Shir Shel Yom Rishon | Rabbi Dr. Aaron Adler | January 21st 2026

All right. So first we'll begin with the dedications. All the shum on Wednesday morning bet midash program in rakavia are dedicatedly Louis nishmote Daniel ben Davidid and limudra strauss and morai ben mohe raiselbat yoseph mayor Marcus the prona parents of judy and man marcus. uh our year is dedicated in memory of Alisha Simma Bat Zalman in the Fris family and we'd like to just add there's a reformer request that our shim should be also aut Gabrielle Greenberg Ben Ruain okay should be to vote for Obam is uh last week we began the whole subject of the Shiraata the we say in the morning after David if your somebody's phone is clinking >> it's me I am guilty I take a grand entrance >> there you go okay >> the gamor said the gamor >> yes we began the subject of the the songs of the levie that they sang every day in beta mikdash in conjunction with the sacrificial activity the corbanode and today as a type of mikdash we also you don't have to be a ley to do this like if you remember the commercial in the 1960s or even late 50s you don't have to be Jewish to eat leyy's Jewish rye bread you don't have to be a ley to say the shahalimdash because even if you're Ley, but if you were at Beta Mikdash and you heard the Shiraim, that was part of the mitzvah. Very similar to Birkatim. So, I'm not a Coen. My wife's a Coen on both sides. So, she married out the uh but a Coen has a mitzvah. But somebody who's not a cohen has a mitzvah to receive the from the so when you go to shul and I'm talking about men women and children anybody in beta part of the receiving the from the kanim there is a fulfillment of the mitzvah that's what the the lambim of brisk would call a mitzvah so there's no there's no obligation that I have to be in sh to hear the koanim. There's no such obligation. But if I'm in and I'm hearing the I actually am a recipient of the and that's part and parcel of the mitzvah. So uh so too with regard to the sheer shahim or you bet mdash you don't have to be a ley to be participant in the mikdash factor because even in beta mikdash those who were not levim were able to absorb the songs of the levim and that was part of the mitzvah. So that's why we have this. Now where do we get this from? If you take a look at source number four there is a thing called Tanote small m it that's an optical illusion. It's one of the sofim is one of the largest. Why is it called sofim? So you'll pardon me but there is major leagues and minor leagues in baseball. Right? So there are major league msto the msto those sections of gum that are part and parcel of the full shas and then there are minor msto even though they're they're long and they deal with subjects that never made it into the official Mishna. So they're called brighta. Some of those breto were codified in a corpus called the tophfta and the word topha means additional or supplementary. So supplementary Mishna would be toa tofta is very very authoritative but not as authoritative as the Mishna which means if you have an in the Mishna and a descending opinion in the topha then clearly it's what the Mishna has is going to carry the day. That's no question about it. But the topha sometimes becomes important because it expands on things that are in the Mishna and for whatever reason for whatever editorial reason left it out but nevertheless they were passed down through generations as oral traditions and some of those old traditions pop up in the topha. So that's why the study of tofta is actually important. So that's one type of external to the Mishna corpus and the other is called the manot and um one of them is called sopim attributed basically to the days of the gonim not to the days of the Mishna the material goes back to the days of the Mishna but it's put together in book form that already goes beyond the days of the Talmud buff. So it has authority of the days of the gonim 6th 7th 8th century and so on and one of them is the masim of of extreme importance and here in source number four from the 18th chapter of it reads why was it said that certain chapters what to be said every single month. Now, the problem is I couldn't print the whole 18th chapter, 18th chapter to see where this picks up. This is in the middle of a sentence almost. And the sentences before talk about the Shiralim Mikdash, the songs that was sung at Beta Mikdash. And what the authors of the mazim are driving at is to try to understand is there a possibility of having these songs outside the context of the beta mikdash. That's what the subject is because when were the songs actually sung. So in B mikdash you had the and associated with the for those doing now in the you have the so you remember from our so there were which are grain offerings and I'm just parenthetically saying that when we lived in Burva we were taught by our Tunisian brethren in that the min that when people eat couscous today is to remember the corban in the beta mikdash because couscous is nothing but solet she and spices and that's what the corba min was solet she and leona which were one of the spices what >> more like a dough >> it was a dough but you know you asking cautious Tunisians meant the ba va So that you have the requisite amounts of and the pourings wine libations that were done at in conjunction with the at this point you have the songs of the levim. So the question is can you actually have songs without the