Shir Shel Yom Revii | Rabbi Dr. Aaron Adler | February 25th 2026

always put something new in. You'll you it's inevitable. It's inevitable. It's not going to be the same. I once in the at the U share about 20 years ago, I was teaching a series on Sephar, but I was also teaching Sepharu elsewhere and I lost track of where I was at the Oy and I gave the identical Shar two weeks in a row and the only one who pointed it out to me was my father at the end of the year. I said, "Why don't you tell me at the beginning of the year?" He told me at the end of the year he says, "You know, you gave this whole thing last week." I said, "Why didn't you say so at the beginning? I would have switched gears immediately." He said, "Don't worry, nobody else noticed." >> That really made me feel good. No, but even then there was there was something new. There was always something new. Okay, >> Rift, you're for sure. Rano, what's the question? >> Let's uh Where are we? >> I don't know. >> What? >> I just want to say that. >> Yeah, I'm listening. >> That it was said once that >> uh that a person a person can tell a joke only once in a in a tell a joke only once. Yeah. Can tell a story twice, but the shear itself should say over. >> There you go. Well, I learned from the distinguished ro of this sh Rabbi Wura. He can say over a story more than once and keep inflating the story as you go. As you go, right? You can do that. I've said over here already more than once that my daughter Moria once told me she saw my book on the roof's conversations in a store. I said, "Where'd you see it?" She said, "In the fiction section." And then she told me she didn't even say that. But I made that up also. >> Okay. That's why you have children, you know. >> Okay. >> Wendy, please bring up the >> summ shroom today. All the w shim in memory of the lunes, Daniel bent Davidid and limudam Strauss and Morai bin Mosher and Raiselbat Ysef Mayor Marcus parents of Judian Manak and Marcus. And this particular share as usual um in memory of okay that's today believe it or not we're on we're on time finally if all these on giving them all on yum we're finally on yum. So let's start with the the um yum of creation because as we've seen already in the past few weeks the told us that the levim sang appropriate chapters from that corresponded thematically to the particular day of creation. So the fourth day of creation was the creation of the celestial bodies the sun the moon and the stars. Right? Establishes the luminaries in the sky to divide between day and night. We harped on that word both in the second day of creation and even with regard to the third day of creation. The second day was benim. The third day was between the water and the dry land. And we dealt with the whole concept of uh on the on the on the spiritual level of the different gradations of kadusha um of from where there's no kusha and is all the way up to keshim and then we dealt with the division of land and produce and vegetation which uh sometimes led to human strife. I pointed out that the word mil in Hebrew the root is lem and that was the primary reason that people fought for sources of uh nutrition grain and so on. Uh and and that that is why the sheaom has to do with the judiciary. We sp this you know last week she and now we get to another division and that is the benom difference between day and night. So of course there's an astronomical difference between day and night. There's also a transitionary period between day and night. The Gmorrah tells us that from the point of view of a it flips from day to night and night to day in the in the blink of an eye which means in a split second. But human beings are not capable of really perceiving the exact moment where day ends and night begins or night ends and day begins. So we have an intermediary period called bay hash mashot twilight zone if you may in English um where this concept of the bay hash mashot has an interesting status in halaka called safom safila. It is maybe day, maybe night. But even though it's maybe day and maybe night, you are allowed to fulfill daytime mitzvah and nighttime mitzvah in this in this twilight zone of basho, which is very strange because let's assume you're talking about the mitzvah of reading schma in the morning. You might say may argue and say if it's not morning 100% after sunrise. So how can you say that if you read before sunrise you fulfilled your obligation? I it's we say if it's a doubt of a biblical mitzvah. We are strict about this and and we want to be absolutely in the daytime zone. You take for example blowing shy is a daytime mitzvah. Taking aram lulfet is a daytime mitzvah. But if you take it after the break of dawn before sunrise you fulfill your obligation. How could that be? These are biblical commandments. So the answer was provided by the VV's grandfather Raim from Bris said that it's not a doubt. The word suffic doesn't mean it's a doubt but it means that it's also it's also day and also night which means day and night are functioning uh somehow simultaneously. So it has the of daytime