Shir Shel Yom - Friday | Rabbi Dr. Aaron Adler | June 3 2026

And uh my wife said that's a very short she so how much can you really talk about it? Well let's see how much you can talk about it. Yesterday I gave a shir to a group of teachers in mo and I talked about and somehow after an hour there was still what to be said. So it's not the question of how many you have it's what you have to do with the five. Here we have fiveukimm. Let's just read it. is is the was the king. He he king. He throned him. He reigned. He he crowned himself king. Gay lavves gay means it's actually from the word gava pride. He's he's he wears the pride as if to say he's really the only one who can wear the mantle of pride. Lavash ovashemazaru is is draped with with mantle of majesty and strength. Baltimode every other create creature on this world. Some just mean it means man. Baltimode. Nothing can stand up to a kadosh. This is just a statement of the ultimate glory of a kadosh bahu. He's top. He's top. That's it. He's he reigns over everything. Nothing can can can beat him and so on. And we're going to see how even expands on this idea. as his throne is the word don in modern Hebrew means correct. It means it's it's in place. It's in place forever. Nothing's going to jolt it. There's no way of uprooting his majesty in his kingdom. Yes, has caused the rivers. And apparently the rivers, you know, also is a is a a sense of of of strength. It's a it's a type of symbol of strength. We know that God forbid in a in a in a flood in uh sometimes, you know, people unfortunately get caught in the current and they just can't do anything about it, even the strong people. So, there's something about the symbolism of the gushing water of a of a flood. And here causes the rivers to to rise up as if to say and those rivers when they do rise up they cause a tremendous noise. You can hear it from from a great distance. [clears throat] I'll just say that this word is the only word in that appears here and it caused the problems for the commentators. But it means has something to do with hearing. There's a message through voice almost like through the voices through noise and here the noise the the noise that's created gives the impression that the that the rivers they're also powerful. So what do you tell has competition when it comes to power the rivers give off tremendous tremendous power and so on and continues Even those great sounds of the waters which are which the waves you know break you know that we call it the breaking of the waves as it crashes down and so on nothing comes to close even to the the strength the power of a kadoshu. Okay. So what is he saying? Saying that a kadoshu is great and strong. Yes. And all of a sudden the subject switches means the means the Torah the witness the testimony that is obviously the word it's tr the trustworthy testimony of au the Torah itself somehow is linked to the baveesh what is the word nav It's a it's an illusion to mdashdesh something about hashem is there forever forever. All right. So we translated the words. What's the message of and what exactly does this have to do with Friday? >> Okay. So there is something about creation about the yim and um on day one you have mentioning of the yamim but we already have and maybe the splitting of the upper waters and lower waters of yami we have a peric for that too what does this have to do with shishi so first of all the context theory so it's chapter 93 you know what that means I'll cue you into a secret comes after 92. Now, not always is tom in sequential order in terms of understanding continuity. Sometimes, yes, I'm not a big expert in all of Tillm. There are people out there uh Benny Gazuntite can name a special big specialty and other lecturers in Tanakh and they can talk about the par the connections between this chapter and that chapter. Occasionally there are connecting notes between this and that and they come to teach us some without spending too much time I'll just give one example the end of that we did for we did the ends with is my rock means my you know my my my station and and he is my redeemer. Okay. And that's the end of 19 per 20 begins. God will bail us out in the day of of troubles. And here say concept arises that we should connect the idea of redemption with and we do it every morning. gaal is and there's no break and raf ko says don't even answer amen to gal is no he whatsoever that's why the kadesh the half kadesh that we have before every other before musf before nil where's it before yeah we have it before we move it back to before after because you can't say the kadesh after you say that would constitute an interruption I have sake. So there's that is derived by the fact that stationed peret and next. So occasionally the theim do connect and do teach us you know all all interesting in this particular case a idea but what do we have here? So Rahers points out in his perouch on that it's not an accident that is because he says it's actually a continuation of so what's with ends and he goes he he just runs ra just continues with his explanation. I'll just read the one line that he said here. He says this psalm is a continuation of Psalm 92. It sings of the era when the enduring kingdom of God which er