Shir Shel Yom Rishon (Pt II) | Rabbi Dr. Aaron Adler | January 28th 2026

Okay. Bokeat right are in memory of Zman and um the list of the dedication of all of the shim today will come in later. We're still using the page number one. Page number two has been prepared and uh in no likelihood we give it out next year at the pace that uh that I'm using this page. Um next week uh there'll be a guest speaker. I'm not sure who the guest is, but uh I will be in transit to the uh to the summer season of uh Australia, right? You know, I mean if I travel why travel short if you could travel long. Right. Oh, but miss German two weeks will be back and barring any closure of the airport. >> We began in the last week or two with regard to the first day of the Shir Shaong from Tahil Perrick Kavdalid. And um if you look at the second side of the page, so number one, we saw a few things. This perical is used on various occasions. One of them is on the shyom of Sunday. That's the obvious. Second is when the Torah is being brought back into kodesh on every occasion except Shabbat in the morning. We explained the Shabbat in the morning. There's a alternative uh alternate per ketim which refers to the various sounds of creation the kash and so on the um I'll just mention parenthetically you know that on rashashana that falls out on shabbat we don't blow the shifer in the yeshiva innel I was told that when The gets to the place in the khazar that we would ordinarily blow the but obviously on Shabbat we don't blow the sha they wait 10 minutes and they focus on the sound of the chauffear in nature now what exactly does that means >> wait one minute >> they wait one minute I'm corrected now okay because the different gear so there was akinaz inspired you know they wait one But they wait to hear the sound of the chauffar in nature. This sounds very awkward and very almost absurd, but it's a spiritualization of the concept that there are voices in nature and sometimes you may have to even focus uh to hear those voices in nature and that Shabbat radiates a special voice in nature that most probably can be picked up if your spiritual antennas are finally finally tuned to hear the sche sound in nature. again I I don't do that. Okay. So, but I have grandchildren and other former son and and a son-in-law former student. He's our son-in-law. Former student in >> a >> he was a ra I learned a new phrase. I know what a ram is. Ram is a one who gives a someone who gives a shir the yeshiva is called which is mata or ra m. Take your pick. Katzram means he's what we would call the havill in the university an assistant to the professor. So the ramim had associates had assistance. So that's a katram to pick up the tab for extra work that the ram didn't have time to do. So he was called a katram. I learned that word when my son-in-law I was told to me he was a katam. So you have this idea of the sounds in nature and they um I think in his mashabat which was one of his rare English songs where he hears the song of shabas and he hears it through the the the birds and he say through the valleys and the mountains and this and this and that. He's listening to the mismoat through the sounds of nature. I think he's picking up on this cabalistic idea. Uh no doubt. So that's the se second use of of leavid where whether it's shabbat or Monday Thursday whenever we put the safet back or for that matter morning of a yam from the weekday the David Bismore and we said we quoted the rad which was in the source number three that David Melik authored this peric of in anticipation of the bringing of the aron to the kodesh kodashim in beta mikdash. So we somehow reminisce a little bit and symbolize the bringing of the sephora into the aron kodesh as if it's the aron going into the kodes kashim of beta mikdash and you have to realize that the aron of the beta mcdash carried not only the luot according to one tradition not only the second set of luhot but also the shattered fragments of the first luhot That's that's not in the kish but the medish talks about that and what's clear in the kish is the Torah that Mosher Renu writes at the end of his life goes into the Aon as well. So you have mohenu seatra there. So the sephyra is the symbol of the aon going into the kodeshesim. Now our h the tradition is now not every sho in the world had this but the general tradition is that we have a curtain not only do you have doors but we have some type of a and that's to symbolize what the mishk in days of the mishkan it says that there should be aes okay thank you very much uh so when we see a today and you have kesh. So the shul if this was used now as a shul so the is now dividing between the kesh and the kesh kesh which means the aron kesh reminds us that there's something above the kesh so the bet is kesh and then there's the aron kodesh we call it the aron kodesh we have a to remind us that in the beta mikdash there was a physical division in the mishkan it was a paro there was a curtain in the days of beta mikdash it was actually a wall that um a k a wall that divided between the kesh and kesh keshim. So