Shir Shel Yom Sheni | Rabbi Dr. Aaron Adler | February 11th 2026

from down under. That's what it's called. >> Down under. >> I can tell you that um >> people told me that it's the first time in their lives in Australia that they feel uncomfortable being Jewish in Australia. And that's the situation. And I told them that there's a remedy >> and I don't have to go further. That's right. >> There are a lot of people saying that >> there are a lot of people who are saying that and uh kafa >> the situation yeah could be better. >> All right. First of all, this morning's paid midash program, the entire day is dedicated nishmatil ben Davidid and limudra strauss and moray ben manasha and raelbat yose mayor Marcus parents of Judy and Marcus and today's learning is also and dedicated in foreleg ben liba our shirum for the year as in memory of Alisha Fris Alish Zelmana. Okay. Um just a little la last item of the shaom of yum rishon the Sunday's uh sherom which was from tum kafalid the mismo we spent already two weeks on it except on the sid I just put in the last few just to say something very important about them I should have played the uh the music before the share as I usually you do right. So we ask to to lift the gates. So like open the gates and actually is translated um like to be elevated to be elevated. uh the openings and will then enter and then it says who is the honorable kingd expresses himself in strength he's the which is a powerful type of god and then it repeats with one subtle change we ask that should open up the gates and and it will be opened it will be uplifted as opposed to it's rahersh in his commentary to the sitter he makes the distinction he tried to explain what the difference between vhinasu and usu he says at first the portals of his of human society do not open on their own to admit god into the midst of And they are lifted up by force as God subdues all evil which stands opposed to his will. This is the idea of Hashem is vigor. Hashem Ishama. God is a warrior and he and and and has to actively cause the opening of these gates. But then at the end it says says the portals of human society will indeed open of their own accord. They'll happen on its own and at that time will enter into them not as a invincible force but as Hashem's as the god of of mankind and then will be under his banner that by all many groups comprising mankind will gather to be led and guided by him forever and that is when I saw this it it lit up a little bit my mind the um the question on rashashana when we have malot the first of the three sections special sections of musf of rashash so the first one is 10 of monarchy of god it begins with the introductory section is the second section of that we say every single day and it says as it says in Torah and then comes a series of vin like to sing it. Okay. And then you have another puk and another puk of and then you haveim from which represents the and it says and then you haveim from the from the prophets and then at the end you have one that that concludes it from the Torah again and that happens to be and in two weeks ago I explained that that word is monarchy and we we explained it and how that connects to that this is said I'm not going to refute the whole sh but um what's strange is that when it talks about theim from the it doesn't give it it gives many much more than it says it quotes the of and then it just keeps going until the end of the paric so there are more than three sukim from till because this these sukim alone is tet and a four sukim alone and it's like a little bit of an extra so some people say it's you know sometimes when you talk you know you quote something you just ramble till the end of the page but uh that can't be you know in the sither there has to be something some some good reason and dava specifically when I saw how rafersh explains the difference between the puko vinas and the something registered here that could be the reason why we actually do specifically add all these to theim of uh in the section of in the section of the and this has something to do with source number two. Source number two the rash tells us how do we divide the musf of rashash shana. Now the question is we happen to have 10 items on our agenda for musf of rash. The first three are standard. The last three are standard. That's already six. And any musf has a middle bra whether it's whether it's foresh whether it's every musf has its braha that talks about the sacrifice of the day the and it ends with mikadesh something. So it could be it could be it could be whatever it is that's the major major part of of the agenda of the middle braha but then in rash you have another three things to say you have the brahav of melikot you have the brah of and you have the brah of chaot if I did the math right when you have seven braot and you add another three you're going to end up with 10 braot except if you go back to your max of rashashana you're going to find out you only have nine brahot there is a tradition from the days of isra that the of rashashana should have no more than nine brahot the ro once explained this uh on the basis of a minag of the vagoiny in kadesh when we say kadesh we have 10 expressions of praise to