without the basically it means can you have the songs without the so in in this section of the it reads um the shimon like in in accordance with the view of men who known popularly as lakes which just means shimon ben lakish kame was once standing in front ofan is beginning of the Israel of the Shami. The question was raised. Can these songs be sung in not in the context of the pouring of the wine in beta mikdash? Dot dot dot dot dot dot. I just saved you two and a half pages. Therefore the custom it's a custom for the nation to sing these chapters of song and tell them in their proper time. So what is the proper time? Yes, there is actually a that's found made its way into the into and we're going to see where this comes from in a second. Um in in inf but I'm reading continuing to read from this is a quote from the found in the shimdash. Here it is. The songs that were sung in the mdash on Sunday, that's the parac that we say on Sundays. All you have to do is open up a sitter and see this is correct. We said that yesterday. this morning tomorrow on Friday and on Shabbat. So for those of us who don't go to shul regularly who may not say the shyom during the week but certainly when you're in shulabat you hear miratesh some ashkan say it after mf some here in all of say it after there happens to be a m isn't it nice if there wouldn't be the world wouldn't turn All right. When exactly did the Levie sing the Shira the songs on a day that there was a Corban mus which is Shabbat and Yam. So that is that generated the two different customs whether we say the sham after shakar or after musf. Yeah. But I know ones uh the mossarum always had it after uh you look at the art scroll >> the shyomir is after the cobot. Yeah >> the only time I remember that is on yamipa. >> Oh the only that's the only one I remember. So I would double check that and the reason is because uh there's a lot of preliminaries. There were things that was said at night on the night of enipa that a lot of people walk out and sh and some actually said the shyom there too at that point because if you look at your maker there is no entry for shyom after mf in ashkanaz. So this was like said early check it but u it's either said after shakar before they take out the dorra or it's said after mf after or if they do singro and so on. So you just do whatever the sh does. But what's behind that governing that m is the very core question. When exactly did the levim sing the beta mikdash? When was it? Um okay. So I say again most shs in they actually say it after shakar if I'm not mistaken it's the opinion of the vago that the shir was always associated with the corban tamid the daily sacrifices and that's obviously the corresponding to and not to the musaf that was sent afterwards. Uh there's also an add-on of the villagin that has sources that in the beta mikdash on special days they didn't say the regular Sunday Monday Tuesday Wednesday Thursday Friday but there was a different peric and the most famous is which tillid was so in most in the world they say the shyom and then they throw in bini what do they have fights about in shul again if they don't have fights This would even be a sh right whether you say a kadesh after the and then go on to and say another kadesh or do you link them together the shyom and then the kadesh just waits till after it's a wonderful thing to argue about yes >> said both I've heard that >> so here in we only say because this is the min the custom of the vig that onesh instead of substit stituting for the day that particular day's yum we say the that's what we do here in okay so again these are things of I even want to point out in the now this whole section that I just read about you know what we read on any particular day you know a lot of people when they get to ankle lano and shabas they're out of gas you know like they're already one foot out the door they smelled the kougal from the choland and so on. But if you say ankle the whole thing from not just after the kids sing ankle locu but on Shabbat not on weekday but on Shabbat this is there word for word it's is actually was lifted out of this section from the which means for somehow or another on Shabbat we say that on Sunday we say this and on Monday we say that and Tuesday we say this and some say that that tells us something. Why? Why should we be saying even in an abbreviated manner what we say on Tuesday and what we say on Wednesday, what we say on Thursday? Why would that be important? It most probably will answer the question why we say Shabbat. There's something about the spiritual nature of every single day that receives its nourishment from Shabbat. And here in the ankle of kanu it's like a kickoff to all the sheer shy that are going to happen in the coming week. So much so that I saw that the students of the ARI they said this this was something that we say but um apparently before the 13th century the shyom simply was to read the peric to read the pericavid on Sunday and mush on Shabbat and so on. who instituted to say that line is not in the source in the source of of what I just read from source number four. It just says that on you say you say you say and so on. So in in this wonderful sther and this is the fat sither which is just volume one of two volumes which a dear uh older much older cousin of mine um gave me for my bameitzvah and it's still right his name was Yoseph Zinger and he was the rov of the pjana shul