The Nature of Selichot | Rabbi Yossi Goldin | sep 1 2026

So again once again it's really really wonderful to see everybody. I hope that everyone had a meaningful summer and uh you know as we say it's it's only the 1 of September but it's a week and a half a week and a half until Rashana. So it's uh we're definitely we're definitely in the in the zone. A couple of you had asked me um um regarding my father because this is usually my father's slot. Our slot for is usually the first slot. So my parents are returning from America tom tomorrow. So starting next week, we'll go back to a regular schedule. Retail will be the first sheer and uh my father will continue with his class uh during this regular slot and I know he's looking forward to getting back uh as well. Um and as as is our custom, we dive in and that our learning today should be a protection for our who are still out uh protecting us and it should be afu and is for all those who have been impacted by this war and uh and we dive in that our leaders should be given the wisdom by our leaders all world leaders should be given the wisdom to make the right decisions. Okay. So um as as I mentioned often whenever we come to one of the beautiful aspects of doing a class on is that it gives us the opportunity as we approach different parts of the year certain times of the year to focus on that are relevant to those times of the year and still keep within the theme. So um as we are beginning this coming Shabbat and and I always get I always used to feel growing up and I think that in general uh are that sometimes is a little bit hard to understand a little bit hard to connect to hard to fully grasp the rhythm and the flow of the of the of the leot. Um I actually looked at my notes last year we actually did a couple of classes on this. Um this year I want to spend a little bit of time some of it will be some of it will be review from last year but most of it is somewhat new material um highlighting some aspects of of the and I hope that once again the goal is that we our understanding of the becomes more meaningful and and enhances our um both starting with mo Shabbat and continuing through yum kipur. What I want to first focus on well the word what does mean? Well, it comes from the word forgiveness. Basically they are >> sorry >> sorry sorry right our prayers of asking for forgiveness from so the first thing we need to recognize is as we begin what we are doing is we are we are beginning the process well I mean hopefully in Ellen we already began the process and really hopefully throughout the year we've been doing this process but once again it's another moment as we approach the new year where we are hopefully becoming reflective and thinking about ourselves in areas where we can improve ourselves and literally means to forgive and we are asking for forgiveness. There are two in theot specifically two parts of the that are actually biblical meaning most of the of course were written many many many years later and are rabbitic in nature and had developed over time different types of different essays different put developed over the Jewish history but there are two specific parts of vitilo that actually are from the Torah and I wanted to do is I want to focus in the beginning of our the first half of our year focus on those two filot and try to better understand perhaps Perhaps some meaning behind those three. The first biblical the first that comes is of course what's known as the 13 attributes of mercy. And there is some beautiful sources that really highlight what exactly we are doing when we say these and what perhaps intended when when he shared those with Mosher. What I'd like to do is I'd like to again first go back to the first time this is shared by Mosher Rabenu and through that hopefully to gain a better understanding of this of this specific we're going to we're in source number one we're going to skip actually the first section the first paragraph of of of sukim just because of time we're going to go to the beginning of perkidal we're in shimos per lameidal just to set the scene for us where is this what's taking place this is right this is right after theel right After the sin of the golden calf, I'm Israel have sinned as a nation. Moshe goes back up to to Hari to ask for forgiveness from Baru. Akosh Baru basically says, "I want to wipe them out and I want to start again." Moshe is successful at convincing Akaru to not wipe out the Jewish people and to only punish certain people. And after as Mosh after Moshe realizes that he was successful, he be he actually decides to he says, "Hey, the God seems to be listening to me. Maybe I should ask for some more." And he starts to ask all these fascinating questions. He says, "Show me your ways." He starts to ask many questions. And this is actually one of the most fascinating give and take between man, between any any human. We're not going to spend so much time on that today, but it's a fascinating conversation where Mo Moshe tries to gain as much of an understanding of >> of Hashem of God that any human can comprehend and gets as close as we ever could be to understanding the ways the ways of right after that conversation we have commands Moshe to to fashion the second set of luot and to come back up the mountain. And that's where we are in the beginning of Shimoshem says to Moshe, I want you to carve out two tablets of