The Origins and Development of Kaddish by Rabbi Anthony Manning

okay good morning everybody bucket off thank you so much for coming it's good to see you you all here good to see some new faces always good to have visitors um I'd like to thank our sponsors for the year the the shim4 2024 have been sponsored an honorly brand and benman um and we're very very grateful for that if I could just ask you to turn off your phones I do this every week and every week some people listen and some people uh half listen so let's see if we can do it this week we are continuing with a series on minhagim and we've been doing all sorts of interesting things a few weeks ago we did milk uh for sh and then we did a more General Shar on minhag uh and then we had a Shar um on uh on hgba actually before that we did something else what did we do before hgba we did weddings that's right we did the different the in the morning the in the afternoon and last time we did hgba as well this time and next time I'd like to talk about a part of our ding which is exceptionally minhag heavy which is the issue of kades we've never spoken about I've never spoken about Kadesh before um it it became clear to me halfway through the preparing the Shar that it was going to have to spread into tuin there was just too much once I get over nine pages on my uh even I can't get through more than that um so next week I'd like to focus on specifically on mourner cadish which which has quite a different minhag history to it it obviously grows out of kades and also next week hopefully we will be able to do both look at the issue of women saying kades which is obviously a a contemporary issue a contemporary question and and you know quite I don't know if widespread is the word but a broadening minhag that women say kadish in in a way that perhaps 50 years ago they didn't although having said that that's not true because my great-grandmother from RIT said Kadesh our father in the late in the early 1900s and we'll talk about that next week as well um but uh that that's for next week today we have to do some groundwork which is trying to understand what's really going on with cish where does it come from it doesn't seem to come from the same place as a lot of our other prayers it's in Aramaic or is it in Aramaic actually if you add up I looked at Kadesh Kadesh the 75 words in Kadesh only 47 are in Aramaic actually the others are in Hebrew why are we having this hybrid um uh filler and we will see today today we'll take us on The Road Less Traveled we will go through many books of tanak not just Torah but Nim and as well we look at a lot of midashim we will get a little bit into the world of cabala uh we will also drift briefly from the uh from the Jewish Bible into the non-jewish biblical text just very briefly to compare and contrast so we'll see as we go along one thing is for sure kadish has called the imagination not just of the religious Jewish world but of the non-religious Jewish world there's so much emphasis in the secular Jewish World the world of the Arts literature of uh of music of of kadish just I'm more of a music person two great Leonards come to mind uh Leonard Cohen uh with his focus on kadish and honestly more to my taste Leonard Bernstein uh which is and his third Symphony was called the C Symphony um kadish is very much captured the imagination of the Jews because they think it's to do with the dead which it's not necessarily but we'll get to that next week ultimately and sometimes this is easy to miss the Mitzvah that we're doing when we're saying kades is a very different Mitzvah than the Mitzvah we do for the rest of there is a general Mitzvah the this is one of the six3 that's our general Mitzvah kades is a different Mitzvah it's the Mitzvah of Kem looking number one please let's start with [Music] this you must not profane my name there the focus on the name the shame I will be Sanctified I will be Sanctified amongst the Jewish people so what this idea of theik so look in the Sanhedrin the Sanhedrin said says the focus here is on at number two what is called a public for the purpose of there have to be 10 people there for you to call it a k Hashem and says the gar and of course they have to be Jewish because it says is but do they have to be men that's an interesting question which we'll get to more next week because it doesn't say you know he doesn't say you have to have a minion a technical minion it says and it brings at the end of the first line of number two what if you have nine Jews and a non-jew what the there there is a there's a comparison with the word I must be Sanctified within the Jewish people it says and then there's another step to this we know is 10 from the mirul as well and therefore you see just like there you have to have 10 all Jewish afan Israel and we'll look next week at the the comparison between men and women on that um the truth is that all Jews men and women alike are commanded in this Mitzvah of K number three he says it doesn't matter if you're male or female if you're a man or a woman there is a central Mitzvah and actually even though we sometimes focus on the idea of dying aish which is a Mitzvah that's an extreme version of the Mitzvah that's not meant to be the daytoday Fulfillment of the Mitzvah number four the ninth mitvah it's quite high on his list of 613 this is the what is this all about says we have to do we have to publicize have to take this out and Shout It Out To The World we'll see where the word shout comes from in a minute we shouldn't be scared we shouldn't be embarrassed we shouldn't be timid we have to say it loud and say it proud we have to say that this is our and even if there are people who Strongarm us and try and persuade us and force us and threaten us that we won't and we shouldn't do it we cannot listen to them we even have to die God forbid in order to publicize this but that's not the real Mitzvah we'd like to do it while we're still alive we shouldn't give people the the even the impression that we've denied this even though we we hold it in our hearts we're not allowed to live