Shir Shel Yom Sheni | Rabbi Dr. Aaron Adler | February 18th 2026

of Da Vid and Libat Ram Strauss and Morai Moshe and Raelbat Yseph Mayor Marcus parents of Judy and Marcus and our as usual is in memory of Alishima. Now people think that's a Mishna somewhere in Well guess what it's not there the Mishna is when comes in we reduce and the says as And month of enters we reduce. So too when we enter the month of we increase which is interesting that didn't just say but they said it in the context of the so they're trying to tell us something trying to say as just as we reduce because of we increase in the month of um there One can basically think in so many different directions of what the Kazal may have had in mind. There's what to be said about the correlation of aut and sim that some of these are the extremes of human emotions and human experiences and somehow they have the same source. The sources are who allows us and unfortunately sometimes um has us mourn for various occasions. When the Ram talks about the laws of eel, he says that moshen established in one bread made an enactment that we should mourn for seven days after the immediate relatives and that we should have seven days of after a wedding. I mean the Ram had ample opportunity and he does talk about the idea of of in the laws of ish the laws of marriage. But here in the loss of eel, he puts together the tak of seven days of Shiva and seven days of Mish, which obviously is trying to teach us something of the uh inter relationship between and that uh Jews always during aut remind themselves that there's going to be there's going to be consolation and Jews in the in the midst of simha always remind ourselves to tone down the sim because there was a destruction of beta mikdash as we do under the we remind ourselves all the time so this is somewhat which is somewhat constant so when you talk about but don't forget and maybe it's also teaching us something that purim has something to do with the uh ending of the morning period of av something to do with it. And what might that be the um the fact that the beta mikdash the second beta mcdash was built but was also destroyed. So um you might think that there's something you know very very much tampered down. the simka the joy of the second bet mikdash is is is tamper is is is watered down it's uh it's somehow reduced that that it's the simra is not really complete and so on so the truth is um the on said that you know in the that we say both and so everything is in Hebrew except for one word it says Everything is in Hebrew. All the miracles and and great things that were done. But what does the word puran mean? Why does an Aramaic word get thrown into this? Now we know the word puran. We say it on Shabbat in the Aramaic section. So what how would we translate yuman? A type of Yeshua, a type of which is chuote in Hebrew. So, so what are we adding in the alan by saying it in Aramaic? The said there's one word conspicuously absent from the Aramaic from from the alanim and that's the word redemption. It's not there. So what Kazal did was they plugged in an Aramaic equivalent of a reduced nature to teach us that [clears throat] is not appropriate for neither nor Purum. Gu is appropriate for two occasions. And the final then we are permitted to use the word in we were redeemed and we will be redeemed. And there's another version. But obviously the first is and the second one is the but they were Yeshua. They were bailed us out. They bailed us out but they're not to be considered full-blown Yeshua. So what was that? Let me finish. So So the R said this and said that you know in those days I wasn't all that smart. I'm not that smart today either. And um I I I have a question but unfortunately the rough's not here for me to ask him that question and that is that did use the word with regard to purim on two occasions. uh once where it says the Gar wants to know if there's a leap year. So which purim you know like remember the show to tell the truth will the real so and so please stand up will the real adar please stand up and that's a big mlo but even according to those who think that the real adar is the first adar and the second adar is the add-on everybody makes purim and that that's clear is the adar of purim and the says gulah to keep a connection a symmetry between the first episode of gula and the second episode of goulah so the First is actually pes but the second would be purim. But you see the kazal call purim a moment of and the second question would be from the end of the sixth per where you have the 48 ways of Torah acquisition of and the last one is quoting somebody else not taking credit for a great idea and it says There's a quote from that shows that it's proper to quote somebody and not to take credit for yourself. And you see the Mishna calls. So the R is not here to answer that question. But nevertheless something the ruff did say uh provides an answer and that's a fourth from the rough's grandfather from brisk um that says as follows that actually bay there are two different functions of bay one is it was historically the second beta mikdash that had a beginning and had an end and kazal teach us why it had an end you don't have to wait till the bitter end of kamsa bar kamsa and the likes to say why beta mdash was brought down. That only teaches us that it was brought down at that moment because of but kazal teach us that second