mankind mankind who makes errors had had so long resisted. This is not my English believe me. This is a some British translator from the German. I mean Rafersh only wrote in German. I think I would do better with reading him in the German. I have this uh I have the inhes in Hebrew also. So I should have brought that. But uh nevertheless, Rahers, he he he just continues on on a flow of how he was explaining and he moves it into Gimble. There's some connection. So if that's correct, why is the first part for Shabbat and the second part for Friday? Maybe it should be the other way around in when do we say hashemal other than hashirish? It's in the sither a few other times on Shabbat. One is Friday night right after. So we say moshabat will we accept upon ourselves shabbat and we say we say these two chapters one after the other and giml and if there is a kadesh yat afterwards it's after the second one we don't have to have a kadesh after misbat you don't have to do that so we we we say these two chapters together and then we say kadesh they're also together in zimra shabbat morning so after you have well it depends if you have smart but but before you get back to what looks like a week after you've done all the extras and so on and and then so then you have and then you have these two chapters are there so you see that when they're put into the into liturgy they're treated as a unit of gimmel hyphenated they go together. So they're twice in the cither one after the other. But if you dra means North African, if you have any experience with North African davening, so you know we were in Bashaba for seven years. So uh we picked it up kind of picked it up. But uh one of my sons-in-law is uh of Tunisian extraction from his father's side. Mother's side. He's Hungarian but uh he's already mixed but from this father's side talking about Tamil um so we occasionally were there for Shabbat Yamv and he the kids are hybrids I mean imagine having a bar mitzvah and half the para lain ashkanaz and half the para adotra that's what my grandchildren do so they're they're literally well verssed in both so Friday night they dra and shabas morning they d upstairs in the ashkanul in kibucha So you'll go Friday night before they even get started with they say they say this they say this before they say Shabbat. So you may say all right because they're exiting Friday and moving into Shabbat. That's the key why it's shisha Shabbat. There's something about this perk that puts us into the frame of mind, the proper frame of mind for entering into Shabbat. Friday is not just another day. It's not thank God it's Friday because you know you're going to get the weekend off. The uh Friday has a special of er of Shabbat and Araf of Shabbat. There are various that are attached to Arab Shabbat. The Ram talks about it in his last chapter of Shabbat. It's the 30th chapter and he calls it on. We know that from a from a biblical point of view we have two mitzvot and shamat and the sham are the don'ts. Whenever the Torah says be careful it means do not do don't trespass prohibition. So all the do not do the prohibited activities that's so what's interpreted as it's the positive it's the positive mitzvah it's kdish Friday night. So there's so those are the biblical but then has two addons on and so what is on and what is so ra defines them is everything we do on Friday in preparation for Shabbat and on is everything we do on Shabbat for Shabbat's enjoyment. So you have two different things. So he gives us case you can't figure it out by yourself. Raam says you you you you you you bathe, you clean yourself, you set the table, you clean the house, you you prepare special foods for Shabbat and and and among other things he writes you you have you light you have the Shabbas candles. This is going to be interesting because then when he talks about chabas candles in another place in the Mishnetra he mentions this is on Shabbat and that led the R's uncle who was known as Salv to conclude that the Rambam actually touches on wrote Shabbat twice and and once he calls it on and once he calls it cavod which means it's both that means it's part of the preparation for Shabbat to have the because when do we light Shabbas's candles before Shabbat god forbid you're not going to light them on Shabbat. That's a biblical violation. So, we light them either 20 minutes or 40 minutes before sundown um to to to and we we it's it's almost like the last stand of preparation that we're doing before Shabbat, right? The father, the husband of the house supposed to make an announcement before Shabbat. Did you do this? Did you do that? Did you do that? Did you light your candles? which means the candles is like the last item of Shabba's preparation and then we're supposed to enjoy the light of the Shabbat Friday night already and that means it's on Shabbat. So it's not only Shabbat but it's also on Shabbat. So Shabbat is everything you do on Friday in preparation. I have s a few proofs that the word kavoat can even extend to Thursday when it comes to purchasing because the Mishna tells us that on certain public fast days for Shamim which is drought here init and and and if they would upgrade the fasting to to very serious uh type of fast days they would even have