Rosh Hashanah Musaf Poetry | Rabbi Dr. Aaron Adler | September 17th 2025

Um this year as far as I understand this continues to be dedicated in memory of Batima Zapernal. I'm also going to add today this is my father's yard site. My father's 11th yard site name was David Bengala. Um I'll just say a word. My father was a very very humble individual aalapos who worked but he was also very knowledgeable. did not have the opportunity um in his formative years to sit and study in yeshiva for any length of time. Although he did have the opportunity to hear our great Rebel sporadically throughout the years. Um he was what we know known as a yoda safer. He knew things in in aloha very very well. Um but when they came in aliyah 1993 my parents came. So my father joined the co-le um of of Max while all of Shalom had had a co- it was here for quite a few years and um there was a regular three day three times a week a shir where they studied and they had it was a magir and then afterwards there was a guest rotating guest magir and I had a being one of them. So my father put in 22 years of learning and he said it was making up lost time and they covered quite a few missto as my wife can testify because we she she was using my father's gummoras for the dafimi and there were quite a few just finishing mote which was the last gum that my father had in the set of the gammoras um and and my my parents were able to go to concerts and tom and whatnot they just had 22 22 years of gunaden here and out of nowhere on a Friday my father was gone and that was it just not much and uh at age 88 so [snorts] he is sorely missed in the family and so I dedicate the shar was a bigot that my parents were able to come to many of the shir and that was giving at the U for for so many years this morning we're going to deal with the poem that's included in the Ashkanazer even if you don't have It's there. I'm not talking about a misrakazin say the poem immediately after the kazin begins the kazar of musf. So we have a lot of poetry in the mer an awful lot of poetry. Some of the shs have all kinds of oddball um rules which poems we say and which we don't say. Usually it has to do if it's small print we don't say that's totally arbitrary totally arbitrary and furthermore there are times where the poem itself is broken down into three different component parts one is Abraham one is and one is now in the first it's our forefathers the god of our forefathers and then it splits Abraham Okay, it's not. Now, we just said so. So, why do we have to spell out Abraov? And if you're going to say Abraham, why do you have to have say abotenu? We know that. It seems there seems to be something extra here. But don't blame the anchessa. It's lifted out of a inim where it says tells Mosherenu that he can introduce God to as Abraham. So there are different understandings. So why that's repeated and the way understood it is that on the one hand the aot is a collective whole. There is a thing called aotenu. Abrahamov and each one is Abraham receives the the not just the blessing but also the promise the assurance of Erit is that what's called the we say Israel is is promised from the days of Ramu it's not yet sanctified Israel becomes sanctified first in the days of Yahushua in the entry of Israel but the promise goes back to and so on And uh that's Abraham who passes this down to who passes down to Yakov and that becomes the collective whole of Abotenu. But then there's also the idea that each one of the avot um had a particular spiritual neural pathway to Akadosh that differed. Yitizuk's way to Akadoshu differed from his father and Yakov differed from his father and his grandfather. And that teaches us a tremendous lesson. A tremendous lesson that we're not robots. We are individual people. We have our own minds. We have our own nishas. We have our own spiritual dimension. And therefore, although there is a a a composite whole of guidelines which are called to how to approach a individual way of getting there can differ and it's completely legitimate. You don't have to arrive at a kadosh the same way your father and grandfather. As a matter of fact, you won't because you're different. Everybody's different. So there's a say in the end of just as our uh facial complexion are different. No two human beings look alike even identical twins. You know the mother knows you know where the twitch in the nose is that that's different from one twin to the other. Even in identical twins so too. the opinions are not alike. Uh which means that if there are you know some whatever uh 12 13 million Jews in the world today. So the 12 13 million ways of how to approach a kadoshu. So obviously within that large number you know you could break it down into communities and groupings and so on but the method of the of difference than the snagdim that we know that that's like big story and so on and within theic world you know somebody who's a his weight differs very much than somebody who's aud from G. So even though they're both it's not just that they have different rebes but there there are different modes of and within the the the framework of those who are not as you know well very well there are different ways of getting and approaching. So that's why the Torah teaches us upfront. So knows who we are but we are taking the the uh the fact that there was a precedent from abotenu that no matter who I may be and very different from the person standing next to me will will be able to tune in and that's why we say that go we ask God to remember who are the we are the so that's how we all