we're reenacting the movement of the into the keshim. This is when David said the the the the per of would be appropriate because it's it's a it's a song that says that there is a a place it's the haro. It's the place where kadoshbu is resting and and and and clearly this parrot gives very very rich prominence to that idea. So that's the second time that we say use the misbar. The third time is during and I mentioned this at the end of last week's sh when we complete whether it's rashash or yamaha before the kazin we usually open up the aron kesh and the will very with with great fervor say each puk and then followed by the kahal more and it's said Puk by Puk and it takes a while to get through it. The uh some of the great even have cantoral pieces on this misor for that particular occasion. And it one may ask one second it's the same that we say every Sunday morning and and you know you you you blink and you finished it right and here on the night of night it becomes like you know wow so in the maker that I have that I'm using from day one which has Yiddish translation because that's the way to dav right if you don't have the yiddish translation the dingish it's not called the doning So it says there that we say the leav bisbar as a school for parnosa. Okay. If it's a schoola for parnosa now I understand why people say it with a lot of fervor cuz you know that's like kind of important. Okay. But I think it's much goes way beyond that and that we're going to look at right now. So on the second side of the page in source number eight. So Rashi told us Rashi told us on the Rosh if you just look at seven again where it says the brighter says what what did they say? What did the say in the mdash? They said why that he he's the owner. Last week we explained that creation means ownership but he gave it over to others to humanity but he's the unique ruler. Why is the unique ruler? Sashi explains in source number eight that um on day one was alone. The angels were not created until day two which means that was doing a solo on day one. And Rashi picks up on this also in source number 10 was the Torah says in the scheme of creation and Rashi wants to know why doesn't it say why doesn't it say why does it say because it says it doesn't say it says so there's so if the appropriate words are in the scheme of the so day one should be exactly what we do on Sunday when we say so why does it say in the Torah so Rash's answering this question in source number 10 it should have said as it reads in the other and so on. I'm sorry I'm not answering this. So I should have turned this off. I am sorry. Okay. Why does it say so? He says God was alone on day one. The angels were not created until day two. So here you have Rashi uh echoing what he said in his commentary to Rosh Shah in source number eight saying they bringing the same midrash. Okay. Um how many of us here got married on a Sunday? >> Okay. >> You got twice. >> Check. Does it say or bashabat? >> I think it's I think so too. I have no idea. >> Well, as they said, it's high time you check it. >> What? >> Mine was in the afternoon. >> After it makes no difference or afternoon, if it's afternoon, if it's mo Shabbat, you know, in Israel, we don't make weddings m Shabbat. You know that. You've never I'm sure you've never been to a wedding mo Shabat in America we did used to right we came we came from the with time but uh the problem was we worried about Shabbat at the caterers so if you have a wedding on mo Shabbat it's possible that the caterer started rolling before on on chabas so here there actually was a there was actually an edict by Kazal not to have weddings even on Sunday at all. There was such a but that somehow petered out and the reason was because it might lead to Shabbat. So um that petered out and it was an allowance to do it on mutabat but but here in the said no they just were concerned that they were not the mash wouldn't get there on time to see to it that the caterer didn't start rolling before the end of you know Shabbat. So they made they said no but in America I remember there were weddings on Shabbat. So you even a wedding on m Shabbat the kuba would read the first day of the first day of the week. So 99.9% of readabad as it says the RV believed that it should be he took issue with the general nin and u and I remember we had a a handwritten handdrawn you know illuminated done by an acquaintance of ours and he mentioned this to me. He says, "You know, you want the roshita on this, right?" You know, I said, "Lalo, you know, so it reads Bishan Bashabbat." But there was a um a a um an exhibit at the museum of Yeshiva University when I was still in New York. I saw this and it had 100 handdrawn illuminated tubot or 100 of them spanning 500 years across the globe and you get a little bit of an idea of what tubot looked like throughout history last at least last 500 years and um and what was written on it. So um you it actually exists in a book form now. They actually printed it. But I walked around and did a statistical survey about the most popular day for a person to get married