Shimru Shabtotai | Rabbi Dr. Aaron Adler | June 4th 2025

So the shroom are in memory of uh that's also and we haven't done a mira from Shabbat for a while because of the season picked all kinds of ps weeks ago the last year we did and I'm sure for many of us this was a refreshing experience because we go through the listening to via prab and it's it's Chinese so which all of a sudden we discovered that it's actually broke into component parts and it has a very very defined message. We did that to exp. So just going back a little bit to some of the Shimu of the mayor famous here in Israel. uh his version of Shbu Shab many was singing Shabbat morning and we'll see how that actually relates to the morning meal of Shabbat to the morning meal and the um various customs of what we say for kdish in the morning when we do say kdesh so let's just see this is a grafting of both sukim and concepts in aat kazal that are mentioned in the g so the the author his name is Schlommo and that you can see from the acrostic of Shimu the shin and the lammed maharu the me h is and then the next stanza is now many of the authors signed off or as we saw in theot that's pretty standard and here instead of uh writing another three stanzas of Zion and Kuf. He uses the word Kazak as the first word of the fifth stanza and it becomes Schlommo Kazak. But who is this Schlommo? That's not so clear. Not so clear. It's been suggested that it might be Schlommo Iben Gabiroll, the famous Spanish poet. Uh why not? He's a famous poet and his name is Schlommo. So, uh, those who deal with the authorship of Ziro list it as Iben Kabiro with a question mark because we're not 100% sure. It's got to be more than just the acrostic to to tell us uh that it's Schlamo. You're going to have to pinpoint it down to Spanish poetry of the Middle Ages. And again, we're not 100% sure in the in the Wikipedia that you know the source of all knowledge today. No, no, excuse me. Chad Chad. Yeah, yeah, yeah. Right. So there uh the suggestion was made by Dr. Yakov Rochel and Yakov Yakov Rochel is a little close to my heart because he was a member of all Nama community shul that I had a honor of serving as this rabbi for 12 years but I never met him. He had died already before I came and the bait midrash of Nama building is in his memory. So we call it the Rochil Bet Madrash. Uh he is a person who worked with the Misrain and wrote many many fine articles of um Jewish nature and one of them was a a whole series of articles about about Ziro and in his article of Zumeiro he makes a suggestion that um that this was the Schlommo Schlommo Iben Gabiro but whoever it is it's obviously a beautiful poem and has a lot of uh content to it. So let's see it inside. Um we're just going to look at the first. So the sources begin after the poem on the first page. Source number one from Ben is tells Mosher Rabenu to speak to Ben is you shall be careful and guard the Shabbat. It's a sign between me, God speaking, me and and my children for generations to come to know. Shabbat is one of those signs of the the the not just existence of a kadosh but his relationship with us. He relates to us also through Shabbat. And and this puk is the prologue to theim that we're very well familiar with. It's almost a restatement of this particular. So the poet takes the phrase guard my Shabbat and begins with guard and keep your we use the phrase Shabbat somebody who's guarding Shabbat. He's careful about Shabbat. [Music] Many people erroneously read it. Ziv means a shine. But what does mean in a moment? And before we go further, we're going to look at sources two and three to see the sukim in context and then we'll go back to the poem. So from Pericv happens to be the last chapter of Yeshau. It's actually read for the of and that's because of the towards the very end of the chapter you have in one breath Shabbat and you can't get a better choice for a forbat. So it's and there source number two says they're actually there songs around this particular it's a pro prophecy for the end of days for Yam Mashiach for the rebuilding of You shall rejoice. And who shall rejoice? All those who have mourned the loss of your and tell us on this that only those who properly mourn the loss of your will be meritorious and they will have this of seeing the joy of its re rebuilding. So that's number one. [Music] So here we know that the those who read it in the in the is is wrong. It's qu and let's try to translate this sounds a little bit Chinese as well. What does it mean? [Music] means to nurse a mother nursing the baby. You will be nursed and you will be satisfied. There's going to be so much nourish nourishment there at that day. It's actually not we read it show from the breast of the consolation means is going to console us with an effervescent amount of nourishment. You're going to suck and derive the the pleasure from the nipple. This is the nipple of the we say it's means um the baggage the the the that which is supplying. It's the supply the supply of spiritual nourishment is going to be o overabundant going to be evervesided. It's just going to be overflowing. There'll be so much. So the poet uses this puk to talk about those who will observe the proper Shabbat will merit that great day of mis. So here the poet changes the word to my bra my blessing. Where is this going to happen? Look at source number three. This is Rabenu speaking