The Rav on Parshat Bereishit | Rabbi Dr. Aaron Adler | October 7 2026

Welcome back. Hope everybody had a uh very happy sim yam of season. Today is October 7th and the country is going through a type of yumpt of sheni of the yoma khon uh which took place nationally by the government two days ago which was the Hebrew date and I believe they correctly appointed the date not the English date October 7th even though that's what's you know sitting in our heads because October 7th can come out on in yumpt of time and it's just inappropriate to do a yama zikaron the event as we remember three years ago happened on Shabbat where you're not going to have a on so and the day after is and islam so they established that it'll be the 24th of tre two days after and you know the government rang its various programs uh throughout the country the families decided to do their own u yoma zikon on the English date exactly what's going to happen in future years uh when October 7th comes out smack in the middle of Sukkot which will be next year um I don't know I don't know how it's going to work but at least we do know that there are many ceremonies uh this afternoon this evening and I'll give some uh reference to it in this year as well so first of all as usual the Wednesday shirim here at the program in Mavia of the OU in memory of Danil bin Davidid and Ibraham Strauss and Morbin Moshe and Raziel but Yseph Marcus parents of Julia Marcus and Alir continues to be in memory of Alvim Zap. So after two years of u dealing with the put kodesh the he what they called in the Torah tidbits holy poetry people didn't know what in world I was talking about and I said it was mirror you know we did we did other pim of kinote and whatever um little changing gears for this year um and that is we're to do some of the very very very insightful uh thoughts of great rabbet on parata shavua. uh today we already are equipped with a full set in English of an and it's an anthology basically of the ro's talks on various sections of parat shabu from the band the end of this was not available I think the first time I actually dealt with this subject of the on parat shabua over 20 years ago um and I wasn't even sure if it was at the Israel center whatever it was uh somewhere But um at that point there were various articles available and you had to sit and you had to call the articles. Today you can sit with the it's an U publication U press publication a very nicely done Arnold Lustiger a very very fine person from New Jersey edited the whole series and what they did was he had in front of him so many sources that are available today where the roof said something about a particular puk on the Torah and they just put it one by one according to the order of the humish. So you have a humish and rashi in front of you and then you have the RV. So it looks like the ro perouch the roof never sat and wrote a perouch. He never wrote a commentary on the Torah except they had something to say about so many different sukim that they were able to put it together in book form of the ro's edition of the Torah. So today we're going to um deal with paratit. But uh I did remember that when I looked at a source page that I had prepared years ago on the subject um that the one who really put it together in sheer form very very concisely was somebody who was autis I'm talking about Rabbi Avishi David and Rabbi Aishi David who lives in Bish I believe he's a raul and he also was the head of the program the YU new program at um the group center um you should I think it's called Torah Shrager there right Torah Shrager so so there is such a one American program sponsored by it's at the U it's at the G center at Wu in Ga Morai so a very very fine Tamil Kam and a very very fine person and he put out a safer several years ago called D ro d ro Y ro dash y is a play on the word ro dash mochet from parhati and here obviously he's talking about the so he called it the ro dash and it's it's basically it's um halttic shirim that the put together but when the r spoke homalytics he was talking is which we just translate for lack of a better term Jewish philosophy but you hear the word philosophy so o this is heavy this is not For me this is, you know, Aristotle and uh No, no, no, no, no. When the Ro spoke Ashkafa, it was Dush. It was it was alive. It was alive and well very much so. Um and um he capsulated in in the what he writes for um the the essence of uh some of the very very very important ideas of if you may why a kadoshu created the world and what exactly no small question obviously it's a challenge just to think about it uh this safer which came out originally in English was translated into Hebrew uh under the same name so it's now available already in two languages. Um so let's let's take a look at the first source. The first source I I'll given you first of all just the headlines of of what we're looking at here. Um the the first idea obviously we talk about briatan creation of the world we're talking about yesesh means something from nothing right is is a is a Latin phrase the idea that it's uh there was nothing there before this is something that Jewish philosophy had was challenged by Greek philosophy because there were those of course who just didn't believe in a creator Aristotle did believe in a creator except he believed that God created the world but from material that existed eternally as well. So that's not something the Ram would go along with. Obviously on a philosophical level did not create the world from existing material. The material was created and before that material was created there was nothing. It's hard for us to imagine what is called nothing. It's very hard. Very hard. So much so the Ram had to deal with an interesting midrash. He deals with it in the perplex med took shell snow from under the cavode under his throne and created the world almost suggesting that there was some material there that became the basis of the created world. So the Ram deals with that too. And Rama believes that much of what the Torah talks about in terms of language, the Torah expresses itself in the vernacular that human beings are capable of understanding. But if you really think about it, God doesn't have a hand. There's no he doesn't have a finger. There's no and even when God gets angry, that anger is not human anger. And the Ram falls out back to the You know, God's thought and and God's actions are not to be compared to human thought and human action. Nevertheless, nevertheless, there is something that we nurture from ways. And that's why there is a mitzvah in the Torah. It's found late in the Torah. You shall follow his ways. So, so there the ways isn't what you put on in the car to get somewhere, right? It's ways is to figure out the relates to human beings in this world. So the classic line of just like he is compassionate, you should be compassionate and and and we learn about through the Torah, how he reveals himself to the human situation and the created world. So that's what we're supposed to be uh copying as much as humanly possible and live that type of life where it says kadosh is the source of the kadusha and we are to become sacred people and what does that mean? It means to invite a kadosh into this created world because what a kadosh did and I'll always say that is if to say because again we human we're using human words now and it's very difficult to use human words when it comes to butul created the world and then stepped back he stepped back and left that created world empty of his presence but what he