stone and I want and I will write on these tablets the words that were initially on the first tablets. Okay. And now many many refor point out not our is not our main point for today but it's important to point out many point out that this was the major difference between the first loot and the second the first loot were fashioned and written on by whereas the second set of luot were fashioned by Moshe and written on by which perhaps represents more of a partnership between man and God in the creation of of these luot continues the Torah continues And then the next day after after you fashion out these tablets, I want you to come up the mountain of alahar. I want you to stand with me there on the top of the mountain. No one else should go up with you. No one else should see you or should be seen on the mountain. And then of course he says, "And no animals and no human should go up with you. You should come up by yourself." And the Torah describes how Moshe does this. Moshe fashions these two these two uh and he gets up the next morning and he brings with him these two. As a result, as he after he brings down these two comes down in a cloud onto and he stands there. Again, we're describing we're not really referring to as standing, but comes down and is there with Mosher Rabenu. Hashem and he calls out in the name of Hashem. And then all of a sudden, Hashem and then Hashem passes by his face and he calls out Hashem, Hashem. And here we have the most authentic the most authentic of forgiveness that shares with Mosher Rabenu. Okay, these are what's known as the 13 attributes of mercy. And as many of you are familiar throughout this and then then really the pinnacle being on we say this this over and over and over again. Why do we say this? If we're trying to achieve that's based on the next source, source number two, also a relatively well-known Gamarra. Yes. >> Why is it already come down with what is the significance of >> Excellent. Excellent question. We're going to see soon that there's actually two different interpretations of what it means. Hashem alan. Hashem passed on his face. Whose face? >> Well, simple understanding is what do you mean? Moshe. Okay, we're going to see that if Salvich fascinatingly suggest that maybe it means that Kuresh Bar who passed over his own face. Now, of course, that's just figurative, but we'll we'll understand hopefully soon perhaps get a better understanding of it. It's a very very good question. The see I think the simple understanding is Moshe is standing there sort of passes by in or the spirit again we're talking in terms that we don't fully understand passes by as it were and as he passes by this the comes out. So, it's almost it's like this image of something passing motion. That's how that's how I always pictured it. Why does it have to happen and why can't it just be done a little bit differently? That's a very very good question. Okay. Um, so >> well, let me I would I would say it this way. Um, if in the actual text of the reading, you could you could interpret it that way. I haven't seen anyone that does. Also, we're going to see the the well-known garra that we're about to see right now says very clearly that this was a that Hashem taught to Mosher Rabb. So therefore, that's the simple understanding is clearly that was telling this to to uh to Mosher. But it is true that because we're using you know pronouns here, it could be that if you were to read it, it would you know it's unclear also when it says when it says who called Mash Hashem or Mosha called Bash Mash. Okay. So the simple understanding is it's Moshe but and the same thing is true of Hashem. The simple understanding is clearly that excuse me that Hashem was the one who was teaching the and that's really based on on this in source number two shares the following Hashem alavikan says the following. If not for the fact that the Torah explicitly says this, we wouldn't be able to say the following idea. What happened? What happened was as Mosh Raben was standing up on the mountain, there was an image of wrapping himself in a talis in a talis as if he were in prayer. And he taught to Mosherenu thislo. He said to any time they should do they should follow this. They should do this and I will forgive them. I am hem. Why does it say hashem twice? One is a hint to that I am Hashem both before they sin and I also will be Hashem I am the same God even after they've sinned and they've done why does it sayan we have a special covenant with Hashem that if we say these words or as we see actually if you might have noticed in the field it doesn't say we say these words but it says we do these words try to understand exactly what that means then we will never leave empty-handed and that is why it is such a crucial part of our both before and during the the during the Noah and specifically yum kipur because these are the most authentic and powerful that our tradition has and we want to capitalize on them. Yes. >> Okay. >> Very interesting. That's a very good point. He's pointing out that if is a reference it could be if it's a reference to right it is reference sorry it is a reference reference to Hashem being over and describing himself as sorry in the Gabbor describing Hashem as putting on a talis. That is similar to the term that is often used to describe someone who goes to Davin for the someone who goes to bean is called he in the