prohibition from work. People would be mourning the the the fact that was punishing them and so on. And it says and the fast days were Monday, Thursday, Monday. Always Monday, Thursday, Monday. Those are the sequent the sequence of these fast days. But on Thursday, they were able to open up the marketplaces in the afternoon hours Shabbat because people had to buy Shabas, you know, shopping. We go on Wednesday, but all right. [laughter] But um but that's what the Mishna says. And the Mishna says but you see from there that theat extends from Friday it pushes a little into Thursday also you know the the jokers would say why on Wednesday in the end of we say that also reminds us something about Friday night because that's when some people start preparing their gula to fish on Wednesday. Okay. But but butchad is a of Friday. It's a Friday. Yeah. >> On Friday. On Friday, he wouldn't eat. >> He wouldn't touch it. >> Right. So there was people. >> So we have that at home. We have the the the So, so you know what the answer is? You're both right. You're both right. And you also you just confirmed Jackie Mason's line who once ago asked them how come Jews whatever one does the other does the opposite. It's true. Say shalom to somebody the guy's going to say shalom. Right? Whatever one guy says the other will do the opposite. So there is a at the end that talks about that it says in the afternoon hours after the hours there's a whole discussion is it the of 12:30 is it the of 3:30 we're not going to get into that but there's a if that has to do with like fasting in the afternoon hours or not having a meal a formal meal there are people to this very day that won't sit down and wash on on read a Friday afternoon late in certainly in the mid-after afternoon to let's say from 3:00 till till Shabas time but to nibble on food theor says clearly is not prohibited but again you know some so some people took upon themselves a but the idea of Friday nibbling on Shabba's food is already mentioned in the rail where we say on musfat in Shabbat if you haven't figured it out it's backwards alet Shabbat. You following me? Reversed, right? Okay. Okay. And it goes till the end. So means something to do with flavor. Flavor. That's not the that's not what it really means in the but the Ram says when you taste the food of Shabbat on Friday to make sure that it's delicious for Shab and it's not missing some salt and pepper. So that's a fulfillment of Shabbat. So we also have a cougal that's made you know just for the nashing. So they don't have to nash from the real cougal that's going to real that's going to be served. Right. Yeah. I think more important than for me now the food is the atmosphere of our homes on Friday particularly Friday afternoon >> right >> and if you're going to talk about bringing in the shabas that this kusha that then the mess that they are the stress the last minute everything >> right so matter what you're eating >> absolutely absolutely it is has to do with the atmosphere and I can tell you that in in one of the drought note that the RV gave of for his memory of his father on Gimlvat. He spoke about Kdish. That was the theme of the Shir. You'd think you know what Kdish is until you heard that she for four hours and all of a sudden you discover you never knew what Kdish really was. So you thought Kdish was a was a cup of wine. Now Kdish is a competition to Torah tidbits. It's the second English speaking magazine that goes around Kdish. But um Kdesh so the RV there he was talking about Shabbat and all of a sudden and I I want you to realize Dav was not somebody who gave Muser he didn't lash out at people. That wasn't his style at all. He he was he was against that whole um educational uh method of giving talks and writing books about how to be good. He said you work on yourself and and try to so project to others what proper mousar proper moral ethical behavior is and hope it rubs off on other people but uh because the problem when you start dishing it out starting giving it over the obvious uh problem is are you so perfect who are you to even say these things and that's the problem because then you run into hypocrisy so here the r in a very unusual thing unusual he says he says says, "You know, you're all shabas." This crowd, he says, "There are many who are not shy of Shabas." And people at first didn't know what he was talking about. He says, "You're not a shabas. You know, you come home from work, you're lucky if your boss lets you out in the winter at 3 p.m. to get home at 4:30 where the wife probably lit candles already at 20 at 20 after 4." and and and and you don't make it to shul because there's no er shabas. Friday is a weekday and just just getting home at the last second. You're not a shabas for sure not but you certainly warrant a shabas that concept of share here init religious and not religious alike fulfill because u you know nobody's working in the afternoon I mean they they they once asked Leeshk you know maybe we should go to a 5-day work week he said okay let's start working for three days we'll work our way up to four days and eventually will be a five day work week you know but the truth of the matter is the country has gone down to a 5-day work week by not having Friday. Many