mash actually never had a chance because aml never came on aliyah only 5% came 95% stayed in America they called it that was the nickname they called it there was rabut says they had their homes they had their businesses they had their fields and they were settled this was just two generations after the destruction of first bet to mdash and they were refugees in Bavl but now the second generation they already went to college and they went to this they opened up stores and and so on they were settled sound familiar they were settled and therefore they didn't want to pack the bags again and be you know newcomers in a new land and start out from scratch and so on said that that's why the second mdash never had a chance okay so that was the in terms of the historic the second bet mikdash but the the r explained the the name of his grandfather that actually there were two vat mikdash the first and the second hyphenated third that the second vet mikdash albeit was destroyed but it's actually on pause it's on pause you know when you sometimes you're watching something on computer and all a sudden you get a phone call or whatever something else is calling you push the pause button and you come back to it 10 minutes later and so thank you thank you very much you come back to it 10 minutes later and and you you resume. They said that that Beth Mikdash is on pause and it's going to resume at the moment that we activate beta mikdash and it's going to be the third beta mikdash is actually the continuation of the second and where did salvic from brisk come up with this grandiose idea from the from and it's also from the story of the n zakaria the noviary sees the minor kula zahul Rosha this great manra that's gold and everything and he looks around and he says his manra was made out of wood the mdash was uh was built on on an austerity budget and they did not have a a golden man and says he speaks to the divine spokesman the mala what exactly am I seeing and the mal says what's the matter you can't see and he says I don't get it. I don't understand it. And the answer was what does that mean? What's the answer? He says this third this you're seeing is not your extension of your beta mikdash. It's the third beta mikdash when there'll be no power. Nobody's going to be interested in power but rather just the spirit of au. It's going to be the third mdash mashiach. Roim said the answer tells us that what what was seeing at the beginning of Bacheni was part one of what ultimately would become also part two of one beta mikdash that would be on pause for you know 1900 years and therefore therefore and in that respect the voice always explained that purim led ultimately to bacheni and leading to bacheni means ifo facto that is leading to bishi and if it's leading to bachi it's appropriate to use the word gula on some aspects of pur all right so that's the answer I would have given the rov had he given me permission to answer which is by the way what went on on the car when I had these grandiose questions and I said you know I asked the roof permission can I answer it and he was so courteous because if he wouldn't be I'd let him off in the middle of the tribore bridge you know so he let me answer and then you know either I got And then he polished up what I said. Yeah, >> right. Regarding the rough, second question, >> right? The rough. You mean my question. Not the rough. >> Yeah. I'm not the rough. The rough is the rough. You know, let's not let's not confuse. Oh, give me a break. You know, >> I'm [snorts] not on Russash. You know, >> I'm choke when I say you are, but okay. >> You can say >> second person person. Yeah, >> that's right. So you basically you basically came to the end but what I thought of what was that anyone who says something in somebody else's name brings the ultimate >> absolutely absolutely that's the vart that's for sure the vart but the idea is the kazal derived it from gilatere so where's the right where's the proof the answer is that that also led to the ultimate gula that's the point that there's an aspect of purim that leads to the ultimate gulak and now we can understand why kazal said that it's linked it's linked and the the the tread the sadness the mourning that spills over into the joy of returning ter Israel rebuilding vet mdash and so on so that's why probably put it together okay Yeshua, >> right? >> Right. >> So why couldn't they use Yeshua? >> It says chote. It says it. But they had the rough belief that it was a deliberate attempt to draw your attention that there's a word there that's missing that should have been there. If you're talking about the word gula, you know, is missing. But where is it? I mean, it's something that should have come to mind and they left it out and they left it out deliberately said just that the ro that was a suggestion that in order to draw your attention that something's missing here. So it was a like it was put in Arama an equivalent that's not even gulan means something else but just uh to to draw our attention to this fact. It was an interesting idea. An interesting idea for sure. No doubt. Okay. So today's and and and actually many weeks ago I thought that maybe onesh we would do which is the uh right so one of the nice things about that if you miss it one month you get it the next month so on March 18th which will be I'll try to remember to prepare on okay but that's a sh that I think might take