The Different Shades of Prayer: What's in a Comma? by Rabbi Dr. Ahron Adler

bov bov those who didn't receive the page there's a the last table it um has a very interesting title where's the comma where's the comma not where's the Bubba where's the Kama no no if you're learning Dai you're Way Beyond bua and finishing up bua Mata and you'll be up to the last of the bubes in BBA VRA right my wife says this is impossible but she's still plugging at it so so as usual the shum are dedicated in memory of but zman I'd also like to mention the first yard site of yam um Mrs st's husband who passed away just a year ago and uh her daughter had the Good Fortune of marrying my younger brother uh just a few weeks ago on LBA om and they should all be happy and there should be Sim in the family so um grammar not a popular subject for any of us in school and especially in the lud kodesh Department I'll just say that when I grew up uh in the states so we had uh uh Jewish studies and uh and secular studies here they call themes and General Studies but in we didn't do that we Hades and that included biology and chemistry and math and geography and history and language and literature and then we had liud Kesh kashim and that was tanak and mishna and and is Jewish thought so nothing was secular everything was Kesh and uh that was an attitude that we wanted the students to understand that you can as I studied by great people like the that uh through the God's works of Nature and laws of nature you can discover a kadosh as well and that that's therefore even the study of the Sciences mathematics it's all KES there's nothing about this world and the ra said that while we divide the world into as we say said it's actually between KES and potential kadus he says anything that's not yet is waiting for a draft call into the world of kadha and that's really our task so when we studied lud Kesh in the morning in now vot and the rebi came up with a Rashi that dealt with dduk with grammar he usually skipped it because he himself didn't know the laws of of the grammar and therefore um he just didn't bother with it and so on which of course was a colossal mistake um I remember hearing from the he would talk about garans like I forget about Ean Ezra which is on the page in the m and so many people didn't look at it because he spent so much time on grammar U but uh nevertheless the grammatical rules are of extreme importance to put the PUK in its right place and then give us the proper understanding of the pasuk occasionally in our sidder there are differences of opinion where we are to place the comma and that's not just a a bland M neutral M it makes a world of a difference how we are to understand the pasuk so but just to get into it I'll just say a word of uhor says that we're supposed to begin a Shear sometimes with a comment of humor just to put everybody into the into the um proper mood um the there is a old uh story said about a rebba who said something about this week's para says wrot so the Reb said why does the word Bal end with the letter because it's a remes to the days of so quickly says one second it's not a it's a so the re says you Kus you're studying DD now you have to understand the background every joke has a background to some kernel of truth that the masim of 200 years ago they they F they they spent a lot of time on tanak and on grammar and therefore there was a knee-jerk reaction in the world of Torah this is we're not going to touch it and that's why the study of Tanakh was neglected was literally neglected and the one who has a big for restoring the study of tan to its proper place was and she really really put it back on the agenda and then certain yot like with great people like yob maidan and others morai Brer I mean they they restored tanak to its original glory in terms of being a serious liud a serious study no different than studying gar rash and to so the study of of of of D becomes very very very important and we see this in t now sometimes the was a very big mmer very strict that not only should the words be correct but also the what we call in Yiddish the TR the tamim the musical canellation of the reading of the Tor should be correct and if you make a mistake you have to repeat the Bal has to be told to repeat the P repeat the word now thank God none of us have that that strict because we still being in sh on chabas you know correcting the B Because very few Bala get it right 100% uh every single time the and and most gabim don't bother correcting for a mistake in a Trum as long as the word words are correct you know that's going to be good enough um DV was relaxed that strictness only for one occasion for a bar mitzvah boy because if the bar mitzvah boy is going to be corrected time and again with his mistakes in the TR the one who's going to be embarrassed is the grandmother and therefore the r was careful about theot of the grandmother and he just let it go he just let it go and there's there's so much to be understood by that in itself where the r was careful about the TRU but you know what was more important was not to have somebody embarrassed and so on so just take a look at source number one and Source number two and Source number three uh in all three phrase you have and the question is how do you read it Orem you say