by simply looking at the tub. I mean, this is an unbelievable survey. It's 500 years and it's across the map of the Jewish people from east to west, north and south. And 50% and I think it was even 50 on the number was 50 out of 100 were on which day? >> Friday. >> No, no, don't sleep. Shishi came in second. >> No. Why you want to say Wednesday >> was Wednesday Shabbat. And when I say Shabbat, it doesn't only mean a Tuesday night wedding, which is already Shabbat, but it's a Wednesday. People got married in the daytime. People got married at daytime, sometimes in the afternoon hours. And that was very, very common. Um you have to realize uh it got dark and people didn't have electricity and so they got married and it was still daytime. So Shabbat is based on a Mishna in the beginning of and there were different reasons why that was so and one of the reasons mentioned in is that the for procreation was given to fish on the fifth day of creation. So if the wedding was on Wednesday, the first cohabitation of the young couple would be le ori and that would be the braha of that's why gave the inel you should multiply like fish because they the received the braha of Puv a day before humanity received. Yeah. >> And they had nohara. >> They had no Ainhara. Yeah. Yeah. Because they studied the Rambam. The Rambam also didn't have an I guess he was a fish. >> Maybe his family name was fishman. But right the um so so this is the idea of why people got married on Yum Rivie as the primary day. The second was came in was was Friday and many people did weddings especially in Eastern Europe on Friday afternoon the family would come together to theettle to the town on Friday for the weekend and they would have the chevraas over Shabbat and then the family would disperse the meal >> they saved the meal right because they that's why Eden you know saved the meal right so they that was very very popular and then after Thursday and Shabas were taken in you have almost an even spread of um of Tuesday and Monday and Thursday. Sunday until the 20th century wasn't there at all. So one of the reasons was because it was after Shabas and they just didn't have time to prepare a wedding. The time that Sunday enters into the picture is when Jews are in Western countries where people don't work on Sunday already. as an acquaintance of mine was on in Toronto and he said Shabas is the um what did he call he called Sunday Shabbat golot this Shabbat golot so they don't work so people started making weddings on Sunday because of convenience in New York and then the caterers would charge more money for a Sunday wedding than for a weekday wedding because it was prime time then you start seeing in these kubot Sundays and most of them are I remember seeing one that said one out of the whole batch but the others said what was most interesting by doing this survey that I found a 16th century tuba from Italy for yum wow wow yboom yum is when the the the the husband dies and a young couple and there no children there. So from a biblical point of view the brother has has to marry the the the Alman his sister former sister-in-law but but if he doesn't want so there's khalita now khalita is what's done today we do khalita in the bait that's the way to go or else that woman will not be able to remarry we will remain in aa so we do khalita but ye who it's been already a long time since the uh discouraged vehemently going through a biblical mitzvah. I mean is the second choice in the yum is the primary choice but there were good reasons that did away with it and only had but apparently some baiten in Italy in the 16th century allowed it and there was a kuba that read for yu read differently >> it's similar text but it pointed out that it was yu that it was not a a a a a first marriage it certainly certainly it wasn't a bata and so on. So it was a second marriage and uh and and and she was she was a yama. She was a yama. But um bringing a little bit closer to date, in the first Lebanese war, there was a Kayal that young married Kayal who fell in battle in Lebanon and his brother this brother wanted to marry the the the widow me from the point of view of Ib and he brought it to the Betin of Khifa Rash of Coins. Zatal was the Betin at the time. The fact is they turned it down. They turned him down. But the fact is they considered it. Notice they didn't tell him no. They said they'll take the case and they actually conducted some serious discussion about whether this is good for the Jews or no because they were worried about the president issue. You know, this is going to open up a Pandora's box and so on. At the end of the day, they said no. But the I I I think the the novelty is that they actually talked about it that there was a case in 1982 not long ago right and and and of okay so now let's get back the um Rashi who tells us about so here in source number 11 we have another understanding of why it says and not reown it says says quote from the rabb from the medish who gave this special day and which special day is it is a reference to so my wife's making faces what does that mean what