as as inward Jews and outward non-jews we have to have a Mitzvah K and if anybody's ever studied the story The the history of converso um communities from Spain then in am and for Portugal in Amsterdam they they they were incredibly anxious about this issue constantly they were they had great anxiety about this question as to does the fact that their conversos that they're living a secret Jewish life will they be able to get a place in Hab because they were very very worried about this because this Mitzvah is that we have to be outwardly Jewish and not just inwardly Jewish uh and in fact this was a very sensitive point this issue ofh for the Amsterdam Jewish Community I'm not getting into that right now the ramban Links it directly to sha to going to sha look at number five this is a very beautiful ramban at the end of haras bow there's a lot of beautiful ramban uh famous rans at the end of bow this is one which I was for me anyway less famous but it's important number five the real point of all the mitv that we should believe connect to God we should thank God be grateful to God because he come he he created us that we here only because of God and also our parents don't forget they but it's a three-part partnership he and the whole purpose of creation there's no other purpose for having created the world what God wants from us in this lower world is that a person should know and they should give thanks and praise and thanks to God that we were created and the idea of lifting up our voices in prayer theas why do we go to sh it's actually very fundamental question why do we have sh we don't need sh to pray we can pray at home the pr prayer is a Mitzvah if you pray in your living room it's it's prayer with the purpose of going to sh he's giving this added angle to the prayer the point of and the merits of in public so that we can gather together that we can thank God who created it we should give this this publicity the same front of God we are your creations and that's why it says okay they cried out to God in the sea that they cried out loudly to God here from here you learn we have to have a call there has to be a voice there has to be singing there has to be praying out loud it's not just happening in here stressing a very important point at the end of the day the prayer the connection with God is happening internally in the brain but the Pome and the kidm is happening very externally and the rash links this directly to things that we do in sh um in public like B like Kadesh he doesn't mention kades but clearly this is connected as well and kadus look at the rash in number six he ques quite a well-known in BR goes to schul there are nine men he needs a 10th Man what is he going to do he has with him tevy his slave his EV so what does he do he frees his slave on the spot and says you're the the you're the tainter you know you really are the 10th man says how could you do such a thing I'm doesn't know we know R says and he brings this down if you free your that is a terror prohibition you're not allowed to free says they have to be your Forever how can you just break a ter Mitzvah to make up a minion says the says the this is different this is a public Torah and the strength of a public Mitzvah is is stronger than theah that means we we have a minion and this applies to women and men it might be that technically you need the 10 men to make the minion but once you got the minion the Mitzvah is on everybody that's why women have to answer to KES a lot of women don't realize this you know oh it's the men saying Kadesh it's not the men saying Kadesh it's everybody saying Kadesh just one second are you going to say this is is kades is K is how can you break aah Mitzvah to do a Mitzvah there's no hint in the Torah thead and K it still sets aside the Torah prohibition of freeing the slave the it doesn't it doesn't make sense to me the that we're only talking about what needed to say that's why he freed his slave doesn't say that he said he needed to D Mar or Shak or whatever it was yes yes that's good good well auth yes why doesn't the whole congregation say the together oh because we'll see the point of Kadesh is to respond it's to respond so how many people need to tell you to respond one person says praise the Lord and everybody says praise the Lord you need a 100 people to say praise the Lord for for everyone to respond we should you mean at the beginning thing no because we'll see we'll see we'll see in a minute that's the POS we're going to go on when I erra when I call out to God have have a goodu thank you you have to you plural have a goodu you have to give the the praise so that's part is part of that POS don't forget the idea of multiple police people saying kades is a is a compromised position just to stop the sh descending into total chaos when you're telling me I can't say kades and you you you can say for your father and you look how your father was my father was you know the whole thing when I used to D in Monks in the Yak in London if if a second person said Kadesh it there was only one thing worse than that in kades that if someone said theat that that in fact there was one famous case with Rabbi Feldman in in M when someone said by like visitor and he cried out across the shway no it was like it's like May Messiah come no like it's like that's but to say you had to you know stand in line you know different people had different Kish Etc so was was one person and we'll see next week kades was meant to be for the person who is not able to D from the omed cuz if you can DAV from the you can say all the Kadesh is in the in the daving that's the point of Kadesh who's neb not able to say the Kadesh is somebody who is not able to stand from The Omen an orphan a child a 10-year-old maybe we'll see me a woman a woman is not allowed to stand from the OV so maybe cadish is built for such cases where you're not able to D from that we'll see next week yes right this is quite well done now because people otherwise are just uh doing their own thing in their own pace and there's always some guy who has to say quicker