Shir Shel Yom - Thursday | Rabbi Dr. Aaron Adler | May 27 2026

So let's just backtrack because the last time we did which was yumi after doing sheni and um we quoted the m ro shah in source number one we mentioned that there was a mishna in tamid that just refers to the particular chapters of that we say on a particular day. Last week we did something um a little bit different and we spoke about last week there was a shar Yeah. You didn't do >> I didn't do shyom but I did the shir of >> right it was the sheer shyom of I mentioned that the vilgoy had a custom that not to use the same the particular day but every day of yam carried a different I mentioned the first day of pes was from obviously something related so we did because of predominantly The second part of it was like an ode to Torah, a song about Torah which obviously was important for but now getting back to the routine and that is the what the Mishnamid gives us the various chapters and so on. And here we're up to Yum Kamishi. Soishi, if you just look at source number four, you see the text and uh if you're not familiar with this from last Thursday, just pay attention tomorrow morning and you'll see it in the shyuim. There's something about song, right? You don't have to know Hebrew fluently, but you see harino is for the word reina, singing to God. And haru like hario is like like a a shouting out to God. It's a truer in this sense is not the the trua of of of problems of crisis, but maybe it will be. We'll see. Raise up the song, but using the the the uh percussions and and the flu and the the kor is a the the the harp and and the naval. Okay. So you were talking about in instruments, you know, like strike up a band basically. And what are we going to sing to blow in the month? Blow the chauffar in the month that's covered concealed something about sealed of Roshashana. We'll get to this in a minute. who it's it's it's the law of gave us laws and statutes and it's a little bit ambiguous what exactly what is the song all about to whom was it said who's it directed to but I deliberately left a blank space before perv because the whole theme switches and the question is again the the connection yeah okay you jumped to the gun we'll We'll see. There's a the the um the the peric begins with and there happen to be a string of 12 chapters of tim where the author is given asaf. It's not yet according to most authorities it is Assaf who is a ley in the days of David Melik and he's like chief of the musicians. You know the levim did two things. They they sang and there's also instrumentation. So there was a choir of the Levim singing these songs. I I remember before we even got started on the sher shim I give about the whole concept of the shaim. I'll just say in one second that the the the words were obviously paramount important but there was a view that the niggan that came out of the instruments was even more important and that was the etc etc etc of going beyond what human beings can say as praise to our kadosh. We are limited in our vernacular in our language and you can't express what actually can be said who is capable of articulating everything that has to be said about so the ro suggested that the music was the carry on it's without words it's the praise without words you know whatever kadosh thinks about himself let him set it to the music and so on so here we're dealing with a chief musician at beta mikdash aliy so you know Our reb was was a ley the salivatrix by the way and I learned this from Dr. Abshalom core who's a great linguist here. The salivetric is actually a nighting gale. A nice bird. It's a Russian word salvetic. It's a nightingale. And in Hebrew it's a zamir from the word zam. It's called a zamir. A sing. There is a there was a judge in the Supreme Court justice who was professor yizra zamir and zamir was he was born salv. Hebraicized the name. Okay. So zamir. What was that? Yeah. So, so Dav was born Salvetic and and maybe some say that because it was a family of Levim that they were called the singers as but we know that the the musical talent is eclipsed the salvation. They became geniuses in intellectual endeavors but not so much musically. It's not even Lshanhur. The Ruff said this over and over that he was not gifted musically and I can tell you that he wasn't but but he had certain interesting musical insights into understanding certain areas of Alakad. That was interesting in itself. He happened to have been an unbelievable bal he knew allay and sounded melodic on some level but um he wasn't a great musician but he explained the concept of the shaim. So in source number one, so let me say about Assaf. So he was again one of the musicians who authors 10 12 chapters of the tillum. Melik incorporates his poems into the tumm and he has what to say about Jewish existence and we'll see what he says in perk pay alf this and what this has to do with Thursday and it's also one of the specials of the vnagoy the vagoiny who says that on special occasions yamim there's a special shyom and it's rashashana both days both days both the first and second day rashana those who do the custom of the vagoy. So they will read this perk without saying obviously because rash can come out another day. They they will announce that the is and they'll say this per and and the obvious reason is going to be the we're going to see a little further in a little more depth what why it's connected to Russia shana specifically. But if we go back to source number one, it says this is from the that we actually saw several times, but I I I just dot dot dotted um all the other days and I just got to the point of of Thursday. It says on Sunday and then which is the peric of source number four of