more than one week because it's uh it's a little bit long but nevertheless. Okay. So, we're going to do Yamishi, which is per. Now, people like this per a lot in you know why it's short, right? It's almost as short as Fridays. almost as sure as Fridays and Fridays is actually more known what we call because we say hashem on Friday night and it's used in other contexts as well. So we're a little bit more familiar with the text of the Yamshi. But here Yamishi after Yamcheni was long and Yamrai is even longer. So you know you get to breathe a little bit with as as if everybody's looking at their stopwatches at the end of Davvening. You know that you're going to save yourself approximately 10 seconds in the saying of uh Shabbat. Let let's read the the the peric first and then we'll see what what the issues are and its relationship to creation of the world of yumishi. Okay, Mola Assaf. Let's just say one word about Assaf. Who is Assaf? I'm just opening up the the per of. So, we have it before we even get started. Okay, we got it. Assaf is one of the in the time of David. So, we already have things in the days of that are anticipating beta mikdash. We said this with regard to Yumish Shabbat, the saying of Tum Kafalid of uh of being the peric that would be sung at the moment that the AM brit is being brought into the beta mikdash and into the keshim. And that triggered the custom that when we bring back the to the we say that afterm we say fine. So here Assaf wrote a whole string of chapters of that were incorporated in the Tahill and they begin with Msaf. Most of them have something to do with they sound like kinote. They sound like kinote in the elegies of tishab of destruction and uh they have a lot to do with giving u you know mousar to to letting it out on our people of being degenerate for here and there and this chapter is actually no different. It talks about the breakdown of the judiciary terrible judges. Um and what exactly does this have to do with yumishi? When I read the the the Yamishi, people think Yamishi is a great day. It says Kito twice. So we talked about this in in in the previous sh that Kadu didn't finish the the section of separating the upper waters, the lower waters that still didn't have direct benefit for mankind. But on the on the third day separates the um the in the river itself the dry land the yabasha the dry land appears and the rivers stay in in the places or the oceans where there'll be water and then comes the second stage of tacha vegetation kicks off. So both of these become very very important for human existence and therefore part one receives its keto as if the complimenting work of the yam sheni and then the tachea the vegetation receives its kto as well. So people think you know yamlishi has this great omen so so you know great good luck charm to it. So you know you have to move move on Tuesday and then when you know everything falls apart you question the the great thing you say the the u so so but we explained that that that kito is is is is something that left o open because as we explained last week in describing yum sheni which was just an ode o to yushim and the sanctity of so we spoke about the fact that there was a division vaydel the name of the game of yam sheni's creation was some type of separation and that separation had to do with the fact that in the world of spirituality there's going to be separation I quoted the Mishna inim where it talks about 10 gradations of kadusha leaving out because there is no kadusha there I explained that to our brethren in Australia last week and [snorts] they were very very happy to hear that that they're living in a a lands of far far far from Kadusha and [snorts] uh but Kadusha begins with Erit Israel but then it gets upgraded as you come to and to Harabay and Harabayat to sections of Harabayat where the Misb was and then close to the doors of the and then in the and then 10 gradations of Kadusha and it's never ending it's just never ending and I pointed out that that's actually the idea of what kadusha is you you try to strive life to go higher and higher knowing very well that you'll never achieve finality. Right? Who can ach who can achieve you know the achieving the the endgame? There is no endgame even if you've achieved some plateau. you can slip and you're constantly striving and striving and striving and that's why Abrau as the explained was never told exactly where was but keep going keep going and so too the second of my gosh what are you supposed to put in ways you know you have to have something a little bit more concrete than that you know keep going keep going because that's what kadusha is so that type of separation of and all the is it's constant constant aspects of involvement in separation when it comes to the world of kadusha. Now the yamlishi comes and continues with the process of havdala of separation and that's why the work of yam sheni wasn't complete there was no kto there's got to be another aspect of separation and that's going to be the separation of the physical world while yam sheni spoke about the may which may is is spirituality all different levels of uh of separation Within the world of spirituality, [snorts] the yamlishi is the separation of the material world. So the material world now begins with the separation between water and dry land that can become inhabitable for human existence because without that separation, human