god which is at the beginning and then another eight in Aramaic fine the deleted the last one and I remember when the rough said kadesh and that was in accordance with the brisk and they would say what happened toal they never said it so why didn't the voy sayal he said that the number 10 is perfection. Perfection. So, so 10 has to do with something about finality and so on. Nine is you're almost there. You're almost there. I remember we had teachers who never gave a student 100 on an exam. They would give 99.99 if you got everything right. We hated those teachers. And the purpose of th that a taril I call it a type of a you know something that the teacher would do to show you that even if you got a 100 you still want to study there's still to learn you're not finished yet and okay so that is a positive message in itself we say who can rise you know climb the mountain of god and if you you've succeeded partially it's even more difficult to hold your place cuz you slip. You keep slipping down again. So the idea is that you keep plugging at it. You keep plugging and this is a basic tenant of the notion of kadusha which we're going to see as the shar develops. Now a basic tenant of the concept of kadusha. We are constantly constantly expanding. It's almost like the the concept of the universe which is constantly in an expansive mode. And that's why we say in the morning because the creation on some level didn't actually end. It's still ongoing. The universe is still expanding. It didn't just stop on Shabbat and that's it. And there's no more universe. Is not doing new things in terms of creating what you have in the universe, but what we have is expanding. So, kaduca also is something that's constantly in a mode of expansion. And we are constantly obliged to continue making that trip in an upward matter as much as humanly possible knowing that you'll never get to the end. And this is what's basically the mission in you're not free to to say you you'll never finish it. Fine. Nobody's asking you to finish it because you can't finish it. tried and it didn't work. And if it didn't work for it's not going to work for any of us either. But that doesn't mean get frustrated and don't bother trying. Keep doing keep trying as much as as you can. And hence the idea of u of of uh the the um uh the the of of the kadesh I'm sorry the kadesh of the vigory says that we will say nine expressions of so we're not going to say the 10th the 10th means you've accomplished it and we're not there and the said that's what is fair and the anes had in mind that when we rash we will have nine brahot not 10ot That because 10 is finality. You know what 10 is? 10 is you can talk about 10. Then you can talk about 10. You can you can talk about 10. You can talk 10 with regard to the books of there. You can use the number 10. So we have 10 for 10 and 10 for but the sum total of in our is not going to be 10. It's going to be nine. But the problem is if you have 10 nine if you have 10 items on the agenda and only have nine braot how do you work it in and that is a tripleedge dispute amongst khazal and this is engineering how to engineer the the rash so the mishna here says the says say the what is the it's you say the of is the It's the first three and the first opinion says you graft the onto that of now we have things that are grafted on anyway in which and so on. And this opinion says throw in theim here because we're ending it with the word anyway. And this is where it should be said. And and and the Mishna says there's no after that. And then you have the and then you blow chauffar and then you have and you blow chauffar and you haveim of chauffeur and you blow chauffar. And then you have which is which is which is shalom first opinion. The second opinion is and he says if you're not going to blow after the because incorporates them into the scheme of the third which is why bother saying it then at all. So has a different way of doing it. It's the way we do it. is um is is the are the first three the fourth which will be the mus we have a double ending to so there is the there in that fourth bra so the rough said apparently in a thematic way was more correct Why incorporate or graft theim of monarchy onto Abraham that has a different theme to it? Why not do what said you're already saying? So put it there already and and and it's more natural setting for those extraim of malot. So the r suggested the following that there are two different modes of of rule of governmental rule. There's uh autocratic and there's democratic. So autocratic means somebody is ruling on his own. Now it could be it's a benevolent person or could it be a a evil tyrant but both of them are ruling by virtue of the fact that they are the strong man and then the only question is how is that person relating to his constituents. Okay, that's a different story but it still could be an autocratic rule. It could be a monarchy where that that person is the boss. He gives it over to to he inher to his children to to be the next bosses and so on. Nobody's electing the government. That that's there. You don't like it, leave the country. That's it. So that's one way. In Democrat, the word demo means the people. Cat in Latin means