the created on the fifth day of creation the birds and the and the fish to praise his great name. Okay. Okay. So let's look at source number two. And this is from day number five of creation. Life is now going to begin as amphibious. It's going to begin as amphibious existence from the water. The off and then it's going to branch out to the birds. This was already a shir in itself. What were the great tanim that were created at this point? Or was it just a model model of what other aquous other water animals are going to look like? Those that crawl on the ground and the birds that have wings and so on. that it it it branched out to different types of birds and different types of fishim and I explained it already back in the when we started this whole series doesn't mean it was good because nothing that a kadesh does is bad so means it has purpose for human existence purpose for human existence and that was the reason we explained that the splitting of the upper waters and lower waters of yamsheni did not have direct purpose for human beings and that's why there's no keto on Monday in the but the second part of Tuesday there are two parts of Tuesday and one right one one is the tache arha the the there the idea that there's going to be vegetation and so on there two different themes of Tuesday and that's why it says kito twice in Tuesday because each one is related directly related to something beneficial for man that doesn't mean that this is the min why people will move on Tuesday or get married on Tuesday because twice. Okay, that's you know, but that's not what the really means. And here it says obviously this is going to be beneficial for man that there's going to be life in the water and life on the ground and so on. Blesses them. There's no mitzvah. the the the animal world, the birds. This is not yet the higher animals that are created on on on Friday morning before human beings, but this is just the uh amphibious and and and the birds, the fowl and so on. They're given aim and that's it. So you have now this level of creation and it's a different level. Do you know if you remember back in par and then b so when you have the 10 makot so it starts with water and then works to frogs which is the transition from amphibious to land and then becomes the kinim which is already crawling things and then it's arro and then it's it's it's the strata of creation kadoshu starts from rock bottom water and then works its way up to of man and everything in creation was attacked. So in other words, if you go through the 10, we've gone through many and it's times two. So you go through the 10 all the time and sometimes this little point misses us. Um and and then when Rebuda says you there's an abbreviation. What's the difference? Why do you have to put this? Because there are three different units of the 10 m three, three, and four. And is that's the the the the amphibious and and and frogs are considered part of the amphibious and then the crawling they don't get far. They're just crawling on the ground. They're in contact with the adama and they're not going anywhere. The um so that's like one category of the makot. So here you have theim and we understand what was created on the fifth day. So what does the say and going back to the last line of source number one created the the the birds and the fish to give praise to God. Okay. So where do you see the praise to God? Now look at source number four after the headline. Maybe I'll say a word about git which is a wine press. What is he what is he saying a song now on the wine press? But the wine press is something that takes a raw material, it's grapes, and squeezes it and and a better product and under pressure. You might say, "This is ridiculous. We're squeezing we're ruining the the wine, but at the end of the day, we're ruining the grapes rather, but at the end of the day, something much more refined product is going to come out of the being pressed." And this is an already a illusion like down the road there's something that's going to happen to Israel that they're going to get squeezed but at the end of the day something very good is going to come out which means that even if we go through hardships we have to recognize that at the end of the day something very good is going to come out of this and we have an awful lot of experience in Jewish history with this awful lot. I mean I would say the the the signature example is going to be the shawah and then theat is coming afterwards. It's uh it's it's the the ro spoke about this in 1956 in the in that famous speech on so it says here we're going to sing the to God. What are we singing to God? What are we taking out the musical instruments? doesn't say a word here about fish. It doesn't say anything about birds. Doesn't say anything about creation. But kazal were groping. Why did they pick this chapter to be the yom of Thursday? What is the connection to yum kamishi? Okay. So kadeshu created the birds and the and and the fish and it's all very nice and dandy and we understand it in the context of creation. So how do you know? And certainly it's worth singing the praise to God that there were birds and fish. But where's the connection in the peric of Cape Olf that is connected to birds and fish? You don't really see it. So let's see if the Rambam does a little better in source number three. The Rambam has the Gmorrah wide opened on his table. I was going to say on aenda except that when he wrote the Mishna commentary, he was either in travel in North Africa or he was on the boat. I don't think he had aenda. Okay. So whatever it was, he was leaning on. that means a big abbreviated the word he's telling us by the way in Roshashana why doesn't he give