connect beginning. You can't you can't budge in if you don't have that clear in the minds. That's why the is of great interest. It says there's a whole question about so means the awareness that you're standing before. It means that you aware of the content of the bra. So the theor tells us that of course you should have cover for the whole that's clear but if you don't and many of us somehow find ourselves mind floating during so it says as long as you had covenant the first braha byot the brahavote is so critical because it really puts you into the right mindset of what the is going what's going to happen in the so we have this first initial braha so during the week right The pretty much gobbles it up and the weekday ding. But it comes to you know we take it slow. We take it slow. I remember my father used to say in yum kipa when when when the kasm was ding very slowly. So sometimes people would be agitated and my father would say vman where we running. [laughter] He used to say it all the time. Vman have to get upset. Let it let yum you can gorgle out as long as you you got all day. You got all day. So the break between Musf and Yamip and will be shorter. Once upon a time there was no such thing as a break. There's no such right. You just keep going. You keep going. And the explained this. Now this is said right in my of the night of so what is this me it's the from and it means the said that it's a runon every like in the weekday finish no it's just a runon It's and do you know that there were people who never left shul at night of you may remember this from you may have heard this from your grandfathers they never left shul after of they would say till them the whole night and they would just be up and and and then continue and the ro explained that they are saying of alenu shabak at the end of is actually a a method of how we part with standing before the presence of God. Theina there has to be a proper way of leaving. You can't just slam the sid shut and run out. So is an elegant way of how we uh part with the bahu. So do you ever notice that on Shabbat there is no alenu after shakras. Why? Because we're not running out. There's musf. We're there. We're still there. So whether it's chakras of yumpt or rashesh there's no alenu after chakras but on yuma there's no alenu neither after chakras nor after musf nor after ma nor after nil because you're going right into right nobody says is already and of course some people have asked the question why do we say byzim My gosh, you said five. You're hoping for the best. At least for five minutes, we shouldn't have any aus. What's that all about? The answer is you ever see the way people that's the first a that's already put on the gas pedal and yeah who said people say that right after because they say that's their first lie of the year. Let me tell you, let me tell you these there was that was the story of sedar in borrow park you know people sitting on the plush carpeting and the chandeliers and everything and uh they were singing with gusto at the end of the sedar shaim and the wife was crying we're going to have to leave this beautiful house and everything is so wonderful here and everything and the husband says don't worry it's only a song I cry when I say this yeah >> when I was growing up my grandmother my mother. We said >> everyone the women are running out and my grandmother and my mother's dead. >> Right. Right. Right. Right. Right. Right. So, so we do say alen after my of kidre and that's because in fact we do leave sh. So that's why there is a my but if somebody really was going to stay in sh and continue saying till and so on there could be a reason not to say alenu even after my um there was a gentleman in my who said of course we finish musfip at about 1:30 2:00 and then people come back at 3:30 for so maybe we should say elenu after uh musf you know so I said you're right and we're not doing it [laughter] you're absolutely Right. But we're not doing it because I'm not going to be the first one to introduce something like that. You know, that has to come from a higher authority and it's not me. So, um, and but the rebel also explained if you talk about yeish from Frankfurt, they used to dive in minim. So, there was no Elenu after Mina for that very reason. Because if you're daving another davenining immediately after finishing the previous davining, there's no aleno shab. So some people have given the nickname the leno shabak. You know people say it with one foot out the door. They call it you know it says the but >> we didn't say between and >> for the same reason for >> for the same reason because you're there in sh immediately after you're saying right for the same reason. So anyway, the um the kazin says the first brahab and then he goes into poetry and the poetry right before what we have on the page is standard for all the times that is going to begin the poetry any poetry right that's not on the page It's a pre it's a preamble, you know, help me, help me open my mouth properly and so on. It's almost a restatement of Hashem's which is a asking to help me say the right things and then we get into the poem. So right before we start the poem, this is a very big issue of are we allowed to include things in the this is an inclusion. This is not part of the anchess. The poem was written by Rebelazar Khalier. And although there's some discussion as to what era he lived in, the overwhelming majority state that he's from the seventh century inherits Israel. Rabakal okay so that puts it about 145 1500 years ago but that's after the anessa tagdullah of