than everyone else Etc anyway let's go on we have a lot to do have a lot to do let's go number seven now for some and what is this based so we'll start with Zar this idea of K hasem that we're telling the world that one day the world that we live in will be a perfected world this is not so great that there's going to be a great War says in will bring all the nations to for war there will not be clear light there will not be Moonlight there will not be sunlight it will be a day for God it will not be light and it'll not be dark we talked about these things before the the metaphors that it won't be clear it it'll not be clearly this it won't be clearly that or towards the evening the end of this process there'll be some clarity and then the famous line that's the fundamental line which we'll see is giving rise to KES that there will be a day where hashem's name is one and the name of Hashem is going to be very very important we saw from the PK of Shame and then of course these two what brought by the to to stress this look at number his description of that day the same day that Zar is talking about the day of he talks about this my anger will come outad I will be made great and I will be made holy these two words the kadish of course are the founding words of Kadesh now we are going to have to ask a what seems like a fairly pedantic question but actually is a very fundamental question is when you Sayad first of all should you Sayes and we'll see that's actually very fundamental question and when you say those words are you saying Hebrew words or are you saying Aramaic words now clearly here The Hil the h gadish Hebrew it's saying this but we'll see where we come to the kades um some other phrases that made their way into the Kadesh to famous number nine which in the and I've given you a few notes about where the comes from translates as which is very similar to again this tum is now when we say which we all should say in short what do we say what do those words mean May the whole the great name of God be blessed is that what we're saying it's one phrase or are we saying may God's name be great and where do you put the comma where you put the comma is actually very important in the way that that you understand what you're saying I mean you know to use a tried example let's eat grandma is different from let's eat Grandma you know um and and the comma is is everything okay so what is it um so let's have a look at toas toas picked this up on the gor which we'll see the gar in BR look at number 11 for now we'll see this G bras coming up soon he says and by the way I want you to keep an ear open for whether these words are in Hebrew or in English is Aramaic but is Hebrew and we'll see that the the examples of we're going to bring are sometimes in Hebrew sometimes in aric sometimes and we're going to have to see if we can do some sleuth work to work out what does this show you when the when the dating of this prayer when it comes from so we'll see look at number 11 so he says now we are going to end the sh with this but is one of the works that come out out of the school of rashi rashi and Rashi talim on on the Liturgy there's the therei there's and one of the problems with these manuscripts is they were often um added to by different T medium over the centuries and they weren't so well known until modern times so you often find there's a gap that the rishonim knew about these things and then for the 14 15 16 17th century people didn't know about them and then they kind of came back into the into the mainstream so a lot of people have a question on how much we need to focus on them because they were absent for that period but he quotes here the the Mak vitri which is not really a by the way Mak vitri is a book of h and has about written by rash student or by his school andum Etc so let's have a look it says he says I want to refute what it says in the why CU says the what does mean this is a prayer that we make that God's name should be full he's understanding the max it's may God's name become great he brings from because amal's hand is on the throne of Hashem and it's quite a well known that case obviously is a short form of K and yud is a short form of God's name it's not the full God's name the God's name cannot be great and his throne cannot be great meaning his ruling in the world his recognition as the until we wipe out a Malik and this is the idea is this broadening of the name is as follows shame that's the word is May the name and become great I that's what we mean by and he says I think this is wrong says but that's what says that God's name should be expanded and complete and blessed that's a separate filler meaning okay says I don't agree with that I don't think this is correct says because we see the phrase comes as one phrase all over the place okay fine we'll see at the end of the sh why this is so important and where a Malik comes in and we'll see also is part of this whole discussion that we're we're evoking the idea of a Malik that we live in a world where we're being attacked by a Malik and we we're daving that that world will be completed properly we'll see soon how that is very Central to the Kadesh and an important part of K and very much relevant to us today look at number 12 just a few final things before we get into the to the orange origins of kades some otheruk that made their way to create kades number 12 Daniel So Daniel answered from one world to the next World Daniel makes Danielle makes a very strong emphasis on not just this world but the next world that the Kish doesn't really talk about the next world it's not really interested in the next world it's much more interested in this world by Danel already there's a focus on you see that makes it way intoa obviously in as well just after the the the that we saw last week where they made the the public tah reading it says said in this whole Gathering yesu all these all these they said from this world to the next World call and they should bless your name even though your name is Al even though your name can't be blessed and of course that's