rule. So it means it's rule of the people. Basically, not all elected officials uh remember that they were elected by the people. That's you don't want to get into all kinds of political talks here. But that's what democrat means. The question the RV posed is on rashashana where we are crowning God king. That's a lob idea lean leak. The night that we crown a kadosh bahu king as if we're going to put a crown as if to say how does a kadosh want to be accepted as king of the universe as an autocrat or as a democrat. So it it seems kadosh is never putting himself up for election. Uh you know he's there he's the autocrat. It's a it's it's it's it's a teocrat. It's a theological type of of type of rule. The the divinity is ruling. So it it seems to be obvious that it's autocrat. Said no no no no no. Kadoshu is interested that we vote for him. Now you know in democratic election it doesn't have to be two people. It it can be yes or no. It could be a yes or no vote. And that's also democratic. And you know sometimes we used to have this in the states certain you know small uh uh regions or neighborhoods you know so that nobody challenged an incumbent so he ran against nobody okay but you still have to vote for him at least somebody's got to say yes so he gets in so kadosh maku is actually interested that am and ultimately the world accepts him accepts him that we vote for him but it's a yes or no vote I tell you when I uh was uh uh in the process of becoming in Ramote 1988 and then later in Katon in 2010 in both places. Um it was I was very fortunate that the um the board that and the committee that was searching for a rabbi actually asked me what I thought the best procedure would be which was very nice because they could have done whatever they wanted. I just said one thing. I said I had one ground to a few ground rules that I'm it's not going to be a beauty contest. It's not going to be me against anybody else. I said right away if you want me against somebody else, look it to somebody else. I'm not in the not in the race at all. I'm not in the race to be elected against them. Why? Because you're with some two or three other candidates. So you might get 60%. That means 40% of the balabatum didn't vote you in. And I'm not going to have that because you're going to have a few misnogdom on the way, but you don't have to start out with 40%. That's that's that's not good. That's very very unhealthy. Second thing I said was that I insisted that um that the 90% of the electorate of people who have the right to vote will vote and not that you know 20% voted and that's it. I'm not going to have that. And then from the 90% who come to vote I insisted that I get 95% yes. If it's anything less than that I'm not doing it. And in both places I insisted on it and and that's it. Now Kadosh I learned from him for Rashashana. He he's not running against anybody else and he wants everybody to show up to vote and he wants to get 100% vote as much as possible to get 100% vote right and and that is the democratic vote that we do on rashashana it's something that from our from our will that we are interested in doing it but kadosh bahu has a trick and if you don't vote him in so then a kadosh bahu can twist your arm that you accept him anyway as an autocrat That's the first that's the he can scare the wits out of you. He has ways he can use climate. He can use health. He can use financial all kinds of areas of life to make life miserable for you so that you realize that a kadosh is there and you better seek him out. It's almost like at that third second episode in Bishak where they they didn't have water. So they questioned if God is there or not im is God here or not? Can you imagine after all he did for them in Yamsu the 10 and Yamsu and and then and the first time of water and then the mun falls and now another time of water and they're questioning is there a god in this world? So a Malik comes to remind you yeah there's a so it's sometimes that is fear can scare the wits out of you to recognize that he's there but that is not what a kadu would prefer. That's the that's what he'll do if there's no other choice. That's the first is going to guarantee that it's the doors are going to open. How is he going to guarantee? Because is he's going to use his power to make sure that those doors are going to open up for you whether you like it or not. But the preferable way is that they're going to open not because of the power of but rather is going to enter by choice of human beings and that's the end of the he's the honorable God and we've accepted him and we've welcomed him in. So these endsukin with Raf Hersh's uh little explanation there gave me this little insight to uh to expand on uh on on on this particular perk that is sung every single Sunday. And now one second and and now we understand another reason why this peric became a highlight in the not only in the malot the extraim but also why we very fervently say it on the night of rash on the night of yamipa. This is a real yum peric. It's not just a normal Sunday per but it's a it's a yamip per also. Yeah. Um the reason I've always learned that there are 10 is because of infilim you have mentioned 10 times. Is there another