two and a half thousand years ago and they authored the there already has the program of what the of rash is going to look like the but doesn't include this medieval poetry that has crept into the mer are you allowed to say it So let's just begin with the issue of inclusions. There are two types of inclusions in Schman. One is an inclusion that's mentioned by the which means our and they are indispensable indispensable. So one of them has to do with the in the third we don't end with but we end with if somebody inv says it's tantamount to have not it's not that that was faulty the whole is faulty and you just have to d again it's amazing but then there are some types of add-ons that are only what's called we should do it because the day is special. We should give some mentioning to it but if you didn't say it it's not going to kill the examples would be alanimanurum. So we we add alanim the garra even refers to this but it's not something that's critical. It's just a special of uh of of every day you have to give some special attention. If the day was special fine but if you didn't it's not the end of the world. But is indispensable for and with regard to it's indispensable and with regard to it's indispensable just for but not for my if you forgot butesh you don't have to repeat now in 1958 I was not at the sheir okay I was not at shar 1958 but dro spoke about the issue that somehow glossed into the question of Yale um by and it has to do with the tells us that Bethin never sanctified the moon at night. There was never an official Roshesh proclamation at night because Bethin that accepted witnesses who saw the visual sighting of the moon that Bethin would not be in session until the morning and therefore at night time you may know it as the calendar date. You know that it's going to be rashadesh but it's not yet proclaimed Rashadesh until the morning. And therefore the nighttime of Rashadesh never carried with it the sanctity of Rashadesh. And that's why if you we say the yalvo because the calendar date has already changed but if you missed it you missed it and it's not the end of the world but in the morning for in the afternoon it's indispensable theo. So so it's interesting to study the add-ons. What about the add-ons for and we say at the end those are four add-ons that we say. So there's another add-on that I did not mention that's just for weekday but we have the so normally we say and in the weekdays we say and if you forget that so you'll look at the and all the says you don't have to repeat it if you if if you overshot and you said the standard go right on you don't have to repeat anything the Ramom says you do have to repeat. So the Spardim are a little bit more strict about why a lot of people are not aware of this. They're just not aware of it. But look at source number four. So number four it says throughout the year in the third we end with and in the seven 11th we end with in the third we conclude we we conclude it's That's very very much categorical there. There's only one thing the Ramos is who goes lenient on the says because we mentioned the word melik anyway throughout the year. We say all right we should have said but the word melik snuck in in the standard uh ending of the whole year. So it's not a disaster if you didn't say Now if you just look at the printed what I have here the RAM also has on the first line at the end. Okay. So this is a whole chapter in my book and that is that the printed Rambams in Europe many times carried by accident. Ramom never wrote this. We have the Ramom's handwriting on this his autograph. The Ram's end of that third is that's how he ended the word Melik wasn't there. So therefore according to the Rambam if he didn't say it's just like he didn't say the same kicks in you have to repeat if he didn't say. So how come in the print it says here what happened was and I don't want to get into a lengthening but just one foot as we say once upon a time everything was manuscript and when they went over to print so it wasn't digitalized 500 years ago like today all you do is sit on your computer and you you type out what you want to be printed and you push the word print and it put goes to the printer and it's all digitalized they had to set every letter was very painstaking every letter had to be. So the people who were the type setters were looking at the manuscript and then putting in the blocks looking in the manuscript when they got and the big printing houses were in Europe, right? There was there was in Vienna and other places there were in VNA there were great printing houses in Europe of the of Cifric Codes. uh when the printers saw the Rambam was talking about a braha or they felt that they were able to sigh with relief. They didn't have to look at every word because they also davin they knew the filot by heart. So what did they do? They type set what they remember from their own davening and all of a sudden these prints made it into the standard editions of the Rambam with Ashkanazi Nus in many of the that's what happened. I have I have a whole chapter on this. It's it happened often. It's not just one slip. We're talking about a phenomena that happened. And today it can be rectified because of availability of manuscripts of the Rambam himself. So we know exactly what the Rambam really wrote. You can go to Yemenite texts that weren't impacted by the printers of Europe. It's as simple as that. and then their manuscripts were more were were more accurate much more accurate than some of the those manuscripts that made it to Europe. So the reason that