garra language it's called he passes before the tva where the where the ark is and again the truth is that that could be you know many many mafaram try to understand where did the garra get this from where did the garra first of all it's beautiful imagery just let let's take a moment to appreciate it to appreciate this this concept of again standing there wrapping himself Andala showing Mosher Rabenu how to davin the power of davening and it's something that I think is the reason why this has become so powerful and so and so treasured. Um again you know it's not I think I think unfortunately some people think of it as like a magic potion. You just say the words and of course it's not a magic potion. We don't just say the words. We have to as we're going to see we have to we have to think about the words. We have to do the words. What does it mean to do the words? We'll talk about that hopefully soon. Internalize the words. Act according to the words. There is no pro there is no way to do words of course and I we'll explain what that means but we have to first first it's just important to appreciate the imagery because I think the imagery is incredibly inspiring and beautiful but the one of the questions that we have to ask is where did the garra get this from in theukim where is there a hint to the concept that hashem is wrapping himself in a talis and teaching him where do you anytime you have a garra that explains something there often is a hint to it in the psukim somewhere so this is what the mahersa asks or the moral sorry The Maharal asks in source number three. Okay. The maral says where did the gumar get this from? Where did the garra get this idea this imagery from? From the way the sukim described things. Perush says the maharal say their because hashem didn't just tell him. The Torah says, the Torah says that Hashem himself said he could have said to him, Moshe, if you want to do something, this is what you should say. He didn't it doesn't say that. What happened was Mosha stood there and all of a sudden comes down and says or he showed Moshe says passed in front of him and called out. If all Hashem wanted to do was to say, "Hey, I want to teach you a very cool and powerful then just say this and this. our Torah because the rest of the rest of the Torah is very often this is what you should do this is how we should act if just wanted to teach us this is say this that this is the you should say he could have said to us this is what you should say that's not what Hashem did Hashem waited for Moshe was standing there and then he came down and actually said the words said the himself made he didn't just show him what the words are he showed him the pale he showed him he modeled for him how to davin and therefore I believe what it's saying is again aside aside from your point which I think is a very good point maybe if hashem is modeling how to davin what image do we have when somebody is is is dvening we have an image of them wrapped in a talis wrapped in a talis we have an image of them standing there wrapped in a talis and therefore that might be where got it from said look at this is not just telling us He's modeling the so then how must that modeling have been have been pictured or how how must what's the visual way to understand that modeling? It must have been wrapped in a talis and said these say these words. must be that Hashem didn't just teach the but he showed the and that might be perhaps where the Gmorra understands or gets this imagery from because the way the sukim describe it is one where hashem models the as opposed to simply sharing the ralik in source number four makes a different suggestion for how perhaps kazal got what they got in akamar source number two and he understands it from the words Look at source number four. The simple translation of the words is that panav is a reference to Mosha's countenance. God passed by Mosha's countenance and after that he left. Moshe saw a just a Moshe was only able to see God's back. That God passed through in front of Moshe and that Moshe was only able to see the back quote unquote of a baru. was at that point that God proclaimed the 13 attributes. However, kazal apparently interpret panav as a reference to divine himself, God's own countenance. Hashem alav says means he wrapped himself. He passed on his own face and therefore says that implies a description of a person wrapping themsself taught Moshe how to say he not only taught him he demonstrated it for him. There are two kinds of teaching by speech or words and by demonstration by example. The Gmorrah says the demonstrated to Moshe should be recited as if he himself were theoron wrapped himself in a tal and he read he recited the seder. This is how kazal interpreted the puk. We have never come across any other passage in the Gumarra in which it is stated that the rebon taught Moshe or any other prophet how to pray. Man should know how to pray, how to approach him. But here apparently the rebon shalom did not rely on Moshe. He taught him. He not only told him to pray for but he also told him how to pray. He taught him by demonstrating him. And that is the kak of this beautiful this beautiful is that showed us how we're supposed to approach him during moments of during moments of of of of where we're asking for for forgiveness. It one other point that I think is captured by this imagery of Hashem wrapping