reason? >> No. Okay. So that's what the Garra says. The Gmorrah says that that um that you have this idea of 10kim but so the haluka is what is the haluka? It's the glory of God. So the number 10 spells out something. It's supposed to be reminiscent of perfection of ash. is to say if we're going to pick a number about a kadul that's beyond the number one righta who knows one one is for sure number one is the first number that comes to mind but if you're going to talk about another number that's reflective of it's number 10 and that's why a minion is 10 too because will as a nation as a collective nation of past present and future B are represented by 10 people by 10. So so number 10 is perfection. Yeah. >> But it's strange for kadesh that you have to have 10 because it's describing >> describing except that we human mortals are the ones who are doing it. So that's why he shafted off the last one. Look, the fact is the the of the didn't make it, right? How many times have you heard from me? The Rambam urged something and you know he lost the battle. I mean we just sat standing by the de so um we most of us stand you know the Brahma went to battle against that min he lost the battle amongst Ashkanazim completely lost the battle and among half the stander that they brought even though the rabb thought this was not proper because people are going to think that there's more sanctity in that they brought than other parts of the Torah okay so the vagoy had his view and in brisket they said what they said but uh it it didn't carry. You're right. It didn't carry. Okay, let's look at Monday. Yeah. Some stuff. We got to Monday. Source number three. Memor. Oh, who are the Borak? >> The ones that came up after lo, right? They survived. Did they survive? What exactly happened to the ben korak? And these ben korak the children of korak from parad bameidbar wrote chapters of tillum that ultimately were incorporated into the tillum. Well, that's one way. There is such a quote unquote traditional approach that we're dealing with the ben korak who were part of the gang of the family adat korak. But they did chuva. They did chuva and as they went down uh they said Moshe vtori they made this declaration so much so that the babatra speaks of one of the who put his ear down to the place apparently they succeeded in locating the place the geographic spot where the ground split and he put his ear down and he heard Moshe vorra to it's still reverberating. It's still it's still going on. Okay. So you see those kinds of agadote you do not have to take them literally but nevertheless it comes to tell a story that indeed Korak who was a big revolt against Torah authority he had his family you know with him but at one point the sons realized that the father was wrong and that is important that is important itself. So you can interpret They didn't die in that episode. You can interpret it that they went down with everybody and something remained. Something of the spiritual essence of those sons remained something of the message of Ben Korak for sure remain. And the more if you want to talk about it the rational way of understanding that it's not that they composed these chapters of till later to be revealed by David Melik and put into his tim but as uh somebody wrote an article not long ago in 2023 we remember 2023 a lot of things happened in 2023 and somebody in the gushiva published an article a shir and he basically shows that um and you have this not in in but but you have it in inim speaks about the various families of levim that actually brought the musical instruments that were going to be used in the beta mikdash melik lays the groundwork for the first beta mcdash even though he doesn't have the of having the one to build it a son builds it. But the groundwork is being prepared and and there are different families that are mentioned. One of them is Ben. And then in another place in you have the of the people in the days of Melik. So this ley whose name is Tamman his first you know fair first name family whatever he's tan. So right like Eton not tan. So he goes back to Korak his genealogy takes him all the way back to Korak. So you have descendants, direct descendants of the family of Korak who are going to be musicians at the beta mcdash and melik already has this all in place. And the theory is that maybe they are the benet korak. So they called themselves Korak because their eld you know their great great great great-grandfather was Korak and uh and and they felt that even though uh you know Korak had clearly a very very um uh bad ending, terrible ending and so on the great great grandchildren wanted to put the great great grandfather in a little bit more positive light. So they called themselves Ben Korak. Now they will levie him and they will and and and like the puzzle comes together here. Um yes descendants of korak ben korak doesn't mean to children it means the descendants of and yes there are descendants of b korak who are functioning in bet mikdash in the as as singers of the sheer shallim. They're the ones who bringing the musical instruments. So it is very plausible that's the best I can say plausible that they're the authors of the msarim of ms of yeah of course mentioned