Ashkanazim are lenient with because we say and the reason the Rambam insisted you have to say because his ending throughout the year was okay. But now we take a look at the next source number four. There's a custom there's a pretty widespread custom that we add in the end of the first and in the third in the before we say and in the last The phrase means widespread custom. It was a widespread custom and we have this today that only on we expand the include and so on that whole elongated. But the rabb says there was some communities who actually expanded the takadosh for the entire duration of the toa fine that's not our min. Now there was a little letter if you look on the first line of that what I just read ut there was a letter in brackets cuff and that brings me down to source number five. Don't worry I didn't forget about the poem. This is important. Who is the author of the hagotmanote? His name was Rabar Hakohhane Hashem Yik Damo. In 1298 there was a pogram in Ashkanaz which is uh Germany and uh a little bit northern France. It was called the renfish ren pum. I I learned about this from some of my colleagues in in when I was in Boston three years ago. But um one of the dole is who was murdered was Rabbi Kohain along with his rebi but his rebi is a real story and that's the maharam rutmer may have bin baroo who dies [snorts] in prison he he want they wanted to ransom him and he gave up not to be ransomed because he said it's just going to encourage more hostage taking and um this has resonates with the situation today and he dies is in prison and I believe it was 11 years later that they allowed the bones to be retrieved by the Jewish community and be buried. Um so he's murdered and uh and his his prime student Rome Hakohain the author of the Hagot Mod. What does the Hagot Mamo do? He takes the Mishnet of the Rambam thei and he makes it Ashkanazi friendly because the the Rambam is avari pos. He does exactly what several years later Rab Mosha is going to do to Rabos Caro Shulhan. Rab Ko is ai and in order to make theor Ashkanazi friendly Rabosh is writes but we do it differently. We do this we don't do that and so on and and and the printers were very very kind. They printed Rabos Karo in bold letters and they printed Ramosha is the Ram in rashi print. So whenever you look at a you're it's a pingpong match and you're going from crocout toatvat to croc out crocout toat and so on. Fine that's later 16th century but in the 14th century you have rain doing the same thing for the raam mishna and he calls it and he also expands with all different types of customs. So here the Ram said what he said and the kicks in and he says that's um that's also from seventh century in the days of the wrote this a rabbitic prohibition from doing something like that. Why? Because if you say that's a petition, you're asking God for something. In the first three of the last three of we are not doing any asking that you do in the middle. The first three is praise of God. The last three are which is thanksgiving to God. the theim part the bakash part the request that's the core that's the the nucleus okay but it's surrounded by a sandwich of and so how can we have these add-ons in the first two and the last two in areas of we're not allowed to ask anything and here we're asking so he says this looks like a rabbitic prohibition from asking things in the first three and the last three says don't request your needs in the first three and in the last three it says in other words and this is also a work is not part of the sixth seventh century and apparently the min the custom was known about thisu it's not mentioned in the garra at all and some of the said don't do it it's wrong to add zenu because you're now asking for something in the first and that is not proper. And by the way, when we say in the second that is categorically not a request because the request for rain is in after the seventh of here in Israel where we say that's when we're asking for rain. He should give us the rain properly in its time and so on. But is simply quote unquote buttering up God. He's the rain giver. So before you ask God to give rain, make sure you know that the rain giver isn't the weather man on. Okay? It's it's it's who he is the one who gives rain. So that's why Rebelzar had no problems saying already from the first day of Sukkot. First day of Sukkot Yeshua said, you know, if you're going to remind God on the first day of Sukkot that he's the rain giver without even asking for rain is going to say Okay, let's open the faucet. We don't want it to rain on sukus. The last thing in the world you want it to do on sukkot is to rain. You're going to be driven out of the suka. So, you know, hold your tongue until when there's no longer a mitzvah of eating in the suka and then you can have gisham. You can stop mash. But in but Yeshua who says say mashab on the eth day of the agrees wholeheartedly that mashab is not ailah. It's not a real. Okay. So that's why you're allowed to say it in the second ra. So here you have the um this prohibition from the not to say the zaku at all. But it says but the two days of maybe he says reluctantly they allowed it to pass. reluctantly to allow to say and reluctantly. Okay. So you see this is an issue. Shalom says we have the custom of our great for you know predecessors. It's clear that if you forgot to say and any of the others you don't repeat because there were those who said don't say it in the first place. So if you didn't say it by accident, let it be. That's all. Rash's grandson knows about saying and he also says don't