in the neighborhood I said what are you saying till them for so they said for the mat in is for the situation that particular day was Africa very good inel I was wondering what exactly they were saying till them for for the mat inel I said how long you saying this till him he said since the yipo war I said from the yipa that was 1973 I said you're still saying this what are you going to do when we really have a problem says we'll say another peric you have to know how to stop that it loses its clout to say till him for an emergency situation and you keep going we have this now but we still have an emergency situation so at the beginning there were people saying a alcano every day and that too was a big issue because a McAn we always sense that it's a it's a fast day it's it's and and okay at the beginning of the outbreak of the war first war month or two people felt this but then people said you know what it's losing its CL out and and what are we going to do on a public fast day you're not going to say AO twice I mean it's a it's it's something that many many shoes dropped correctly so in my humble opinion because not that the situation got better but because you have to just just drop it or or else we lose you know the whole concept of special and uh uh important and Central feel out for crisis moments and that's why the gar says on the flip side with regard to Hal praising God so taught us that there was a Mitzvah of for special moments but if you make it into a routine then it loses its whole clout and that's why thear says it's like Blasphemous for somebody to to say Hal every day on the other hand is lorded we say it every day and the question is what is the big difference this is this is till and this is my gosh what is what is if not that's what is it's lifted out of out of and what's other the tail end of but it's also so why is one considered wonderful if you say it every day and we do say it every day and one it's there for special moments so on this uh this is what we left off last week that is not called the verses as an accident but it's deliberately called as opposed to P the chapters now both are chapters and both have verses but one is called and this is way I got into the whole discussion that the very reading of the written law is a Mitzvah even if you don't understand what you're reading because there's behind every reading of the written law is a type of song and Hal that God gave us the Torah and that's why the Torah calls itself in in so it's it's also a song and as a song you don't need a a community there's no responsive reading it's just an individual reading recitation and the idea of the minimum quantitative value of fulfilling the mitz of Torah study of to of the written law is a verse and that's why thear says that when we educate our little children to Tor we start by teaching him a or a teaching a child a fraction of a one has not yet fulfill the Mitzvah of teaching one's child Torah because Torah means at least reading a full verse if you don't read a full verse that it's not considered talm T and I'll just say something tangentially we we're very careful not to spout out Shem the name of God unless it's the context of daving or or reading the Torah and so on but there are many people in the context of Aer and they they'll quote a they'll say Hashem elu they won't say God's name so just to be very very precise here if you're only quoting partial PUK then that's correct just to say you know but if I say there's good reason to say sh Hashem because it's a whole p and when you read a PUK it's not Hashem and I can tell you that some bar mitzvah teachers make the Colossal mistake of of training the B Mitzvah boy with the par and he says Hashem Hashem hasem Hashem he comes to the Shabbat mitz and it gets this excuse me so in training you're allowed to say sh in training you're allowed to say even a partial and even a so when you want to train to say the properly you use the proper as if it was the real MCO as it was the real the real saying of a and that that's important but if the context of teaching Tor there's nothing wrong with saying quoting a whole p with God's name that's that's okay but if it's only partial PUK so then a little bit more careful so we have to understand the difference between per and PUK so the reading of Pim is an individual thing and that you don't need a minion and what we really have is we're saying Pim and that's all it is but when we get to the reading of Hal that's a different story and we're going to see that even though our general custom is that if a person is for whatever reason ding at home on yam ores or the person is going to say Hal anyway that wasn't always the case and it's not in accordance with all of the opinions many many op iions and the rambam's going to be the first one to lead the pack here believe that Hal is a public recitation which means not just that in a form but it's a minion a formal minion obligates the saying of Hal on those days that was ordained that we should say Hal and it's not just babbled up but it's said with theen and a chorus and the chorus of the people so the question is what does the chorus say we're going to see get to this and how do we fulfill that today hardly but um things have really eroded in terms of the absolutely proper way of saying Hal but we're going to see that Hal is a matter of aanal a and a a a community that then is responsive reading to something that the Kazan leads yeah