what what was korak's error because korak prophetically saw that his sentence would be legitimate right yeah so he the korak himself self foresaw that his descendants are going to be. So you have here so I say this as an introduction. Yeah also came from it. >> Yeah. Also gave look the fact that somebody's el was problematic actually shows that doesn't really take bad into consideration. There's a there's a gar that says descendants of Hmon. Descendants of Hmon means somebody became a g somebody from the family of Hmon survives and becomes a g and and then there's one opinion by the way you have your seat belts on I don't want anybody falling off now. One opinion is it's Rabaka. It's referring to Rabbi Rabika's father was G was a Roman. Rabika's father was G that we know categorically from v variety of sources. So maybe Rabika's father hails from the stock of Hmon. Can you imagine? And this is Rabika. I mean there is no pana in the world of Mishna like Rika. That's not my assessment. I didn't give him the grades say was he was unchallenged. Rabika was unchallenged. It was when you talk about the greats of Tasha Balpe for the oral law, you have to start with Mosher Rabenu, no doubt, and then you can jump a thousand years to Ezra Hassu and then you can perhaps jump to Hillel who who was really very much on top of the direction that Tasha Bape is going to take because of the Bil and then you have Rabaka and then afterwards you probably take a st a stop at Rabbuda and maybe Raashi in the end of the maybe Rava and Ravashi in the end of the next thing you're at is the Rambam already in terms of the greats the real great the people who've made impact in the direction of Tash because if you didn't make an impact in the direction means what you were doing was the same as the three previous three generations but Rabaka was enormously important critical figure and he may have So I'm just going to parathetically say just remember where I am now. I'm just going to parathetically say that that I once had when I was in Rabbi in Ramote. So you know Friday night we had a lot of guests. There a lot of Anglos there. So a lot of guests would come and Friday night say Shabbat shalom. Shabbat shalom. a guy intro was introduced to me that um he's u he's a greatgrandson of um what's it in the bolevik revolution there was what were the names >> not Trosky Trosky Trosky Trosky Trosky Trosky it wasn't exactly a belostky you know but he was Jewish so he's a great grandson of tratsky and he's learning in the yeshiva shaveron which is an offshoot of America's ark book says a great grandson. I thought Troski is turning over in his grave a thousand times. But then I reminded myself of the garrael, you know, how are you going to know who you so what? Okay. So here you have somebody who say yeshiva now who comes from these things can happen. These things can obviously happen. Okay. Let's see what this peric is all about and how that relates to Monday. Okay. So it says great and worthy of hal in his great city in on the on the holy mountain. Okay. The the presence of God is there on the holy mountain of somehow itself is being described as being the the the scenery of beauty the the be the the the joy of of of the earth. It's a nickname of your shalim. How many nicknames does your shalim have? >> 70 70 There is a um there's a midrash that says there are 70 names of a kadosh and 70 names of am is and 70 names of Torah and 70 names of your shalim boy I wouldn't want to give you an aliyah I was a I was a gabby in 8th grade in yeshiva to boro park so we had a a kid in my class Yeshua you don't forget those names you know you forget but that kind of a name you know four names you know okay so what does it mean that has 70 names it means there different qualities of it also means that if there's 70 names of the 70 names of and 70 names of Isel and 70 names names of Torah. They're all linked. That's what it means. There's a linkage between his and they're they're forged together. And you give a speech about this to try to understand what this is. If you want to look at 22 of them easily enough, open up a sid to Hosana of Sukkot, the second day of Hosana. But there it's 22 because it goes by Alfett. So it's evos and and so on and it goes on and you have that's the you and then and the end these are the 22 of the 70 nicknames of so we're talking about the ear eluku haro and all kinds of descriptions of something about the strength of the north something about the the being the the the central place of of of Melik but it's it's melik of but there's also Melik of Basaradam Melik of David Melik Schlommo Melik and and and and and so and the in his in his palaces. So the the the language here is a language of monarchy of other kings have have have passed this have seen this but they recognize the monarchy of a kadoshu they saw they saw the glorious monarchy of a kadoshalazu they they they shook and they were jolted by what kind of monarchy it is even trembling grasp and kill they were they were they were fearful almost like a a woman impending child birth in other words it's a it's a shocking thing to have see to when you come to even monarchs kings of other regions of other places were more than just