us the page you know there 32 chap pages on rash so I have to go through 32 pages to find this because the dapim were the villas of 200 years ago they made the pages there was no such thing as daf such and such until about 250 years ago in the time of the va the first printing of the vnas our vas already the third printing of the vnas in Russia in vn but all right so just saysimal why did they pick these chapters to correspond to these days and they said and on Thursday what was revealed was certain living organisms. And this you you can actually just look at these fish and and and and birds and just how can you miss it? The wonders of creation. Look, it's not just one bird and one fish, but they come in all different sizes, varieties, and flavors and colors, and they're so different. And each one there's a common thread to amphibious uh animals, no question, and a common thread to birds. But they're all doing different things. They're to oat their movement, their motion, what they're doing, and and going through life. And they're all programmed with mother nature, what to do, and when to do and so on. And if you don't believe me, watch National Geographic sometimes wildlife and and and you will see unbelievable things of mas. She says this, I remember one of my teachers in the in the communist. Many hear about him when I play Kbak because he was Schlom's brother-in-law but I remember him telling us that his father who was the Mashani the same job that Raul Benoon had in Alfoot but he was the Mashkani in the mere yeshiva in Mirha in Mir not the one here in not the one in in in Ocean Parkway in Brooklyn and Flatbush but the Mir yes in Bellarus in Mir which in its heyday had no more than 200 200 talmid today in Mir there are close to 8,000 by the way right but 200 because in those days not everybody went to yeshiva after bar mitzvah forget about after 18 after bar mitzvah you know only 5% went on to learn after bar mitzvah so so this whole notion that you know you sit and learn you sit and learn sit and learn is called reformed Judaism it's new it's it was never done before it was just never done before and it's only because of the affluence of the United States at the time that allowed you know guys to continue sitting and learning. But in Europe who was able to afford sitting and learning it just didn't work. So a few rich people supported a handful of guys you know who were going to sit and learn especially if they had a daughter and then that became the son-in-law. Professor Mayor Felblums told us in May that it was more common to have the succeeding rasha the son-in-law than the son because the son-in-law you can pick and the son you get you know so whatever you get you get and u you know you know son-in-law you can pick pick the top of the top of the crowd right so uh famous story with token and yeshiva they rukin had a a niece who would come and and they suggested that tovou would pick out one of the guys from up and she would tell Ravar, you know, who to pick for this uh niece. Okay. So, okay. But the story goes on. There's an engagement. They get married and at the at the engagement Tova shows up and says, "I didn't mean him. I meant the guy next to him." [laughter] It's a great line. Yeah. So here the ram is telling us that just viewing so said that his father who was the mash in took him to the zoo and this was a bigish because this was a man who would give us mus mus about not wasting time of everything was bitra and they went to the zoo. So why did they go to the zoos? His father said you have how can you appreciate the wonders of if you don't see it. So you know if he had a a floral you know garden or a botanical garden he may he may go there too but he had a zoo and so he went to a zoo to see a collection of animals and uh and and was able to express and and that's what the Ram says here. And from the wonders of of seeing the wonders of life in existing in the animal kingdom we'll say this we'll sing this song of just seeing them that just see observing them you know you you you have to uh you you you have to you know explode in hal and song and so on. So in other words, what the Ram is saying, what would get be to express that level of it's got to be something extraordinary that's going to have me explode in that type of singing and praising. He says it's seeing the animal world, going to the zoo. going to the zoo and seeing the animal world or seeing it better seeing it in nature. That's why National Geographic is actually a little better than see going to the zoo because they film it on site whether it's in Africa whether it's in this place in the world and so on and you see the balim you know in sight you know you're seeing about the whales see about the sharks they see about this and that it's one of the things I do in life I look into it's not biblra to to watch National Geographic certainly not the the the section that's called air crash investigation >> [laughter] >> My wife thinks I'm out of my mind before I go on a trip, you know, to have to watch air crash air investigation. That's how you learn a aviation, by the way, by the investigation of an air crash. Sure. Sure. Sure. Sure. Sure. Sure. So, you have here Rambam's explanation. But now, let's look at the peric itself and see what's real, what's going on here, and why this is also the Shir Shaom of Rashashana both days. So, so again, source number four, we read the first five and now we're up to the second part which I gave a second paragraph to it. Yoseph is normally spelled Yudi and here it's Yseph is never called Yose but this is the deliberate throwing in of a kadosh's name of Yud and so something about the testimony of Yseph. But here Yoseph is it's it's