in New York City in the lower east side those who know Stanton street >> so there was a shul there and he and It was across the street of my maternal grandfather over Shalom's restaurant. So I actually davened in this sh where my dear old he was he was older than my father. So but he was a cousin not a first cousin he was a mishba as they say he was also my parents shhat. So did I get that right Libby? He was my parents shot. So he was a gingi a red head. So in the family he was called the yosul the gingi you know the red yosul yasul zinger a very very very fine person and a big balid so and and and and this was a whopper of a mitzvah gift two volumes and uh and I still use it it's an anthology of of so he quotes here the students of the who said that we say mdash when we should have kavana we have proper focus that something of the let's call it the overdraft or uh uh surplus of the namaya of Shabbat spills over into the next week. What does it mean? There is a additional spiritual dimension that every Jew has every single Shabbat. For what purpose? Well, if you want to be a litak and you know just stay away from all kinds of interesting spiritual notions. So then you quote Rashi in Bah who says that this is to give you an additional gastronomical push because on Shabbat we're supposed to eat another meal. The Ram tells us that daily we should be eating two meals and people would eat two meals but on Shabbat because of on Shabbat you upgrade to three meals. This is before people would eat three meals a day. So people were eating two meals a day. So, sudashit meant an additional meal and and and even the other meals were supposed to be augmented by that we sing in this mirro with you know good meat and good fish and good this and good that and so on. And obviously you you you give some thought to what your shabas meal is going to what the menu is going to be uh before you go shopping on Wednesday, right? you know what your f your Thursday and Friday is going to look like in the kitchen and you upgrade this. So a human being has a certain amount of uh need for food and when you become satiated the body tells you you're not hungry any longer. The ram actually tells us don't go overboard. When that signal hits that you've had enough that's it. That's it. Unlike when you would go to and I love the scene of the American weddings at the vianese table after the smorggas board fullorggas board I may add which in itself is a meal and then they serve a whole meal after the kupa right my younger brother used to say that the whole reason there's a kupa is to be mafik to make a heick between the smorggas board and the dinner >> because or else so then they open they roll out this vianese table right, with all these puddings and chocolate cakes and whipped creams and everything. And you'd think it was after Tishabuff by people pouncing on the table like they haven't seen a morsel of food that day. It's um it's it's it's unbelievable. So the Ram tells us that when you feel that there's no longer an urge to eat, stop eating. Stop eating. But on Shabbat, we don't want to stop eating because it's on Shabbat. So you need something from a kadoshu to somehow change the gastric juices in you that will allow you to still be a little bit more hungry for another meal and in each meal for the extras. And that's how Rashi understands the nishay. And I used to think you know before I saw this rashi I said I can't believe it. I used to think there's something downright spiritual about you and now you're telling me it has to do with the gas gastronomical needs and so on. But that's rashi. But then of course there are other takes to what the is and that is that on Shabbat you just don't have your normal needs in life. It's not that you don't need to be healthy. Of course, you need to be healthy, but it's not your on your concerns of your the is our life's agenda. It's divided into personal needs and national needs. Whether it's wisdom and chuva and health and sustenance, parasa, these are personal needs. But then there are national needs. Kibbut in gathering the elos and so on. reconstituting the Sanhedrin those are the morning evening and and afternoon the of our needs but Shabbat that's gone what do you have one in the middle that speaks about the sanctity of the day Shabbat so I remember wrote gave a speech once it was actually at a schol of one of the boys in the fell and um and he spoke about the the the needs that we have on Shabbat. These are spiritual needs. So it's not that the on Shabbat is without requests of needs. It's just that our agenda is different and that has all to do with the that on Shabbat we shift gears into a different and focus on different set of needs. So that's the what the is all about. So here the of the early cabalists of 13th century. So they said that we should begin saying the with this line and have that the was with us on Shabbat didn't just walk out on us. Some people believe that the very reason that we smell bisim at is because of the loss of the and you're ready to faint. So when somebody you know is ready to faint, you give him smelling salt, right? You try to revive him. That's one of the reasons. There are other reasons for but that's one of the classic reasons. But here the students of the believed that you can somehow grab on latch on to the from Shabbat and shle it with you to Sunday, Monday, Tuesday, Wednesday. That's why it's Shabbat. there's