beings couldn't exist. And without vegetation, human beings couldn't exist. So there they're going to be places on planet earth that will be fertile for agricultural growth and they're going to be areas that are going to be desert and not going to be you know relevant for this and so on. So within the created material world there is separation between that which is uh livable and that which is inhabitable and that which where vegetation will grow. It's it's it's preferred to that the the population should be focused in these areas. And when you start having human beings competing for better land and better food, you're going to have strife. You're going to have conflict. And when you have conflict, there's going to be need need for a judiciary to iron it out. What the purpose of young's sh And it'll be a talk about judiciary is that the judiciary was there to separate between chaos and proper civil behavior and that's why it's so let's see what the peric is this is we want that human beings should stand before a kadu in justice by having human judges is going to be a nickname of the judiciary points out in where where it definitely refers to the Sanhedrin and is going to be present where is going to stand and and sit in judgment but even when human beings are sitting in judgment it's really it's it's going to be in in the presence of a kadu that is to say that there is a partnership here between the judicial action of a kadosh bahu and human action where a kadosh bahu is interested that human beings be kings carry out the task but carry out the task in the spirit of carrying out his capital H taskb and there comes the the the muser here comes the hard words you look at source number nine I don't know if it came out on your page on the bottom of the page or yeah my page is the bottom page from partial kadoshim [clears throat] loasu a Don't do injustice. In other words, you the judges have an opportunity here to meet out proper and righteous justice. And if you don't, you're doing a a travesty, an injustice to the person who's standing on trial. pin is is an expression of favoritism to somebody. And here the idea in isa there's a a a a poor person here standing in trial against a a rich person. It's the the the person who lent money. He's the the person who's got the money. He's got the power. He's got the clout. And then there's Nebuch this misc this person. So you know you you might think that the judge is going to have a little bit more derz for for the rich person. He's going to treat him even if it's a psychological edge in the bin and the poor person is going to feel disadvantaged because of his uh situation. Torah says don't do that. You have to read in the words that is don't look favorably at the other guy when the when the when the poor person is standing in front of you in judgment. Don't somehow glorify you know the the the face of the of of the more important person here. It's got to be done. I remember where uh there was a a a a situation in his government where somebody was on trial for bad doings unfortunately to somebody more kipa also and um and of course in the media you know the person was slammed completely before it even got to trial and began said that it says Right. So he quoted the rebba quoted the rebba. Why does it say twice? Why couldn't it just say that's it? Why? He says that even sedc has to be bit that even if you're going to do righteous it has to be righteously done and not something that you know behind the back of of smearing somebody and and so on. was such a insightful you know part only from person of the stature of the moral quality of of of to quote but here this is used by it says how long are you going to go on with this kind of misbehavior as judges you're raising the the the the the the face of the rishim. You're giving them the full credit in the in the in the court. You're giving them, you know, a time and a day where, you know, they they feel respected and so on, which means that the are being given to feel that they have a little bit of an advantage here in court. So, that's the bad news. The good news is no, you should judge the the the the povertystricken and the orphan, the ani, those who are downridden. Do justice with them. Get it right. P means to to to to basically save. It's a type of verb of saving. save the dal and the evionu save them from the hands of the wicked you know do something so you know the there's a puk I have this in source number 10 I believe next page right from [snorts] sh so first thing you have to do is get rid of the the bad ways and then you work on getting to the good ways So gimmel is the bad ways as the good way is the so bad is the bad ways and are the good ways very poetic and then he turns back to the judges the dark side they don't know and they don't understand and they're running in the darkness. They're going to cause the collapse of all the nations institutions most here doesn't mean institutions in modern sense but it means the foundations the foundations they're going to the foundations of the country are going to collapse. So let's look at look at the Ebenezra who who in source number 11 explains this p where it begins with low right. So Rebanzar says that means the author he's g dishing out the the mah here you know he's screaming at them they don't know they don't understand or he says we can explain the following they do know the truth but they're