many many companies and businesses and whatever do not work on Friday and even if you do it's just the morning hours and by 12 1:00 it's obviously closing. So there is this concept of air of Shabbat there is a feeling on the street of the atmosphere that it's of Shabbat. And you know the Gomorrah talks about the famous story of Losman and his son coming out of the cave after uh being there for for quite some time and the second time was was another year and he comes out and and he sees this old man with two hadim walking to and he asked him what is this for what is and he says well it's for it's for Shabbat. So he says what do you need two? He says one is for and one is and tells his sonar you know Torah can be re rejuvenated because of I'm now using modern interpretation one mitzvah of Shabbat can have the genetic code of all 613 mitzvot and it can sprout once again in others there was an optimistic note of Hoy who saw the collapse of Torah with the baka revolution the hrianic persecutions. He knew that there was a future because this old man was carrying two hadassim, one for Shamore Zahor and one for Shamore. I have a hunch that's where the min of buying flowers for Shabas came from. Right there. Right there. And you come home with a bouquet of flowers, right? And uh and you know, you hope that they're going to last till Tuesday. [laughter] And sometimes they do sometimes. But um the idea of Shabbat is part of Shabbat. Let's try to see how let's see how that happens. So in source number two, source number two, you have the rash that we saw this time. But I'm just jumping to the last line now. completed his work on the sixth day of creation. Right? Now one second that is the next chapter is chapter two init chapter one ends with end of chapter one. Chapter two starts and seems to be shabas already. It's yet we have a custom that when we say kdish we say why don't you start with so one reason is that the cabalist introduced to have yud and a yashi yud hey and you put theem together also to connect the idea that when did a kadosh complete he didn't complete it on chabas he really completed it on yashishi the end of yashishi going into shabbat which already tells us from there's something about yashishi that inaugurates Shabbat there is even a concept called tophabat to add a little bit. Fine. Astronomically, it starts here and it ends there. But we're going to do better. We're going to add a little bit to our Shabbat. And we do add a little bit. I'm not talking about people who make the early minion Friday night in the summer. That's for sure to Shabbat. But we don't go that far. But we always do a little bit extra. A little bit. The reason that we light candles 20 minutes before or 40 minutes before has a lot to do with TOF Shabbat. And even the men who aren't accepting Shabbat when the wife lights candles, but the shul should have some type of arrangement that to get to at least or sing something before that there's Shabbat before sundown for for Shabbat. So the idea of andu reigned over it. So according to the it has nothing to do with mankind. It has to do with the fact that created finished finished his work and reigned over it and now's the time to sing on Friday. Hashem now he is ultimately king. That's the garra. But look how takes takes this in source number three again means what was that? That's where >> No, no, no, no. Whenever it says giml in in I know it's the end. I know it's it says it's towards the end. That's a good try. But whenever the Rambam writes gum in his manuscript of the of the perish Mishna, it's gimmel. But it's gra. Oh, you said it. >> It's gumra. It it is it's gorra. That's that's what he means. It doesn't mean gimar because he's going to use gimmel. Everyone records the beginning of a. Okay. So it's not it was good try you know s kabot call kabot but u you you don't believe me you go to Hebrew university you can ask them to bring up the uh thead of the parishna you can see it okay and then on Friday the creation was completed and Now Raham adds something man was created who comprehends the greatness the exaltedness of God. Therefore we say so it's not that said Friday finished the work and now we're going to sing. It's that mankind was the crown jewel of the creation at the very very end who has the ability to appreciate the fact that a kadosh is a malik and and uh and and and and therefore we have uh uh the saying of according to the Rambam. So it has something to do obviously with creation. So let's go back to the itself. Everything that created, you know, it's actually it's it's final for sure is final. Everything that he created that was put into place won't collapse. Baltode is not going to collapse because set the rules set the laws of nature and kicked it into motion. And if you look at source number four, we say this every morning from the end of positioned in the world forever. This is an immutable law. It is a law that will carry on forever with no change. So this is a cont. And then go back to in source number one his his throne is there forever forever which is kicks in a medish that talks about that there were various things that were actually on a kadu's mind before creation of the world and one of them happens to be Torah and one happen