himself in a talis is was is shared in source number five by Rabbi Mosha Taran. Rabbi Mosha Taran is one of is one of the rabbanim in Yeshivarion. Many of you may may if you don't know him from there you may familiar with him. He has a weekly column, the Torah tidbits. Okay. I think this is actually from the to Yeah, this is from the Torah tidbits. One of the pieces he wrote uh a couple of years ago where he suggests that the imagery of au wrapping himself as a talis is meant to evoke a certain image of of God as somebody who is full of mercy and how other religions often see God as a god of anger. Whereas we in Judaism see God as a malenu. See God as a father, as a king, someone who is there for us and not just someone out to to punish. The Gmorra in Rashashana 17b recounts the first in history. We're in source number five. Moshe standing in the heavens fervently prayed for the survival of the Jewish people. The sin of the golden calf had cast a shadow over their future and Moshe passionately pleaded for their survival. In response, Hashem delivered his 13 midot the attributes of divine mercy and instructed Moshe to invoke them in future prayers. But this moment was more than mere instruction. Hashem, as the relates, Hashem not only taught the 13 midot, but also dawned the talit, covered his head, and recited the 13 midot aloud. This vivid and perhaps audacious image is immediately tempered by the Gumar's caution. Had the puss itself not implied that Hashem himself prayed, it would not have it would have been unthinkable and even heretical, right? If not that the Gmorra, it's not that the Torah itself says it, it would be impossible for us to say it. The Gumarra's uneasiness highlights how dramatic the image of Hashem dominating is. This remarkable scene suggests that Hashem too prays alongside us. He led that first recitation of the 13 midot reminding humanity of his boundless mercy. Our barbaric enemies tarnish this divine image portraying an angry and vengeful God who revels in the suffering of innocence. By twisting God into an angry and belligerent figure, they distort his image and undermine the profound fela of the 13 midote, which Hashem himself once recited to reveal his boundless compassion. This year, as we recite the 13 midote, we are not only invoking divine mercy, but restoring the image of Hashem's compassion to a world darkened by brutality. And so the image of Hashem wrapping himself in a talis is meant to again help us seek again seek as someone full of mercy and compassion as he says the 13 attributes of mercy and something that hopefully is meant to be meaning for us as we approach him during these and yes >> it seems like a few minutes ago this is a very formalized type of more. >> Yes. Okay. So, I I think I think I understand what you're asking, but you're pointing out and this that is 100% true that this is one of the most authentic felote prayers that do that that that exist. Yes. Meaning whereas much of felah and we've talked about this, we talked about this in the very beginning. We talked about the the development of the text of of the sitter and the development of the text of ailah. Initial had no set text and it was said it was it was totally spur of the moment. It was an emotional visual reaction to to whatever the person was experiencing at that time. A person was in pain a person needed something. A person wanted to thank a person was full of gratitude. And that was that's really throughout most of Tanakh, right? You have you have Moshe you have Moshe or Mosha Davening for Sedom those are all forms of and that was but at some and and included in that would be this but what's different about and and so that is correct but what's different about this is that this is also responding to the moment but it's being given and and as I think this is what you're pointing out it's being dictated by as opposed to from us and that is true because that you most most of the text of fela comes much much later when khazal decide that they need to develop a certain text because otherwise file was getting lost in general and what you're pointing out and it's a very good point is that this is one of the first times where we have basically saying these are the words that you should be saying even if your emotions are going to be different and individual as you're as you're saying them yeah that that certain times maybe that that even though at that point was mostly just personal and reflective that there were that that different moments may call for different forms of >> God has the key to open up his >> correct correct but again we have to be careful and that's what I said before very often we look at it as like a a magic potion that you just kind of like you know you just say the words and uh boom I you know that's what the bar says we're so obviously it means something much more than just simply saying the words it there's something deeper that we have to understand here but >> so I I'm I'm smiling as you said that because I was recently uh I was I couldn't find something in my home. I was missing something. I was looking for a safer of mine. I couldn't find it. And um and my daughter my my I she's now 14 14-year-old daughter turned to me and said, "Well, did you say the special uh to find it?" And I said, "No, I'm just going to look for it. I think that's the best way to try to find it." And she said, "No, you