something of Shabbat that now is going to continue with us and and and and somehow maybe protect us even during the days of the weekday. So indeed it's but there's something about Shabbat that we've carried along with us and that's just a a a very very beautiful idea. So now we go back to the end of source number four where it says There's something about Shabbat that is everlasting. Um speaking uh euphorically about uh about the the the period of of Mashiach. It's going to be a type of Shabbat existence of sort. However that will look, we'll guess. We'll just have to find out. We don't know yet. And so on. And then it ends with anyone who mentions these in their proper season time which means by day as they did it in beta mdash. It's tantamount to having the misbak up and running and functioning. Now this is not strange to us this concept. If you look at source number five from Hosa, that's a niggan, but Hosa said it also before, right? >> It was actually a song that I sang at my first Kalba concert that I gave when I was in fourth grade. Right. That was a long time ago I sang this. Yeah. But then he says, "We will pay our debt of the axen of the animal sacrifice with our lips." And this now becomes a whole that by saying the requisiteim and perhaps even learning the requisite of the corbanote the very verbal verbalizing of the parot of the kadul will consider it as if we offered the corban itself. You have this in the in the section of corbanote where many times it will say as if I brought the following qurban. So that's something that's known. Yeah. >> Why are the day different from the ones that some of them don't match? >> Which don't match. They match. Exactly. No. Sunday is Monday. It's it's correct. >> This is exactly what we say every day. Exactly. And and this section of the founded was cut and pasted onto grafted onto the ankle of Shabbat. You open up a cider of dinging of Shabbat, you'll see it. You'll see it right there. And some sidur even give you the source for it. But here you have an idea that it's clearly in the category of the mdash if we do it will consider it as if we've brought the corban. Let's take a look at the very very first go back to source number two which is the tumal for Sunday. God is the the he owns the world and everything in it. All the places where human beings reside. It was pointed out by the paranim that means the entire globe. The entire globe launched and on the globe there are some continents that are you know for for human beings to survive and reside in. That's the vos. So, it's it's broken down because it's human beings that we're going to be talking about. Now, we're not talking about uh the the the fish in the water. We're talking about human beings and relationship to he established the earth with the rivers and and and the oceans, the oceans and the rivers. And in all that great globe, it all boils down to one point. Who can ascend the mountain of God? And who can remain there in that place of sanctity? What are we talking about? Where is the Harashem? Where's the makum kacho? One dot on the globe. It's harabayat. It's the mountain of beta mcdash. And which human being can gain somewhat limited access to that harashem? And even when you start climbing it, it's a struggle because you'll never get to the top. and even maintaining a certain uh height of accomplishment this constant slippage and that's what it means who do you think can go up to ascendem you think everybody no and if you started it who can maintain the progress you're constantly slipping which means it's a constant struggle to continue to go up you know who can do You have to be completely clean. Clean in the sense of integrity, right? The very end of you have to be clean. And it's clean in a very modern sense. The Mishna tells us that the treasurers collecting the half shekele piece at beta mikdash for parachalim were not allowed to have pockets in their coat because pockets have holes and some of the >> might fall out into somebody else's pocket and even though the kanim doing this job you figure are met people with integrity There was always an issue of staying away from suspicion. Don't do something that looks suspicious. As it says, you shall be clean. Not only from Hashem, but also Israel. You got to be clean on all levels. From said it in his own way in Mish. It's not only good important you know to be okay with you have to be okay with human beings as well and when you study the and you know you have two there's five against five and the paranum explain the first five are are between man and god and the second five are social between man and man So say and Rashi brings this right away. There's a headline and God spoke all of these things. Then it gets started. What does that mean? That actually said the entire they wrote in one breath but nobody can understand it like that. So it had to then be spelled out one after the other. So the of as if to say flex his muscles and say it all in one breath to teach us that they're all interdependent that you cannot have a person who's going to be a sadic between a man and a kadosh pu and you know when you're going to buy a used car from him he's a crook and he's going to cheat you kid doesn't work like that the integrity part is an integral part of and and u and and on the same footing he said that if a person is a very decent individual except doesn't want to have anything to do with that's not going to work