silent and that's even worse that's Even worse, he says and what he says, what does he mean? They're going in the darkness. The Torah says, and he's just quoting it quickly. He's saying bribery blinds the eyes of the wise. So you guys are on the take. You know, that's what you're doing. And the understanding of the end of the foundations of the word world are worthy that they should collapse because of the travesty of justice. The judges don't even care. They don't care that their world is going down because of of of their actions, their judicial actions, their bad false judicial action. Okay. So we go back to the first page and this is the saying you guys are saying that you're you're divine. You think you're divine. You think you're bon you're children of of of the above and you have the right to just play around with the justice here. You're going to die like all your mortal men. There's nothing divine about you. Like some of the princes, some of the ministers, they're going to fall. You're going to fall with them as well. This is a turn is going to rise and judge the world. You're going to be able to show the entire world, not just the world that justice will prevail. So this is a tough calling to judges I may say of who he's talking about in the days of David and so on. So let's take a look at the sources. >> So obviously he's talking about corruption. I mean we know talked about corruption very much so in peral talking about the days of so maybe Assaf is already projecting he's projecting you know what what well you know some of the uh coming attractions uh in the judiciary. Yeah. So source number two we saw already a few times from the rashash brought the brighter of that all of the chapters for somehow correspond to the days of creation on a Tuesday why why this chapter he revealed filled the land with his wisdom. And he prepared the this the places of habitation for his flock. I still don't get it. When I just read this in the enigma why this is is s what does that have to do with judges? It's almost like focusing just on that first and saying something about okay but um it's not clear but in source number three the Rambam has his own take on understanding and he says the following was already the already gave the reasons why these chapters were chosen for these particular days to be sung in betash and why we say them every single day and it says and it just fast forwarded to to Tuesday. Yes, the land the dry land was revealed because that's what happens with the the idea of uh that the waters would recede and the yabasha the dry land would appear. That's where justice would prevail. Okay. So now already Rambam is connecting [clears throat] the per with a theme of the peric of the chapter is justice with something that occurred in the creative procration process on Tuesday. and the judges will say this verse that a kadu is here with us as we um apply apply justice. Okay. So, it's it's a long shot yet what the Ram is saying, but it most probably has to do with what I said just a few minutes earlier that day three was the day of creation of separation of chaos to civility. And it would be the judges who would be guaranteed to with the task that civil life and order, law and order should prevail on this dry land. that's now being revealed for human habitation. You know, human beings didn't enter into the picture until yum shishi, the last day of creation. But here already, you know, you have uh you have already the platform of of the dry land that's going to be for the purpose of civil law and order. Similar to Monday, th I'm sorry, Wednesday's creation of the celestial bodies that will give us the concept of measurement of time. and they're going to be used for the years and the and so on. Fine. You still don't have human beings on the fourth day, but everything's being put into place so that when human beings arrive on the scene, everything's in order. So here you have what's being put into order is the idea of law and order. And Ram says and it'll be so let's point out that this is not yet and in this paric at the very end it's so let's remember that you have seven of and there's a discussion in if six out of the seven were already given to Adam and the Rambam actually adopts that opinion. The only one that Noah hears about that the others didn't know about was and that is you're not allowed to slice off a limb of an animal while the animal is still alive and eat it. They obviously cook it and eat it and so on, but if the animal's still alive, that's a horrible thing. So even the nations of the world when they were finally given a license to eat meat and that comes only in the 10th generation of the world in the days of Noah prior to Noah everybody was vegetarian but after the mabul after the flood human beings were given a green light they allowed to eat meat provided that the animal is is put to death however it's put to death is put to death ultimately and am learns the laws of the way we are supposed to put the animal to to death. But the nations of the world are supposed to put the animal to death and then they're allowed to carve up the animal and eat the meat. Fine. So Abra could not possibly be have given to Adam where there was no allowance even to eat meat in the first place. So but the other six against idolatry, against adultery, against murder, against the theft and one of them is dim. They're supposed to set up a