in here. Israel is being told that the journey from until Israel, it doesn't just end initel is a reference to mdash which and how long did that take? It took 440 years from the time that Yeshua crosses the ard which is 480 years from so how do we know that that's a infra that's how yeshiva boys might know this else they'd never know it from but there it says 480 years from Melik builds the first beta mikdash. So that's a long time which was already informing Israel. We're now 40 years after the event of but we're not there yet. The journey is far from over. You have not yet arrived at the final station of what was all about. The author of Denu for sedite he already brings us from doesn't mean it would have been enough. It means that each stage of was so important and so significant we would have made a whole sed just for each stage. And how where does it take us to? It takes us to beta mikdash if you remember the poem takes us all the way to the end last station. So is the station of beta mdash and that's what the poet says here. You observe the Shabbat. You will then benefit from the from the nourishment of of of that which is going to supply as his blessing. you're going to arrive. You will arrive at the station. And he's going to go on to spell it out as the poem goes. But in the meantime, we have the refrain. The refrain is going to go over and over and over all five stances. Shabbat. So Shabbat actually comes from source number five where it says what this is a reference to the man. So we were given two portions on Friday. Don't go out to the field to pick it up on Shabbat because it's not going to be there, right? But enjoy what you picked up on Friday for Friday night and Shabbat. And of course the phrasena comes from this idea of double portion of Friday. And that's why we have two to remember the man that fell. So is a direct reference to the and this is done because he's telling us in the first stanza that is going to provide spiritual nourishment when you arrive at Israel. So he's going to tell us all about the first time that we enjoyed spiritual nourishment. It was bun that fell in the midbar in the desert. But what does it mean? What does that mean? For the word levu means borrow. What should you be borrowing? So look at source number four. This is the says it's and it said in the name of the tells my children even if you have to borrow money borrow borrow money for Shabbat provisions and you should sanctify the sanctity of the day with good meals with good meals. Your your meals on Shabbat and your wine and other as we saw in different poems, your you should have choice meat and good wines and so on. God says, "Don't worry, I'm going to pay the bill. I'm going to pay the bill. Don't worry if you have to borrow and cut into your your credit rating so that you should have proper meals for Shabbat. Now against this idea is is another that says which means make your weekday make your Shabbat weekday and don't have to borrow from others take from others. The idea there is that on Shabbat we're supposed to have three meals. Normally during the weekday in the days of kazal people ate two meals. So the add-on was sudashit where normally in those days people didn't need a third meal. So the idea was you shouldn't get used to you know borrowing from people. So if all you have is food for two meals let it be two meals make believe it's like weekday and you only have two meals and so on. But it's not a direct contradiction because even the meals that we would have even after the borrow borrow money. So make sure you have you have you know pro your provisions for your Shabbat meal and don't be concerned how am I going to repay the loans is going to deal with it and if you do this shay you know is going to see to it that you're going to be replenished and you'll have enough for the Shabas meals. So maim are delicacies. We use it today in the stores that sell shabas provisions, right? Maad this and ma that. So ma today use maan for desserts, for puddings. We'll call it maadanim ma and so on. Say new m. Yes, have extras. Don't just have basics on the table. But for your shabas meal, you got to have a nice dessert that you know that if you're watching your sugar, you're not going to touch, right? the u you you you have to have spe special special special meal uh uh ideas on the menu uh for Shabbat. And if and if it cost a little bit extra, cut into it. Borrow borrow the money. And this is a direct take off of the my children and believe me, believe in me. Have confidence in me. God saying I'll pay it off. Don't worry. According to tradition, he was in a cave for a few years and had nothing. They had nothing. Right. Right. That both of them were in the cave for 12 years. Right. For 12 months and then another 12 months. Right. So the um that that was that they had the kar there was a karov tree carob. Yeah. Okay. Right. So first of all there's no contradiction there either. So that's what they had. That was a saying. So maybe he feels he was reasonably aware how important it was. Yeah. So it's very possible that Dava from the experience of of having nothing in and in and suffering those those days uh while being in seclusion. So he's talking about um what Shabbat should really be and we should get a take on on it and even if you have to borrow you should have. So let's continue the poem for work. work. I mean work is six days of