and nighttime and the even says that between twilight in the morning and uh between break of dawn in the morning and sunrise you actually might be able to say schma twice. the first time for the nighttime schma because it's still night and the second time for the daytime schma because it's already day and in both cases it wasn't pure night or pure date but the allows for this type of zone to take place and then of course comes the the hamletic take on day and night where daytime is always seen as the time of redemption and gula and nighttime is always the time of galut exile and sot and there are many many applications to this so let's see how this works out. So, you have the creation of the celestial bodies and the Torah says already on day one, I mean, my gosh, there's no human being yet on this world. Uh, the concept of measurement of time is a little bit of a question. Does it kick in here on the fourth day or is there already a theoretical counting of time from day one when the Torah says, That's a question of par of of explaining the and so on. I'm just raising it as as an issue here. But the Torah is already you know forecasting that the we will need to know the distinction of day and night is going to have a very very practical purpose for our calendar for day and night. And they're going to be a thing called and they will have their primary function to illuminate from the sky that which is on earth. And so it was makes two great luminaries. But then one is called the greater one, one is called the smaller one. This of course kicks in the whole medash. talks about that one became miniaturaturized at a certain point. One will be the ruler as if to say of the daytime, the greater one which becomes the sun. The other was the smaller one which becomes the moon and then the stars are there to join up and so on. And um again the Torah repeats it seems to be superfluous that does it. Okay. He does it and indeed they illuminate to rule by day and night and to divide between the light and the darkness. This is very has a great purpose. Okay. So we have the fourth day of creation. You have to realize that the Torah when it gives over the story of creation, this is not a book of astronomical science. This is a book of how human beings perceive the world. That's very very important because if you talk pure astronomy, you know, the sun is also a star. By definition of what a star is, it's a celestial body that generates its own heat, usually by fusion, which is um something that was used to make the hydrogen bond as opposed to fish, which is different uh way of of atomic energy. But um there are just so many millions of stars out there. And uh maybe other stars have planetary systems and maybe some planetary system may have human life. Doesn't say anything in the about it. It's not our concern. It's just not our concern. Our concern is the way we see things. And we see things is that there's a raia, there's a sky, there's a sun up there and so on. And from our point of view, there's a of course we know that the sunrise and sunset is not caused by the fact that the sun is going around the earth, but that the earth is going around is is actually turning. It's rotating. It's rotating and revolving around the sun. That's what's causing the the year, the seasons, and the earth itself is spinning. And the moon too, everything is spinning and and the moon is spinning around the earth and so on. That's how we understand it. we know it and um and and if anybody thinks otherwise because the Gomorrah says this and the Gomorrah says that so I will just tell you that say don't don't bring as a proof to Torah understanding but you can bring non-Jewish sources to understand something about science that for sure and um you know if you weren't sure if the world was was a globe So ask John Glenn and he'll explain it to you that he went he orbited the earth you know it's round it's not flat you know so that's already you know not not in the cards so when you read this section of brashid you have to obviously see it in context of human beings standing on planet earth this is how we perceive it fine now this is the the the fourth day of creation and the levim saying what's in source number two sad which seems seems to have nothing to do with this. So if it has nothing to do with this, why are we singing this on the fourth day? is that God maybe you to use the word revenge or set the record straight or set the path straight because you know the word nikama is used that you know somebody hurt me so I'm going to give him back you know I'm going to I'll feel better if he's in pain also or something like that this is the classic use of when the Torah refers to as it's not that you know he's you know giving it back because you deserve a patch. He wants to set the record straight and sometimes we need the arm to be twisted a little bit to get ourselves back on the right path. So the peric begins with the is the one who sets the record straight who gets people on the right track. Hashem alim he is the chop that this is almost a spin-off of