repeat it if you forgot to say it. Okay. And then because it's never mentioned explicitly anywhere. And then he quotes a few others who says This is the reason I brought this. What does it mean? Changing the coined expressions of ourdah. They coined the phrases. They coined the bra which they minted into a and it is forbidden for us to deviate from the absolute wording of our that's called If you deviate from the precise language of our you are in Arab but now what's being pointed out that an add-on is not called changing from the coin phrase if you take the the itself and you alter the text that would be but if you throw in a few things that is not called Mish ma and on that basis this not only did they allow to enter but they allowed other poetry to enter. Now the one who really really was against the poetry entering was the vaguin. He said it was one big heck, one big interruption in the davening and the khazhats and so on and down the block not far from here in the bid al-sh where you have the pushim those who are those of the descendants of the students of the vigoy who came about 220 25 years ago they start carry min of the vigoyne they don't say the putin in the khazors And now Rebi the RV who had grew up on Minnego and that became aiomatic even in the Yeshiva because the yeshiva was founded in 1803 by the prime student of the viligoin rapim from and that became later the men of brisk was the ruff's great-grandfather who was injian was then moves to become the r of brisk breastlavsk was brisk we learned about the treaty of breastlavsk in 11th th grade world world history where one of the treaties that ended World War I. Nobody told us that when the rebby in the morning said brisk he was talking about what the history teacher was talking about breast lavsk but breastlavsk is the it's two cities it's like many Minneapolis and St. Paul, you know, it's like two cities or or Buddha pest, right? The uh so sometimes two cities joined together. So it carries both names. So there's breast and and lats. So in Yiddish it was called Brisk. It was they they just took those two names and they just rammed them together. So breast lavas was abbreviated as brisk. So that that's why you say today you say the brisk and everything fine. So the um the the the um the the RV had that all these monogamy but he himself deviated according to his whims of what he thought was correct and some of the poetry he actually restores into his moxer the most famous was unatana tok I mean that's poetry and the ruff said what is rashashani yam kipa daining without now that's coming from a briska you know a hardcore student of the va and that's like really a deviation a major deviation and it's a major because the is finished and he says which normally means signals now we're going to say you know whether it's and so on all of a sudden no and you have the old I mean it's a very very jolting sobering experience and you know somehow or another when I was growing up as a youngster I used to be a youngster we used to think that this is all for older people and I discovered in life that it's not just for older people >> not at all yeah >> today they do not say >> I never den it would be interesting to know I never ded there but I do know that the pim they don't say general whether they in you know it could be that there was pressure to to because people just can't handle without it is really a core a really important part of the yeah very tragic story. >> Okay. So, there's a tragic story behind the vaon. We all grew up on that. And guess what? >> It's fiction. [clears throat] >> Yeah. It could be that there were some authentic parts to the story, but Rabi Amnon did not um write inv there's a wonderful professor of Hebrew literature specializing in in Jewish poetry um Schulamesour you some of you may have heard the name and she published an article several years ago. The antonickef was actually discovered in the chairoganiza >> and and it was it was put it was found we're talking about was found in an anthology of poems from the erit Israel pyan the poet name was yani 6th century so it's a sixth century Israel poem and uh it's a phenomenal article she proves it she proves it unequivocally it's possible possible that Rabi Amnon had access to it and in his dying moment um he asked people to say it that's possible so I'm not going to take Rabi Amnon out of the picture completely but he is clearly not the author of the okay so now the question is these inclusions so weak >> just shows like the when comes to everyone then they add the little things in the bottom for >> so there you're allowed to add there you're allowed to add that's not a change in because that means personalizing your clearly allowed to do that and inu before that's in there's a a wild card there you can say whatever you want in any language it's like there's a a moment where it's all yours You're on stage. Here's the microphone. Say whatever you want to God and whatever's on your mind. You're allowed to do that. >> It's also in the in the in >> correct. >> I'm doing a personal, >> right? For it's been personalized. The was written so you can personalize it. Yeah. because the Gomorrah says to do it. That's already authorized. That's an authorized change. So if you say if you don't say you of the ends with so of course if you were at the Shir in 1958 when the rough spoke about this he wanted to know if you forget on the first night of Rashashana in my to say by accident you know what's called the shigra your your lip your your mouth kept rolling as a weak You didn't even notice that