from the Kadesh as well the idea of um of this coming from this POS that it's it's higher than any blessing could be there's nothing we could really say but we're going to try and say it anyway and of course finally in E finally for now that the uh the strength power and all are with Him Shalom and we're going to have to ask ourselves why do we say shalom that's more or less the same as we just said and now we say again say shom why because we didn't understand so we the rash is going to say that really can finished with but people later didn't really speak Aramaic so they put in another line oh say shom say from this PK obviously but that wasn't really originally part of the Kadesh and you can see it seems to be tacked on afterwards that's kind of people's favorite part of kadish in some ways but it's it's a Hebrew line which doesn't seem to fit with the rest okay so where does kadish come from we do that many times something our people yeah yeah yeah fine but often what we're doing is the other way around we we're taking a posk in from the Torah and we're flipping it into Aramaic because we speak Aramaic better like in kidra we'll see that in a minute here it's the other way around we're taking something which was in Aramaic and we retranslating it back into Hebrew we'll see the question as to whether kadish was originally in Aramaic or originally in Hebrew which came first the Hebrew kadish or the AR kades so we'll see it's not so POS have a look here quickly number 15 the says no Kadesh is from the same places everywhere else it's and he brings from says that's where gets that's where is living that's exactly where comes from it comes from and that's where all the comes from says other people know the which of course was which knew about but didn't agree with says in number 16 he says no a lot of people ask why is Kad AR we'll see soon the Z on this as well more than any other I want to say he says this is not from the same place as the this is not from this comes from the now for us I mean it might sound to you like that was a long time ago but it's really not that's not where generally comes from from the t comes from much earlier from the second bash this was a later and so that everybody could join in again they made it in a language which everybody could understand so that people would be able to join in um and therefore at what point did it actually become the cish that we know and love so here's a little hint the mission in mcgilla gives us a list of all the things that require a minion see what you can spot is not on that list okay it's not very hard to work out but look at number s look at number 17 says the mission regular a PIR and edma these are the things you have to have a Minion for you have for pirates edma which we don't do anymore this is a kind of late comers to the minion who missed kishar and the bras that someone can come and if there's still a minion there and do a kind of catch up um boru at the end this was actually one of the origins of the boru that we have at the end of the Sha sometimes which was from that time that the capture people who came late there were always people who came late to shore we'll see sometimes there were people who came early and left early but they were always people who came late you can't [Music] be you can't do can't do you can't read from the Torah you can't read this is the stops that they make at a at a funeral in order to say kades Etc you can't do that although it doesn't mention Kadesh here now we do kades the Ain you can't do this special for the which again we don't do today this is the that we do do today you can't do any of these things you can't have you can't do a with you have to have 10 men to do that kades is not on the list Kadesh is not there why is kades not there maybe because they didn't have kades they didn't do kades yet that's not what they were that wasn't at least part of the short service we'll see soon kadish is a product of the BET midash more than the betet which is actually very interesting which we'll see in a few minutes however if you fast forward number 18 to to we had last week from a lot of discussion about hag is already in the seventh century maybe the eth century it says [Music] there what wasn't in the mishna the mishna could be very old the mishna was edited in the 2 Century late 2nd Century early 3rd Century but this Mission could have been from much earlier could have already been from the times in the mikash but what you now found in is that you've got KES you can't do KES with less than 10 and you see even here a hint there's still this vestig remains that if you don't have 10 men in the shore there are people who want well can't you give a can't you give a book to a like a kid or something you know we can't we kind of just fudg it a little bit without 10 and I think I can't prove this that this is very deep engraved because here already in it says that the rabbis in Isel said you don't need a minion seven is good enough six is good enough we don't pass and like these views and we don't usually do the thing with a kid although I remember when I was younger people were still doing that giving a giving a safe for ad people remember that they don't do that any I think you get frowned on now but if you have the minion nine or interestingly and someone comes late then can catch up you can do late kades late borus so it's interesting these these these kades at the end of theill that we now think of as mouris kades part of their origin is they were late kades for people who missed the regular Kadesh so they ended up tacked on to the MERS but maybe they didn't start with the MERS this idea of a late bar and a late Kadesh is actually baked in much earlier okay so let's have a look we're going do this next section very quickly because there's a lot of quite competitive sources and I leave them to for you to look at on your own um but where does this whole y RAB idea come from so let's have a look at number 19 this is a very appropriate source for as we go into the three weeks because it talks about the number 19 T is