work. Announce freedom. Now we did this phrase in we talked about that the drawer was a take off. It was a bird that was a drawer liberty. Right. Right. Liberty Park. And I will give my blessing. And here comes a very very strange usage of a puk from parhat amore. If you look at the source number six, let's do the puk first and then we'll get back to its usage. This is the prohibition in not the para of giluyaote of adultery of lo of relationships that are completely forbidden and off limits. So a person is now allowed to marry a woman and his sister at the be married to her sister her sister her sister at the same time. liter means to bind together. To bind together, which what you're doing is uh uh you know, you figure that boy, this is a good idea because then I only have to get used to one mother-in-law two sisters. Yeah. Fed. So, Marov married two sisters. So, the one who talks about this on this on these is the Ramban. The Ramban makes this famous comment that when Khazal say that theot our forefathers observed mitzvot and this is all pre matan they only kept the mitzvot init and not inut and one of his proofs is that yakov was married to two sisters and that only happens in Ramban says that's why when yakov returns tokenan one of the sisters has to And as it was it was Rael who dies but he would not be able to enter into Isel being married to two sisters and that opens up the whole uh Pandora's box where is Kevl because far from the border of far from the border and there the Torah teaches us that Yakov buries Rael Bader on the way somewhere. So we know that there could be different places that are called Bethlehem. By the way, Bethlehem doesn't have to be just one place. Intleim. And why is it mentioned? Because obviously there's another Bethlehem in the north. There is another Bethlehem in the north. And the question is maybe Rael dies before the golden heights coming back from Aramarayim and he schles the body a little bit and buries her. uh but nowhere near the Blem of today. And then there are other possibilities that the BL is north of your initi and there is a place that Rael Benoon and others have been convinced that that might be the real Kevl. But the Kevl might actually be in the we call the Ramata Golan. Why is it called Rama? Because it's it's the it's the flat mountains. It's it's not bumpy mountains. You see from if you drive on the highway number 60 and you're driving north towards uh Taria. So just keep your eye to the right. But keep your eye on the road actually. But if you turn to the right, you you will see like top mountains, but it's pretty flat on top. And that's called a and it's called and if you remember the again another second day the whole medish that is going out to Galavl and that was the path the path was the northeastern path of Syria how we went to Bavl so there all the avot are crying to kadoshu and kadoshbu only listens to Rael where on the Rama alive or dead. What do you mean she was over there? She obvious on the Rama. So the you're asking in terms of Yakovino where exactly does she die? No, I'm asking because so much money has been spent in Kevl where it is and he's not there. Right. So I'm not here to Right. Right. So one of my great one of my great teachers once said that after all the and everything that was poured into the kel in so Rael's there let's she move that's it but but if you this is a this is an open-ended I'm not here to solve the issue of where Rael is buried. I'm just pointing out I want to confuse the issue that she might be buried north of Jerusalem. She might be married even in the area of the Golan and and and there are all kinds of indications but the Raman points out that that Jacobu and all the avot the concept of the avote observing mitzvot prior to the giving of the Torah was only relevant in Erit is and not in that's Ramban's big point that even for us Erit is the place that we are ought to fulfill mitzvot And the fulfillment of mitzvot is is we used to call it a cit counseling training. We are practice. It's like a child at 10 years old. You tell them to say baton that they should know when you get in is you should know you don't start from ABC. You should know what to do. You should know how to be a practicing Jew. So, so it's all in training only inar. Not everybody bought into the Ramban's idea, but he said it and the Ramban was pretty heavy duty from all the great. So he said it and he was he left Spain and he makes it there is but um it's it's a phenomenal idea. So he does touch on this with Jacobu and he says he was married to two sisters. when when when the two sisters are alive to be married to both. But if one sister dies, then it's permissible to marry the other sister. You don't have to. You don't have to, but you can do it. I happen to know some people who are married to their former sister-in-law. When the wife died, they married the sister. It it's it'sically permissible because that's what the Torah says. Like don't do no is something else is is a little bit something else, right? But it's you know but here but there's a mitzvah to to to for the brother to marry the surviving wife of of of a brother-in-law of a brother who died. But here it's it's it's an option if they want to if they want to if they want to allow it's an option that's all. So this has only to do with and yet the python here is going to use it in a twist. He's going to use the