What's the difference well in in the first it's Builds an altar to God bem and he calls out in the name of God which means he's publicizing the fact that there is one God in this world and as the ran tells us on this he doesn't use the phrase but I heard this fromstein he says ra as setting up a booth at the big at the at the airport at the bus terminal at a major Crossroad that's what the ramban said at major crossroads he set up these tents these booths and he and anybody was coming by either direction any direction he was spreading the word of monotheism what was he calling out so and that's repeated in the second source and this is about bem now how do I know to read it like that because the Trum if you look at the First Source and here we have the printed it's a that's how it's supposed to be read in the second two it's so that's the way the trop teaches us how to pause in the proper place and connect in the prop proper place bem is connected in both sources one and two but in Source three where m raenu is being taught by a the 13 attributes the descends upon the mountain and is as if he's standing before God for Moshe Hashem and he calls out the name which name does he call out y and this is like the beginning to so it has to be read and if the reads it wrong and we read this on public fast day both for and not only on Shabbat but it's also read on Shabbat so this this P was read several times over during the year the B has to get it right hasem and he has to get it right in and in with regard to bem and he gets it wrong in any of these places it has to be repeated why he's saying the right words but because he put the comma in the wrong place the meaning the understanding is very very different and it's tantamount to saying the wrong word in cre which everybody agrees you have to correct the balare if he gets the wrong word word there are some who are lighten up on that too as long as it doesn't if it doesn't change the basic meaning of the P some won't even correct on a word that's wrong and certainly not an IT and eight sometimes you have these people yell out you know with a SE sometimes it's with a and you know when it's a when it has its own trap that's the clue it has its own Trum it's eight if it's connected to the next word it's always it with a now in modern Hebrew we say it you'd never in a million years hear the difference between an an eight but in there's some people who are hawyes and they sit there and they think this big Mitzvah correct correct correct so there's certain things that don't have to be corrected and it and eight don't have to be corrected yeah why not why not g go go to my daughter she'll teach you yeah right right right so so they no no no the first one is it's a what you might have expected is the flip the opposite trop of what called which is very common in the and you'd be reading it then is the end of so that's not the case it's a which gives me a comma effect so too in the Second Source it's a p the P the TR was always put at the end of the word but it's there's no syllable with an olive so the last syllable is the with the it's not but it's and that gives you also a momentary comma Z go together so that's how those are read as opposed to Source three where it's that's how it's supposed to be read okay so now I'm telling you I just give you a Biblical example of how important the comma placing is now let's look at sour four source for is a great yeah the third meaning is he calls out he's not teaching us most is not being taught that a is there that was the message of abem who's he calling out to not in the name of any other deity but in the name that's who's teaching mhu is already a he's already part of the clan he believes and we believe here is telling him you will call out with the names such and such and such and such because the word hem at the end of this kicks off the the next is so the word Hashem in the end of this p is actually an entree to the next PUK but he's not teaching him that there's a God in this world he's teaching him that there are certain names that are going to follow and and it's more than Hashem it's and these are the 13 mot if you remember the that we say on one of the is we ask to pick out the appropriate character mid which means we are going to say all of them as we say them repeatedly in but we're not sure we're not attuned to the appropriate VI that would be fitting for particular aot that we have so we askh to do the job for us and he should select from the list that I'm now saying he should pick out the appropriate mid that would be appropriate for our list of particular list of sins so we don't know how it functions so we just say them all okay now let's look at source number four sour four is an interesting a that's based on a um reading of all right so now we say we hear KES often enough in so how do we respond when the says so we do we say or do we say do we do it the first way where the comma is after the fourth word that what would translate into he Hebrew would be God's name should be blessed forever and ever and ever in aric forever and ever it's a it's a loose translation but it's a direct translation of so is it that is it or is it he Hashem ye sh Hashem what where's God's name there we don't have it yet we don't have to understand what that