quite a well-known Source because this is on broas da giml a lot of people who do da yomi make it to broas da giml it's the second da in Shas so an awful lot of people have learned this gamar Tanya Amar Yosi I was once walking says one of the I was once walking on the road I went into a derel building one of the the derel buildings that used to be occupied and was destroyed in the and I decided to DAV daving there came to me and he guarded on the door to check that nothing was going to happen until I finished my he said to me and I cut out all the he gives him say what are you thinking you're ding in a it's dangerous D in a it'll fall on your head and there's demons and Sh and who knows what I skipped all that that's not for us today after he said he said to me as follows Ben my son after he given me all what what did you hear did you hear a voice did you hear something in there this is a very important Source because we come back to this at the end of this year I said to him yes shti B I heard a Heavenly voice sh who was moaning Kaya like a dove like a like a turtle dove for merit and saying O for my children that because of their sins I've burned my house I've destroyed my house I've burned my uh Temple they've been exiled amongst all the nations and then said to me he says says I'm telling you that that's something you picked up now in the but this is not something which is which is only there by the way the the reason that we I think feel very comfortable calling the is not just because it was destroyed and rebuilt lots of schs were destroyed and rebuilt because the idea of daving in a is a very strong thematic idea we see this here um it's not only then that you hear this voice every day three times a day this this signal comes out from sh that God is bemoaning the the the gas and not only that that when the Jews come together in sh and in the mid they say again interesting hybrid Hebrew God shakes his head as it were it says happy is the king for whom they Praise Him in such a way what's the father going to do who is who has exiled his children how terrible for the children I meaning this is a point of reconciliation between God and the people a very important part of the service in the sense that it arouses this this passion if you like between the people and God reconnecting them to to remedy the goas um rebi Yosi comes back and says another very interesting parallel thing what is this phrase why do we meant to be saying interestingly he didn't say he just said is this part of another back and forth look here in the CRA number 20 quite an early source this was your point before when I cry out to God you must respond plural you same thing says if people say in if you standing in and someone says how do you know that everyone has to say because of this how do you know that when someone says you have to say to the again how do you know that when people say when someone says that you answer after them same now this is not what we do was this an early version of Kadesh what did he say when you hear the speaker say everybody has to answer in and chime in together now again we don't do this today but this sounds like it was it's parts of the Kadesh but it seems like it was a different type of version of the Kadesh where the reader was saying and everybody chimes in ETC I brought you in 21 um an idea which we don't pass like that you can even answer if you're in the middle of the raises that question can you even ask we don't ask him that way and we ask him that you have to listen you have to stop when they're saying you have to stop in your and listen if it's one of the theas for thees which is a comp there seven compulsory kesim in the the day three in shakas two in and two in if it's one of those you should stop and listen but this Kamar says maybe you should even answer it's so important question okay but we don't do that number 22 someone says this is your ticket to I mean I think you have to do other things as well but it's it's going to be a very deciding factor in you get into flip over to number page five I told you I'm going to do this quite quickly because there's some I think more important stuff at the end anyone who says with all your strength which Rashi says with all your intention and says with with a strong voice you tears up your and I brought you this in as well in number 24 it's brought Downes you have to have kav to answer to kades and you have to answer loud you have to scream like a m that's not right either they bring down and the mission brings down not crazily loud but loud enough that you're getting yourself excited you're getting everyone else excited and the and the says and you have to run in order to get aades kades is really important to heares to answer not saying to say Kadesh I'm not talking about mourn as Kadesh but we're talking about the idea of hearing a Kadesh saying out loud again a Torah Mitzvah and again I really till I did this research I never really thought when you saying of this is a this is a beautiful way to have kav for Mitzvah um that we can do on a daily basis number 26 from the day the was destroyed there's not been a day that didn't have its own its own terrible curse the gar picks up on this number 27 ques this m every day that it gets worse than the day before every day you think well tomorrow at least May tomorrow could be better and tomorrow comes along and it's it's like even worse I don't know about you but I've sometimes been feeling a bit more like this over the last few months I never used to feel like this but you think well maybe tomorrow will be better and it's not always better should be better so he ques a here in the morning you'll say I wish it was the evening in the evening you'll say I wish it was the morning which morning are you wishing for says the gor if you're saying I wish it were tomorrow morning then why it might be worse tomorrow morning but what are you really saying you're saying I wish it was already this morning that went meaning I thought this morning was bad but now I looked at the news this evening I wish I'd stuck it this