to be chuva the concept of repentance this led Rafuk to suggest that repentance does not necessarily have to be a reaction to sin. This is anti-ram complete. Going to the Rambam, if you don't do a sin, there's no chuva. Or in my great teacher, Rabbi Tendler is unbelievable words. There's no mitzvah to do a so do the mitzvah of chuva. Remember him saying that? [snorts] So according to Rambam says if a person doesn't say you have to say Ram says that the whole B whole process of chuva is predicated on the fact that there's sin but if there's no sin so you don't have to do chuva yet believed that chuva has to do with the fact that kadosh baku created a world that was completely um devoid of divinity of a kadoshu's presence and our job is to have that shina rest in this world. God's presence return to the world. That's a different idea of chuva. A completely different idea. Had nothing to do with sin. And that idea was already kicked into place according to Rafuk before the creation of the world. Kadosh was going to create a world leave himself absent, conspicuously absent. You can't see him, you can't hear him, you don't you can go through life without a kadu. But the mission, the mission is to invite him in, bring him in. And that's what kadusha means. What was that? >> That's exactly what simsum is. Exactly. The capitalists call itsum to contract contracted his presence because so where can you have a place where isn't there if he's so kadoshu voluntarily shriveled up a little bit to allow for the creation of the world of emptiness of of a kadoshu's presence and our mission is to bring him back that's called kadusha that's why the reo explained that kadusha is something that human beings have to do they have to do an act to bring a kadoshbu in and you can do it not just by fulfilling the mitzvah. Obviously a kadoshbu says do it. So you bring kadusha in by doing the mitzvah fine but wants you to go further than that. Bring kadusha even beyond what the Torah said we should do. You have objects of the created world and have them dedicated to the service of God. So if you have uh building material, this sh has building material and building material is all uh part of the profane world. There's no sanctity in in the tree that grew that made the wood that made the blocks that made the syndrome that made this and that and that. But when all put together and becomes a bet midrash and a bet. So this part of the created world now assumes the measure of kaduca of sanctity because it's been dedicated to aat clothing can be dedicated to avodashem. So it could be big day kahuna the uniform of the coin and the coin kad and so on and it could be a shabish dress. You bought something for kavot shabbat and onik shabbat. You know, you thought you bought it for style. So everybody in shoes should say, "Oo, what a beautiful dress." No, you did it because you want to come to in the you're looking your best. And I want to say something. In the 1940s, Drav was hit in Boston with a shila by women who said they understand there's a problem with makeup and shabas, but they feel they're not properly dressed for Shabbat. They go to a wedding, they're all kaputs and everything. when it comes to a shabi, you know, it's a let down and and the RV used his his ingenuity to work out how this you can use and that you can use and this with a shino and that's not really a du that's only and all of a sudden and women felt more comfortable about that. Why did he do it? because of because a person is supposed to feel good about himself or herself going to shul on chabas and that's the sign of a tremendous pal and not simply say no it's also too bad you know like doesn't work like that it doesn't work like that so here you have the puk in source number five bet we say this on chabas morning too in paradic of betimul before the mountains were even born that means created Adam, the call for man to return was already called out before the world was created. This generated the the idea in the midrash that chuva was one of those things that was created before creation and uh was around in the kadu's you know planning stage before creation that there would be this thing but it also led Rafuk to talk about a concept of chuva without sin because if there's chuva before creation there's no sin yet so what is chuva at all so that's in the chuva of rafk so here you have uh the idea that the world was created and it's finalized and so on. But the master of the world can push the button and go back to zero. Go back to start, go back to go, go back to the beginning and start all over again. That's called going back to to it was originally nothing, chaotic, nothing there. And avu can revert it back to tovo. So just look at source number six. I'll get to your question in a second. Source number six. There's a condition. Creation came with a condition observes the Torah, the world continues. If not, I pushed the delete button and we go back to zero. Wow. That that's that's quite a responsibility here. And if you look at source number seven, source number seven, do you remember the that we say on of the right where the called out to I mean here you have the greatest of the and they're going to be executed by the Romans and they were the