means that's already a different story so to tells us the following story Tanya it says in I'm sorry gamar the gamar tells us the following story Tanya it says in a BRI I was once traveling there was a a a rundown building means destroyed build you want to see a go toara you'll see a but you know even sometimes before they do Renovations on certain buildings they look like AA there are still some around that's correct so he walked into to this is one of the famous stories and okay I'm not going to get into you know what does it mean that El noi it could be a human per human being who gives him this admonition as we'll see in a moment and rabi thought this must have been an figure no different than the tank that came by kib SA on the morning of shabb and the tank wasn't even supposed to be there and blew away 20 at the Gate of kibuts sad and that fundamentally that Miracle saved kibuts sad and only later in the war did that tank make its way back to the area stepped into came into kibuts sad and they called it Tanki I'm the last to challenge with a daughter living in kib believe me I'm the last to challenge that call so here you have I walked into and he was there he guarded the door guarded the door okay a different version of the he waited for me he didn't interrupt me in the middle of my daving until I finished completed ding he said and I responded Shalom okay whoever you are you know and he said to me B my son why did you go in here I said he said who should have go to a you should have daved while you were traveling I said people pass a buyers are going to interrupt me therefore I wanted some silence and some anonymity you could have D outside and there's a concept called an abbreviated you could have done that if you were worried that a regular long is going to cause you to be interrupted by P that moment I learned three lessons from this figure one not a good idea to walk into the into this destroyed building that you can on the way and I learn that when you're on the road you can abbreviate your davar and then this figure continues B my son did you hear anything interesting any any vague sounds while you were in there yeah I heard a Heavenly voice like Ying like a like a pigeon and saying to the children who because of their sins I had to destroy my house and I burnt my which and I caused them Exile amongst the Nations somehow this heavenly voice was there and the said to me it's like a it's a like a phrase of a oath of sorts you'd say in English my God you know not only for one moment does this B call this heavenly Voice come out and speak three times a day this heavenly voice is saying this what you just heard not only that and every time goes into a and they respond God as if to say is moving his head Worthy is the king who gets praised in his house in his Palace in such a way for the father that sent his children to Exile o for father that sends throws his children out from the from the table of the parents from the parental table this is a fascinating fascinating and basically is saying that aad hasn't given up on because if wouldn't be doing this then we would have lost hope of ever returning it's because for 2,000 years is constantly boning the fact that he had to unfortunately throw us out of the country and throw us out of his house means that he's yearning for to come back that's the story here just one little fine point before we get to the which is just a translation of is I just want to say something about the difference between and the last line when is when there's aash up and running and when is he a father figure after theban and the gave a whole about this you can read this in ALA I was at the he talked about that and what was saying at the end of worthy wow you know who we we receive Kap Our Father in heaven what's the big news here who did you think we're going to get kapar from but R was saying was that after the destruction switched phases from f King to F father the father image and that's why in we say because a father has with regard to a m you have to have the proper protocol to stand before him he has to have an agenda and you have to be dressed properly and you can't just walk in and so on but a son to a father you don't even have to knock on the door it's like a to a certain degree as ironic as it sounds because of thean the destruction we ended up with a little bit of a closer connect to as and here the this particular mirrors that idea in his house with now our relationship with's father okay the but let's focus on the and who I remember the yeshivas they used to say toot says in singular there's no Mr Toot Mr Toot doesn't ask he doesn't answer right to to asks to answers and for to I mean who's Mr to the to are the of almost 200 years from right after Rashi most of the Bal lived in the generation of two generations after Rashi 's grandson rabenu and his name wasn't Tomy you know it was rabenu Yakov and he was called affectionately by his students in the words of so the original writings of R were Ru yov is they referred him affectionately in the name of yov is and then because of Copus who had to condense as much as possible so Ru yob is became rabenu and it's like rabenu and and that's who he was and his brother who is the ru May one of the one ofak was Rak may may was the son-in-law of