morning and not looked at the news this evening okay so so what should be how is the world even surviving if it's just getting worse and worse and worse every single day how we even survive the that you say that we say at the end of the daving although this may be also a reference to but when when they say in the when the ra is saying a then there's this idea of the that's keeping the world going and Rashi you can look at in on your own in number 28 he says this idea you have t t and Kem together why it's interesting question I was going to go into this in more detail I didn't have any more space for more sources but why is it so special that we do this MIT and I'm not sure but I think the answer is because you get more people coming to she in there's another gar I didn't bring it on the sheet where two of the am are talking to each other what is complaining and saying look I give a she in Hal and like three people come and you give a Shear in in like hash and like hundreds of people come to your ship for inspiration he says what's going on there so he he makes him feel better he says it's like the difference between someone who's coming to selling Trinkets and someone who's selling diamonds someone who's selling trinkets for two shekels each hundreds of people are looking to to get them but someone who's selling diamonds it's only discret buyers who are looking for D I think he's just trying to make him feel better but the idea is that aad is a mass event you do Kad because there's hundreds of people there yes what was the proof from the Torah no the idea the gor is saying it's but the gamar is saying that how can the world survive when things are just getting worse and worse and worse it must be the Kadesh Kadesh that people say so it could be the earliest actual that we had was we call to which is basically giving a the we have that can give Dr and people like Dr people are into Dr people get excited about Dr and therefore the mitzah there as well I brought you 29 and 30 which I'm not going to look at now this is the famous midrash says when Yakov comes to his deathbed and he says I'm going to tell you what's going to be at the end of days and then he suddenly goes blank and the midra says he looked to the boys and said maybe there's someone here who's checking out and that's why I've lost my and they say to him is listen Our Father Israel we're on message we're we're in and he responds which is why we respond in daving after is which is how can we not say said it how can we not but what's the translation in theii not thei fascinating no so that phrase again comes up again and again and again um okay let's skip down I think to um to D because I want to give this some proper time the other source I've brought you fascinating sources there's a beautiful gar in KES mid from KES maybe just look at KES I can't resist looking at KES look at number 32 for a second um number 32 number 32 and again we'll go a little bit slower on the next section says I'll tell you a story there's a mar there's a little town and there's 30 few people there and there's a great king who comes the he surrounds the city and he makes a makes a like a Siege against the city and they find this little he saves the whole city nobody remembers nobody remembers him so the midra says who is this man this man is the cousin in your sh if you think your cousin is you got a proof from the POS says the the is standing there the the the Jewish people are suffering because they're standing before God with all their MIM and all their craziness and they're talking in sh and they're messing around and there's one person either the or the who gives a is's able to get everyone to turn around and say that's the is McAn who saved you all you don't even realize he saved you all but he's pulled you out from all of the mess and I I thought that was a very beautiful idea allam should and rabbis in shs who are feeling I must tell you a story being a rabbi in a sh is sometimes a very disheartening um task I've never been a sh Rabbi but one of my sh rabbis from England said to me once he gave a Rasha and one of his congregants said to him afterwards um Rabbi you're talking nonsense that's not true wasn't a particularly polite individual and so the rabbi was very he said to him how how do you know that I'm talking nonsense he says listen Rabbi you may think I quote directly you may think that I know don't know anything but I've read the shul Bor from cover to cover and so the I want someone to introduce me to this great saer the so all the MIM the rabbis have to put up with then this can save the people right now in the last 15 minutes let's look at the text the original text and here I'm going to be just a little bit cheeky I hope you don't mind um it's not clear whether the actual original text was Hebrew or not Hebrew was it it start in Hebrew and translate to Aramaic or did it start in Aramaic and Translate to Hebrew um there are there is evidence in different directions and I brought you a uh an article from from from raviol elur wrote an article in well don't turn the page yet you've got something else to do on page six he wrote an article in claiming that the original canist is in Hebrew and he wanted to try and recreate the original canish one of the proofs he brought is that a lot of the quotes from the different garas MIM of are a mixture some are in Hebrew some are in Aramaic some are in both and he and I put at the bottom of the in footnote 17 he wanted to recreate a Hebrew only cish claiming that was the original C maybe not exactly his version what prompted him to to engage in this Venture um so those who may remember when Yak Rabin was assassinated uh and they buried him so his son Yuval Rabin who I don't know what he is now maybe he's a ring a sh somewhere now but he was at that point a fairly uh you know secular Jew without a lot of Education they called him up to say kades and he butchered the kades he couldn't say the words um he just couldn't say because it looks strange you take put a kadish in arake in front of a but he he's from it's not some guy