same phrase but a completely positive twist to it. Before we see that look in source six and that seven rather and that is the materials that were used for the Mishkan. Mazar. There was linen and there was and these beautiful colors of blue and purple and red that were interwoven together. If you've seen pictures from Mikdash in the old city they have a whole book at this, but they also have an exhibition in the old city. You can see the the the the Mishkan what it looked like and so on. So it was multicolored and multifaceted. So let's go back to the poem now and see what he's saying here in the second stanza. for work. You should announce freedom and I will give you my blessings. I'm saying that each woman each woman should be bound with the next one in draped in beautiful garments for the day of sim for Shabbat. Here what kind of clothing? The same material and coloring that was used for the Mishkan. The women should be personifying the colors of the Mishkan. And you should pay careful attention to what my el our elders have taught. What have our elders taught? Look at source number eight. Our elders have taught in that talks about Shabbat and on Shabbat. So what exactly is Shabbat? Shabbat is everything we do before Shabbat in preparation for Shabbat. And one of the things is to prepare nice clothing, not to wear weekday clothing. Shabbat your Shabas clothing should not be your weekday clothing. I when I lived in Bereva, so I remember I was rabbi in the young Israel in Bereva in the 80s. So they used to tell me when you have if there was a bitzvah of a non-religious family, how can you tell who's the bait mitzvah boy, he's the kid with the new sneakers today? They say in some circles, how can you tell if somebody's dressed for shabas or not? He ties his hair. He ties his hair. Otherwise, there's no difference. You know, he's dressed the same way, right? That mean doesn't mean a sister. It doesn't mean a sister. Correct. Doesn't mean a sister. It means all of the women together should be draped with great beautiful clothing and the tapestry should look like the Mishkan. should look like the Mishkan because because the home is the beta mikdash and I think the focus here on the women is because the women create the sanctity of Shabbat at home and you should know this is not just a homalytic idea. The rough spoke about this often that he says Shabbat I learned from my parents from my father I learned what to do and what not to do but from my mother I learned how to experience Shabbat. says the experience of Shabbat I got from the mother and he says that's what it means alto that you know he says I didn't learn from my mother you know that this is the mut you know that I got from my father but uh but for my mother this experience of Shabbat and and that's something that's highly spiritual and and it's amazing that from a thoroughbred litvak you know you'd hear something like that because that sounds bordering on bordering on but the RV always talked about the fact that he felt his nama was a hybrid And he had some in it. Even he he he wrote it in a in a letter um writing a an acknowledgement to Huska to a Rav Rivlin in New York who wrote a beautiful Rifkin Rifken Rifkin who wrote a beautiful safer and he was a labid and the Rav had an affinity to Kabad. We know that from 1926 already studied in Berlin together with his buddy Mendel Schneers and they were together. So he actually writes in this letter There's a touch of buried in me. And the truth is it was even more than a touch. It was more than a touch. He he had there was something there. And you didn't find that amongst all the other you know misnagim litak it wasn't there. He but the r was very very unique in this respect. Shimabi right? So that he wrote that was a speech he gave in 1941 when 1940 when the the sixth reb invited him to be the main speaker of the dinner that launched the lababich institutions in America and and and labab see them read it read it carefully you because the rebba made it wanted it go public and he wanted that they should all understand it that's correct and so so the the rev has but I'm talking about a different letter a different letter that was reada in in uh one of his books. Nin Harav publish publicized it as well and um I actually once upon a time had a copy of it on with the stationary but I may have lent it out and uh and I don't know if I got it back but u nevertheless I know the letter. It's a very very important letter. So here the idea of of dressing properly and beautifully for Shabbat. Even Ramosha Feinstein was once asked, "Do you have to have special Shabba shoes?" Now, that answer question was never asked by a woman. I mean, she's got her 15 pairs of shoes anyway, right? So, she could pick one for Shabbat, but it was asked by a man. I have one pair of shoes and Ram Moha says, "You must shine your shoes on Friday if you have one pair of shoes just to show that it's shabas." I mean, can you imagine to go so far? and talk about big day Shabbat. There should be big day Shabbat, right? Okay. So if you look at the K9 means and the the idea of source number eight from the Shabbat is an instructional and and that's why the poet alludes to this by saying that the the each of the women should be draped nicely and beautifully and and in accordance with the teachings of our that that's how I would loosely translated to check out what said