actually a reference to all of Israel using dropping Yseph's name. But the reference is actually to when we came out of we heard a language but I never understood that language. Basically what he's saying is kadoshu communicated with us but we are so far removed from a kadoshu we really didn't understand you know the language what was being said and we had to be taught what was saidapid I I actually brought hers's till just uh you know to maybe just take a peek and and if you want to translate every word because I'll give you the the gist the gist of of what's being said here in this particular puk. So I say again the first refers something to we understand that and then it says you're describing a bul who listened to our and redeemed us from even the event of may what was the event of may and that's when they didn't have water for the third time in the desert first two times is in bashal the first time was at Mara and the said take something bitter and you know throw it into the bitter water and miraculously the bitter and bitter came out sweet water fine. The next time came at right before the Malik atim and there told Moshe to talk to the stone talk actually to hit the stone basel hit the stone and he hits the stone and water comes out. Third time is later in the midbar. This is after paratlock and korak and they're ready know that it's a 40ear sojour and and they're out of water and a kadosh says speak to the the stone but he hits the stone himself and moana thought that just like before to hit the stone and and and and the and the roof collapses and both Moshe and Aron pay a bitter price for this and and there's no return there's no for for atonement for this and um Moshenu who you know as it says in he pleads with you know you began the process with me because of the wars of it began with me so I started it let me bring the people in I'd like to go in and see the land that was and and the answer was no the answer was no and the rebels harped on this that even Mosher Rabenu you know it says says, you know, you can't say, listen, I can't complete the job and so why bother beginning? No, that's unacceptable. You have to do what you can do. You do what you can do and understand that at the end of the day, you're not going to complete the work. You do what you can do. That's all. And did what he could do. And and and at the end, Yeshua is going to carry on with Yeah. Yeah. And it says right the word a lot. >> Okay. >> And the fish don't have the relationship between >> maybe maybe it's an interesting point because um the idea that uh that the relationship that fish don't have ion har and there's such a concept the fish don't have ay and harah and therefore it's a good omen to to be in contact with fish and so on. Is that the reason that Amuel is being described here as Yoseph? Maybe. It's a it's an interesting point. Interesting point. Um the Ramban tells us a mazal is no luck is not which uh you know leads and guides am Ramban believes mazaly goyam sometimes it's a fluke thing that something happens and it's not necessarily with regard to am you know it's a kadu's providence but here you can re fine-tune this it says in the init there's no mazel it's it's it's a you know 247 wind around the clock watching watching you know a kadu but in galut sometimes there's a concept of where kadosh bahu has turned around and just lets nature run its course and sometimes that course is very very tragic and catastrophic yeah Y. So there's no question the use of Y and in this P is very telling on different levels. Uh some of the commentaries actually point out that it was Ysef who taught us how to acclimate ourselves culturally who has to with language culturally to Mitzim that when we came to Mitzim you know in Hebrew we say histad we got along I mean until the the the later parro comes and enslaves us it it wasn't even a bad existence >> an adjustment correct and and it was Ysef who actually plants the seed heed of with making the the brothers swear to pass down the oath never to leave me in. So it's in and then it repeats itself in which means they know that they're going to stay there and they know they're going to come out and it's who says you're coming out with my bones and knows I'm coming out and and that's very important and and he makes a showing at the end of Yeshua where he's buried in and so on. the um the idea of with with that he represents and that's really the reason that and and it's with Hashem with the H that would be with initim and not forsake us if you recall on the Hosanas when we say after we say the particular Hosana we go around with the luestri so then we have a paragraph a nice poem of kahoshhata koshhata and it says koshhata um where it says Uh it says and and not just but it says not just I will take you out I will take myself out and kazal say that that's the idea that is in galut with us and he with a capital H is going to come out of galut with us as well. So he's part of the deal it's part of the package here of of the galutina. The cabalists talk about galutina and so on. I know this sometimes contradicts a little bit with other midashim and other that the remained in you know forever. Okay. But something about comes along with. So here in the in the where it says uh we're going to be able to pass by the um the burden that's going to be on our shoulders. The is the burden will remove that burden. But we're going to call out we called out and of this difficulty. We're going to be redeemed or saved or rescued. You will answer us while we are in hiding. We're even in the it's a thunderous s. We're in hiding, but we're in great trouble. We're in tumultuous times. Almeas you have tested us but you have brought us out. You've