should. I think forgive me. I think I think I thought it was Mayor Bal, but it was somebody else. it was a different and and and like it was almost as if like they sometimes there's a certain attitude like I just have to say these words and then like things happen. So I think the answer is is that again we have to remember and we're going to see it soon if you're in moments of crisis or you're in moments where you need forgiveness then absolutely this is this is the that's what tells us but I think as with every it's not just about saying the words it's about understanding the words about internalizing the words it's about as we're going to see soon because if you look very carefully the gumari doesn't say say the according to the gumar what does he say you should act according to this seder. So we do say it also but it's obviously much more than that and that's true of any of of Yes. >> Yeah. Correct. >> Model Modeling is very important. modeling. >> Absolutely. >> Absolutely. Absolutely. Yes. >> As described as a imagini to us like Hashem to be approaching us more directly and to embrace us rather than receive it back. >> Okay. So, you're making a very good point. He's pointing out that if we wanted to have this image of Hashem embracing us and Hashem as you know full of compassion and mercy then the imagery of seeing his back doesn't make me feel very like so I I think it's a great point but I think obviously whenever we talk about our relationship with we always have to find that you have to strike that right balance right and that that is the au of of our relationship with which is au always has the the implication of a father closeness approachability an ability to ask whatever I want always looking always there for my personal needs. And then you have Malcanu, which implies a certain distance, not necessarily in a bad way. It's a different relationship. And I and I think that that that that the whole idea of seeing God's back is a reference to the fact that as much as we're meant to feel Hashem is everywhere and he and he's there and he's full of compassion, there's also we the back symbolizes a lack of understanding and a limitation to what we can what what we can understand at least with God. So I think I think I think it's there to to give us both. Yes. retrospect correct absolutely right that's that's the that that's what many point out there what it means is that there's a certain that if it's if it's a reference to understanding God's ways very often we only can really understand or gain some understanding of God's ways only in retrospect as opposed to as opposed to moving moving forward of course and again as I said before one of the most important things we have to remember is that what the what the what the Garra says is not that Hashem says to us if you're ever in trouble and you need forgiveness say these words. The garra says, I'll just read it again. Sorry, it's in source number two. They should act in front of me like this and I will forgive them. What is saying is it's not just magic potion. It's not just to say the words. We need to fulfill these words. In what way do we do that? by acting godly and it's similar to God. There's a famous source number six. What does it mean when we say when we say and I will glorify him says the we should be we should act and try to emulate just like is full of compassion and mercy so too we should be full of mercy and compassion. And so just if if these 13 attributes describe mercy and compassion doesn't get upset. He's full of truth. These are all attributes that we should be striving to realize and act according to in our own in our own lives. If we act that way and we emulate then says you're never going to you're never you're never going to go empty uh you're you're never never going to come back empty-handed. If you act in this way and we don't just say the but we live the then promises us that he will that he will forgive us and I think that's one of the most important things you know we always talk about just saying this saying it and one of the most important things we can do during the moments of is not just to say the words but is to be is is is to be thoughtful and to think for ourselves what are the things that we can be working on what are areas where we could be more godly where we could emulate emulate God's 13 attributes of mercy where we could improve ourselves this is a Time for reflection especially when we sit there for hours and hours in shul on rashash shana and anom kipur to not just be counting the pages or not just enjoying the singing but to use these filot as a time for reflection and as a time to think and improve ourselves then we're really living according to the 13 attributes of mercy. If you look at source number seven, Rabbi Nasan Sherman in in the arts school um points out that the goal here is not just to davin, but the goal is to act and to improve our to improve how we act. This was a lesson for all time. God Jews can lose the Torah and get it back. They can lose God's mercy and win it back. God loves us and wants us so much that he shows us how to pray and promises that his ear will always is always cocked as it were waiting for us to call him to repent to evoke his mercy and to come back to where we were before we fell. This is the secret of it is as if God had told Moshe and Ben Israel that he had given them a special service when they