rashi rashi only had a daughter daughters and the other famous son-in-law was Raj who was a commentator Onish so that generation of the main ones and then there was the r and then there was a few others and then some came later so tosot is a compilation of about 200 years the one who wrote about it extensively was Professor FR urbach very fat book called balot and then the r Professor also wrote extensively on the Bal toot and contemporary of mine from Yu Rabbi Professor Cara Fogle he used to be a rabbi in EK and then went came went into academics at Stern college at Yu he wrote also extensively on the Bal toot so the tosot said the following on this Source number five in the bottom from this we can [Music] contradict V what does that mean who's the V so today we call a sid a book of for every day and a ma for seasonal and so on but in the Middle Ages s and Ma were synonymous so a maxer was also a s was a s and vitory was a town in France and the maer vitory was a sidder that was put together by students of Rashi students of Rashi well known by the other Bal and they are coming now to argue with what's written in the because in the it says and what is the meaning the meaning is very exciting by the way it means as follows it's a that we would be saying that God's name should become complete as it says in not and and not something truncated something missing about the name of hem God's name and his his throne won't be sh complete until the final elimination of Amal which means as long as there's an Amal out there trying to hurt and harm and kill Isel it's a it means that God's name is incomplete that's a and we ask according to the to say the following what is it's an abbreviation of two words Shin shame and yud he which is incomplete should become Raba should become complete once again I'm telling you in light of October 7 this is a very important F except that theal said we don't say that he says that this is the meaning of what they said in the shame R should become great and complete once again that's number one and there's something else there and it should also be not only today but it should go on forever and ever and ever fine why does TOS reject this beautiful reading of the Raba because he said the med in Source number four three lines from the end said so you see that the word is actually linked to the first three words and therefore to goes on to tell us something else that as most of us do say it like that means that that K's name should be come known well-known publicized all over the world and that is an expression of which means it's essentially a for so I would say the first version which is the it's a that the am Mali Nation should be ended finally finally obviously it's Messianic no doubt but that's the direct the that is a that K's awareness should be universally accepted which is really the extension of's mission in life B so he starts out with a few uh intersections but we're interested not just a few intersections in the highway we're interested in the Universal acceptance of and that's that's the way most of us say now sometimes in you can hear people who scream out loud they [Music] go I've heard it there are people who still say it that way and it's not wrong you see that to is is is giving us the source the rash who so said the kades except that to said from the a with the AL story you get the idea that that's not the right way to say the right way to say it or more or let's just say the more correct way to say it there's no such thing as a wrong way here the more correct way to say it would be so I cite this as a very interesting example of whether the K in the makes all of the difference in terms of what we are saying in Kadesh all right let's get to the next page s second side Source number six Source number six is in the of that we say every day three times a day it begins the last section of the whether it's weekday Shabbat makes no difference the last three are and Sim Shalom which essentially Sim Shalom is a response to bat it's even called Bat by name in the because Shalom is a response we we just read the and Shalom the response is to it's responding to is a response to so that's why the explained once where there's no no we don't say shalom but we have a little bit of an abbreviated shalom except that on of a public fast day where there is even in we say s Shalom so that because it's a response to so you have um begins this section of of and it says now here comes the the question we ask God he should restore Fe is a nickname of of the bet mikdash we ask K to rest restore the service to bet mikdash the what does that mean the fire of Israel and then it continues and that God should accept our prayer Our Now understand we're ding so we're asking to accept our where is is factor in here is it part of the should be read we ask to restore the activity the service in the beta mikdash including the corbane the fire of Israel which be a reference to the corbane the these sacrifices or is it God should restore [Music] God should accept our together with the is so what's the is Isel if it's not the corbane so the said there are still corbane today not animal sacrifices in bet mikdash but it's our nees our dedication self-sacrifice for being Jewish and there are many sacrifices and in every generation