greatest. So what happened? This is what the reward of being such a great. And the second paragraph it says a heavenly voice comes out and says one more peep out of you. I will revert the whole world back to water. Which means taking it back. Taking back steps in brachit. Let's go back to the to just keep your mouth closed. This is this is what it was. You have you have to accept it and that's it. It's a very very painful you know what we call it. Yeah. >> Did he also write? >> So it appears that it's a continuation. The only thing is that with regard to Moshabad, [snorts] I mentioned last week that I'm holding it for my sh at the in July at the um but um and and then maybe do it here. That's not really fair. You know what? So maybe I'll do it here and then expand on it over there. Okay. So if somebody's going to go to the Mayun so go to somebody else's sh okay you don't because you will have heard it already although I will try to expand on it because we're going to see there's a medish that says that marishian is the author of ms mobat and it seems that it goes together >> if he wrote going back to the word is used twice and the hashem did for >> made clothing yeah okay So, so it it's possible that we're going to latch on to the tradition in the medish. Again, it's a medish. There are other opinions that um that maybe it dates back to the days of Adamarish. But if you Yavaka, you actually mentioned now several times too, but I want to come back to whatever mention, >> right? twice. So he wants to say that there was a person listening to >> Yes, that's okay. Gotcha. Okay. So I'm not going to repeat the whole thing, but it was a nice point about and so on. But you did remind me about the Ramban because the Ramban inim he says what does it mean should be holy I mean you're supposed to do perform the mitzvot you become an Adam kadosh he says no no no no no this is beyond the call of duty kadoshim to you is the directive in the kish to say that you take the 613 misvot but then take it to a of a higher stage you create kadusha even in things that a kadosh didn't tell you to do and that is to dedicate them to a vodatem However you do it and you do it every time you take a cup of water and you say you have elevated that cup of water. I mean understood this deeply when the when the rebba the sadic you know made a brah on food. So what is the concept of eating shirim leftovers from the rebba that if the rebba said a brah on this food so the food is now contacted with some measure of kadusha and you want to nibble on it as well. Okay. So if you're not aassid, you don't buy into this. But if you if you appreciate the theidic modes, you know exactly what I'm talking about. If you look at the last puk on the first side of the page, source number eight from we know this pukarim on the theion that was uh desolate and there were there were foxes just running animals astray animals running across you know today. You want something? I'm not a bigot. Such a bigot. But when I see uh pal you shall Palestinian kids playing football on Harabay, I think of this bosuk because what what what what we're saying is that look, it's being trespassed. Trespass was you know animals just running by you will be there forever. Your your your throne is there forever. This is a restatement of what it says here in just rephrasing the same idea. If you flip the page, we got the Rambam. Imagine I I once gave a shir here without the Rambam and it was terrible. [snorts] So we got there. This is the famous Rambam in Pericv is a nickname of beta mcdash. As you know mdash has 70 names. 70 names. And uh if you want to see um 22 of them open up any sid to hosana the second day of sukkot where it says hosana there 22 less in the alphabet. So there you have 22 variations of the names of yushlay and uh but the medish carries out and carries on and there are 70 names of yushalam and 70 names of a kadosh bul and 70 names of amrael and very nice one of our wonderful balabatim in remote who moved to remote bet and deserted us. Um he Archie Garnote he's a artist in um what's what's the the sheet called what was it called? paper cut paper cut artist and he did three different pictures. One is the 70 names of Amuel. One is the 70 names of one is the 70 names of Akadosh. I'm sure you can see it online on Archie Gonote. I'm sure he still publicizes it. We have had a home one of them of Israel and against the background of a mirror. You see the picture, you look at yourself and you're part of it. It's brilliant. It's absolutely brilliant. It's a the instead of just a piece of paper as a backing it's a mirror and you see the 70 names of a of Israel and you see yourself as as part of it. So here you have 70 names of what does the Ram say here? Rambam is going on to explain why he believed that the sanctity of erit is for purposes of the mitzvot the agriculturally bound mitzvah of truma and maserita and yo and so on required kadusha that the land would be sanctified. It was not sanctified in the days of Abrau. It was promised in the days of big difference. It was sanctified when Yeshua began conquering the land. It was an act of conquering and that act of conquering which took over 400 years till David and then all of Israel was sanctified. That sanctification