about how you know you you should be dressed properly. This repeats itself. Ver. All right. Purum wasn't so long ago, right? Just a few months ago. What's the lifting out of context? Very good. But here, Hmon's not here. Hmon's not here in the context tells tells the servants get get him moving get home on moving said she's making a party and inviting two guests and she says get him move on it is Here is a play on the word ham. It's ham. What is ham? The word man, if you would just see it in rabbitic Hebrew, rabbitic Hebrew, not in Hebrew, when we say um let's say where where is it found? It says that if a person uh davins for uh he says u for for for for the welfare of a sick a child who might be sick. So there's a whole issue if you're allowed to use as a type of bargaining chip against a kadosh bulu. So in general you're not allowed to you're not allowed to tell a kadosh you know I I'll be more careful with uh even with I won't be care I'll be careful with I'll keep with Shabbat I'll make a deal strike a deal with I need God badly and you tell I'm going to be better and this and that can't do that that's called says it says invan says you can't bribe a with a mitzvah but if a person says Har All Har Alli. Uh I I am taking upon myself money to give a certain amount of money. It's a man is a coin. Salah is a coin in so my son should survive. So says that's perfectly okay. So Gazal teach us that with you're allowed to use as a chip and that's why at we make a donation. It's not a a cheap shot of fundraising by the shul by the but it's it's it's part of for that's why said in writ you're allowed to use as as as part of what what you're asking if it has to do with health in health related issues. So saha and man they they go together. So man is is a coin. And here the poet is using this. He's playing on the word ham but he's using it in a different way which means the coin. Maru bring out the coins. Bring out the money. It's he's he's still playing on the fact that you know maybe I don't have enough money to to to put together a nice Shabbat spread. is there there's a concept called sudacho you know the we say that on tishab for sudashid even if tishab comes out on shabbat you're allowed to have a fullblown sudashid like a royal means a royal meal so here also said is a type of royal meal you're supposed to put out a royal meal for Shabbat bring out the But I think it's also a play on the word the because it's also hon and here the poet takes this poke out of context from gilatus there where it says ham but there it means hmon you know hmon banging but it's hmon like I remember sometimes people have looked And after you have all kinds of you have the wrote and you have of the raam and then you have what's h doing there it's not par it's parat you want to talk to and remind you remind yourself basically that god is the provider. So after you finish diving you know you take note you didn't hopefully you didn't d into the wall but you know you d into kadoshu. So there who is the who's the owner of the world is let him make the in our term at the m you have a you let him make the calculation who let go he's he's paying up is going to pay as the asal taught us and he's going to pay for the meal and the extras, right? For here you have a great proof that after Shabas you have to have leftover, right? Because that's what you're going to eat on Sunday, Monday, Tuesday, and sometimes if you're lucky, Wednesday, right? Left Thursday is is already eating the children for Shabas. You know, you're eating next week's leftover beforehand, right? Called defensive eating. Defensive eating. So, where does that come from? So, flip the page. Look at the other side. And you see source nine is the forest, right? It was who said this phrase. And in source number 10, when is a kadu kned? K n i g ht kned as the who said this, right? is using it also. When do we use the phrase? I'm going to digress for a second. When do we use the phrase in our Friday night? In what context should wearing? It's not in Kdish. Can you say right after we have what's called it's abbreviated it's not it's not at all an official bonafide but it's an abbreviated version of thehat where we say and then the says And then until but it's not a bonafide at all. So much so that before Frank the late chief rabbi of so in his he says that kazm doesn't have his have his feet together nor does he have to do the ritual bowings by some do that because they don't know this is not a it's just a whatever it's it's an institution has a history to it and sometimes in certain circumstances we actually delete it but uh what's interesting thing and it was never part of the but it begins almost like the beginning of the of but in our where's the where is the in our the answer was that originally our manes had But it was censored out and changed to because of a medish that says that that and he was the one who said his understanding was that Abraham was partner to God in in creating the world. And this was very very problematic against Christian Shia theology that Kadosh Bahu has some partners there. And therefore in order to protect the theology that the kadu had no partners we opted to delete it from the of the of the kay and we said he was the one but but introduced even he's the owner of everything and and so on and and and and we were very very very careful about this also with regard to um Ka will