beginning did you say that I didn't say that I said that our custom is that we do say Hal I our custom is that we do say Hal even privately even though that was not the opinion of the rambam and other greats okay so so that happens that it happens that we don't hear also but that happens that the ram says what he says and then ashkanam do things differently okay because the rambam is not the only one in town except that he's the the leading spokesman here to give us ideas and you know the idea that in the Yeshiva World the ramam is the basic text on the table but the Yeshiva World is a very ashkanazi thing Lithuania was was was not saradi at all because the rambam was subsequently not used for rambam's original intention and to be a type of shul a guide for Hal for everybody that talk to the ammonites that's what they do they use the ramb Mish t as their guide but the ashim and other who've moved on to RSO the in and not the ram as the primary text for nevertheless will not move without Ram in any Torah discussion because the book is now being used to crystallize Concepts in that's how that's how precise the Rah was and it becomes essential even though our our daytoday may not be fully in accordance with what the raham said as his bottom line but nevertheless it's extremely helpful to use the text of the ramb so that we understand what's going on so with regard to zra let's just say a last word on it so if you have the text in front of you it's going to be in the uh Source number two but the second paragraph where it says but if you don't have it I'm going to translate it out loud anyway there were those who had the custom that after to read now that's going to sound a little strange because we say it before so already you're getting a an idea a sense that we're not doing every we as are not doing everything that the rambam is writing here but here he's not saying to do it he's saying there are Customs there are those who have have such a custom and then they begin the and there other places says the ru the ofu that's a whole that's the end of tail end of and not now I don't know anybody who has that custom and then he says and there are individuals wrote that read both of these songs andu and he says just just abide by the custom now here I'm just going to make a point that in one of his signature points in the whole book is I do not bring differences of opinion it the whole book is based on a very Israeli concept smok Al trust me it's it's the kind of thing when you bring the car into the garage you know for repair and he tells you SM Al you know trust me and then you know you're in big trouble right means beware means beware it means beware right so if he says then you know you're beware and if he tells you I'll take care of it then you know you're in deep trouble deep deep trouble right but the rambam had the audacity the gal and audacity to say I'm writing a book and I'm not even telling you my source material and I'm not bring down variant opinions and just take it take it or leave it and he was hoping everybody would take it in his own generation in Alexandria Egypt there was RAB Pinas Who challenged the rambam with with a very very vocal uh opposition he says one second where's the source material I want to check him out I mean laav can you imagine giving a doctorate dissertation at the University and and you have a thesis the only thing is you left out footnotes and bibliography and you tell the old the professors just trust me I know what I'm talking about that's not going to fly it's not going to work right so and and they challenged the ramam on this and ramam apologetically says look I'm telling you I didn't make the stuff up it's all there and here my sources and so on but that's what the way he did it that's the way he that was his opinion the only exception where the rambam gives us uh various opinions is with regard to custom minhag and it's obvious that the rambam the rambam could not um decide and he would not decide about custom about minhag um and and and and the reason is the reason is that when it comes to when it comes to there the r felt more comfortable um comes the ra felt more comfortable um making decisions and and and when it comes to minhag he realized that there's a really issue there's a big issue with minhag and I can tell you this from the vantage point of the community Rabin it the if somebody asking me a question in even if the answer is going to be no you can't do it if the person is genely a God-fearing person you say what you have to say don't do it but when it comes to minhag you're starting up with a person's uh family he's starting up with his identity he's starting up with his ego something about minhag that's a lower on the totem pole of uh of of hak value even though there's a concept Isel if it's a Min it's like a din that was said just to make sure that you keep them in Haim seriously but the truth is the level of bag is less than the level of any whether it's biblical or Rabin and yet people are really stickless for you know it's my Min and don't tell me what to do and don't change it you have this problem in shul sometimes where if a doesn't have a defined Min and somebody says you know this is the Min and this is the so the ram was aware of it and therefore he was careful not to slam the door on doing it one way if it was something that was customary he would even sayak translated is not a simple custom but a widespread custom if it's it's a customary