does that mean that mean know if it would Y shown so it's the first of you know of a series fine but no it's almost telling you something about the hashem. So if you want to know what the word means go back to and you know it's now that usage of is also employed by the medish that Rashi quotes that is the only one there it's not that it should have said but it says so it's a it's a because it says is a nickname of a nickname of and Um I think we can even uh prove this um you know on on rash. So we have uh tenukim of uh of malot and tensukim of andukim of chaot. We're going to get to this idea whether today or in the next year that relates to the citation from in the section of because you have in the you have those at the end of so certainly the melik factor of plays a role in this. So you have um 10kim of of of the monarchy of the first one being and then it just uh we begin with an introductory paragraph which we all know from and that's right there and we say and there's another right like to sing this and then it goes on Right. And then it gives from representing and then it says and from and if you're expert in there's a nice piece there of right sit down. It's going to take 25 minutes and moves on and and and then he has to wrap it up with a from the one say where's the word in that all the the word mel features that's the whole point that's the whole point of malot we're gonna site 10ukim three from Torah, three from three I'm sorry, three from which is three from and then one more from Torah. We do that for we do that for that's the model of the 10 for but the last doesn't have the word and in the Torah it reads the answer is the word is but using the to teach us the one the one the uniqueness of the of is the unique the Rama when he talks about the mitzvah not only is there a mitzvah to know that a kadu exists that's an but there's a mitzvah to recognize that there the oneness of a kadu is unique it's not like one table as opposed to other tables there's no other other that that that matches up to kadu and therefore it's the unique and kad is not like okay so he's a king he's a king he's a king God's also a king so his dominion is larger no the factor teaches us that the mal of a kadosh is is is is uh qualitatively different than any other type of mal imaginable in in the world so the word means melik very much so so here we have a usage of the word to teach us is the only one and that's derived from the Israel and the in source number 11 uses also the to teach us that something unique by what does it mean that created a unique day that links directly to there's only one day in the calendar that fits the bill it's yam It's >> why not shabas? >> Because shabas is not a day of kapor. Shabas is not a day of kapor. Shab yam kipa means that no matter how faulty a person may have been during the year, there is an opportunity to clean the slate and reconnect in the spirit of from all this that only happens in only and and and and the the question is why did Kazal feel a need to graft on the Yamipa idea onto the very very notion of creation but not just creation on creation of day one that it starts on day one. Well, there's a puk that we say Shabbat morning in Zumraimul before the mountains were established and so on. There was a call to mankind to repent. So Rafk asks in his uh uh in his in his chuva he asks uh one second what do you mean before the world was created there was no sin there were no man there was no man there was no sin so generally understood is that kadu put the remedy on the shelf before uh anything went wrong what's called the remedy was there before mankind enters the picture and before mankind falls with his first sin the remedy for chuva is already there and we're going to see when we talk about mismoad that it actually was a day of chuva for Adamarishon very much so but we'll I don't want to jump to it now the um so so you have this idea of of of yam kipa of yam kipa being that one day that a kadu is going to receive everybody back so ruffuk had this idea that it was the remedy beforehand. Um, but Rafuk develops another idea that chuva doesn't only mean returning from a sin. The one who would disagree with that what I just said now is the Rambam. The Rambam wrote the laws of chuva. So if a person never did an aa in his life, so there's no mitzvah of chuva. And then I'll just add what my great teacher Rabbi Tendler taught us taught us. There's no mitzvah to do in a vera so you can fulfill the mitzvah of chuva says vintage rabbi mash said but the raom says that when you return from your sin you have to confess before a kadosh that's how he defines the mitzvah of it's mitzvah is confession. The mitzvah of chuva has an act to it. Obviously, it's a process of coming back to but there's a mitzvah act and it's a mitzvah of confession when you return. But a person doesn't have a sin. So there's no mitzvah. It's very simple. But had a different take. He believed that what's embedded in the betimul and so on is that the concept is God created the world and creation of the world's working with a cabalistic idea of