Tuesday's that we said um just yesterday right it was all about the judiciary and too we're bringing out the he brings he brings reward but reward in a negative sense means punishment. Alim on the proud ones somehow or another. If somebody is you know living a life of uh of of uh you know you know arrogance arrogance that person is not going to be in line with the kadosh bhu. Arrogance is probably is one of the things that leads to sin. You know better than a kadoshu and so on. Bahu is the judge and he's going to quote unquote reward all of the gaim hashem. Until when are the rishim going to you know prosper if you may lo until when will the rishim be able to sing their their own praises here govern is actually saying in a rhetorical sense there are terrible people out there and they're rejoicing they're having a good time how long god are you going to let this go on it's it's a plea to Are you going to let this go on? And it continues. The people who speak attack has a very good translation in Yiddish, right? Nonsense. Amu from the word alfru. All those who do iniquities, they're they're the ones on stage. They're the ones who are talking. How long you going to let them be on stage and blabber away publicly? Your nation has been pushed down is the word means depressed and your inheritance that is we are God's for the word punished or afflicted more widows and and and and and the strangers are are being killed and orphans are being murdered but basically he's talking about all kinds of injustice ices that are going on in the world. You're letting this happen. This is what is saying. You're letting this happen. Nobody can see God. Nobody understands the God of Jacob. He's just not there. >> It's what's called God's not there. >> How did that, >> right? That's the question. How how did the Holocaust? Right? Of course, you know, the the famous point was when people who said, you know, where was man, you know, where was God? But where was man? You know, okay. When will those who are the lowest the lowest in the nation understand? When will the fools begin begin to have intelligence? In other words, why can't they wake up and understand God? I like the way it was translated in the uh in the English of the Hersh. He wrote it in German obviously and it was translated English. Implanted. It says that God implanted the ear to man for the purpose of hearing. gave person eyes would shouldn't he be seen? No, it's a type of rhetorical question. You have ears, don't you hear? You have eyes, don't you see? You know, you have nations there. Shouldn't they be reproved? Shouldn't people use their their their intelligence? What's going on knows what's going on in human minds. There's a lot of nonsense going on there. Worthy is the person who takes the masu means the the the warnings from a bul and the guidelines. He studies the guidelines of Torah to silence those days of evil until the is driven to his grave. God will never leave his people and his inheritance against the nickname of Israel will never leave us. Now ultimately the Mishbat that sedic is going to be returned all of those who are straight straight right as it says inimar means with integrity again rhetorically who's going to stand up for me against all the evil and all those who do iniquity. If not forem, if not for the fact that has helped me, I would have died. I would have had this long sleep all by myself. I would have been finished in our language. If if my my my foot causes me to collapse a little bit, which means I'm a little bit bending. is going to revive me, pick me up, assist me and so on. Before many people came, I played the of this imi. This is a little strange. Um what the exact meaning is has something to do with uh with all the uh the the type of uh um mourning that I have. I find consolation the fact that I can doesn't mean playing around. That's not the translation here. It means to be indulgence with my life in my life is the source of cons consolation. Amal would you share your share your throne with the others of uh who who have who have also it's it's a phrase amal who've created you know the the the the difficulties in life the um we asked a kadosh bulu again to deal with the uh those who spilled the clean blood and they became kadosh will cleanse them and now comes the the climax God was for me way above but close to me to help me was here at my side to help me gave it back to them like he you know sometimes you know, you take you see the force coming, but you can somehow whip it around that it it reverses, it makes a U-turn and so on. That uh my wife has a cousin who during the first Lebanese the second Lebanese war was in in a in a village in South Lebanon and two Mablim came out of nowhere in a house and threw a grenade at them and he picked up the grenade and threw it right back at him and killed the Mablin. I mean, we were about two seconds away from a family funeral. Right. Right. R right there. Right there. And his father, who's a little bit of a comedian, some people know him, Howie Khan, said, "I always taught my kids, if it doesn't