impressed by what was with the eastern winds the had the power of shattering great vessels that came from Tarses. Where's Taresish? >> Where do we know Tarish and Tanakh? >> Yona. >> From Yona. Right. So, where was he off to? In the boat. Where was the boat? The destination was Tares. Where's Tarses? >> The end of the world. If I would write it today, I'd write Mars. Yona wanted to go as far away from Erit Isel as humanly possible to be away from the frequency of prophecy. He was resigning from being a prophet. I just don't want to hear God. I want to get away from it as far as I can. So in all likelihood it was Spain because after Spain you fell off. This is before Mellin, right? So they didn't know. They didn't know. I want to tell you something shocking. Uh I I taught for several semesters at the Herza college to an adjunct program of of um uh Karedi teachers in the Bejacov world who were doing an upgrade for master's degree which would improve their financial you know salary which was perfectly okay and because they have a black kipad they thought I'd be appropriate to teach and I'm telling you it was a very positive experience they heard all my Zionist apicorsis and uh it was it was just a great opportunity it it was it was mutual very very good and I learned a lot from them too. There was one woman who told me and these are married women these are all teachers and everything and she said um that her husband told her that the world is flat. I said really yeah the Gomorrah says so. So I explained to her yes the Gmorrah has such an opinion but the Gmorra also has an opinion that there may not be but there's wisdom by wisdom in the sense of science they know something and I said I hate to break it to but if if you have your can introduce your husband to John Glenn and you'll find out that the world is actually round and it was it took a long time to convince her and I'm thinking my my god no we Think about it. I mean, think about it. To to accept literally what you have in the because at that time they didn't know. They didn't know. Okay. So, some thought maybe yes and some thought maybe not. But it wasn't clear yet in the days of that there was a globe out there. So, after you know, you could have fallen off. Okay. Again, we heard, we saw, as we hear, as we see. This is a city. It's here forever. We've imagined's goodness right in his in his in his palace. As his name is God, so is his glory. He's known throughout is all this is this is a an ode to the greatness of your >> that's what it is the the mountain of is going to is going to rejoice the daughters of Yehudah because of its mishbat there are three things here I've spoken about this often on yu shalan has the three mems mishbat mikdash and and and and and what's the third >> Benhood >> and Malud correct so you have uh Mal in this peric monarchy you have Mishbat mentioned here and uh you also have Mikdash mentioned here the idea we're going to go around the city as if make a wall around the city is actually the water wall itself the the boundary We're going to what we're going to say now is going to be told for generations till the end of generations. Not just the end of generations. He's going to keep us to beyond beyond our death. Which means there's a certain immortality message here in Shalam. It was a phenomenal phenomenal period. Why do we say it on on Monday? What happened on Monday? >> Monday blues. Turn the page to sort number eight. Let's read a a heaven. What was before on day one? There was just a creation. It was an aquous solution. Nothing solidified. It was just this bowl ball of hot molten matter, you know, pre pre volcanic substance of whatever. And now Kadosh is causing something to split between upper waters and lower waters. And he makes something that's going to cause some type of separation where what's going to be under this is going to evolve into planet earth and what's above the is going to be everything else. And so it was God gives the a nice name heaven. What's missing? What's missing is >> there's no. So Rashi in source number nine tells us they need atmosphere. Okay. Why didn't Monday get a what happens on Tuesday? >> Twice. >> That's why there two ketos. The first is the completion of the work of Monday and that is that that the water should recede on this bull bubble over here this ball and and dry land should appear. That's number one. And then there was another activity of of yamsi that vegetation should begin. So you have a keto for the appearance of the dry land and you have a for the appearance of the vegetation. Something that wasn't complete can't receive the word is not considered complete or to or good or worthwhile. And on the third day, two things happened. The day of two, day two work was completed on day three and day three's activity was completed too. That's why you have twice the shouldn't be there. That's why a lot of people when they move, they like to move on Tuesday because they think it says, you know, it's a good luck omen and so and so on. Why doesn't it say kito on >> on Monday? >> It's a you learned too much between the upper waters and the lower waters. >> Okay. So maybe because there was a okay that's a that's a a negative way of looking at it