seen that even the maya that episode where kadosh punishes Mosh and Aaron and the people too are punished you know for for that episode and so on. It's it's not a good scene, but somehow another we we exit it. We exit that ultimately. We went through troubles, but we we actually somehow we we got through it. And I'll just say parathetically parathetically um Dr. Esther Farstein, a wonderful teacher at the Mikla here in Bagan, who at one time was my daughter's teacher inv school. I think that right she was. Yeah. So she becomes an expert in Holocaust studies, writes two phenomenal books on Holocaust studies. I have one at home and it's called the name of the book is actually lifted out of this pug. It's it's called beta raet. It couldn't be a better illustration in Jewish history of being covered and hidden that a kadosh's presence was hidden in this tumultuous time. and um and and it's a phenomenal book dealing with the reaction of the world of Torah before during and after uh the Holocaust and she doesn't u do a whitewash over it that you might have in certain let's call it certain areas that you know everybody the never said a bad word and everything was right and they said gave the best advice or down the line she doesn't say that what she does is tries to give us a perspective of what life was in the kidic world in Poland and how the word of a reba you know how they treated it and so on and why people didn't make their own decisions for many in Poland in Germany was different very different and you know that when things started going sour you know the many no small number of German Jews left and they were still able to leave at a certain time into in the 1930s under Hitler they were able like my father was and and my my my and my mother from from and my my in-laws you know from one from Frankfurt one from neighborhood a city a town near I near near it was called a near near warms and that's where the whole seatro of the family came about when they rescued the cipher we're not going to get into it now but uh people left Germany and and German Jews were actually not the biggest number of those who who perished in the shawah it was Poland Polish Jews three million Polish Jews and there were Polish Jews who were able to still able to get out but there were reasons that They stayed and one of the reasons was they were guided not to leave. And when you look at it now, all I can do is rip and say and not say that were right. I'm not going to say that. I will refuse to say something like that. People made catastrophic mistakes in their advice. And and Esther Fabstein does not whitewash this. She just said that we should just understand the mindset of what was going on that perhaps if we were in that situation living under a culture of kidic guidance and having a reb would have done the same thing that is stay you know because of the guidance and so on. So we have to be careful and and and I think it's fair to say it's not heretical at all that is were not prophets. I know in some circles, you know, that doesn't go. And they were not infallible. You're looking for infallibility, try the Vatican. Try the Vatican. That's where it's infallibility of the Pope. They We do not believe in infallibility. Not Mosha, not Aaron, not anybody in the US and in the Suka. Everybody had a fault. Everybody as part of Yadud. Yeah. >> Here in the sh >> Yeah. Yeah. No, she was and we got to know through my daughter as a teacher and then through the various programs of uh of yashawa or whatever the program was that we participated in. So that was so I'm mentioning it to give a credit. So here um he goes on and he says in listen my nation I will say testimony is listen pay attention I'm this is a restatement of it's the second of the not to have a foreign god but he backtracks to the First, open up your mouth wide and absorb the message of is the awareness that is here. And it's the flip side of the actually says this. It's a bishno the Rama brings and it's whoever admits the existence and power of the idolatry automatically rejects the main which is God and if you reject idolatry you automatically you're accepting and from this section of the Mishna which is quoted in the Rambam and the Rambam quotes it almost verbatim. If you have a standard Rambam it's going to say Abuatim that was the the sensors that we put in because we didn't want to get trouble with the Vatican with the church in the middle ages. So but in manuscript we have the manuscript today he didn't write he said that's what it's called foreign worship in the Raman believe Christianity there was an element of auazar because of the trinity because you you you rejected the indivisibility of a kadoshu theesh father son and holy ghost concept the trinity and that was going to challenge this under but um the idea is that there's no room left for somebody. It says if you agree with you are ipso facto rejecting god because a kadu doesn't accept bishu of partnership sitting around the table is a kadu and bal and tamuz and all the others and doesn't work like that you know kadoshu does not sitting around the table with others so it's even if you believe in a kadu that's one of the problems of Christianity that they believe in a kadoshu but they also believe that there's an element of deity in yeshu and and therefore that's the problem of and if you reject a you factor believing in kadosh what's missing what's not there there's no room for something an atheist there's no room for atheism at all I remember there was a lecture at Barilan by uh an acquaintance of mine a wonderful wonderful ham and scholar uh we called him Jerry Blitchin his name was professor Jacob blitin was at hham learn as well he was professor of