belong to you, give it back." >> And then he said, "I was always wondering why I taught my kids how to feel the ground ball and throw it to first base." You know, as they say in Yiddish, yagalakite, you know, such a joke, but uh it was a close call. And the reason that I'm have this whole image in my mind because the boy is a cayenne and became a whole issue with a cayenne who kills even in the line of duty in a war if he's allowed to den for the rest of his life. That's a share in itself, right? That's a share in itself. is going to bail us out. It's going to help us from their wickedness. That's the point. Yeah. So, so if we summarize this per with a lot of details there, there are bad guys out there and they're there and they're on the full stage and what you God what are you doing about it? You can do about it. You promise you'll never leave us. So do something and at the end of the day you will do it. You will deal with death blow to the rishim and uh certainly an appropriate peric to say at the end you know right before pur it's or right before a so-called Iranian war which of course nobody knows if it's going to happen. Okay let's see what we're going to do with this peric and why we're saying it on yum ravi. What does this have to do with the celestial bodies? So source number three tells us the Rambam again we saw the this Rambam in the Mishna commentary but it's why these chapters was selected and on Wednesday the day of the creation of the sun and the moon it should They printed it. It should be there are two words. One was it a t with a means a mistake and tough with withim with a tough it also means mistake but it means people who are like lost lost cases. Lost cases. Okay. So they both almost mean the same thing. Uh but the Ram uses the word toim. Those who are lost in Yiddish it's they're lost. You all know Yiddish, right? Means very lost. Okay. S Ram you know is well aware of the fact that there's got to be a relationship between that which was created on day four which is the celestial bodies sun and the moon with Kamotashem. will revenge or avenge that the sun and the moon will become objects of deity and is going to set the record straight and deal a blow to those who have misused the sheh. That's the way to understand it. Who have misused the sheh. So let's take a look at sources four, five and six from the itself. None nothing better than the brute. The first the awareness that God exists do not accept any other alternate deity. is a god that will avenge justice. So number one, part of the details of making a statue or picture that may include celestial bodies, but may colle may include things on earth like a tree, an asher or may include something that's subterranean and the the seas whatever anything physical anything in the physical world that you use as an image of a deity. And there are two things here. One is the negation of a kadoshu and the substituting of a kadoshu for something else that now serves as your deity and the other is partnership deal. But I believe in a kadoshu except that there's another deity functioning at the same time. Now if you take a look at the the first beta mikdash era in erit Israel so at the time of the galuta fvatim when the 10 tribes were exiled about 110 years before the destruction of the first bet mdash so the policy of the Assyrian empire was transfer of populations that's how they guaranteed the quiet because you make everybody into refugees and refugees can't bother be bothered by by revolt and so on they just have to put food on the table for their families. So they send the 10 tribes of Malut Israel east and they bring Goyam west to the area of Shamron and they become the Shomim and these Shomim start serving kadoshu. Why did they become gayim converts? No, but they believe that there are different deities in different areas of the world. So if she vaf functions initel so now I move over from the god of the east to the god of the west and the west now is so I believe in this god that's all it's as simple as that that's what they believed in and and they could tolerate the idea that there multiple deities in the world not which means you you believe that there's a except that you think there other things are a deity. This is what brought the Rambam to believe that Christianity still has an element of of of idolatry because of the trinity. The trinity is the father, son, holy ghost which they divide and they believe that yesu had an element of divinity. Um and and actually if if I came to came away with anything from my um uh participation in the conference in the University of Sydney two weeks ago, Sydney, Australia, um where I made my own presentation there. But u nevertheless, I actually learned from the Christian sources that the Christianity on the first two three generations, they didn't believe in the trinity. It was something that developed theologically within the church which is very interesting. There was the first generation of Hebrew Christians were Jews. We know they didn't believe in the trinity. They didn't believe that Yeshu was