either they go together by call so here who can begin the climb to Harashem you have to first be nikapay your hands your palms of the hands have To be clean, you have to be a person, an individual with integrity. Second, that means your thoughts have to be also in the right place. And you don't swear falsely. Mima means in in a cunning way in a in in a round bending way also not straight way but the point of nishbah is an oath al always has to be articulated and what you have here are the big threeto from that the Torah teaches us that we are being we are human beings And we can serve a kadoshu with our minds. There are mitzvah that you can sit tight and not lift a finger and fulfill the mitzvah. Think about a kadoshm. There are mitzvah that are in the mind. That's and then there are mitzvah that are have to be articulated and so on. things that you have to say and then most of the you have to act upon you have to pick yourself up and do it. Okay. So here is saying you've got to be okay in all three departments. Now here it says means Prophet Melik is speaking about himself about human beings on this word. There's what's called a a a way the tradition says to write it to spell it and a tradition how to say to read it. What I printed out here is the way it's read. This is the way we say it. My life. But the spelling in is his life. His life. There's above there and the R always taught us that creative means split screen. They're both right. It's a double-edged message. So, you know, you have sometimes you're watching the news and all of a sudden half the screen you have the the the news the anchor person and the other half you have the reporter. We know this you have the ability to the technology of split screen. Korean means split screen means it's read one way but written a different way because both messages are true and what what David is saying here you are perfection and we are striving for that perfection. We're striving for that perfection, but we have a role model. And the role model is a almost the same as before, but not the same. for melavot. We'll get back to all this. But if you just look at source number three, the rad is and he's also a street not far from here, right? He's a street not far from here. But they picked up on all the paranim. So you have and so you get to learn who the paranim are. and Raovishkin, >> right? Do you remember I talked about this two years ago? >> Yes. >> It was Rahov Yehudi. But Usishkin who was the chairman of the Jewish agency, he wanted a street and his name near the Jewish agency. So Yudvy moved to the old city. That's all. All right. Actually, Rebudy belonged in the old city for sure. Okay. So the rad says in source number three composed it was anticipating something that he's not going to live to see but he wrote already the song when the beta mdash is going to be built and they're going to bring the aron into the keshim. Here's the text. Let's sing this song. This is going to explain why when we bring the safe Torah back to their ownesh on Monday, Thursday, Shabbat and any other Torah reading except Shabas morning, except Shabas morning, we read this peric of Tilla, right? says so on Monday Thursday we say right you just people mumble it up and they get to let's remember tomorrow when we bring the Torah back we will sing say this with understanding that we are somehow doing a replay of sorts of the days of Schlommo Melik when the beta mdash was built. So he took out his phone and he opened it up to Tillum to of his father and they said this prepared this for that occasion and that's what we're doing. So of course the question is why in Shabbat do we say Beloved and so on, right? That's a good caution. And the answer is because that perk talks about the wonders of creation hearing in nature all the various colot of the creation of the world which obviously applies to Shabbat. So, so that's why we we took and put it aside. We'll get to you by we lane by anyway on Shabbat. So, we'll say it. Yeah. Yeah. >> Is it possible that the reason why on Shabbat we actually say is it possible because probably realized that the uh that the would not be brought into the Shabbat. >> Yeah. That's a nice point. It's a nice point. They wouldn't bring the Aron into the Bdash Shabbat. So like demonstratively inappropriate to if if we want to re reconstruct or re reenact reenact that. So it's like a weekdayish thing but by we do say it and on y we do say it right. We do say it's a you know that's it's a it's a good answer. Yeah. Yeah. It's good. It's good. It's good. Yeah. >> I said so after the sin of oversleeping because of bat parro the did not open up right away. And that's why he said this and then they opened >> okay so that's another reason of sushim opening up the gates because he was in dire need for to get the gates open because the novi tells us that the gates just didn't open and here melik actually had a panic attack he had a panic attack because you know everybody's there can you imagine what what we call a fadika in this country. You know what a fadik is? Talk to your great grandchildren. They'll tell you what a fadik is. There's a a real mess up, a real real first class mess up. And was desperate. So it could be that also applies to that. Thank you. Yeah. So now you have um one of the applications. So now we know that we say it on every Sunday. Why on Sunday? We'll see in a second. We say it every single time we bring the