judiciary. And uh you know the the the the Gumar even kicks around there some of the greats of middle ages. Who is supposed to conduct their judiciary so that the nations of the world should keep their bargain of the seven mitzvot of or rather six other mitzvot? Is it is it Are they supposed to set up their own judiciary or is it that Israel is entrusted with setting up a judiciary to make sure that the nations of the world keep their part of their seven mitzvot? It seems pretty clear that it's part of the mitzvah of the because they were given and they were given in days of and certainly by the days of no there's no yet in this. So okay so the what you see is that judiciary keeping law and order is an integral part of human existence and and that's why the Ram says that the world already the concept that there should be law and order kicks in on youngishi of the created world where there's now um available space on planet earth where human existence is going to grow and develop and there's going to be vegetation And there's going to be competition for food. And competition means if so facto that there's going to be fights and there's going to be struggles and so on. There's going to be a need for a judiciary to keep law and order in this world because if you don't have it, you're going to have war, constant war. And do you know that the word in Hebrew the source the source the sh is because the basic reason for human strife is for food is for food and that's why nations sometimes conquer other nations to expand their economic horizons. It's not just for power but the power also. Take a look in Paroi. Par knew that the minute his food source is depleted, he's through. He knew it. And that's why when Yoseph comes on the scene and gives him this great idea of how to store food so that there will be regulated food rations given out to the people. Tara knows he bought himself extra time on the throne. He knows that because that is the principal responsibility of government. Whether it's an elected government, whether it's a a a autocratic government, whether they like the government, they don't like the government. That's the most principle principled responsibility. Make sure that people have food to eat because a human being alone, one person alone may not be able to feed himself because of all kinds of limitations in life. But a collectively human the nation can actually feed itself. uh if you you take a look at you know I I quote a hundred times Rab's Quran has this great verse where he says if you want to see God go to you want to talk to God go to the but if you want to see God go to of the implementation of the vision of I think wouldn't recognize wouldn't recognize what we have today in the amounts of food the amounts of food that we are able to produce. Forget about that we have the ability to import but but import that's because we like to fatten ourselves the the basic foods are available here in for everybody and it's and water for everybody. We're having a a little bit of a tough year. You might have you might not think so because a month ago there was a heck quite a lot of rain here but okay it's it tapered off a little bit and but the desalinization plants providing drinking water for everybody. So borashemashem we've we has been excessively generous to us and and we do have but this is something that uh that nations used to fight about and here um judiciary uh warnings were put into place in beta mikdash every single yumishi when they remember the briya of yamlishi. So now I just want to talk about the connection between the judges and a kadoshu because that's a maj major theme in this peric. Okay. So you look at source number four. Source number four is a Shabbat and uh first chapter of Shabbat. And there it tells us things that we shouldn't be doing in the late afternoon hours um because time's going to run out. You know, a lot of people like to push things off, like push off, push off, push off. And then they ended up missing things and they said, "Well, I didn't think I miss," you know. So, it says, "Don't do the following things before here means the time of in the afternoon. Don't go to the barber." You know why? Don't go to the barber, right? If you didn't have Mkha yet, why? Because you're going to miss Mkha. Why are you gonna miss Mkha? Not not that the barbers going to take. The men's barbers don't take as long as the women's barbers, right? But even the men's barbers, you know where you spend your time? Waiting. Waiting. You come to the barber and there four people behind you and each guy's going to take 15, 20 minutes, you know? Oh, he needs his hair washed also, you know, and he needs his beard trimmed also. Oh, yeah. And you're looking at the clock and don't do it. Make sure to what was that? >> Right. So bloodletting also there theor talks about it actually because bloodletting makes you weak also and uh you can lose time is time consuming. So all these things are going to be timeconsuming a bath house you know believe me once upon a time people didn't have running water at home right so there was a bath house and and and the bath house sometimes doubled also a mikvah sideeshow was mikvo le that's a tanning of sk of of of animal skins don't sit down to eat right before time because you know you're going to get bogged down in your meal Don't sit down in judgment. Don't start a case. If you started, it says, then don't break