aosh demands different types of sacrifices so today the sacrifices are on the battlefield they are big sacrifices for being Jewish here in there it's Israel in Colombia University they have different level of sacrifices they have to stand up for being Jewish on a University campus in America okay I'm not here to judge you know the different levels of sacrifice the um there's a level of sacrifice inat for T education it cost a lot of money send kids to Yeshiva and because of that the average Jewish family size is smaller than here in ER Israel that's not an accident that's planned that's planned we all know that and as my brother from tenek used to say that the most successful form of birth control is a a tuition it's it sounds funny but it's a fact even and by the way this has been studied even in the community where in the k Community there might be larger families perhaps than a modern Orthodox family thei family of a somebody studying in Lakeisha is smaller than his parallel studying in the P those it's across the board it's AOSS it's a full child plus smaller in than here and if you look at the demography of the United States Jewish Community across the board all types of Jews who identify as Jews in any way a manner it's 1.3 1.6 Jewish children per Jewish family which is under the two line the two line is the zero line means less than if you want to grow you have to have at least a third child you have to be more than two cuz two is two children replacing two parents once it's under the two line the nation is shrinking so in the United States the Jewish people are shrinking and that's why they've redefined who's Jewish Patrol lineage you know if the father's Jewish the mother's not so they're also Jew the Pew report counts all kinds of people who are not Hally Jewish as part of the Jewish people hey we're staying the same we still have the same six million Jews in America it's not true it's not true there are less than 5 million Jews in America who are hierarchically Jewish and theab at the end of his life spoke about 3 million Jews and people thought what happened that he understood that uh Woody Allen Jews aren't really Jews any longer they're not Jews any longer you know mateline Albright is not was not part of the statistics in the Reb's eyes of being Jewish even though she finds out late in life that her maternal grandmother was Jewish but she didn't say it she didn't say it she didn't say it you know and you know but she wasn't the that's for sure not and those type of Jews it's just another generation and they're and they're we know that because into marriage and assimilation and so on so the Isel the one here 1930s Jews who migrated to the states it was m neish to keep Shabbat who's M neish to keep Shabbat because they would lost their jobs so if they didn't show up on Shabbat so that was Big M today it's no big m to keep Shabbat there no big Mish because you can do everything on Sunday you can do everything on Monday and Tuesday s so you're going to miss a balll game on Shabbat you go on Tuesday night to the Ball Game you it's not a big deal you know what what and and kashrut Once Upon a Time was tremendous M neish and of course who knows it was astronomically high prices of koser food today the gap between koser food and non- kosha food no big difference when you go to a supermarket in the United States and there are 225 symbols of Kash in the United States now some are just very local very very local Shamu Rabbi gives a he on a on a pizza shop in his neighborhood and he makes a symbol fine but I'm talking about the big ones and so on and some of that are Statewide so the product that has the against the product doesn't have the there's no discernable difference in a price any longer it's just another thing on the the once I saw a documentary here in Israel 20 years ago and and they they did on casos in America and they they showed this uh this company in Texas that made potato chips and had one of the room fine it was owned by a c clux Clan member so they asked them they said H C clux Clan why do you have a hea on the potato chips so he said without batting an eyelash he says he says you know killing Jews is one thing but selling it to them is something else he didn't understand the question right Dennis P right right for sure for sure for sure so is is the of every generation's Jews and we ask to take it into consideration when without fil even though there's no mikdash there's still is is and this if you open up your sadum later you will see that some sadur have the comma after V Isel that should be read which means it's with or it's and you'll notice that in the there's a difference between the ashas and the where they put the comma okay and there's some sadur that opted not to the sign and they put the Comm in both places which means they got it wrong they got it wrong so these two possibilities are in in number six if you look at the third line from the bottom where it says Source number six the third line this is what we say in in the which is some say that the goes on what just said before which means to is bringing both readings here both readings and it's our change to say it this way or that way IE prefer the that I want to take a look at our with our then we have a fighting chance that will acknowledge