from from Montana who's just been you know told to read this he grew up in Israel and there was a major debate this is the state the terrible state of our education they can't even say cadish you should be teaching kids and others said well no maybe this is a sign that it's time to put cadish into a language that people do understand the whole point of it being in Aramaic is it was a language people understood now if you want to make a public Kish maybe should be in Hebrew so he wants to claim maybe it was in Hebrew um it's not clear um there are some Scholars who um make the point that kades or phrases from Kadesh are very reminiscent of the Lord's Prayer in Christian uh sort of worship now you may not uh have grown up in public school if you went to a public school actually in America probably you didn't get to say the Lord's Prayer because it was a separation of church and state but I went to a public school in England and they we had to do the whole the whole works so if you don't know what the Lord's Prayer is you can look it up afterwards online uh it's actually in Matthew and it's in Luke as well and I put you in the footnote some remarkable comparisons um that if you actually say the Lord's Prayer in Aramaic it does sound a little bit like a saying kades and you can look afterwards you can see the different things a Our Father who is in heaven Hallowed be thy name and you can you you can go through the whole thing now there are there are people there are people who want to suggest that and this is speculative I think some Scholars want to suggest that maybe there there was an original prayer written by an Essen group whoever the essin were in maybe they were related to the Dead Sea scroll people as well and they had a prayer and some of them went became Christian and some of them came back to the fold and became phic again and the ones who became the back to the Pharisees they kind of the prayer became kades and the one who became Christian the pray became the Lord's Prayer I have no idea whether that's true or just a scholarly speculation there's a lot of academic scholarship which is speculation um but there's no question that there that there's a lot of reminiscence as well and other prayers from Bening give us this day our daily bread Etc you can go through the whole thing so forgive me for being a little bit cheeky you didn't uh pay money to come to the OU to say the Lord's Prayer but never but nevertheless it's there and it's very hard to ignore added to which we now have a very interesting question about arama and this I think is the for the last 10 minutes of the sh that we need to really think about this why pray in aramic so look at number 35 the gor said you can D in any language you like really says you should never ask for what you need from in AR never ask in AR because says if you if you D for what you need in AR are not interested in you because the Angels don't speak Aramaic so if you want a DAV you need the angels on your side and we had a whole she on this when we talked about if you remember this most people need the angels to that fillers up to shamayim and if you speak in Aramaic the Angels don't get it they only speak Hebrew or they speak every language apart from Aramaic depending on how you learn it so don't D in Aramaic so the gar here says it's different if you're a y or a a y needs the Angel's help C doesn't the C goes straight through yes yeah that's not a prayer that's an invitation to people sorry that's a a declaration I thought he was saying called diin declaration that you're making your your it's not a prayer please God my my should be he you're declaring your he and you don't have to say it in AR make you say it in uh you say it in English if you like and you don't need the mim's help to be to do your to make your so I don't think that's a problem and another in number 36 he says when I went with and he went to be sometimes he said it in Hebrew sometimes he said it in Aramaic and the gar says how did he say it in aric everybody knows that you don't DAV for people in Aramaic because the malim don't speak Aramaic so the gor there answers no it's different with a with a certainly someone who's seriously sick the is there the is with them and therefore you don't need to worry about the malim you don't need the malim because um they they're not part of that process so what's going on here what's that got to do with Kadesh cuz Kish we da say in aramic mostly in aramic so do we want MIM on our side or do we not want the malim on our side are we bypassing the malim because we seem to be using a language which is not a normal language for prayer so T say that there are people who say this number 37 he ques interesting who does tus quote he quotes the the say you know as they say Ina the either GM that they the people are great or the is a gum so or as they would have said to me Al is a galum when I remember as a child being called a galum all the time he gum this gum that gum fine that was the way that education went in the 1970s okay fine people out there say this is why we say it's a really beautiful and therefore we say it in arama understand the you and they'll be jealous and they'll stop the T this is really interesting because now the malim are working against us to quote normally when I'm daving the malim are on my side or at least I hope so and I need some friends where you know in high places and they help might fill get there again this is problematic how you allowed to DAV them through the rman wouldn't be impressed Etc but when it comes to Kadesh Kadesh is such an amazing prayer when the Jewish people say Kadesh the Mal get grumpy and they say oh no no no no this we're not having this you're in gas guys you know you are not meant to be reaching this level of connection to God and they're going to jump in there and they're going to stop the Cades from working and therefore daa says tophus people say that's why we say it in KES so the Mal won't get involved ain't no he said I don't think that's right really you're telling me that the most beautiful prayers are only in