there's a and you just said they have to repeat it or not. And the rov quoted a contemporary of the kayadam whose name was ramd dansk a contemporary and um uh and and he suggested because there's no kesh by nighttime so just like you don't repeat yovi for not saying yalvoy for rashesh throughout the year you wouldn't have to repeat the my dvening of rashashana the first night because it's not really kadush khadesh and if it's not kadushkadesh it's not really kaduc so and the rv took him apart the r spent two hours in the shir taking apart that view and challenging it says incorrect rashes is one thing the kaduca of rashashan is something else and you know in his characteristic way of showing splitting hairs and showing that was the share of 1958 okay the isn't print. Don't worry. I >> Yeah. So, let's look at the poem. From the word aod means >> an a vest. So, it's in the >> vest. >> A vest. It's in the with regard to the coing. He has a and an aphot, right? He's got this this apron of sorts. It's a vest. That's a better word. Vest. And in in this case it actually means the robes of a judge. Judges sit with with a robe right is getting all dressed up to sit in justice. He's putting on his robe. What do you mean mayaz? Well, who's Mayaz? From when? From when is the sitting? And now it's Rashashana. From last night, from last year, from a hundred years ago? From when? The answer is from before creation. From before creation already kicked this rash into motion. Do you remember what we say on Zimra on Shabbat morning from Tumarim Yuladu before the mountains were even created? Vatu vadam was a call for truva. One second. There's no world yet. There's no human being yet. Nobody sinned yet. There was no mitzvah. No sin yet. There's a phrase that we use in Hebrew to to have the remedy on the shelf before the illness kicks in. Right? Everything's going to be ready. It's going to be ready. Already had this all prepared. I said this already in the context of the uh the double-edged was the remedy on the on the shelf for what later 110 years later your ma is going to have a double language of crying in so to negate the we have a double-edged consolation who knows about this to have the remedy ready on the shelf before the maka before the illness kicks in. So here before mankind is is created before mankind is given um commands and before mankind sins there's already chuva it's already there may from to judge on this day this day is is as we say it inv it's it's it's a you're shivering say he's going to examine right we all knew what a was in in school test he's going to check out your masim of every day now there's a big difference I remember the explaining this he said what a difference between and hay is the day you know the after you have y which in the yes is yeshiva They called it yum but it's actually yag it's the great day yoma is y so this is a is hayom today it's it's you're shivering when you think about hayom but what is he going to be talking about not today he's talking about what you did half a year ago what he did four months ago what you did nine months ago and the colum and every day. You know the is the created person. It means man. Mankind is going to approach the ay the awesome. It really it's awesome because we're going to be standing in judgment but we're hoping that is going to pave the way. Pilus means to pave the way for our redemption. Somehow or another, we're gonna make it through. We're going to survive the den. But you're not sure, but you hope you your hope that you have a good chance. Why? Harishon Adamar. Yeah. Who was the first man created? Adamish. Harishon Adam bonar. God created Adam. Is this a print? should be hoke should not h should be hoke and he gave him a law notar and he didn't guard it which means he blew it right he had one mitzvah what was the mitzvah kashut kash it wasn't ya you can eat from all the fruits The day you eat from it, you're finished. You're finished. quots I'm going to read you the um remember the bal people used to use this right >> he writes God protected and saved him from distress right that's the phrase this judgment day he designed for all times. The reason the poet is poem is poet is writing this. He's talking about the relevance does something with that's going to help us out here is where the se the the whole source of our um confidence that we're going to make this through. Why? What did Adam do right after what he did wrong? The Torah doesn't tell us. The Torah doesn't tell us. Kadesh throws him out of Ganeden and then gives him a battle plan for life where is going to live another 930 years. So he doesn't die on that day. He should have died but instead of dying he's going to go through a struggle, a life of struggle. So if you recall in the laws of Bethin there are capital punishment offenses in the Torah and then there are offenses which are uh punishable by malot. So, so the says that the lashing is actually in in place of execution said don't wear shad said don't cook meat milk you did it you're finished but said on many of wrote you know what we'll give a few patches and you'll go on that's if it was absolute judgment you're So switches from which means is finished to living another 930 years but has a struggling experience. You're going to have to work hard to get your bread and so on. Won't be an easy life. It's going to be a challenging life. But he goes on but you don't see Adam doing anything. So why does make the flip? What does it? So the pitan says planted something in the valleys and in the hills and the rocks meim. This is a reference