up, you know, get it done. So the Gmorrah actually asks in all these cases, what exactly means the beginning of? What does it mean the beginning of Davin? What does it mean beginning of damining? You know, everybody's got their idea of what it means the beginning of Davin. But that's not our today. What? Elenu. Very good. [laughter] Ela has a nickname. You know, it's got one foot out of the shoe. But what does it mean the beginning of sitting down to eat? What does that mean formally sitting down to eat? What does it mean sitting down to judgment? So in source number five, what does it mean that the judges have begun? So that we can invoke the if they began, don't break it up. Jonah once said when the put on their talis what does a have to do with judgment what does a talit have to do with judgment the answer is dim sat with a talis on draped in a talis so let's why do we put on a talit for ding in the morning what's the what's so important about tal you don't say the mitzvah person has a talan whether it's under the shirt or top of the shirt you know whether he's got his tits you know flying high you [snorts] know or tucked in which by the way there's a whether the tits should be in or out so those of us who have the titus in are also okay and I got news for you that's the majority opinion that it should be in had this thing about out and Israeli kids have everything So it's not just it's not just the titus it's the undershirt also if he's wearing one right so there's no riot there's no proof from Israeli kids who've got the titas flying on all sides okay the u the the the idea of so if you have titus on in the morning what do you need a talis on for davening why because a talit is associated with davening there is a thing called it draped because of standing before the every time the has a moment of standing before the almost like Leo and Alicia who would drape themselves when they felt the sensation of God's presence in front of them. It's an act of humility like I I can't look. Mosher Rabenu at the snare clo you know tries to close his eyes and drape himself because of awe awe. So standing before demands that we do something physical to drape ourselves. Now my there's no situs at nighttime and that's why there's no talis at nighttime at all. Fine. Okay. There's a good question except that because talis and fillin went together and because as those who are learning now in talk about um that that there's a reason why we take off is a mitzvah from morning to night except that we take it off in the morning because you have to have focus on a kadosh as you're wearing fillin and it's just impossible for human beings to go through the day and not and and go without losing losing sight of a kadu. So we don't want to profane the so we take it off. So once the fillin goes the talis goes also and that's why mina goes without a talis as well but um but in theory there should be a draping around for others but there are two other occasions that we also have a a presence of and there is a talis and one is at a at a brid exactly if you make a brid at two in the afternoon you'll see the mile's going to put on a talis the father's going to put on talis the sand's going to put on talis what you put on talis for so some people have said that actually it's to spill over from chakras. You know what most people used to do a Brit at the at the 6:30 minion at 7 in the morning because then you know you give somebody something to drink and they go to work. Where's this business that a Brit you have to go to the catering hall and have 250 invited guests for a whole full-fledged meal? Only in Israel, right? Where as as uh Levia once said, what do you think about having a um a f a fiveday work week? So he said it's a great idea. Let's start working two days. We'll work our way up to three and we'll eventually get to a five day work week. You know, the the idea was to cut off the Friday or not cut off the Friday, right? So, so the idea that today, you know, if you go to work, you leave at one:00. I'm going to a bridge. Everybody understands that. >> Right? So, the Gumar says that, right? You learned it from, right? So, that first thing in the morning, right? Except that people but the gar there says allows that if more people are going to be at the bridge later in the day. So it glorifies the mitzvah and you know who we learned that out from because while he was a baba person yet the brit was done in the middle of the day because he wanted people to see it. He didn't want to do it that he was hiding you know he was embarrassed look what a tell him to do. No out in the open let everybody see I'm doing it. So that became a min that if you have more people at a brid it becomes a greater expression of keshashem at the brid. So the fact that we have the tal that's done because there's a presence of a kadosh there's another moment of presence of a kadu and that is kdeshana except that it's nighttime so that's why there's no talit but the always explained you mentioned elenu elenu used in the sither why is it at the end of the doning because it's to use the the the lambdaim of brisks jar Argon it's a mat. It allows you to leave the presence of it's properly removing yourself from the presence of the so during every doning there's the presence of you end by gracefully saying and you walk away from the so there is by the Brit how do we end the brit we also say and how do we