a divine being. It was only later that he was upgraded into becoming a divine figure and and that level of divinity was also breached by the Protestant church by uh Martin Luther and so on. And in the they didn't go along with this idea of the divine status of Yeshu. Not all Christian denominations believe. The Catholic Church does until this very day. um when I spoke about more about the the the the RV's reaction to the ecumenical council 1964 because the whole the whole conference had to do with Jewish Christian dialogue and that was where I found myself there and with the with the R's understanding and what happened subsequently except that I also told them the the joke that went around in the 1960s where a priest met a rabbi and the priest says you know in the in the spirit the in the in light of the ecumenical spirit We are willing to give up the doctrine of the trinity. And what are you the Jews are willing? So the rabbi says we're willing to give up the second yakuman second yakuman. What we say in Shabbat beginning of Muslim I mean standard standard you know Jewish humor right? >> Rabbitic humor right? So you have Rambam telling us something and that celestial bodies and in source number five you also have the use of celestial bodies for idolatrous purposes where if you just go to the middle where is to lashing out against of different forms uh forms of figures of male and female forms of animals forms of of celestial bodies This was practiced. Obviously, the Torah is not making this stuff up. And in source number five, it's notes. So many times the Torah is speaking against idolatry. The Ram tells us in the Gaplex that the main thrust of Torah was to move us away from the culture of idolatry and that's why there when when the Ram you know counts mitzvot in the Mishna Tory. So in the laws of he has a full 51 of the 613 mitzvot under that one category of which is an enormous amount of mitzvot. It's actually the gold medal of the mount of mitzvot on the one headline and even in the he adds a few more. He adds a few more that belong to the category of trying to protect us from being involved in the culture of abuaz. Fine. So now the ra gives us some of an explanation. So let's take a look. What is abuaz? How does this happen? Source number six. The Rambam teaches us inot if you own a standard uh um set of Rambam standard not anything particular new special I mean it could be new binding but if it's the old photo offset of VNA and Va from the 19th century which 95% of Jews own that's what you say here's a set of Rambam it says Abuimot Because the sensors in Europe changed the phrase tooth those who serve the celestial bodies and the astrologologists and so on as if to say if the church is looking at us that we have problematic texts. No, no, we didn't mean you. No, no, no. We meant the ancient pagans was sometimes abbreviated. So the printers in Europe in the fifth 16th century 17th century were given instructions that if you have a manuscript from the Rambam it says Abuazar if it says if it says just print of that's all. Now today we have reconstructed the old ra the the real rambom because we have manuscripts and we have modern editions and it represents 5% of the ramboms out there. Raf kapak from from Yemen raisil from alumnit also from allayim and and frankle from bene. So we have more upgraded editions where now the the real ram is now coming through. uh sometimes it's a change of a word, sometimes it's whole sections where the Rambam talked about Yeshu and uh and and it was sensed out completely. Today in the new printed Rambams we actually have all that. There is one line in the Rambam and believe it's where Rambam says, "What is the din? How do we relate to a non-Jew who does not serve idolatry?" So the Rambam wrote Shalomad. In the print it's shalom akum. Because the ber has he got a he got instructions you know if it says print it says print. So it says a who didn't serve and you what exactly does this mean? Okay so what does the bra say opening remarks in the laws of idolatry. So Enosh is a is a fifth gener fourth generation from they would say there was a great error. He's one of the per people. Everything was a big mistake. So what was the big mistake? the gallant mistake. They actually bent Shamay. They said created the sun and the moon and the celestial bodies. So they are servants of a kadu and obviously a kadu you know has great things to say about the sun and the moon. So maybe we are so humble and so small. Who are we to contact the kadosh? You can't see him. He's far. So maybe we should direct our our religious attention to the sun or the moon or the stars and they'll take the and they'll bring it up to right they they made the sun into basically that's what they did and and and and they will and this worked for a short time until the subsequent generations forgot that beyond the sun there was a kadu and the sun became or the moon became or the stars became the very object of the deity was the idea was that these weren't deities they were just servants of the of the divine but they