Jewish Jewish uh taught in the Bengorian university for when he came in alyam that's where we knew him also there in bashva and he and he wrote many books on the rambom he was a big ramb um and I remember he was talking about the miri haramiri was tolerant towards from southern France was somewhat tolerant to Christianity and there was an interesting view and so on and then he got into a little bit of atheism and I I told him at the end of the the lecture I said point out this rambom and I said apparently Rambam. No, because he showed that that Mi also didn't buy the idea of atheism. If you didn't believe in God, so you believe in something else. Everybody believes in something and the something might be himself. You know, the most important value in life is myself. You could be such an egocentric person and that's who you are. The RV said that that's what it means. What's Elohim? an an alternate deity, an alternate something that's the most supreme thing in life. If it's not, it's so it's not means active. You have a statue, you have you have you have you have pictures you you you pray to the sun and the moon ast astronomical constellations and so on. No, no, no, no, no. That's those are details. Those are examples. But the key example the key definition of of of is seeing something other than as supreme in life and that's and that's why there's no atheism. So a person doesn't believe in God doesn't believe in any other religion but he believes in something. He might believe in a sports hero might believe in a in an actor in in >> liberalism. Right. Right. The rob actually said it in in all the isms. Right. He said he says democracy it can be in communism. And he even said he even said Zionism. He said if that's the most important thing he says he says I believe in he says but it's a a detail within the world of Torah and if you can't find it in the world of Torah then you reject it. Fine. But if you can find it in the world of Torah, it's part of but it's not the most thing most thing you woke up in the morning for that you know for this I woke up because of democracy liberalism whatever that's says if it's not and and and that's what the po the poet is saying here he's saying very very clearly get to know and the nation didn't listen to his voice and didn't turn to me. What happened was we went it went sour in history. And what did God do? I let you go. Go do what you want. Do what you want. Go. Go. Go. Go. And I'm not interested. You know, he threw you out. Would have listened to me. If would have gone in my path, I would have knocked out all of the why that wow because there's always going to be one left. Mr. Malik is going to be there. There's always going to be Mr. Malik at the end of the day. But at least most of the other enemies are going to go by the wayside and I will re, you know, return you, you know, basically relieve you from those that will be able to drive away and deny from the word deny the existence of those who hate God. And something about Isel is going to remain forever. And not just remain, but we're going to have goodies on the table. You're going to have the the the the the the thickness the fat of the of the wheat. This here means the fat of the wheat. You're going to have good bread growing as you're going to have so from the sweet dates and so on, which is the it's like miniaturaturized seven species of Israel. Things are going to grow. You're going to be able to live comfortably here and so on. All right. What is this all about? This is all about rashash. Rashash rash because on rashashana am as a individual am as a nation is now going to be judged. How are we doing with How are we doing with listening to the Y of How well are we doing? If we're not doing well, then we're doomed to a dis very difficult existence. Very, very difficult existence. But if we shape up and uh and turn the corner, turn it around, we're going to be relieved, we're going to be redeemed and is going to bail us out and we're going to be able to march back towards Isel and have a very very fine existence here of the um this all takes place on The moment of chauffar. Why is Rashana called the hidden? Because it's on the first of when the moon is hidden. The moon is hidden on rashashana because it's a rashesh. And not only is the moon hidden, but we even somehow cover up the fact that it's rashesh, right? Just a little minor mentioning minor mentioning in in Musfesh a casual mentioning by the way it's also and and so on and and this led the rov to a whole discussion once at a yard site chair of his uh for his father uh I wasn't there it was in the 50s I and my father could have brought me there, but uh I just would may have I I don't think I would have picked it up then. But uh the the RV began with a startling quote from one of the aim the RV generally didn't quote from the 15th to the 20th century. He he knew a lot from he knew the he knew he knew he knew he knew so far but it wasn't part of his uh agenda. You know he was busy you know quoting the ram and the ram and uh and and so on. So occasionally it would whip out, you know, evalu. So there there was um uh somebody in the generation of the kayam who wrote the u um not just the safer which we used in school and elementary school even it's like it was a forerunner of the kit of gansfree but a a colleague a mam colleague of brahm dans was a abba pasi pil I think it was called and he said an interesting You know that onesh night by if you forget yo you don't have to repeat and the reason is because even though today we don't do but in theory when did the kushes it couldn't actually happen till the first thing in the morning when the witnesses who saw the moon at night would show up at bon