needed it most. When they had lost the greatest gift God had ever given man, the Torah, and longed to get it back. Repentance and Torah went hand in hand then and now. For the sages teach that yum kiper is a festival because it it was the day that God gave the Torah to Israel for the second time. Let us take the lessons of to heart. By falling and rising, our ancestors in the wilderness taught us that hope is never lost. Even when the protection of God's mercy is absent, God is merciful when we fall short of his expectations, but only if we emulate him by being merciful to those who fall short of our expectations of them as well. If we in our own interactions with others show mercy, show compassion, show understanding, then will hopefully show us that as well. And that yes, >> there's a difference between being a father and a king. A father will, you know, be merciful to his child. But as a king, sometimes his people do something which cannot be excused. What happens then? >> Excellent question. I would add though that sometimes even a parent >> needs to do that too. >> But a king >> but a king has to the so the answer is yes. The answer is that's right and that's where and that's why we we we have to remember that just because this is an opportune time to dive into and that we know we have the that this is the most powerful we can say and God promises to listen to our doesn't always mean that we're going to get what we want. Right? Because sometimes as the king the answer or as a parent the answer is no or the answer is you think you know what you want but I know better and therefore we never the problem is doesn't tell us right we don't know what the response is we can only dive in and hope and hope and and and hope that we know what we want that we're doing for the right things and do our best to accept whatever whatever comes our way >> things thinking you know God is going to be merciful I'm allowed to do this this and this Mishna says that explicitly the Mishna says Somebody says, "Oh, I'll sin and then I'll do chuva tomorrow." Or that I'll sin and I'll be fine. Why? Because in a few months it's yum kipper. Yum. Kiper comes wipes everything away. Thear basically said that you won't have the opportunity to do chuva. Absolutely. That's somebody who goes in sinning, saying, you know, I'm not I'm going to be f I remember when I was in high school, I had one I had one uh contemporary of mine who was in high school who wasn't the best student. Also got involved in the same appropriate thing, his drugs and things like that. And I remember in 10th grade hearing him say, "Oh, it's okay because in high school, I'll do what I need to do and then I'm going to go to Israel for the year and then I'll be I'll throw him out and everything will be fine." He ended up not making it to Israel. He left high school before left my high school before before graduating and it took him on a different path. Okay. And that's exactly that if you say it's just going to happen then very often you're not even given the opportunity to do to do chuva. That's a very very important point. So that's the first authentic that I wanted to to explore and that is the of the 13 attributes of mercy. The second most authentic that we quote in our some people only quote it once some some some communities only say it once every everyot some say it more and that is the phrase the the pik that comes from safer after the sin of the spies once again calls Moshe and says I want to destroy the Jewish people I want to destroy the Jewish people I'm going to make you a great nation Moshe turns to Baraku and he says how could you do that what are they going going to say if you destroy the Jewish people now, you know what everyone's going to say? They're going to say that, okay, you were able to you were you were able to bring the 10 m on the mitzvah and bring them into the Midbar. Why did you kill them right before they entered the land? Because you you weren't able to defeat the gods of the of the of the nations inside the land. If you kill the Jewish people now, you're not going to look good. What does Baraku say? Look at source number eight. This is the conversation between Moshe and between as Moshe is trying to convince not to destroy the Jewish people. Once again, Moshe says, "The greatness of Hashem should grow as you said." And look what he quotes. He quotes not verbatim but many of the 13 attributes of verses. He says, "Wait a second. God told me what to say when I want to when I want to when I want to achieve forgiveness." We're not going to explore this now. Why? He changes some of the wording. But but then what does say sorry then Mosha says you should please forgive their iniquity because your is great as you have carried this nation from Egypt until now. And what does reply with? This is the this is the that we also say as part of our I have forgiven them based on your words. And then what does say? He says, "I have forgiven them according to your words. However, this generation is going to die in the midbar and only their children are going to enter the land." And I want to share with you a beautiful idea that I heard from my father on this point. He said, "Wait a second. Does that sound like God's forgiving the people?" You can almost picture Moshe saying, "If that's forgiveness, then I I don't want to know what what punishment is, right? Oh, yeah. I forgive