eventually forgot that there was a divine above and beyond and so on so Rama says this was the the great mistake how Abu Dar evolves and it wasn't until Adamar Abramavinu who blew the whistle on He says, "No, no, no, no, no. There is a kadu up there." And um even Noah and just those few who are mentioned in the Kish had this notion that there was a kadu but they did nothing about it. You don't see that Noah is spreading the good word or yaf are spreading the good word. They're keeping it in the family is what Kazal called is not an institution with and a dormatory. That's not exactly what it was. It was a a closed, you know, circle of who understood had the tradition and they kept it to themselves. Goes public. He goes public. Hashem and he calls out in the name of God. He wants to everybody the Ramban has a beautiful description of that when he taught us Raman said he was the first because he was >> so why did Yakov stop >> why did because that's the only place there was to why the question was why does Yakov spend time at the yeshiva which means that Yes sent them to learn. Where was they to go to learn? The only place to learn something about the thinkings of Adamish until Noah was by the descendants of Shane. They still had it. Those are the people who wanted Yakov to be in touch with. That's what it means. So we don't have an address for it. You know, there's no archaeological discovery. H we found the yeshiva shame. That's not going to happen. It's not going to happen. So now you have the idea of how the celestial bodies were used and the Ram says this is the because there was this idolatry and the idolatrous in the days of melik you know it when did we finally purge idolatry from Israel? We finally did it in the second bet mikdash. The second B mikdash the say that the first B mikdash was because of idolatry and um Gillyote and the big three and so on adulterous practices and murder but second English we were free from idolatry that wasn't the issue what >> very >> we were more religious more religious right the question is how much of beni were all very religious certainly more then in there's no question about that no question and um the certain tried to purge from but it didn't work was wow you know was able to do do wonders and uh in children was so knowledgeable in Torah and the very next generation his son Manasha it flips back so it it didn't stay it didn't hold for long and and these were major problems And is dealing with this in his own generation because immensely popular when the kingdom was split after Schlommo. So the northern kingdom the first thing Yeravan Nevat does he builds two temples one in the very north in the area of Dan and the other in his southern border which is north of Shallayam Bel and he puts up golden calfs there were calfs that's all. there was a right there and and he locks the border. If somebody wanted to go to Ali to he didn't let them go. So you know and people wanted to be religious. So this was religion that's all. So and you see in the was yelling and yelling and yelling and yelling and it didn't make an impact. Took years years later generations later till it fully impacted. Let's look on the second side and the source number six. This is just lifted out of context. from the puk from the puk from the perm there are on so many different let's see what the tells us here and in the name of source number six if you see a person sees that he's being afflicted by all kinds of difficult pain troubles he should look in the mirror and see what's going on with his religious life as it says we should search ourselves and investigate ourselves and we should return to this is a that shows up in it shows up in or you know it's very relevant for days of but what if all right you you you search yourself in and out and you're at saddic and you honestly believe you're at saddic you couldn't find anything wrong. So >> itself >> that in itself is a problem. Good, good, good, good, good, good. The R used to talk about people who say no this way, you know, on the next guy, right? All right, you must probably didn't study Torah enough. And here's the from this week's from the worthy is the person who takes the the guidance of uh warnings from Hashem and follows the law of the Torah and studies the Torah. So obviously the the converses if you're not there then maybe that's the reason that you're being afflicted. But and if you even investigated you you're aid you study all the time you're engrossed in Torah study. There's a concept called what does that mean? You know, even one of the said no thank you. By the way, there was one of the was very ill and theim tried to console him that um you know obviously it's shala and he said uh you know do what was it? >> Yeah, it was thanks for no thanks. with the phrase in the garra we say they like okay no thank you no thank you you know right we I didn't ask for this but you see that and that is important by the way that even though is starting to provide some theological rationalization for pain and affliction and sah where you honestly don't