amongst all of then the r is saying yes this is the way we do it but he's advising us that it's not a it might even be going against the grain of but if everybody's doing it and it does not um go against any of the tenants the by basic tenants of Judaism all right we can live with it I'll give you a good example according to the r the saying of those that we say after I mean basically it's we call it in English supplication once upon a time when people said tun they they fell down on the on the floor and they cried like a baby and and and the feeling was this is inappropriate for shabas and yam so so we don't say to we won't say now today we don't fall on the ground We call we just like a little gesture as symbolic falling and the don't even do that by the way they just sit down and say the ra the peric of the rambam actually believes in theory that even on Shabbat and Y they should always be after because it's part ofon he says it's not it's not an add-on it's not an appendix he believes is part of the but there's a widespread custom amongst all of not to say on Shabbat and yam and roses and KH and purm and on the Friday afternoon before Shabbat before yam the list of the days that we don't say according to the r is very very brief by the way and yet what's happened to that list when you get to you get to the r ra you get to later the it's it's like the theory of the expansion of the universe it only gets greater and never shrinks once something gets on that list even if it could be in the 19th century that's it it's here to stay till mhia time so the list has grown and has become the whole month of of Nissan we don't say and half the month of don't and from there were like clunks of days that we don't say t and then all kinds of add-ons you know now in nowadays you know so we've fed y we fed Y and and what was added on wasat and all kinds of days and then started all kinds of rebis yard sites and don't ask I I I remember there was a SCH in in in bar Park that had a calendar that every single day was some re yard side and they didn't say t the whole year you want to know something very inter in there was one calendar date that no Reb ever died the fifth of er which was and they said that one day a year so nobody should think God forbid that they were deleting T because of Y so they they I mean if I'm already on a roll so two three years ago I was in Los Angeles for a chabas and my guest brought me to AO Friday morning to DAV okay fine he DAV Friday morning and they didn't say so my first initial thing is do I wish somebody ma is there a here is there a Brit here today what's going on they're not saying T so um they said no no no we we never say t here Friday morning okay they don't say the Min is not to say for shabas but then I say Friday morning but the guy told me but you know a few weeks ago we had a real problem the fifth of came out on Friday and and they said if they're going to not say ton on the fifth of a year so the somebody's going to think that they're they're doing it because of yamas so somebody said but you know when the fifth of V comes out on Friday so the government moves it back to Thursday on the fourth of we y was on Thursday not on Friday so the response was we don't hold from the government so they they didn't know what to do they went to quandry you know the 50th of VR on Friday to say or not say all right we said that that's a bit tired now the the um the the question of these extras these extras after zra where going to the Ra was it after but before the said so we have an illustration of that phenomenon and it's called in the from and including between and Bor we say we make a big deal about it we have somebody open up their own KES and the says it by with a lot of f you know and sometimes sometimes these these under certain circumstances you see people you know really fetching it out and then other circumstances you know gobbling it up like which is extremely important peric to say these days how difficult it is yet every morning between you know you just gobble it up but if if it's an occasion to say till them for something all of a sudden you said with great fervor yeah that is number 20 that was a trick tricky question tricky question ask somebody what perum no it's okay it's okay okay no no no it's per to them there so um so here you have the the usage of that pause between and we have this Min this custom of saying and some also do it on Ona in the morning because it's like the Quasi ending of Y but the ra has the two She Wrote now hu we don't have at all and we do have but we moved it into we moved it into and the proof is the is the end and now we have um we have not only that we have a few other things there we have where did that come in that's a whole section from why was that thrown in so that was thrown in in the 11th century 11th century there was a group called your Daya means those who descended from The Chariot The Chariot was the The Vision that Nai had in peric Alf and per giml of seeing something about the the uh you know the upper worlds and he sees a chariot and all kinds of images on The Chariot the Raam spends a long time in his trying to interpret the vision exactly what did what was the implication what was the meaning so the concept of yava was a group of pre cabalists before the movement of the cabalist movement but they were up there in the in the sky and they like came down from the heavens as if to say um sometimes you see somebody