tsimum means to condense or contract contract that a kadu voluntarily stepped back as if to say and allowed a bubble of place to exist that was not that's a little bit strange because everything is but here gave us to sense a sensation of place without him and our mission is to bring him back in this is a ABC cabala 1.1 to to bring him back into this void this spiritual void and that's why Rafuk While in we say we're going to get to this in the next year. The idea of dividing between preferred not he never changed the but in his understanding is keshes potencia between kesh and potential kadusha. Potential kadusha simply means everything that's not yet kadosh is waiting for a draft call into the world of kadusha. Every time you take a cup of water and you say you've brought into the world through this cup of water borria at through this apple right that that that's what that's these are cabalistic ideas of of bringing into the world and that's how understood already allowed for him capital H being brought back into the world as part and parcel of the created world and that's what chuva means according to Rafk it actually what we talk about chuva in sense means you didn't you ate you cooked okay you violated Nowip you got to do chuva you know you have to begu to to forgive you for doing something against what read in the Torah of course talking about something in a completely different frequency here he's talking about connecting your back with the kadoshul and and and that's something that was pre-ordained in the in in in the works of creation before the first entered that's what says before the world was created there was already a Paul to chuva the idea being that um that that that human beings will have that possibility of connecting. So why is the first day of creation reference to yum kipa? So here the robs gave him one of his towering chuvades which many of them today not only are in print in the book Alachuva in the book yon but uh they're available now uh on all kinds of uh Torah study sites whether it's wu tora or u and so on you can get now recordings if you're a yiddish speaker and they are absolutely fascinating if you have the four hours to sit and uh listen to the You can that's the my love of a tape. You can stop the tape and go back to it two hours later. But um it's now becoming more and more available. The rough spoke about Vaduim created two worlds simultaneously. One where time was an indispensable factor of creation. And that is time and time moves in one direction forward and time cannot stop. Somebody once said there's no such thing as the present. The present is simply the fraction of a moment between the past and the future. That's the present because every second past that's already history. So you're really really never living in the present. You're you're straddling the past future line and that's called the present ban. But the time does not stop unless your watch breaks. But uh >> you know yesterday last night at the uh kar of the kufim in Tel Aiv they stopped the clock. It was very moving. they stopped the clock of counting from October 7th. Okay, so that was a particular clock that uh talked about a particular tragedy and a particular time framework that had a beginning and hashem came to an end. But time in terms of the physics of the created world does not stop and you certainly can't turn the clock back. I mean, it's just a fiction that we have summertime and winter time, right? It's fiction. It's just for convenience. We turn our clocks back. But we know that we haven't stopped time. That's for sure not. And you can and time can't race ahead. When they moved from the Julian calendar to the Gregorian calendar in the 16th century, so October 4th became October 14th because they were 10 days already off the astronomical truth. But that was just a a human convenience that they did. Time didn't stop. Time keeps moving. That's the created world, the physical world. But at the same time, a kadeshu created another world. It's a spiritual world where time works very differently where time can not only stop but can revert backwards. How can time revert backwards? In the midst of chuva, what we do is we go back to the scene of the crime. That's what vidi is. Why did the rabam understand that the mitzvah of chuva isn't I was a bad person and okay forgive me. Forgive me. Forgive me. That's not good enough. Not good enough. The Rambam cites the puk by the haz that Rabenu says vidi formal elohah they made a golden god deity. Why do we have to spell it out? The ruff said, "When you say vidi, what you're essentially doing is turning the clock back and going back to the scene of the crime and looking at it once again and reexperiencing what you did and feeling awful that you did it. It's not that I did something a half a year ago, did something 10 years ago. You know, I want to be a bachuva. I was never a sham shabas. You want to do chuva, go back to every Shabbat, to every act of Shabbat and see and see how you feel about it right now. Go back to it. And that's a real sensation. Yam kipa allows us to go back in