because did not sit in session in the night time so therefore only in the morning so if you didn't say yalva you know in Chinese you say nishka Not the worst thing in the world. Not the worst thing in the world. Fine. So Ra says he says you know if you forget in my on the first night of Rashashana you don't have to peach man. We were all grilled that if you forget that of that that one that one you know add-on all the other add-ons you should do it but if you don't you know wait till next fine you remember to say it even you know somehow another became lenient but and the others but you you blew it you know you go back to the beginning if you were in the middle and if if at the end you heard the say oh he forgot to You know like so you go back to if it's says it's the first night you're excused from going back and repeating it why because it's like you know how they didn't know that it was rash yet until the of the morning and the rough took issue with this and he says in the typical brisk analysis there are two different playing here one is the kaducesh and one is the yumpt for rashashana. It's two different things. And what generates is not the fact that it's tish, but it's rash. And that's why he said that you did have to I just said over a 4hour share [laughter] in a minute, right? No, there was a lot of filler material there that went along for the ride. It was a phen I read this year. It was a phenomenal phenomenal share. But um the idea of So let's go back to that puk of which is source number four you know there are people who after before so on Shabbat we say it's Shabbat except if you follow the vagin like many of us here in because he said it was a you know it was a it's an interruption don't say vamu so in the we also didn't say they don't say I think here in if you say you get stoned you know like there's no you don't afteradesh you don't say and but I grew up saying everybody said and you say and on you say and you fine. We just keep of of the particular day. So we know and and in Kdesh in the morning on we say before you say just like on you say some of us begin with and then and if you have to make I'm not even joking now. I'm not even joking. If you have to eat uh bread on Yamkipa, you have to eat bread on Yumkipa. You don't not everybody who who has to eat on kipa it has to be bread. You can just do drink if doctor says just drinking and I'm just telling you right now with full authority that if you drink on and don't eat don't eat you still have the mitzvah fasting on the eating part because it's two different halot of not eating and not drinking. So that's very important. And therefore, if you're allowed to drink on even which is let's say a schnaps glass worth of a schlook and waiting 80 eight nine minutes and taking another schlook doesn't have to be water. It could be orange juice. It could be fruit juice. It could be these energy drinks. Whatever it is, you know, if you're a chocolate milk drinker, you know, it could be chocolate milk. Whatever it is, you can get some energy and some calories in with the drinking and you're still and if it's less than a sh going to some aaris, you're still a faster even for the drinker. Going somearies, you broke your fast on the on the drinking, but you're at least not there's no penalty of and that's why it's important and listen to the doctors. Doctor says you have to do it, you do it. As simple as that. But if a person has to eat on a meal, then you have to make kdish. You have make kdish on yum kipa. There's a whole deal dealing with this by but if you do so you start saying and you make not on wine but on grape juice. Okay. Yeah. If it's if it's practical escular l your local orthodox rabbi how to handle it. I'm just you know driving throwing this into your head to make you crazy. Fine. Yes, is the time that all bottom out. Do you ever notice that the main in our calendar is on the 15th when the moon is right? Right. It's not an accident. And you know that the 15th of Pesak and 15th of Sukkot is not an accident. It's a equation of 1515. And there are laws there are that are derived from PES that carry over the circus. Now we know that the main mitzvah of eating matzah is on sed that you eat matzah you want to eat matzah during the week fine eat that's for sure but only the said that there's a fulfillment of eating matzah the rest of the but says it's optional. If you don't want to eat matzah you don't have to but the first night you have to. It's the same thing with suka. If you're this first night of sukas, you have to make a kdish and a in the suka even if it rains. The other days it rains, you don't have to, you know, there's leniencies because the principal mitzvah is equivalent to the mitzvah of eating matzah on the first night. That's on the bridge called 1515. So there's all kinds of that go in two two directions and it's not an accident because suka should have been in Nissan and we should have been having our seder in the suka. So the only question is why did move the concept of the suka to the full season? One of the reasons given is because if you're going to sit in the suka in the spring, it's nice, it's and everything, you're not going to feel you're doing it for the mitzvah. But in October when it starts getting cold and windy and so on, perhaps rainy a little bit and now you're eating in the suka, sleeping the suka, that's because of the mitzvah. That's for sure. And there are other reasons that it should be a poster experience that sukus is and simka is a result of caparon of of uh and the moment of simka is for sure right after nila and so on. That's why schuls explode in in singing and dancing and so on. It's a great sim and it leads us into that's a preukir