right says no something negative is about this that there was a like a little fight between the upper waters and the lower waters so ready once it's a fight it can't be good can't be good okay that's a dr and that can be used in a in a muser talk in the yeshiva you know we want to shout out against maket fine very nice. So I in my days when I was uh escorting the RV the the rough shear on every single day was 3-hour shear. It was three-hour shear and the it started at 10:30, it would end maybe at 1:30, sometimes start at 11:00, it would end at 2. So most of us had afternoon teaching jobs. So you had to leave, you know. Okay, fine. And then you had to but the year was over. There was one shear where it was already after two and a half hours. It was almost 15 minutes before the end of the year and the rub got stuck on a rashi and he didn't know how to explain it and he put his head down and he was talking out loud almost like it looked like he was saying takun with his head on his foot put his arm down there and he started talking 10 minutes 15 minutes 20 minutes half an hour he's still rolling and people the guys in the shar start quietly picking themselves up they had to leave they had to leave and the r is just doing that finally after 3/4 of an hour picks his head up and he says something okay as an explanation of Rashi and then he finishes the shoe. I'm walking home with him and I said, "Rebby, you know, I never understood why didn't a kadoshu just finish Monday's work on Monday? Why did it spill over to Tuesday?" So he looks at me, he says, "What do you think?" I said, "It comes to teach you that Monday's share doesn't have to end on Monday and Tuesday year doesn't have to end on Tuesday. You could have waited. You could have finished it tomorrow, you know." So he laughed and that was the relationship that I had with the R. I was able with the Kibus with him and he says I couldn't leave that rashy. I couldn't leave. I couldn't leave him without saying something. Okay, fine. Get him back. The next morning Ruff comes in in an unbelievable great mood. He's smiling, beaming, and he starts looking around the room and how did you sleep last night? Like what kind of question is that? And how did you sleep last night? How did you sleep last night? I couldn't SLEEP THE WHOLE NIGHT. I WAS WORRIED about that, Rashi. And finally, I figured it out what it is. Whatever I said at the end of the year, erase it. You know, I'm g explain to you now what rashi meant that was the story with with this with this with this rashi here about yam sheni and yamlishi. But there's a good reason why there's no yum kto on yum sheni. Because if as the levim sang on yam sheni, it was the song about your it was the song about mdilim. The word kadusha sanctity is synonymous with the word havdalah separation. Anything that's holy ipso facto means it's been separated by something else and something is left behind. I'll give you a niceic illustration. Truma when you take off truma in the days that we gave it to the coen. So how much of the grain or fruit did you have to give to the coen from a biblical point of view one grain would be enough one grain. Butim say, "Don't be such a cheapbo. Give 2% of your produce." 2%. That's called 2%. You want to be a little bit more generous, give one part from 40. You're a stingy guy, one part from 60. But one part from 50 is is is the average. And that's exactly 2%. So it's plus minus 2%. But what if I want to give more? I want to give the cayenne 10%. the hate, as they say in Chinese, go give him 10%. Fine. I want to give him 20%. Give him 20%. I want to give him 50% of my grain. Give him 50%. Where's the upper limit? I want to give him 90%. Give him 90%. I want to give him 99%. Give him 99%. But if I give him 100%, it's no trauma. Why? There has to be in the language of the Mishna nikarim. We like the word sharim from the reb >> leftover. There's got what we eat on Sunday and Monday and Tuesday for supper, right? The leftovers. You have to have something recognizable that's left over because if something is not left over that's recognizable, there was no hash. Hafa means separation. Something to be kesh means something remains not kesh. Rafoko said if the whole world would be Israel there'd be no Israel. If all the inhabitants of the world would be there'd be no kaducat is and if the whole week would be Shabbat there would be no Shabbat. The only way you can have kadusha is you have leftover that's not kadosh. That's a principle. And therefore what happens on yam sheni is the concept of vayafeldah kicks in bane leain between this and that. And if you look at source number from the Mishna it says there are 10 gradations of sanctity. Erit Israel is more sacred than any other country in the world. Not America, not England, not Australia. They have no kadusha. Erit Israel has kadusha including the quote unquote secular city of Tel a Viv. It's more kadosh than my than gold is green and all the Buddha like Buddha more kadosh more kadoshit Israel and then the Mishna actually goes on to say and then from Israel you have your inlay there are gradations to harabay and then if you look at where I have Mishna Ted because I just didn't have enough room on the page