say um yeah no no in in wrote and it's also found in the bra of of of where we say we say it also in inimit own konam, right? The original words was khem. The original words was khem, but not in the plural. It was khem without a yud. It was a singular k of them. The them being all of the created features and and that too was censored out because it sounded like had multiple creators and therefore was konam and that was it. And it was a and this was done to protect that that that the church should not think for a moment that we are acknowledging that a kadosh has some partners there which is something that they believe in that you know kadoshu and yesu and so on we we we censored it out. So that's why Konam in our in our really was what once was but there's another place where we actually have it in its original and it's not an accident. If you go back to it's there and it's original is original and then this is all an intro So you have all this in the ofot all of these words it's all there it's all there and um it's going to be a shear in itself maybe one day will will actually do this for me to show that the author of the Nishmat Khai may have been the first pope of the Catholic Church. Oh my gosh. Oh wow. But I'm going to keep you in dire suspense. Jewish. Of course he was Jewish. He wasn't Schmad. He wasn't Schmad. It's this is the story of the fast of the 9th of Tet. And it was a in the in the tremendous tremendous uh problem issue challenge that we had against early Christianity cuz the first generations of Christianity were all Jewish. All Jewish and not just Jewish. They weren't reformed Jews. They were very very devout religious Jews to the extent they were even super Jews and and they were mashikim. and they were you know with Msiach and and they saw in Yeshu a type of Msiah figure and we tried to battle them intellectually and it didn't work. So we did two things. We added a braha in right added a braha to tell a kadosh we can't do anything. Why don't you cause them heart attacks? We're asking kadosh that the early Christians should drop dead. Can you imagine such a that was the but what was the original version of that went through all kinds of language change too. The original version was mishum. What's a mashid? Those who went over to Christianity and then later it became and then it became malinim became all kinds of changes to to to somehow doctor up the language there. But uh the mishummed was the was the were the Christians the early Christians. So that was the first thing we tried to do. But then on a more practical, we took somebody whose name was was Shimon and we urged him to go over to the other side and derail the Christian theology and make it so clear that they've moved away from Judaism. And he succeeded. And he moves up he moves up in the hierarchy of the church and eventually actually becomes the first pope. and he dies on the 9th of Tet and in inerts is they decide to honor his memory because he sacrificed his nishama for am and he derails Christianity for am he is it's claimed you can see this in second Peter 2 while there are other suggestions who wrote the kai but it is suggested that he actually is the author of the kai and we kept it in the sitta and he has the original version of what Mones first was hagon changes. Why do they think not? No. So here the idea of keshar is if we're going to ask a kadosh for our desires for whatever we need. So you want to you have to spell it out that there's an address. Gadoshu is the balabot is the owner of everything. That's why it's there even in its updated version. It's still there. It's still there. Yeah. Is he considered that he died alashem because he derailed? No, it's it's it's a hidden it's a hidden piece of Jewish history and that's why in so most strangest phrase appears there but it is Rabio wasn't the author of it. It comes from an addendum to a book called and it says that on the nth of latubo we fast on the 9th of we don't know what happened now has a very good memory the collective memory of is impeccable what does it mean to have a fast day in in the calendar we don't fast nobody fast the 9th of t we fast the 10th of t but not the nth of t it says that there's a fast on the 9th of t where we forgot what happened. We conveniently forgot what happened. It has all the trimmings of censorship. All the trimmings that we'd rather not talk about it because you don't want to talk about it. You don't want to talk about it. But anyway, getting back to the poem. So the u the idea of is is mentioned as being the name. It's referenced. He is the one who owns everything. And therefore that I'll quickly just mention in source 11 from talks about in the context of the days of mdash this phrase comes from that in and let's look at now the means it refers [Music] You should be drinking with special good wines and so on. Shabbat. And now comes the connection to because Shabbat leads to and hence these from are so relevant. If you're going to keep it, flip the flip the page again to the source number 12. If we could only keep two Shabbat in a row properly will come immediately and we it tries to prove it from and the reason why it's two Shabbat because already the second Shabbat after is the para of the Mosim Shabbat. We couldn't keep two Shabbat in a row. And that once theim violated Shabbat the week after there was already that's a one opinion is it was and there