our but you see it's theik it's the comma that makes all the difference as to what two words is now it's not an it's is the word a because word fire right no no no but it means the fire of Israel no no it means as means the fire of Israel means the fire the enthusiasm that's what it means it means a it means fire but question is where's the fire either it's the fire on the M on the or it's our burning fire the manem no no it's okay one last word on is Isel there are some sedur in the world that decided not to put the commas before and after as to not to decide but to strike it from the record completely and not say is is those are the sedur from the rical Assembly of the Jewish Theological Seminary in America of the conservative mement movement and that is because they refused to acknowledge that there will be a restoration of Corban in bet mikdash time and they simply they simply push the delete button on the two words is is so they don't have to decide just as they did with the mus if you look atat mus in the rabinal assembly so how do we say mus what is mus if not the corbon of the day right and so on every time we have a y we read the Corban of the day that we just read a few minutes earlier in M from and that's what we say in mus and we acknowledge we declare and so we don't have but we ask to restore it and we say we will open up a conservative s it says we want Once Upon a Time brought these it's 100% correct as a historic report but that's not what mus is the doing of mus is a Readiness to do it once again and therefore if it's not in the future it's worthless it's the whole thing so that's the whole mus and in in the other they simply deleted the is as to not to get involved in this whole controversy of whether it means Corban or not and so on but that's yeah let's put it this way the rambam is not clear the rambam in hisim offers a historic reason forban that it was a concession to the reality of the day uh because this is what Isel saw in in m and in general what was religion it was bringing Corban and therefore a religion without Corban there would be a Revolt so said you know all right you want but do it my way do it my way right the um like Frank santra right did it my way so kadh says do it my way my way so if you accept that as being the exclusive reason for Corban then it becomes perplexing that in the Messianic days which Amish will achieve some type of ideal spiritual and you know reality that we should be going back to a lower order of service of godem and the conservatives believe that that's the case the only thing is that the r in the says he says very clearly that we're going back to and he believes that it's part of the world of that we are allowed to explore the rationality behind not but there might be some reasons that we don't understand and the fact that the raham includes the very two books of andot into his 14 books of mish says that they're part of the Torah even in Messianic days so the idea that there won't be corbane according to rambam I don't think that's the case you would be able to cite R cook who suggested that in y mashia we're only going to have which is grain offering and no longer Corban from animal he cites the the which is a grain offering but I only with all this controversy I fall back on what the ram said nobody knows what's going to happen until it happens so let's sit back patiently relax and when it happens impatiently okay and when it happens that happens all right Source number seven Source number seven is the little in small print that's said by the when there is no they should be but there is no either according to every single day but don't and there various reasons why not I'll just broadly say one is that there were those who thought that there is absence of in only in so people say that's like very ironic because here we're all uptight and well they're uptight there now too but um The Sim doesn't mean gayy means closeness to and there is no closeness to in there only closeness as it says is always focused on ER is here so that's why there's here and there was a minute that developed in the gal that there only be for Shabbat and Y not the weekday although ra of Cohen when he moved up to K in the early 880s he changed that Min in the Kaa area because he was a Cen he wanted a du every day but he claimed it was a an erroneous but but nevertheless inat and Miron Andia in the Kim there they only do on Shabbat and not during the weekday and the kazal actually believe that there is a difference between the Galil area of er Israel the North and Yehuda the center where bet mikdash was fine so you have Bim here in Isel every single day but if there's no coin in sh even in what do you do or where there's no so the says this you don't say fine how do you read this do you read it God should grant us the that's a tripled bra why is it tripled bra it comes in three parts where do we know that it's a triple edged open up you'll see so that's one way of reading it you put the comma after the word and some have it there or is it now if that's the case you're going to have to scratch your head and find three examples of it's only once it's only yes and no in where there we're told that the inauguration of the mishon raises his hands you know what it says lifts his hands it says we read it