who's just you know not with us we say he's a himed he's up there in the heavens I I learned in when I started teaching in Beva 1981 so I learned all kinds of Hebrew phrases from kids from other teachers and so on so a a student who's called an astronaut an astronaut is somebody who's up in the clouds he's got he doesn't have two feet down the ground and a student who you don't hear from him the whole year is called init he's a plant a plant in a flower pot because you know he just sits there that's it so these are words that are used in the in the in the in the teachers meetings so astrona they said but y were up there high high highly spiritualized people so they were known as the Y Mera they came down from The Chariot they were up there in the Chariot of Jesco and they believed that they were the first actually to introduce the seven concentric circles of from the um world of physical reality until you get up to and they are and Mal now many of us are familiar with this because in the Sid by each day is given a name and the first week is so the first day is the next day is and the next day is until you get to the end of the week which is the 49th today that's so people are familiar with these terms there's even three uh rungs that go higher than the seven rungs and they areina and those are the letters of habad and I'll say this tonight is gimal tamuz it's I'll say in memory of babba passed away 30 years ago right on the third of tamus so that's where the name kabad came from and and the what the upper the Y believed that you have to bring your rung by rung up to and how do you do it how do you do it so they believed that singing does it music acts as a type of clutch remember you used to have manual transmission you had to move from gear to gear from rung to rung and you need a clutch and the clutch was singing and the singing brought you from one level to another level to another level and so on and they introduced as the end ofra because of the doesn't have all of them there but some of them there to tune us into the fact that this is our objective now of moving up the rungs from the bottom one toed all the way up to Mal and trying to get the uh to to this it was introduced in 11th century and we still say it till this very day theid so with regard to sh why why is it there well why not we have a nice song in the Kish itself but it's got to it's got we have to do better than that we have to do better than that but actually teaches us something that's not it teaches us something about andal there's a mishna in that teaches us that our reading of Hal should be like or should be like Hal what does that meanu how many people of said the whole did they hand out pages I mean is composing okay so who knows the text Nobody Knows the text so how can everybody say the Shir so okay so what did they say so it says there are two components here there m and this B is so what did they all say now that's one you can very easily teach everyone to say that goes [Music] on and now strikes up the choir that's all the people said after each thatu says Goes On by it's a mish in I think it's the fifth peric it says that the was like Hal why is like Hal because the Ram's going to teach us that halel at least in one framework of Minh was that the people never said Hal the said Hal by pasuk but after each PUK there was a response and the only question is what was the response according to one opinion every peric of of the its first p is the headline so everyone said and then the said and then the people said and went on with the next and the people we have a vestig organ something that remain from this by the proper way of saying is the and only says the four lines only and the repeats so I know that there's a that under one's breath one gobbles up the next b i I heard this as a child so I started doing it also it happens to be categorically wrong but it's not AA okay you know it's it's it's not a it's not a heick of course you were real briska they'd say it was a HEI but um I don't think it's a heck but there's no reason to say it and why do people say it because they think the more they say the the more you know brownie points they get in ganen but it's not true that this is the way to say hem is the original way of way Hal was said and the only question is why did we lapse into a different mode of saying Hal that's that's a historic question why that happened but but the raham is going to tell us that that was one of the modes of saying Hal exactly the way it was done by shiram so only moshu said the text of shayam and after each responded so you had the other variant of response was not to repeat the PUK but to say the word hallelujah after each PUK after each of Hal okay let's assume we do it that way how many times did the kahal have to say and respond Hallelujah quickly quickly quickly how many times how many ukim do you have in H how many sentences they have in Hal nobody's going to know right it's a nice round number 123 so what does that mean the r based on a says it's corresponding to the years of because and Aon one was 80 M was 80 at the time of and Aon was 83 that you see in the and and they both die 40 years later so mha is 120 that says clearly and Aon is3 and that says clearly too and by the way Aon A's passing away is marked by the calendar date it's the only y site in the only one even the seventh of it's figured out it's not there it's but is mentioned specifically in it's not the end of