time. That's one direction. And the second direction is Yuma and Yadut in general allows us to go forward to live to jump ahead to live an experience of Yamote Mashiach. Cabalists understood this as the Shabbat experience. We did this in some of this wrote clearly is intended to move you into a spirit of the end of days using as um as scriptural pointers to get there. The idea that that Amel um can live in the present but not only believe but latch on to the future to allow him to continue is the ABC of Jewish survival. The ABC and the RV said this in the context of the Abra turns around to the whoever they may have been right say maybe it's maybe it's it doesn't make a difference who they are the said it's the United Nations it's the nations of the world your existence today is a sum total of yesterday you have arrived at this station. What is this station? The station is everything from other marijia until this moment. That's poem. It's history. The every now not everybody lived every parish of history but some degree. That's what your existence exists. Your existence is predicated upon the yesterday. The sum total of your yesterday, your community's yesterday, your family's yesterday, your nation's yesterday. That's who you are. That's where where you are today. Abraham our today also lives upon the past but more important we're not there yet what's the co what's yander that's how they translate it in English yonder it's the haram maria it's harayat he's not there yet but he's standing here standing opposite of um am the nations of the world and defining the difference the md That's the difference that an Israel also lives because of the future and that future is not just in the future but it's already today. When we finish with that's what it means. we've achieved a momentary flash of of what uh what's going to be because if indeed all of an Israel is so pure and and and and so atoned then it could be ready for Msiah right now. So why didn't Mashia come every moa? So you know the joke why do we start with right the answer is you ever see the way people that's the first of era >> it didn't last long yeah >> an explanation from a boss of mine said why do they say that >> right after they said and they didn't mean it >> they didn't mean it right look this I heard uh I heard I mean it's a joke that's unfortunately not a joke but uh when I lived in Burough Park somebody said that that there was a great seder you know we say the shaabish line at the end of the sedar and the wife was crying when they were singing the husband said what are you crying about the sed such a beautiful seder and everything was perfect everything says we have to leave this house such a beautiful house have chandeliers and and then the carpeting and everything so the husband says don't worry it's only now Whether that happened or not, it somehow speaks of a reality. Maybe it's just a song, that's all. But they don't really mean it. You know who said it? I mean, really bluntly bluntly was 900 years ago. He said all the is the chirping of the birds. It was just the chirping of the bird. We in Hebrew we call it lip service. Lip service. That's what it is. And he said it and he was living in Spain where in the 11th century it wasn't such an easy thing to come to Israel wasn't easy and he made the effort whether he made it or not to made it to Egypt for sure. question is whether he actually made a terra but that that's what he talked about moving teris and um okay the uh so people are telling me that uh British Jews are going to answer the call of uh president of United States for political asylum in America I believe that I want to be in touch with someone with raan in England that they should make a a a call that if you have to leave England there's one address and it's not going to be, you know, Midtown Manhattan. It's um look, I know that um Jews from South Africa who fled went to Australia, you know, went to Perth, okay? And some went to Sydney. Mr. I I'm aware of that. I'm aware of that. And next week I'll be in Melbourne. I'll be in Sydney and they're going to hear it for me. Don't give me a drussia now about anti-semitism. I'm not interested in hearing it. You know, there's something you can do about it. not make laws against anti-semitism. You know, that's not the answer. So, okay. I'm not sure they're going to invite me back again, but I have to but they have to hear it. Okay. So, so this is the and that's why that's why the created world. It's not only every single Sunday, Monday, Tuesday, Wednesday, Thursday, Friday, Shabbat. It's Yim. It's this unique creation of Yumkipa. The unique creation kipa. So the mismar is absolutely appropriate as part of kitra doning which initiates yam kipa. And then you might ask so why is it also on rashash shana? And the answer is because rashash is the preamble to yum kipa. That's what the answer is that we we we not only because of creates not only that but because the whole idea of the whole idea of as reflecting starts on rashashana. So rash and kipa go together and the proof is when you pay for high holiday seats in the