you know to understand the connection between and sukot but uh and you take for example not only the 15th of tish and nissan you take also is the 15th and purim which is 14th 15th and there's pes which is also 14th 15th it's the middle of the month when the sun is bright that that's when we have a y what >> the moon the moon the moon the moon is at it at its largest right so so what's business have on the first of the month. First of the month kadesh. What is rashkadesh? Rashkadesh is when everything bottoms out. You're not there yet. You gota you still have to climb to get to the 15th but you are in serious relief that the bottom we've bottomed out further down. We're not going to go. You can't go any further. And that is very soothing. Very very soothing. Right. I mean it it can happen to uh you know in in um in in in the Rafuk writes about this in his famous letter in 1908 to the founding of the Betala school of art. So here very nice found school of art and Rafuk says you know was we say it looks like and everything and it wasn't exactly the Yophi it's one of the 70 names of the epitome of beauty. wasn't exactly that in 1908. But he said, "Now we have a school that's going to teach students aesthetics and beauty and to be able to beautify your because your he gives this example of the of the baby who the the young child who's very sick with high fever. Everybody's very very nervous and worried and everything and God forbid this baby's not going to survive." And and then one moment the the baby asks uh the parent to give her her dollal haba haba. And the doctor and everybody's smiling. She asked for her buba and doctor says she's bottomed out. She's on her way up. She's far from out of the woods yet. Far from it. But she bottomed out because she was lying there before with no co-ak and no enthusiasm for anything. And now she wanted her doll. She said, Rafuk said that with the establishment of the Baloa school of art down the block, uh this was your shall bottoming out and from here it's only up. It's only up the building. Now he thought that there's going to be spirit of the beauty of the mikdash bet mikdash look it turned out to be a very fine academic school basal school of art but I don't think it ended the mantra of of what Rafuk had in mind for it I actually spoke about this when I was affiliated with the amuna college for art and technology there it was on the agenda to to cultivate with the young ladies who were studying there fine art and graphic art and so on something about the beauty beauty of beta mikdash and we had teachers there from America as a ruff cook who were artists who who tried to inculcate this and it was really a a be that's where I learned the the letter don't think I'm a bokei and all the letters you know from ruff cook but I did learn it uh at that point so so you have this idea of schaifer the sound of schur actually causes a person to jolt and that's what the raham says in the third chapter of chauffar to jolt and if you look at source number five this is the idea of asesh in bold letters which month is the the yumpt of it's covered up in terms of its status because you don't even see that it's that it's therefore why do we call we blow the that's what you're supposed to be remembering on rashash 10 days down the road you know this is going to be yum kipa And then and and you better, you know, shape up or, you know, literally ship out these 10 days, you'll have atonement and forgiveness and so on. That's no question that the idea of the rash is the prelude to Yumipa. So here's where everything's bottoming out. And that's what Ram tells us that during our muv we should seek out mitzvot that perhaps we've never done earlier in our life. just happens sometimes, you know, all of a sudden you you see it as a mitzvah there. You never did this mitzvah in your life and you take upon yourself at least inv some some stringency that you never did before and and and you keep it at least during and you have this upgraded uh uh mitzvah performance during and you show a kadosh that you know you really want to go on the right way and it's going to it's going to serve uh you know act on your behalf when it comes to kipa when a kadoshu really closes the the the gate on it. So this we understand very well why this chapter becomes the sheer shyom for rashash shana and um that doesn't you know mean that it related to Thursdays Thursdays are not any particular yoma that's for sure not it happens to be one of the days that classically there was baiten sat in session Mondays and Thursdays and Mondays and Thursdays you had also and so on but uh the Rambam took the issue that it had to do with the amazing ment of creation of the birds and the and the fish and so on and the differentiation of different species which just you know just wow type of thing and and that's why we say this peric so there's a dual reason why this peric made it as a she and uh I can just say that when you hear what what resonates in our ears immediately after kadesh because there's a kadesh that comes right out unless you have an in a rabbi dani trapa my predecessor so he had certain minagim that I didn't touch his minimum were kesh and he felt that the ra who said we should reduce the saying of kadesh and shul and not expand it like goes on in some shs so we have kadesh after alenu and kadesh after ankalenu but um we have a uh keep moving sign from shir shyom go right into ankalenu but in most in the world after you hear this on Thursday tomorrow you can hear a kadesh which is the fork of the days that is going to be what is simply and it's a good ending certainly for this peric of okay next week we'll do yam shishi so bring your kalis and gila fish >> I need