seph 123 years old so what so so why why would what was that so don't say it's anyway yeah yeah yeah good good good good good good I think the rambam said even on his own y side 20th of the um so said that how did is know to respond to the initiative of moshu how did they know that after mosenu is going to say auk they have to respond AEM they had to be a choir leader somebody had had to guide them so it must have been Aon who is the number two in command and therefore as a gesture to Aon aen who taught Amel to respond to the saying of Hal of the we will have 123 responses in the Hal yeah right so we don't do that at for nor do we do it for Hal it's all it just flattened out the whole the whole original idea flattened out and to try to understand why I don't have a good historic moment when it happened I'm sure this is a gradual evolution of um of of something just panning out and it just wasn't kept it just wasn't kept but at least we can understand the original idea because that teaches us the concept of because only with do you have the concept of a peric who will start and it will be as the refrain until the next peric that's the next peric so there's a concept of a chapter where comes to Hal as opposed to which is a concept of verses of of Pim and a kin will go through the motions of of of reciting with a minion I'm stressing now with a minion the P Hal if we just follow through with so it says that the women also responded so it doesn't say the whole Shir there all it says is that one p which is the refrain and of course the parim asked how come by the men it says a and by women it says Shem that's a good question that the the commentators tried to explain why the women responded with the word Shem I if you you allow me just uh uh slight slight fit of humor is be because they didn't hear from they didn't hear the word air and thought they heard shiru but U but okay I'm not going to put that over as a serious idea what that they ready post skin point out Rifka is not a joke the the posim the commentators point out that that's why it was that they had all kinds of tambourines and drummers to drown out the co Isa that that that's that is brought down by the way it was an it was done specifically but with regard to the word shiru as opposed to ashir that I said the parim deal with that but it but basically the women responded just like the men responded they responded to the Hal and this is now part and part right our saying of Hal is not done in accordance the way theal wanted Hal to be said and the only reason that we still survive survive saying Hal like this because something that the rah's going to say I've seen different minhag with regard to Hal just do it the way your Minh is now he you can see he just he says listen I'm going to explain to you the way Hala should be and then he says but out there there's just so many different variations so yeah just you have the page on the second page uh uh the very last Source the very very very last Source where the two lines for the end the Rah says I'm telling you the way it should be and and and so on but nowadays I've seen I I you might translate it strange or different or weird whatever it is I've seen really different different not only in its reading and the way the community responded not one doesn't look like the other okay and in previous line he says you know just follow the custom and that's all so nobody's going to hold us accountable that we're saying Hal wrong because if after 120 years says hey you said how wrong all those years you whip about this rambam and say okay listen the ramam gave me covered me you know he said that there's a there's a the custom carries the day and that's it but nevertheless the Rama felt they obliged to teach us how it really should be done so now we're going to get into a little bit more specifics but I just want to say a few words yet about did you notice that when you get to the end of and then it says again and in parenthesis in Translation which the Aramaic which is Theus what is that and then all of a sudden they from does that sound familiar that grouping of when do we say those in when rashash in malot when we have the three extra built into the mus of rash the first one is called malot monarchy kingship and so on and the all these three and are built upon 10im three from the from the Tora three from the and three from not in that order it's t which they all come from tahim they all three come from TM and then we go back toim and then we end with there's one more that comes from the Torah fine now do you know that there are some at the end of L at the end of [Music] um at the end of at the end of small letters small letters it says before saying didn't print it that's why many of us here in Israel don't even know about it but there were other if you take a look at different sud you have at home open it up to right before you'll see that after it says in small letters apprentices and there are some people who say it till this very day you can hear it with those people who are leading the pack for before they'll still say it maybe loud not so loud whatever and say it what does it say in the Mak in the ma of rashash there are from Tor okay um the you have three about and then you have and from one of theim is right one of that comes from right but then comes from and from it's from zar and then in the we backtrack to T the reason why we do that because we have to have 10im three three and three plus