shul you're getting your rashashana seat there too right if you come to shabas before that's free right but rashashana you got to pay for the seat for sure the fact is that you don't have to be a big wond to know that are hyphenated they are indeed yum no doubt about it and although the raam does tell us that there were some who had a to say the expanded of with the entire including the week that I'm talking about our is only to say it three days a year two days and one day fine okay but the fact is we do say for the entire duration of and the other inclusions in the most critical is clearly if you don't say you just didn't and you have to repeat the whole okay so it's it's really critical so this is why the has its place also in the context of the uh and andipa and that's why we say it and one last point if you look at source number Now I'm going to beg forgiveness because some of you most probably heard the following idea from me in different contexts but um I had a a rebi in sixth grade in Torres yes and he he's a household name in my my family Rabbi Gelworth and he used to tell us if you don't kaza you forget right if you don't repeat it you forget it and it was drilled into our heads if you don't kaza you forget so I'm going to tell you something that's for some of you new and for some of you and that's okay. Source number 12. Source number 12 talks about the and we're going to end with this point that there's a when the levim sang the songs in the beta mdash there was also orchestration. Now the Mishna in the fifth perk of Masuka tells us there was a khalil the flute and were other things right it if I remember correctly it didn't say electric guitars but maybe in the third beta mikdash we may uh introduce it with amplifiers and so on maybe but um you have so what is a what is a a musical instrument what can it do what can a violin do what can piano do what can accordion do what can it do it can play out the niggan but there no words, right? The musical instrument cannot play at the words. It can only play the melody. Now, it can also harmonize with the melody, but it can play out the melody. Even on a guitar, you can play out the song on the guitar. You can play it out in any instrument, you can play it out on a clarinet, you can play out the niggan. What was the most important part of the song, the text that the Levim was singing? Right. In in the third mdashem when it comes to shabas, I have no doubts they're all going to start. Right. Of course, they're going to use a kalbak niggan, right? Whatever the niggan will be will be. Or is it the instrumentation? What was the most important part? There was both. We know there were both there was the niggan played out by the instruments and then there was the text sung by the levim. So it seems that the text was most important. If you sing on Shabbat, you don't have musical instruments. So you sing it fine. You sing it. You understand you don't understand whatever you sing it. You go to a wedding. So not only you going to sing but you have the um the instruments there to guarantee that you go deaf. Okay. They but but the idea of the instrument is to augment and then make it loud. Certainly increase the volume, increase the the beat and everything. Sad. We understand that that the the the vocalization of of of the of the words should really be the essential part and not so much the niggon, the melody that comes out of the instrument. And yet, if you look at source number 12 in bold print, one opinion is that the most prominent part of the levim was the instrument and the other was the most prominent was what they said said the text and it seems that the most important part was the the paric that they're singing and we're spending some time now explaining why on Sunday it's this peric and a Monday it's that peric and Tuesday that paric so that should be the most important the fact that they were playing the niggan. What exactly is the rationale of that first opinion here? That actually the instruments are the most important and the singing of the words, the text is secondary. What does that mean? >> The singing of the words is also the >> but the point is it's the words that's a violent. Why do you have the me the the instruments? The instruments is just to give you the melody to back it a little bit. And here the Gumar is giving us an opinion the name of Raviosi that I shle that's the most important that fact that Levim sang the per nope they also sang a per with it that's almost illogical but in the muk gave the following explanation which I speak about many times at concerts. There is an essential problem of saying and that is who is capable humanly capable of articulating everything that has to be said about no matter how much you say you don't even get close to a small down payment. So it's going to be downright insulting. It's almost almost like introducing Albert Einstein and saying that on a fourth grade arithmetic test he got a good mark. That's how you're going to introduce Albert Einstein. The the the you're going to say about a and that's all you're going to say. So the