was abolished and abandoned when the Vkadetsar the Babylonian king overran Erit Israel and and therefore from the 70 years that there was between Bayrishon first and second bet mikdash erit did not have kadusha and if there was somebody living here init and grew vegetative crops was exempt from the mitzvot of of truma and masa and so on because without kadusha there is no mitzvah of of the agricultural misvot that's what the Rama says about the Israel but with regard to the kadusha of which begins in the days of postlik isolates the place builds it and they sanctify you says the raam why do I say that should be ding ding ding ding ding ding ding when the ram says an Om what does that mean? >> Means I don't have a source. The Ram's going to say either Elli anomi any such variation. I don't have a source and you can bet that others are going to argue and you can even bet that Abraham ben Davidid the rivid is going to be first online to argue in hisot because the rivid says that when the Israel its kadusha was abandoned the kadush of went along for the ride and was abandoned in bay when the beta mikdash was destroyed and Therefore uh and the and the rivet goes further and he says even what the Ram goes on to say that the kadusha of Erit Israel in the second temple era Ram took the position that the kaduca was not abandoned after the second destruction and that Erit Israel today remains kadosh from the beginning of bayeni era for the last 2500 years rivid challenges that as well and says that if you walk up to Harabaya today even if your tummy says there's There's no there's no punishment of this generated a discussion in the last 500 years. Did he mean to say that it's okay to walk up to Harabayat if you're tame or did he mean to say no no no it's prohibited but there's no punishment of kare that's also a big deal that there's no punishment of k and he was taking the ram to task because the ra said that remains kadosh from the days of melik until today and if you're mate you once went to a cemetery whatever you're mate there's no parad there's no antidote to this tuma it's forbidden to go up to the center of Harab the outer perimeter. you'll be allowed to if they're going to mikah but not the center where the beta mikdash stood and certainly not keshim and there's a penalty of and and that's what that was the position that the pkim have taken till this very day that's why the raanut has a big sign before don't go up you know they don't want people to do it they said it's became a big public/political religious issue it's a it's a big issue one second and and and um and and the Rambam really had that particular position. And here it is where he says I believe. Well, why do I say when the became the first time around, it beca it remained kad forever for purposes of the agricultural mitzvah. He said it was not the wasn't permanent. Why? Because what caused the was that accepted residence in the US and you can't abolish that neither from Bavl nor Titos from Rome no the the the Salad Saladin and the Malukim and and the Turkim the Ottomans and the British mandate. Nobody can uproot the fact that a kadosh decided to be there and he's going to remain there and so on. This is according to the Rambam a fulfillment of you will remain there forever. And where is your throne sitting? You created the world. So you know what you created the world. You know where the first beta mdash was actually going to be built? It wasn't going to be built. It was briam. It was the creation of the world. That was the beta mikdash. As the poet khal says and we say this on tishabove without the ro I wouldn't have appreciated this. There's a p that says my tent my tent my tent and it all refers to different stages of beta mikdash. Malipo, okay, it's a lot of Chinese, but uh what Khal was saying here is your the my tent speaking about a kadoshu my tent that was originally the tent of Brit this is what I had in mind except Adam and Kava sinned and the Kadosh Bahu retreats. He retreats back and now we're going to have to somehow bring a kadosh. And he goes on he says who is nickname of Abrau. The tent of Aramavinu was the beta mikdash of the day. And the tent of of Rifka who takes over for Sarahu is the tent of the day. And the tents of Yakovu and his wives were the tents of the of the day of of beta mikdash. This was all the beta mikdash. But it all started with with that was going to be the original beta mikdash. But it didn't happen like that. What did become the beta mcdashes? It shrunk but it became the beta mdash. That one address and that is going to be there because you know what shishi is? It's the preration for the day. It's the day that we bring ourselves to be prepared for that. And that's what we sing in. If you look at source number 10, we did this a few a year ago or two years ago in the third stanza of the It seems like it seems like he's not there. It seems like we're all in the the valley of tears and so on, but we know that is the he's there forever and he's going to have compassion on us and he's going to come back to it with us together. And that is the ushering in of the messianic era of Mashiach. And this is why on Friday getting us ready for this The share was in memory of Alishba Salman and is