one the plus one comes from the so we start with from we then gloss over to from to to and then we go to Nim like we forgot something as if to say and then then we finish up with Torah so the the the question is um why is that so that order is very strange it should be you know get in your T get in your get in the said what happened is as follows wanted to begin with the that's obvious tat m is going to take precedence but then we jump to the bottom of the ladder because there are three grades of kadha ofes there's and and I can prove this that's a that if I have a and I want to sell it I can only use that money now to buy a scroll of N and if I have a sa that we have let's say and I want to sell it the money I can only upgrade it to you have to upgrade we can't downgrade you can't sell a yes and buy a Mester can't do that cuz that's called it sayses you have to upgrade in kadus so what we do is we jump to but then we continue going up again escalating and we go from the from which is to and we have the of right has a very nice piece on that those who like Kut and then it gets back to the highest rung which is so basically what happened was we started with t we jumped down to which is we moved up to and we came back to to what happens in is is so that's and now we've uh we're saying we're saying I'm sorry we're saying and it ends with the idea was to bring us out of the realm of Torah the whole zra was to take to H so we moved from the Tor and we said a few from that was what as if to say ended but then what happened because people were used to these it just naturally gravitated from the m and was planted into Sid and it was never originally there it was never originally there so what became the Min was that we say some of those and some people carry it all the way to but it simply was grafted most probably erroneously from the mus of rashash to the tail end of sham shouldn't have even been there so first of all look what happened to Sham sham shouldn't they even part of at all then there was a minute to say it after then became a minute to say it in the middle of and and it carried with it a formal ending and we'll say a few words about this in a minute twice every formal ending of any type of saying of Shir carries a double ending to show that we really never finished we we don't want to quit and so we'll say the Pas a second time and then it moved these other Pim came over from the mus of of of of rashishana where essentially it wasn't there the purpose of moving was to get us back down toim where we've moved out of because of the of which is that well that's that's that's that's so we moved the bound symbolically by quoting a we got back to got back to that's all and and and and and so I'm not suggesting at all to make any changes in the S we have our s that's the that's what we say but least to try to understand what happened but to know that formally ends with and that's the way it's in the too because in the you have a few that's not ends with that's the end so the r always asked the question how can philosophically how can a human being say sh praise to whenever you begin you're in deep trouble because you can never really finish as we say in would have granted us all of the abilities to say praise to God you'd never get through you'd never get through so how do we end it and the answer is we end it diplomatically by repeating the last PUK second time by in by suggesting that really we should be saying it again and again and again and again again again and that became the Min of ending with repeating the last that's the mishna that says the place where it is a to double the last we double and indeed we do until and that's how we elegantly get out of and we do it by also because technically ends with the end of the book of of and that's why when we're introduced we say twice also for the same reason just to elegantly get out of have mentioned one the that we Sayes KES is also 10 expressions of where we say at the beginning and then another eight that's good Hebrew is AR God's name he should be this he should be that he should be this he should be that Z that's it 10 expressions of praise to God that we've done Justice no he's he's way above every expression of Praise that was ever ever or song that was ever said about God that's the Lea Lea that's the etc etc that goes on to get us to elegantly get us out of the mode of saying praise to God because if you start you're you're stuck because you can never really finish so Z let's take a look a little bit about uh uh on Source number [Music] um eight Source number eight on the first page Source middle of page here it tells us it's it's the the headline is now as as far as I know that's in about a half a year so I just mentioned kanuka just recently when it was um you know it was almost 40 degrees here in Yim and people were like really really cringing and I said to somebody don't worry by Kaneka it'll be better it usually works right so if you're hot today outside of tomorrow just think that we learned today about Kaneka kanah it cools you down right away Ram's going to tell us that on the eight days of we complete the all this abbreviated that's the R's language to complete the means raah is telling us on Kaneka you have to complete the Hal whether you're you're alone or whether you're in with a minion even though it's aah to read nevertheless we make the you have commanded us now that's something the r didn't make up that question the