Aramaic we pray some beautiful prayers in Hebrew we're not worried the malim are going to start getting you know coming against us and he says it's nothing to do with malim the reason we pray we say kades AR is really simple that it was a prayer for K Hashem we needed the public in we needed people to understand it and therefore it was critically important that we said it in a language that people understood simple as that and the rash says the same thing in number in number 38 I brought you just which words are English and which which are Hebrew and which are Aramaic but the rash number 39 says the same idea Aramaic was the original language of Kadesh because people spoke Aramaic later on they allow people to add in oh say shim because they didn't speak so much arama but they said it in arama goes like to that this was the original language however we have a problem and I want to speak about this problem for five minutes if you ever go to SCH and you hear people say Kish and every now and then you'll hear people Sayes actually it's almost never heard in Israel it's always I'm not aware of any Israelis who do this saides others in the solic family said it the mishna breur seems to pass him that way number 40 have a look at this and this is where it gets I think really interesting says the Mish number [Music] 140es and you'll see in a minute where he says that the the the from it's based on a it's based on then when when that war happens then God's name will be great F by the way people say there's no such letter as Dad just like there's no such letter as Alf if you're ashkanazi if you're ashkanazi it's not Alf okay and if you asazi it's Dallas as in the town in Texas it's not it's not dallad okay Dallas is with a with aelf Dallas never heard that yeah Dallas there's no one in nowhere anywhere does it say d has a dad at the end of the dad okay so Sayes you have to say it with an a it's notum it's not Aramaic it's Hebrew the first two words is Hebrew and then then we go straight into arama interesting where's he getting that from he gets it from the prmadm the prmadm actually originally says the opposite he says you say but then he says but there's another opinion that's what the Mish brings down and that's why anyone you see now that says they're almost certainly coming off this m Breer number 41 thees says Prim Prim is living in the 1700s 18th century Poland AR it is in Aramaic Bas time he gives different reasons why it's in Aramaic because of I want to quote you means as follow what is Kadesh is we are announcing everybody should go to the side because God's coming everybody has to move move aside gentlemen because God is now coming as it were and you have to say that to people in language they understand because is too holy the they don't knowes and has a hold in it from the Dark Side from the other side the Citra and I'm not one of your local cabalists I'm not getting too into this but one of the big ideas of Aramaic it's a way of dealing with the sitra we don't regard the CRA as some kind of demonic dualistic figure we regard it as a as a as a as an opportunity and as something we need to deal with we need to be aware of we can work around we can work with the and therefore the idea of using arame is it's a lower kadha language because it connects more with the sitra and therefore if you look at um the zoh and the cabalistic ideas they have a lot to say about Kadesh Kadesh is Aramaic because you're engaging says this Zohar with the sitra and that's that's the whole power of it you're not going straight with alesh you're doing something in Aramaic and then he says at the end so he quotes from this lesser known from the uh early 1700s ra Hannah SCH who was a Garian he sayses with a with an a not with a and that is what the Mish Brewer is following interestingly the vagon Apparently also saides it's brought down in massav although it's not quite clear whether that was actually the the Min of the vill but I want to finish with one last piece which is a an old old ashkanazi piece remember the V at the beginning we mentioned the and to said we're not I'm not going to go with the the said that is may we make God's name sh into a full name so look at what's going on here this I think is fascinating I leave you with this let's do this quickly we have a minute or two left when God hears that the Jews are are are are if you like working around finding a way to get through almost tricking their way through but in a good way and then we're referring to the idea of we want to destroy we're ding in front of God that we want to make the [Music] name and then the God name of God will be when God hears this that we answer with all all this praise that's when he he shakes his head says this is a sorry there's a time of great mourning in sh a great recollection of the gas that we're in is we're mentioning a these murderous people who want a who make a great now last paragraph This is from the as well when the see that there's such terrible sadness in sh and we were about to have the the we're about to end the G they become distressed because they forget who are the they are the people who they are the systems people they don't know what's going on because they don't speak AR and he goes therefore and says and therefore we start and we say in Hebrew and the Mal understand Hebrew and and and everything becomes there's a great tum in sham and then we go straight into arame sh and they suddenly blank out and they don't know what's going on and they can't oppose it meaning this whole thing is designed as a scheme in order to arise avoid the mention bring there's an awful lot going on with arama and there's an awful lot going on with kadish so this is our if you like beginning Foundation next week we're going to look at mour Kish which is where most people say kadish and the issues that we talked about before but I think I hope I've given you uh food for thought and next time when you go to SCH men and women and you say you can think of what you want to have in mind and whether theim are on side or not okay I wish you wonderful week