seat back toesh to reenact that moment of schlomik taking the cue from his father do to say it except for Shabbat as we said and now try to find out why it's the sh of so let's continue in the continuation of saying you will know absolutely where the place of the beta mikdash should be period. What is this all about? Do you remember onkot? So you have these extra harams where we say on Shabbat and venting in right that's what we just said before. And then there's That's based on a can say forimat so the rastavid wasn't it who built the beta mikdash why is it sukat Davidid so turned to the raman in parhat where there the Torah says the sha You shall seek out. The word means seek out seek out where he is to be found in you should search and investigate in terms of uh uh interrogating the witnesses. So the word means seek out. means seek it out. Now, why is that important? Because throughout more than 12 times, I don't think I'm not sure if it was 13 or 14, but for sure more than 12 times, it says to the place that God will choose. Now, the the understanding is that when this will become a reality, some Nvi is going to tell us where it is and that's it. and speaking the name of how in the world is a human being supposed to know where is that place obviously some comes to and says no don't wait for the you seek it out you snuff out the place try to locate it at the end of the day is going to give you a pat in the back and give you a you got it but who was the one who actually did It it was and the Raan says fulfilled this. Yes, there was a Nave Natana Navi said it's the right place. It's the right place and from then on something unique happens with Beta Mikdash. Today is Gimlvat. doesn't mean a lot to a lot of people except that it's the day after the 2nd and before the fourth but um our had yardite the ro had yardsite for his father on the third of and he gave a marathon shear on the night of the third of which it was just called the yardside shear I'm not exaggerating a 4-hour shear with no interruptions uh and it was a yiddish some of those shirim have been published. Some have been you know somehow uh abbreviated whatever we have many of those shum not all of them but D spoke spoke about beta mikdash and in his um in in his style he um he he refers to the the Rambam when he talks about the laws of bet mikdash and he tells us there's a mitzvah to build a house that's appropriate for sacrificial activity appropriate for ali the regel and the the the puk the verse that's that effectively activates this mitzvah is a paratum vuli mikdash that's what he quotes okay but then very end of the raham comes back to this mitzvah in a context of Israel has to fulfill three mitzvot when they get into Israel which are mitzvot that are binding only on the nation and then of course the question is who's is the nation to do it. That's a shir in itself. One is to appoint a king. The second is to eradicate a molec and the third is to build a beta mikdash. And there the brah cites and with regard to the building of bet mikdash he quotes the shik. He seems to be talking about the same mitzvah that he did earlier on in the book but he quoted earlier from paratumdash. And here in he quotes for au of the commentaries on the page known as the Mishna. I know Mishna is what we eat Friday night but it's a commentary and all the commentaries called themselves something Mishna Mishna something because the book is called the Mishna like the Mishna of Rabio Caro and there's the magishna and the this Mishna and that Mishna. So one of the commentaries is a from Turkey 17th century le Mishna and he says I don't get it why why did the ram change the puk he's talking about the same mitzvah and he throws up his hands he doesn't know why but the ro came along and gave a great answer because the ra's talking about two different aspects of beta mikdash beta mikdash as a place as a house not a place as A house appropriate for Corbanote and a house where they you'll have aliyah regel does not have a location in the kish the Mishkan where was the location it depended on wherever am Israel parked in the desert and where did they park open up vanu 42 places at every single place. You know, they opened up the Lego box cuz that's what it was. I was ready to say Tinker Toys cuz I grew up on Tinker Toys, not on Lego. My kids grew up on Legos. But that's what it was. It was a prefab silka of sorts and they put it together and then when they, you know, the Anan Kavode moved, they took it apart and they carried it. The Levian carried it and they put it together. Every single time they put it together, they were in fulfillment of Vasuli Mikdash. And when they got to Israel, they put up the Mishkin and Shilo stood for 369 years. It wasn't the place that was important. It was the fact that it was a building that was appropriate for Corbano. When it gets to us, the idea of beta mikdash assumes a new dimension, a dimension of place. Not only is it a house for Corbanote and for Ali Algel, but from this moment on there will be no other place. This is the only exclusive place for beta mcdash. And it gets a nickname bet the chosen house based on the elash. And from this place there's no movement of and that's why the Ram says even after the destruction of both mikdash the presence of a kadu remains there forever and that's why the place is kadosh the fact that there's a a mosque there that's of no consequence it's it's kadoshel