to Abraham and Yakov. Now you know why this is here. It's in the braav. Yes, there's going to be Abraham and Yakov and that's going to be important wants Abraham Yakov because from Abraham Yakov is going to sprout all of all of us. We are the ven of Abraham. And you know what's going to happen if I meet out the judgment? No Abraham, no, no Jacob, no Amus. And therefore the salvaging moment for Adam is his future. If a Kadosh Bahu is going to look 20 generations down the road, he's going to realize, you know what, it's worthwhile keeping Adam around. That's what doesn't. Now in the bra of look at source number two >> which one >> for source number two >> it's the third second of the special and so in each one carries with them 10 quotations three from from three from which represents three from and then one more from the and you have in the you have you have the fine So, so there's a pre preamble to all of them. Like in in that's the beginning of that's the first of the three of and then says another and then says the like to sing that right because they need a breath. VM all right what is it speak up you know like okay so then there's which is the preamble for the of of you have the scene of hari which is the preamble for the chaot so I remember my father again today's yardite we would sit at home after the meal of rashash shana and without a mur he would just start >> [singing] >> That's how we learned the my father was never ever about never. He knew the perfectly. You know, we have people here from TK who remember my brother saying this as a zer every single year. You're crying already. Me too. Me too because it's not going to happen again. And we say nothing doesn't forget anything. You remember all of activities. He hasn't forgotten anybody. Nobody's off the chart. Everything is known. He takes a peak till the end of generations. That's not if I remember correctly, memory is the past. So if you want to say remembers everything I did. Got it. Remember everything we all did. I got it. But what relevance is there? color of the road. That's not well guess what to that is also rash is remembering everything that's going to happen. You know why that's important? Because that's how we get bailed out. We get bailed out in Rashana the same way Adamishan got bailed out because a kadosh bahul looked 20 generations ahead and he saw Abrahamu and he said yeah let's get we got to keep him around and a kadosh bhul is looking at us and he says terrible generation this [snorts] is a generation they can't make one proper decision you know let's end it right here and those people who looking down the road. He says, "You know what? These people still believe in Mashiach, not just the labas. They still believe in. And if I end it all with this generation, we'll never get to. And that's why ends with And that's why when we say and I think I made just a vague reference to this last week. So we finish we say you remember all the everything that's been forgotten. you remember it. There's no forgetfulness. And I just want to add parathetically, we have a mitzvah in the Torah, one of the 613. It's called forgetfulness. Boy, I'm very mma. I fulfill it every day. You forget where you put your keys. You know, >> what's the mitzvah? Mitzvah is if you have a bundle of grain on your field and you didn't bring it in, leave it already for the poor people. This is the only mitzvah that even those who say you have to have kavana intention to fulfill the mitzvah you can't fulfill with kavana it's the only mitzvah because it's not like I forgot that's not going to work it is only a mitzvah of you did it it's there now the says don't take it back just don't retrieve it just leave it there so remember one of our daughters who now was no small when she was in Alf. She comes back from Friday and said, "I learned about the three mitzvah of the field." I said, "Which are the three mitzvah?" She said, "Leeta, I forgot the third one." That's exactly what happened. Did I get it right? I got the story right. She said, "I forgot the third one." I said, "That's the mitzvah. [laughter] usually interpreted and the today will remember it and said that's not what the word hay means. Hay means today. We're asking aosh baklu to take into consideration our ms nephesh our aot our challenges and boy do we have some we have many day in and day out and we are in a war situation right now again and a kadosh should watch over each and every one of the everybody should come home shalom we should be able to accomplish what we have to accomplish See that the story has not ended has not ended. And I believe I mentioned here more than once. I'll repeat it again. And the kazin starts on he starts [singing] What is Hini? So I said hinity is the collective heeni of our kazin represents all of us. If we don't say before start it's a waste of time. It's a waste of time. He's the he says he says we heal he uses he says according to all the the qualifications of the for he says I don't fit the bill but please accept my anyway on behalf of those who sent me And when I believe when the says he's talking about and I believe that we do have that pledge to and with that pledge we're going to take it into our rash next week and we're going to ask he's got to have on us and um to give us it should be a year of vote and we're going to meet after I'm not responsible that every Wednesday down the road now is he in the Yamt or Arab yamt or or whatever. So or is for that matter. So we're going to meet a week after we should have um of and we should be able to come back and then continue.