end we do the same so there's a moment ofina and that's how we it's the exit strategy of so when the dim sat in judgment there was a presence of and that's why they would drape with the and the says when does the judgment begin when do the proceedings begin when they put their talis ones >> so maybe the robes also have something that's already a goish thing but but but maybe it's a spillover that you should have some type type of awe and reverence for the judges. Okay. But here we're talking about for and if you look in cert number seven we know that in in in monetary cases there are three source number six there three judges. So how do you know there three judges? So in source number seven theor starts counting the word elohim in the but it's really not elohim it's elohim. It's it's judges. It's not God, it's judges in the context of judicial action. Says, "How do you know you need three judges for for monetary cases?" And there's a quote from right, right? So, you have to be a you know, right? That's what my uncle in I was the for many years. So, I know how to So I know they've suken by heart right that's one elohim and there's another two of them will come to elohim which means another elohim >> it's elohim it's elohim we trained ourselves to say elohim here you'll see why you have three raosan says no no no no the first one he teaches you that you have to have a judge The first time it's not extra. When do you start counting? When you have extra time number one is not extra. The extra starts from time number two. And then there's time number three. Is one extra. Is two extra. But you can't have an even numbered because you have to bring it to a possibility of a split decision. So you need to to break the tie. So that's why you need a third judge. So anyway, you split the pie here, there are three judges and that have God's name as the judge. Why is God's name the judge? So in source number eight it says judge that properly beats out the judgment brings God's presence causes the to separate itself and then there's another mimemer here In source number 12, let's go jump to source number 12. Even just for a moment became a partner to in the creation process because it says sitting in judgment from morning to night morning to night or night to morning whatever. It's the concept is that judgment you are putting a rubbish stamp on something that a kadu did in the creative process and we've seen that that happened on yishi on Tuesday and then this another connection there was a safer written in the end of the the beginning of the 17th century by a one of theim or the late after the medievalss um his name was specifically beh and he wrote a paper called on various and one of them was and there he wants to understand why are the judges called by God's name why are they called Elohim so the truth is initim Rashi says what's the difference between the name of God elim the name of God shame that the first one is judge God who meets out justice So it's like he's the judge is the compassionate name of God. The of flips it. He says know why is elimin means a judge. So the question is why is why is the judge have God's name? First first question is why does God have the judge's name or why does the judge have God's name? So Rahim Shure says a very interesting answer. He says, you know, the the judge has to have from his rebi. Who did the rebi get from? His rebi his takes you back to the first act of where it says giving to right. But one second who did get from when was gave him. So there's something of Elohim that was given over to Moshe that he now gives over to Yeshua. Some of your glory you're giving over. What glory is he giving over? the concept of Eloim. So every that has something of Eloim quality attached to him. And that's why the DIM were known as Elohim. The bottom line is that the world stands on justice. In we say in 13, the world stands on and shalom. And the the thing is that um while this Mishna is quoted in this way, the real gear was al shalom. There are uh it should be the other way. If you look at the earlier at the beginning of it says and here it all says omade but the ga is actually cayam means exist. Muslims in it's not three different things is the top of the of the of the triangle which splits into between man and God and that's and between man and man and that's so there's a triangle to and it splits between Adam. So too the em which it parallels Torah splits top of the triangle it splits into the kind of down to two levels. One is absolute justice and the other is compromise and that's shalom. Theorah says compromise is shalom. So sometimes you might think a compromise is not the absolute truth but it's also truth. It's relative truth. And sometimes the world needs absolute truth and sometimes it needs relative truth. And that's the triangle of shalom similar to and that's why called to the task by and he said in 14 you're going to destroy the entire stone but there might be some in stone and you can't do this becomes like you have to do take care of the fact that if there's a sadic in stone he's going to be rescued and that's when the negotiation started [music] all right let's check it out those people who agreed to the principle that if there's a sadic in stone he wasn't going to kill everybody out but save the sadic these are our messages for yumishi so now when we say our yumishad we should say it a A little slower. Okay.