believe you deserve it and they're trying to say that a kadu wants to see if you could just hang in there like a brahavina was also given things that were painful to him and so on let's see if you can overcome it you know it's it's it's nice to to to know that I was a candidate to be another ofu but I'm not interested and and the fact that one of the amim said thank you very much But no thank you says that you're allowed to say thank you but no thank you. He's never criticized for it. Okay. So you have a a usage. This is what's called lift out of context this but not part of the of the thing. But now I want to see something interesting in source number seven. Let's look at the last sukim of the peric. Go back to the peric of source number two. The last means turned back upon them. What they threw at us, he threw their might back on them. like he he the English translation here is he stunned them in their own evil and then the point is should do this now this is appropriate for every single generation not just so let's see what happens here in source number seven the end of which talks about tells us the following tradition it was said mdash when mikdash was destroyed the first time. That day was the year of the destruction of the beta mikdash. The day of which is the eth of came out on a Shabbat which means it was Sunday Shabbat. It was the year after a year and it was the rotation of the kohanim family. One second. Get Let's get this picture. Beta mdash is already burning because it says in Na'vi that the beginning of the kurban was on the 7th, the 7th of A and it finally burnt down on the 10th of A. So what happened on the 9th? Why do we observe actually asked this question? So it says because the beginning of the burning burning burning began in the as as tishabove ebs as as tishabove but most of the burning actually happened the day after but what is actually the idea the burning is just a building but collapses on tishab and that's what the real is it's not the burning of the bet mdash it was what the state of caused the the beta mikdash to fall it fell on the 10th of A. That's why some have the min not all the custom communities to extend the morning period of the nine days until the 10th day, but we say only until noon time. We don't have to go through the whole day. Say most of the day it counts as the full day and so on. But that's how that came into being. But here you have a tradition that it was Moz Shabbat and it was the Tishab and we even know who which coin's family was on duty in Beta Mikdash and the Lev striking up a Shira song as the beta mcdash was being destroyed the were on the platform. Today we use the word in Yiddish daning for but the ones who were on the dan with the they were on the platform on the stage and what were they singing they were singing this perk with this clim climaxing the song that kadu will throw back the power to the enemy and he will cause them to collapse, to be stunned. Okay, what's the end of the do it? Now is the time to do it. If is looking for a golden opportunity, here it is. Let's hear it for and they were not able to finish the p in the song when they were taken or overcome by the enemy. They were in the middle of the song almost finished the song and the key punchline of the song they weren't able to sing. Now, was somebody there filming this at the moment of the destruction of Beta Mikdash, recording the song? No, >> obviously not. So, what is this tradition all about? It's a tradition that says that Levim and this wasn't even on third on Wednesday. This is the Shia for Yam Ri. And the tradition tells us this was on Shabas, which is Yishim, right? Why are they singing the song of Yam Ri? It means that at the time that the beta mcdash was being destroyed, there was still a gallant effort to plead the case before kadosh bahul at the very last minute at the very very last minute that he should intercede and this was the great hope but it didn't happen but it didn't happen the yatsm hashem would not at this juncture of Jewish history. This idea of saying something, singing something but not being able to complete it because of the message of the completion that wouldn't happen shows up in a poem that we say on tishabuff of the mal the 10 ms are our zalon which is a different version of what we say in yam kipa of a escar in the musf and there there's a story of one of the Tanim Rabel Shamua in source number eight ben Shamua the last of the martyrs was was actually killed by stabbing by piercing by spears this wasn't Shabbat this was on a Friday we have a tradition mention that Rabb Shah was executed on Friday evening at the time of saying it's Friday night already and is lifted out of he's reading the which is the promo to Kdesh Because kdish Friday night is two things. It's the and the that's we have a preamble some start and start everybody does what they want to do. the minis to testify that a kadu created the world and instituted a level of sanctity of Shabbat that we acknowledge before we augment that kesh with the kadusha of Israel. That's what we're