Gmorra actually raises this question with regard to our usage of hag. You know why we say those four words in because said it that's all you got a problem with it ask Rabenu askenu I'm excused from answering that question so then the talks about one of the who just went on and on and on with other words of a certain point you know you run out of gas and and he stopped and and and they looked at him and they said that's it you're finished you said everything you wanted that is to be said about obviously ly it's impossible. So if it's impossible, why do we begin at all? If it's going to be an insulting endeavor to say. So the answer is we have a trick. So I always uh give the illustration of a um a newspaper ad. Do you remember the newspaper from the Misrai? Everybody read out. Nobody bought it. They either got it for free from the neighbors, picked it up for free at the Amuna office or the bank misrai or in shul or whatever. But everybody read it. Why'd you read it? Not for the news. The news was stale. The news was mish stale. Somebody once said that the editor of Mariv was a novi. He always knew what the headline ina is going to be in three days. Right. The news was very very stale. But you read it for the good articles in the weekday and the weekend rather the weekend articles and the announcements. You wanted to know, god forbid who's no longer with us, who got engaged, who got married, who's making a bar mitzvah. All the social register ads of our mzar of our comm was in the huts. So somebody wanted to put in an ad pray honoring some RV for something and he was very concerned how is he going to write his name? Is he going to write harav so and so? I mean you know you can go on. So what he did was he wrote etc etc etc and then he was because he figured the guy's going to realize that you're I know you're much greater than I don't have a clue what you are but it's included in the as funny as it sounds the explains that's what we do in every morning we start saying and we introduce it by saying using the song of David between and you get started and the primary is going to be a until fine okay you look at the watch you got to go to work you can't go on you can't go on so what do we do we say twice. Where do we learn that gimmick from? From halal. In hal the min is the Mishna brings us moagu. Then we finish hal we double the the last until that is the way we do etc etc etc. That's how we get out of it. And then we get to and we say you are the master of everything of all the words of wonder. Choose for yourself whatever you think about yourself. I have to go to work. I can't stay. It's a very nice elegant way of parting with saying chevah because you have to stop. We're human beings. have to stop and then you say kadesh. So kadesh is nothing but 10 expressions of as a as a as a petition for the end of days. So we say which is based on the vites and there it's all about your mashia where will's name be great and sanctified the world that you created and you are king when a thousand years now in Hebrew we say now we want to see it. Now that's translation of and then we go on with another eight expressions of praise to God in Hebrew. That's it. Is 2 plus 8. He's 10 expressions of you have nothing else to say. No, no, no, no, no. He's he's way above any expression of praise that ever was ever said in this world. That's that is the trick. That's the policy. That's how we get out of saying shak and that's why the said a tremendous when we finish every we say we say said in the early prince of it wasn't it was and it was an abbreviation of two words Khazan and Kahal that the end of every kish the Kazan the balky read the poke and everybody repeated the last pok exactly what we do at the end of neglates stare and we do it at the end of other that you repeat the last poke because the repeating of the last because the Torah is Not only Torah but it's also sh it's also not just the whole is on some level and therefore how do you end any reading of Torah the answer is you repeat the last and that's how you can elegantly you know leave elegantly leave that para of halal of the Torah and that's why the RV said in the beta mikdash so the levim said what they said Zel no no no no no no the was the etc etc etc it symbolized the fact that there's no end to saying and that is the opinion the most significant part of the was the niggan was the niggan I I guess would appreciate this more than a misnag you know maybe that's the in the gammor between andagdam what was most prominent but the rv was a was was was a thoroughbred misnaged but he also had some nishoma in him he readily admitted it so he was a little bit of a hybrid and and this explaining the niggan part as being the etc etc was really something fascinating fascinating to explain the okay in two weeks Next week I'm not here as I said we're going to do we even have the pages already all done um we're going to do the second uh par the second day Mondays but we will begin this year actually with the last four of so I expect that everyone comes in singing right there's so many different to to lead it