them, but I'm going to destroy this entire generation." What kind of forgiveness is that? Forgiveness would mean I forgive them just like you did back in the back by the uh by the where you killed certain people but you didn't destroy the entire gener. What kind of forgiveness is that? My father points out the key word in this in this puk is I'm forgiving them according to your words. Let's let's take a step back and understand Moshe's argument to says I want to destroy the world. I want to destroy the nation and I'll make you into a great nation. What could Moshe have said? >> Don't don't. He could have said great. That's one option. If he really wanted to save the Jewish people, he should have said, "No, don't do it. They're really good people. They made a mistake. Give them one more chance." That's not what he says. What does he say? He says, "God, if you destroy them, what's everyone else going to say? If you destroy all of the people that everyone's going to think that you're not capable of bringing them into the land." Well, God says, "Okay, if that's your best argument, then fine. I'll listen to you. I'll still bring them into the land, but this generation is not going to go into the land." And Baraku teaches Moshe a very important lesson. Sometimes the level of forgiveness that we're able to achieve depends on what we ask for. Moshe didn't say, "Save the people, give them all another chance." Moshe came with one argument said, "Okay, I'm going to forgive them based on your recommendation. If the only thing we're concerned about is what people are going to say, I will still bring the Jewish people into the land, but I'm going to wipe out this entire generation." And Moshe learns an important lesson that maybe he could have asked for more. He could have den. And so when we approach and we say this in our it's important for us to keep in mind that how we ask for forgiveness the way we ask for forgiveness the things that we think about and the things that we say will end up partially defining the and the we receive. And therefore, when we say it's reminding us, be careful about how we how we phrase things. What we ask for, what we're looking for, and what we're striving for. Yes. [laughter] >> No. So I think I think if anything it's meant to for me whenever I say it it reminds me of this lesson and therefore it it inspires me to be more thoughtful in my own personal and the way that I ask for things and the way that I phrase my requests for forgiveness. That's that that I think perhaps is the lesson because why else are we saying are we quoting this just that is it could be because it's it's one of the places where Hashem says right it's you know so we're just we're invoking this image of Hashem forgiving but I think even more than that it's about there's a there's a lesson here of kid that you will play part of the role in determining the type of that you may that you may that you may receive. Okay, we only have a few minutes left and I a lot more than I wanted to get to but we'll try to do this a little bit quickly. I wanted to share with you two other main aspects. Uh both of them come from from Salvich. Two beautiful aspects regarding that Salvik highlights based on certain that surround the one of them is a very interesting source number nine. There's an interesting where the rama in source number nine the in source number nine just describes the min to say uh talks specifically about from doing it from which is what many spartim do manyard have been saying for a long time already us ashkenazimm are too weak we can't handle doing it for a month or for 40 days so we only start the week before rashash shana uh and and and interestingly enough the rama at the very very end the the last line in source number nine after the three dots There is a min that whoever was the for also is the kazin for the that follow for shakarit for min and for arvit or at least specifically shakar and also arvit according to many now the question is why what's the reason for this minhug why is it so important that the person who davins forot should also be the person who davins the other. So there's a few different interp a few different answers that people that people give. If you look in source number 10, I'll say it outside just because for time sake the lavush in his in his explanation says it was it was a practical reason. It used to be the min that whoever was the first had the to fast that day and if he's the one fasting that day then he's somebody who's more appropriate to get for us because he's going through a process of self-reflection and therefore and therefore we want him to dive in the rest of the field. Another in source number 11 the binyan schlommo gives a different answer. He says it was actually meant to be uh like a pitu in order because very because very often daving was not considered to be a respectful type of it wasn't considered to be respectable to dav in and therefore if you volunteer to do will also give you the opportunity to dive in and but the in source number 12 says something differently has one very short line of in his commentary on the says why is it that the what is the what why does the rama say that there's a min that that the person who dins in all day. He says even that nightvah because anyone who begins a mitzvah we always tell you to finish the mitzvah. A person shouldn't do a mitzvah halfway. A person