r sees it in theat thear asked the question with regard to candles because it says you're supposed to make a on candles and you have to make a reading the M well this is not part of the Tor it's rabic addons so the gar asked that question and the gar provides us with two scriptural bases for the authority of our to legislate Mitzvah one because the obvious question is and it's a very burning question the Torah tells us twice in the book of that there no no toleration of add-ons or deletions there are 63 and so the question is going to be how did so ra responds to that question we'll do this a little later R responds to that question how where is the authority but thear tells us that it's vested in two do not deviate left or right from anything that the will tell you this is the authority of thean so there's Authority which means that governing every rinic addon is is is is a positive mitvah in the T to listen to the words of fine and the tells us another in um start no no no there it says and in it says will tell you you should listen and P take heed and so on fine so you have twoim why twoim what's wrong with one so one of the the mahara who's Idis from Lublin from 16th century so he said said the mar says because there are reic addons that are positive mitzvot like and and there are reic addons that are negative MIT like M and Shabbat and other things there are so many reic prohibitions so we needed one to cover the don'ts and one to cover the Dos so you have and one reflects the don'ts and one reflects the Dos so there's Authority by so now we know is that commanded us to listen to The Who told us that on the 25th of at night we should light Kana candles that's really what's packed into that fine and then the Rah tells us further he says just as we make the on and just as we make the on putting up doing an there's a everything that's that was absolute it's not was not instituted because of a doubt but it was an institution but it's we do make the but anything that is rinic but the the whole reason why we're doing it is because there's some type of a doubt then there is no and he gives an example so we know from last week's par from korak that you have to take off 10% of your produce and give it to a Ley but what if you have produce you bought it in a store and you don't know if the M was taken off or not so you say you give it anyway but you don't make a br on it so today of course we don't give to the Cohen we don't give to the leevy we take it off symbolically but if you know it comes from the field there's even a br even to this very day of and Mas we do that but most of us are not on the field and we're buying stuff now the 99% of the places in carry it to that hire that the trumo myus were already taken off and they were taken off already on various levels if it was a religious kibuts they took it off before he even went to the central deer if if it was TVA which is 60% of the produce in the country it was taken off in their warehouses and if it comes to the shook inim so it's taken off here so there's no reason to have to go buy shopping Pro you know produce a uh agricultural produce fruits and vegetables and start taking off Trum that would probably be basas because it's been taken off already several times over but TL is when you buy you know sometimes you buy something on on the road on the open road they're selling watermelons or whatever they selling and you don't know if it was if truma was taken off we were once in the Galil and we saw such a watermelon and okay the guy was a Drew selling from his produce and he tells us he says I'm a you don't have to take off Trum I said where do you have for you that was something but he didn't understand that if a non-jew has agricultural produce in Israel does that mean that a Jew eating those produces exempt entirely that's a whole sheer in itself whether there's for non-jews the whole business of selling the land for here you know uh is is covers that but anyway this Ram going to end with this the Rah says the only time that we make a br on something that was originally a suff was on yam sheni in remember that yam sheni this uh there was there was such a thing Inus where they keep a second yam I'm sure all of us have forgotten that long time ago but um the we make and thear asked that question but it's interesting thear says the ram says because there was a doubt the whether whether which day was rodes of Nissan and therefore in B they didn't know they didn't have communication so they they kept two days yam thear says you're right it shouldn't be a but we're going to Institute that there is a so that they shouldn't be they shouldn't treat it lightly wanted that they should keep so they Institute Ed the making of all the you know how many there are on S night extra that you do and made this as an institution and that's what the ram says here he says it's straight out of the that that's the reason but otherwise if it's a something we do because of doubt that's a custom so there's no on it says the ramban we're going to see next week in mitem that this story is not over yet because saying Hales is a and it's all question whether they make a br and what does it mean that you have Hal uh segment you know reduced and and and and abbreviated and we we there are certain chapters or half chapters that we don't say on rodes or on the six out of seven days of PES why where did that come in and we'll try to deal with that next week as well okay let