and you have to be careful as tame certain places on harabay you're not allowed to walk on and so on all these other are are are in in effect today because of mikdash. So the um we talk about the this is building the beta mdash and here the the is telling us that says that that's where where where did ultimately did realize and realize that indeed because after it was um detected and and and singled out as the place and the Navidid tells David yeah this is the very very place there was already a sensation of God's presence. So therefore, David Malik wanted that there should be this peric of tillum said when the Aron is brought into the beta mikdash and that's why we say it when we bring back the Aron to the Aronesh. But question is what does this have to do with being Sunday? So the continues and is the place where human beings reside that's why it said with the word everything about the and when it said it said and the inhabitants but now let's try to understand what this has to do with Sunday so let's drop down to number Source six, it might be on the other side right on your page. It's the Rambam's Mishna commentary. And it says there also the she that was sung in the beta mikdash the reasons were given in the roar mimalu in the in which is all about mikdash all it tells us is the choice of the chapter that the levim sang it doesn't tell us the reason but in the you have the that you have all the reasons. So here the Rambam is already going to say something about creation started on the first day. So is appropriate. So let's look at source number seven. What does the actually say? Here's the bright says in the name of what did they say on Sunday? What did they sing on Sunday in Betdash? He owned it. He gave over or transferred ownership and he ruled in the world. What does that mean? Jump to number eight. Look what Rashi says about this. Rashi says, don't get the wrong idea that the just said the first two words. They said the whole chapter he owns transferred the ownership to whom? to to the residents of the people, the inhabitants. Says he he owns it with the purpose of giving over, transferring ownership and he was the ruler of this world alone on day one. The angels weren't created until day two, which means on day one is the only one there. Now, we're not through with this page. We're not through with this page. Maybe I'll have another page next week, too. But I'm going to ask for the page back so I'll be able to give it to I'm not finished with the share. What does it mean? So the rub explained ownership is a function of creation. Why? If if you have a factory and you're making chairs and tables, by what virtue is the chair and table yours? They were pieces of wood or they were metal, metallic substances and so on. They were what's called raw material. You took the raw material and you made it into a chair. You made it into a table. You took raw material and you made it into a picture and it's yours. By what virtue is it yours? Because you made it. The acquisition is automatic if you are the one who made it. You then have the option to keep it as yours or to transfer the ownership to somebody else. So if a guy sells a a table and chair from his factory and you paid money for it and you took it home, he can't come two days later and said, "Hey, it's my chair. I made the chair." You legitimately received it from him. And there was transfer of ownership. That's called in jargon kenyan. That's what a kenyan is. It allows for transfer of ownership. There are different types of kenyan. If you study the end the mishna the end of first chapter kushian you get all different modes of kenyan and different ways money might be one of the ways contract might be one of the ways picking something up might be one of the ways pulling something land transactions may have different ways of transfer of ownership but whatever the kenyan might be it means somebody owned it by virtue of the fact that he created it he made it and now is transferring over ownership. Of course, in the case of land, you know, you didn't create the land, but you may have cultivated the field and that becomes your field for sure. And now you sold the field. So there is transfer owns the world as was said in Brashid Shamayim. By what version virtue is he the owner of the world? He created it. As simple as that. So the gar says in the sixth chapter, what kind of braha do we make on different foods? It says God owns the food. So every time we eat, we're stealing from him. No, no, no, no, no. It also says in we say it in that's what we're reading here. He transferred it over to human beings. By what virtue does give it over to us? Where's the kenyan? Does he take out a handkerchief like the ra when he does the kuba? Does he write on a contract says acknowledge that I made it and I give it over to you. Now it's mine. Now it's mine and that is the basis of all the on food that it's owned by a kadu but a kadu is willing to give it up to us and what's the price we pay not hard cash acknowledgment that he's the owner of the world and all the various that we say this is and this took place on the first day of creation. So on we begin there's one other time that we say this peric with great fervor and we're going to talk about this next week >> when no one question >> no questions afterwards I'm running out of time. >> You got it. When would you hear that? Inshashanip. All right, we'll talk about this next week.