but it's written in the singular there's what's called a a reading and a tradition of how we supposed to read a writing and how we're supposed to read it so it's written in singular y but it's read in plural yav how do you do that you know how you do that by putting your fingers together like this I just made five fingers I'm using two hands but I have five fingers because a Yad has five fingers so here I have yav and Yad it's a very interesting gimmick and you know many of us don't look at the Kim but the have you ever seen mat of where sometimes the hands are engraved on the mat of the of of the symbol of bkat Kim raham doesn't have that Rah believes the bkat Kim is like this spread out but the Min is to do it like this to take it's a capitalistic idea but to catch the Y and Y and Rashi says which didon give and now that's Rashi ran happens to argue with that on Rashi but Rashi believes this is another example of so you already have two and then now we're going to have to scratch our heads even deeper because there are several midashim that suggest of in the as being so here again it's stretching it but if you work with the world of medish you can possibly say that the is mentioned three times in the even though it's far from being obvious so the better reading most probably is read the triple edged where do we know about that now what would cause someone to read it otherwise everybody should agree that it's m not really in the bet mikdash the ra says it was not a but it was a runon bra that's a Shear in itself what does that mean that they didn't answer anything after you're in the middle of the r believed that there are differences in mikdash than in outside mikdash and it's not necessarily A so you have the two readings I would contend that from a poetic point of view the wrong reading is the right reading because I think the right reading is it doesn't read well from a rhyme and Tempo point of view it reads a little bit better like that but all right and that's similar to if you look at the a few lines down where it says so most people most will do [Music] they put together but in there the says no it doesn't sit with the we call the the music of the to do it that way like night laning no Friday night [Music] that's how I brought up that's how we said but to go it's like you're grabbing these two words or [Music] it doesn't sit that's the way most B feel will do it right it makes sense that right should be separate correct should be separate should be and what did they say they said right so here you have a a a correction in the comma and some sadur have it this way some sadur have it that way let's look at source number eight Source number seven right after Source number seven I have a little paragraph it says how do we say this do we say or do we say well is K a noun or is it an adjective is it something new said is a headline or is it in clear language with holy or spiritual Melody how do you say it well if you look at the very sud you're G to get both ways now I know people who say and they said this is correct the only way to do it no it's correct but it's not the only way to do it and I'll prove it if you look at Rashi Source number eight Rashi in yes per on says take per from each other they shouldn't one shouldn't jump the gun it's like a choir they're all saying it together if they would say it independently they would get burnt up and that's what we say in Rashi is now in his per in his commentary on it slips and tells us this is and so too in Source number nine in a responsum of one of the also says in the where it says that to last two lines again the word is a noun it goes on the next phrase and you see this clearly in rash and so you have they you have here actually two different U two different versions I'm just going to end with two themes of kazal of going against the dig the grammar against the grammar and both of them was said by the is kodesh who was known as r he was from the waso ghetto the the famous ra Shapiro the is Kesh and he said the following let's just do the last one we're not going to have a time for the first one the first one was schak made famous that even the this cries can be done with song made a big to-do about this because the way you read the is those who who s the know who work the ground with with Dima with with with with a lot of toil and cry are G to reap it with with song but sang this as a idea that even the cry can also be and the last one is the even if we're standing in the seeing the shadow of death I won't fear the evil why you're holding my hand you're with me that doesn't mean there won't be evil but you'll be able to somehow weather the storm with aadh at your side but the penta read it differently even if I'm in the shadow of death I won't fear but I feel terrible that also you have to be in this mess with with me there's a concept called that is with us in the time of of and the penta says bad enough I have to be stuck in this mess you too you are have to be here with me he said this inish I feel horrible that's an unbelievable powerful thought but that goes against the DD but that's okay okay like the Reb who said it's against what are you studying DD okay next week we'll continue with something else so now you know when you look at the sther get your grammar right