should always if he begins the mitzvah finish the mitzvah. Ask what is what is the mra I'm talking about? What's the m what what mitzvah are we referring to here? In what way is there any kind of beginning of a mitzvah and finishing of a mitzvah says a beautiful idea says we learn from this and the rama that aren't just an independent that we happen to say before or either at night the night before or that morning are an introduction to the that day look at source number 13 we'll read it inside because I think it's very very powerful are just a an introduction and setting the tone for the rest of the that day. al it's not just an independent ding rather are like we're introducing today's they're meant to enhance not just themselves but the rest of dining and therefore he says he says says what would have happened if somebody were to d in just a little bit funny right you got up early got up early you said and then you went back to sleep and you slept through the day you didn't say you wouldn't even get credit for why because aren't meant to be just by themselves. They're part of the he didn't fulfill his obligation even to say and then he goes on to say that that's what the Rama was saying. Why does the when the Ramas says that whoever is the first he should be the kazin the rest of the day because once you started the mitzvah of davening that day you did the introductory then you should din the rest of the as well one other uh source I want to see with you source number 14 Rabbi Shalom Karmi who is a professor in in in yeshiva university a well-known professor in in yeshiva university has a beautiful essay onot and he suggests similarly that theot quote that we say leading up to rash and of course to yum kipur are also meant to be with us as we as we say the yum kipur itself it is also worth remembering when source 14 that the ofl are intended to arouse us to the spiritual work of the consequently the effect of our may not be evident immediately but only in retrospect one may feel lack lacadasical as the days of turn into weeks and we feel ground down by the relentless schedule of recitation and he's Ashkinaz imagine if he was farred you know and they've been doing it for you know since but ultimate test is whether we are prepared for yum kipur pardon me for speaking of religious matters in aesthetic terms look forward to the climax of nila when amid the lengthening shadows we glimpse a light of forgiveness when even the emotionally restrained abandon their restraint in the glorious hour of nila the 13 midot are recited over and over against the background of excerpts from the sleot anthems we changed perhaps a little bit we chanted sorry that's supposed to chanted perhaps a little bit less passionately a few days before. Does not the power of this awe inspiring medley derive in part from the fact that we are reciting lines that we have accompanied that have accompanied us through the weeks of preparation through moments when our meat was fatigue and yawning rather than exhilaration I think they probably should be mood was excuse me for the typo the words and melodies of have accompanied us faithfully through the past month's struggles is there not a deep satisfaction in having them with us as familiar friends in that most rare and sublime hour of the year so sarak army what happens is we say these viously maybe as we're as we're doing it during the the next week maybe we don't have as much kavan as we should but we say it and we say it and we say it and then by the time we're at the we're not just saying that we haven't said in a year we're saying familiar that have been accompanying us and our emotions and our process throughout the last few weeks and what better to have with us than a tila that has been with us over and over and over again one final point and with this we will endic in another piece points out that one of the unique aspects of of is that it is it is as opposed to regular which is very organized and very straight represent what we call crying out to many people have the have the custom to shout the we say them very we say we say them out loud and we say them in in a very very dramatic way very different from how you're normally supposed to supposed to din And Salvik explains that this is also why the the time for is at night. Usually night time is not is not the time for we only have one night. We only have one that we say at night and even that's a rash and it's the shortest of the day. So why is it that we're supposed to say at night if nighttime is not usually a time for? The answer is nighttime is not a time for regular but nighttime is a time for nighttime is a time for crying. Nighttime is a time for when we're supposed to cry out to in a very very unique way. And that is what are all about and that's why they're disorganized. That's why they're a bit all over the place. It's a different mode of that we are tapping into as we approach and we approach. So these are just a few things to think about as we begin this Shabbat um the time period of and we approach. Hopefully next week we'll discuss a little bit more about the out of rash. hopefully gain some understanding of that. And as I mentioned, starting next week, we're going to go back to our regular schedule. Uh uh this class will be at at 9:15, 9:20, 9:20. And my father will be returning to his regular slot at 11:25. Have a great week, everybody.