doing by kdesh. We're augmenting the kdesh the kadusha of a kadu. So it's vadesh. He was reading the section of the sword was drawn before him and he was no longer alive to complete the what is the His soul expired, leaves, he dies with the words elohimar. What is he not allowed to say? The Ramban tells us that the seven days of creation are 7,000 years of history and he goes through each one. What happened on day one? It was he lived till 930 say he was going to get the full thousand was 30 years were 70 years were taken away for melika but he he's the light of that generation everything else is darkness he's the or the creation of day one day two is Noah he lives 950 years it's almost a millennium and he's the split between the upper waters those who are going to see the upper waters in the tva in the in the ark and those below the waters and they're going to perish. That's day two of creation. And then comes day three tache arises some sprouting and that's of Ramavinu and that's going to the sproutings of Yad and take us all the way until the beginning of the completion of the story of Mitzim which ends with how does the story of Mitim end with >> with >> Do you remember Denu? How does the end with the building of beta mdash? And we just read it in the trum builds the first mdashim the climactic ending of is the building of the first beta mikdash and that's the thousand years and the second the fourth thousand years the fourth millennium are the sun and the moon. The sun is the first bet mdash and the moon is the second bet mikdash and the kavim are the midrash that last afterwards. So that's the 410 years and then there was 70 years interlude and there was another 420 years and then it was told the time of the mishna it's a thousand years. So ramban tells us that is that is supposed to bring about that seventh millennia. We have to do something about it because in the first section of the debro that says God made the that's creation but the second set of has to do with you are to make the Shabbat. You are to make the seventh millennia and the seventh millennia is to bring be proactive and bring in the gul bring in the redemption. You are supposed to do it. You have an obligation to do it. And this is what the people of Rabaka and his colleagues in the Bakba revolution sought out to do but it failed. They wanted to. This is Rabbi Lo and Shamua in his kdesh reflecting the spirit of the merid of the of the revolt of to bring about the but it was not to be didn't allow him to complete that kdish with the word and his life ends with and that's itim this idea of of the idea of the celestial bodies and what their purpose is. And he says in source number nine, I gave it to you already by heart of the the the spirit of the of of of the Ramban. This also is part of Shabbat. The celestial bodies reflect the ultimate gulah. The celestial bodies reflect the fact that there'll be in this shear of yatsuku. This perk tells us something about how ultimately there's going to be a revival. And if you just look for a moment at source number 10, then those of us who say when we see the new moon for the first time after so we have a line that we say it's printed in the it says in the middle of source number should be the will of God that God should repair the miniature status of the moon. There should be no deficiency in the moon. The light of the moon should be like the light of the sun. Like the days of the creation days. What is this all about? The Ram tells us there'll be no change in nature in the messianic days. no change. There will be a and a sunrise and a sunset. There'll be moon and and there will be months just like we have it now and so on. So what is this all about? It's the Ramban tells us in another place that the reason that ourim follow the moon because the waxing and the waning of the moon is the chart of Jewish history. It's the ups and downs of Jewish history. And that is the mi when the moon somehow shrivels up from the 16th until the 29th it's amil in a downslide but then what's the greatness of roshadesh it bottoms out and for now on it's on its way up until the moon shines its strongest on the 15th. Did you notice that more than half the year the 15th of the Hebrew calendar is a yamt? Whether it's pes, whether it's sukkot, whether it's tubish, whether it's tuba, whether it's purim, there's and whether it's whatever it is, it's the middle of the month when the sun is bright, when the moon is brightest. The idea of is that told us that one day we're not going to have a downslide anymore. And that which is now represented by the moon, the mi is going to be cancelled. And even the nighttime is going to look like some great day. And you know when we say this in the thickness of the night of Leila the had a bigish we know that we only say hal in the daytime. Once a year there's a to say hal at night time said you know why we say hal at night time because it'sly daytime might be pitch black outside but in the of it's broad daylight and in broad daylight we say this And that's why we sing at the kdish lavana melo.