and the reason I didn't have enough room on the page because I printed it that I have extra page because they print here and larger font and I wanted to make sure that it's all going to go on one page. So the Mishna there goes on to tell us between the am and the is more holy than the next line and the is going to be holier than the outside of the misb and the keshim is going to be holier than the mean there are 10 gradations from the beginning of Israel until the holy of holies 10 gradations and you've never achieved finality because in kadusha that's what we said at the beginning you're always always trying to search for a higher level and the explained this on the two the first is where to where's the direction I'll show you in the mean meantime start moving what is supposed to put in ways it doesn't say where to go you start walking you'll find it seek it out, you'll find it. And then the second is the you start walking. I I'll show you eventually. You you you get there, but you're supposed to seek it out. And that becomes a you seek out the place of the and you'll get there. But it's a struggle. You have to keep searching and keep searching. The Torah indicates that when it comes to the sanctity of place init there's no defined destination. You're constantly constantly searching and searching and searching. This vayd means you're going to go from one hdah to the next to the next to the next. It does not come with a concluding note and that's why it doesn't say kito. Kito can only be there when there's a conclusion as Rashi says there's no conclusion to the search for kaduca and that search for kadusha is already introduced on the second day of creation and that's reflective of what yallay is all about. It symbolizes for us the the the place of kadush in all its various expressions and gradations. So in source number 12 actually brought the mara. So I just want to jump up to source number seven. It might be on the first page on your in your print in source number seven. The marsh. The marsha. Source number seven. It's it would be right. Source number seven. Does not say the marsha. Yes. So who's the marsh? A lot of people learn the marsha in the shivote because it's handy. It's one of the those end of the middle ones beginning of he's 16th century bublin and it's printed in the vnas. Shortly after the Gomorrah, you have uh known as the rush and you have the so what you don't have to buy another safer and it's it's conveniently in the book in the printed. So in yeshiva they learn it but they don't learn everything of the marsh. The marsh divided between two different parts. The halot and theot. So what they do in yeshivas with the marsh is only the part. But the part the the the schmaltzy part of learning where where you perk up and you have these unbelievable insightful sayings of kazal through stories through midrashim and so on. So sometimes they're very very um they're very difficult to superficially understand it and that's where Marsha comes in and tries to elaborate. Others have done it as well. Rafuk wrote a whole book on trying to explain and the moral wrote a whole cipher just explaining the agot of the gimmar. So here the Marsha is explaining this gimmar that tells us why we connect each day of creation with the relevant day of the shyom of the ley the levian. So look on the third line of source number seven where it says I have it emphasized separated his creation between the upper and the lower. Not only did a kadoshu on the second day separate between the upper waters and the lower waters, but then within the lower there was also separation going on. The idea of Yoshim is separated from the rest of the created earth alle and became the king over that separation kosh as it says in that perky melik know I think the marsha was hitting on a theme that I was developing here um and let's put it the other way around I think through the marsha it gave me a little bit of a spark to develop this whole concept of the separation and and why that be this became the shir shim of yum sheni which um from the from then on and this material I prepared three weeks ago to my own mind to try to crystallize what is so important about this peric because it was startling seems nothing to do with Monday what's what's the Monday here you know but but it has something to do with that which was created on the second day and that everybody Everybody was saying it. The Raman was saying it. Rashi was saying it was saying, but they weren't really spelling it out. But but there was a little bit of an aes in Marsha that that gave some inclination that uh that this is really what um what was happening on Yamsheni. Okay. So we actually did something today. The uh so next week we'll do with deal with Yamishi. Um short >> it's a short per but that just means that the peric is short um it has something to do with judgment right the yamishi is so we're going to find out who is and it has something to do with monarchy very much so Yes, indeed. Uh it'll it'll it'll take us there's something about Tuesday uh that's going to tell us also about Mishbat and uh we'll see what uh that has to do with Yamishi and and if we run out of time, we'll start young. Okay, your way. Gets a long one.