are different opinions and who the was but whatever it was they say that he did it shayim and he wanted to be a guinea pig to show is look what happens if you violate Shabbat they're going to execute you don't violate Shabbat but it was a boomerang it caused the exact opposite effect and he basically plowed the road for so for all subsequent. So we just read on on two days ago from we are the chosen people. You will be the chosen people. Lenu who said lenu. There's only one time in theish that the word lenu is found. Lu poila was said by by the says that that bum tells the the mel moalak says sleep over one night and maybe god's going to appear to me and I'll have an idea of what to tell you if I should curse them or not curse them and so on. What's aoru? Where does that come from? It comes from parra when the malim came to the home of Abrahamu and he saysu that don't f don't leave me first I have to give you what to eat and then then you'll be able to move on move on so here the poet takes both things and graphs it lenu you will be able to sleep through the night of galut galut is the harshness of the galut but you're going to make it through the nightoru You're going to survive the night of the gal to you're going to be able to live before me here means you're going to make it to Israel where it's you'll make it back to Isel and we'll will be fulfilled with all the hidden things that were waiting for you. And those hidden things are referenced to in source number 14 in that there are hidden things that said are promised for in the end of days. and and the poet taps into that idea and then get to the last paragraph, the last stanza. Whenever it's anonymous kiry, it means you ky and in Aramaic it's karta. That's why the uh the the the the parking lot down by the old city is called karta, right? It's the city. It's it's the city the city parking lot. Karta and that's why building the building company is karta the building and karta which means guarding the city that's what karta they they believe believes we're the guardians of the city right okay I'm not saying they are but I'm just explaining that phrase comes from the shalomi by the way karta so should re rebuild basically rebuild re rehabilitate my the city the city of godimi what is the not just my grandson Nave but what is it mikdash it's one of the nicknames of beta mikdash if you look at the of is beta mikdash so today in modern In Hebrew we say means uh logic but it's not just logic. It's also something more emotional than [Music] logic. Who is going to be singing my songs there in the beta mdash? What should be first or should be except also right? But who has the job of the singing? The Levim except that they kanim who are talented enough also joined. So chahanim had other jobs in beta mikdash. The levim had the the job of shivatim but a cayenne is also a ley. So he could join the choir or the instrument and and so on. That was you know perfectly perfectly okay. when we give cayenne and ley aliot before yi is so why do we give the ley not because there's anything sacred about the ley it's because the cayenne is also a ley but instead of giving Mr. Cohen to aliyah so we give Mr. Levine you know and aliyah as well but the but the proof is if Mr. Lavine is not there and there's no Mr. Levy and Levvenstein and Lewinsky and all the other and seals and all the other Levim names. So you just give the same cayenne to alias because the ley is actually the second aliyah. And that's why the bra once said that if there's no cen at all. So he said you should give a the first aliyah and not a ley. While you can give a ley, but he said you'd rather not. Cuz people erroneously might think that the reason you're giving the ley because you got something special there. That's not the reason we give lei. We give the ley to second aliyah because the cayenne is also a ley. So it's actually because of kaducatu. So if there's no cayenne and you just give a yeah to no you we can give it to but the preferred that you don't give it to. So the those who knew him knew he was a ley beta le but um you know and the name I learned this from the great linguist here in Israel that is yeah that solves a nighting gale is a right and in the Tunisian community uh nightingale it was name family name became tweto tweto tweto because the bird goes tweet tweet tweet tweet tweet and The Hebraasized Twito was Zamir. Not just that, but we had a president of the Supreme Court, Professor Zamir. He was born Salvatic. He was born Salvatic. Salvet is a Zamir is a nighting gale, a night bird that sings, a sing. But the RV readily admitted and we knew it also. He was not musically inclined. So he felt that he would not be a in the choir in the third beta mikdash. So there was another job that's be the door man the honor guard but he felt it was zakau it wouldn't be appropriate for him to be on the honor guard. So what would he do in beta mcdash? It's a long story. He discovered that he'd be the private tutor for the coal for for yamipper activity. So he felt that would be an appropriate job for him in the third beta mikdash. But he didn't think he was going to be a door man. So, so, so that's the in certain families and this puk is read right before kdesh as before you say and that's why this poem got thrown in as a shabas morning part of the smiro and not the Friday night uh smeirro Okay, we did justice with this poem.