wanted is that human beings should invite God's presence back into this world that is called the act of kadusha. Every single expression of kadusha and if you want to know how many there are take a look at lickenstein's one of his last books was about kadusha the the the how kadusha forms in this world and it's just a very sensational uh halic treaties on the world on the world in the world of kadusha and and what that's all about but the word kadosh which also means separate and also means prohibited because when something is kadosh. There's usually some prohibitions that go along for the ride. Kadur is the source of that being kadosh. Kadoshim to you. You are obliged to become kadosh. So it's interesting that some of those who counted mitzvot include kadoshim to you as one of the 613 mitzvot. And the Rambam doesn't. He says that's not a mitzvah. That's everything. That's everything. If you want to know what what you're supposed to be doing during life, you're supposed to be inviting into this world. So every time we perform a mitzvah to do such and such, just doing a mitzvah means that you're responding to the the command of God and therefore that which commanded and now you're performing it in this world, you have brought a kadu into the picture. So that's what a mitzvah. And what about just taking an apple and eating it? You've acknowledged that created the trees and the trees give off the fruits and now you're eating it. So the garam is going to tell us and this is going to be important for the continuation here that if you eat something without a bra, you're a thief. You're a thief. Why are you a thief? Because owns the whole world. He created the world. So he owns the world. And you have to just ask permission. Just ask permission and then you can partake in the pleasures of the world. And asking permission doesn't just mean that the the the balabayat the owner of the tree and the fruits says all right go ahead and go eat it. What you've done is you've actually brought some kaduca down to this world through the apple. uh the one who the ones who really really uh magnified this were the cabalists which then were adopted by where does the whole shirion come from where the rebba makes a braha on the kougal and then every you know is going to die just to get a little morsel of the kougal so why is that so I I guarantee you some of the aren't even aware of what this whole concept was all about although I assume that many are aware of it that if the rebba said Abraham on the cougal then now there's divinity in the cougal. So by you eating that kougal you're also inspired by that measure of uh of divinity. If you're laughing you're a litak you're you're a snagot. I got >> they think the rebi >> Yeah. >> They think the divinity is in the >> No. No. If you think the divinity is the rebi try the Catholic church. That's not us. Right. You should know without any joking around one of the serious objections of the vagin of of of was the use of the intermediary between a kadosh and Israel. He was diametrically against it. And uh that became the the the the the uh heart and soul of of a vodatem in the context of aidic rebi for sure because the balmtov was of the opinion that the destruction of the second mikdash caused a type of blockade to all of our and there was even a basis for this in sati in the third chapter of there's no longer a possibility to dav so why bother you know, offering a so the response of the was that it's called a piggyback. You you you you bring your to the rebba who has enormous spiritual powers to get over to leap over that blockade. So you need him to shle your over that vner didn't like this whole thing. Okay. Beda but getting back. So now let's just take a look at that source first source on the page. It's actually the very opening number of the Rambam's Mishnet Torah, the opening number of his 14 volume encyclopedic work on the most fundamental of all fundamentals and the pillar of wisdom that is to know. There was an there is an original being. There is an original being means everything else is afterwards. There's nothing that comes before some uh re those who look for illusions in the Torah. So you know the first letter in Torah is a bet. It looks like it's an enclosure. It's like an upside upside and that's how you write the bet. Which means from from here we start talking. There's nothing before. There's nothing before the bet. The bet is the first thing that we we have to understand. The bet that there is an original being. And just take note of the first four words and it's abbreviation. It's he vav and hey, right? The shame. Now, there's a cabalistic custom to begin with with four words that spell out Hashem. It's cababalistic. The last thing in the world we're going to accuse the Rambam was employing a cabalistic uh ploy or or tactic or style. I I heard this from who said that is 100%. There's zero kabala. And then he stopped and he said, "I have to think about the first four words." He says, "It could be it could be an accident." You know, it's a literary accident. >> A coincidence. It could be. Yeah. >> Manny several weeks ago recommended recommended English translation written by Rabbi Don Franco. He recommended it very much. So I I bought it and I really started getting excellent in the He basically says that as we know it was handed down uh you know to students who he writes he says that the himself says that the was not to be in the chain of >> okay one thing is clear he does not speak of mysticism in the sense of an organized system like the ramban did the ramban's not much later than the ramban like this less than 100 years later the Ramban is a cabalist and the Ramban obviously studied cabola by others and the Rambans from Spain so whether the Rambam was acquainted or not it's hard for me to say but we can say is as let's say it you can trust him there's there's no kabala in the Mishna of the Rama no reference to it at all and uh he doesn't speak about it in the he speaks about philosophy and metaphysics, but it doesn't speak about mysticism at all. But it's interesting that you have here we have the use of the indish Friday night where we the minute was to say before as a preamble to kdesh and the cabalist of the 13th century said to start with which spells out the letters and you have came. So did they think that this was or was it a coincidence? Whatever. Anyway, it is the fundamental of fundamentals and the pillar of wisdom to know that there is an original being. The Ram does not use the word to believe. He says to know. Knowing is something that's cognitive and knowing is something that you have to strive to know something. You have to learn. It's a learning process. It's a cognitive feature of human beings to know that there was an original being. We're going to see in a few minutes that there is another text of the Rambam that precedes the the Mishna where which was not written in Hebrew. It's written in Judeo-Arabic which was the Rambam's Yiddish where in some of the early prints the word is to believe. And the question is did the Ram actually write that? We'll get to it in a second. And then he says who means everything that exists is because he brought it out. Mi is a very interesting word. He brought it out. Everything that is already brought out was brought out by him. capital H and everything that was exists now from heaven and earth and anything between is a derivative of the truth of his existence which means if God didn't exist the world doesn't exist very simple very simple so item number one is that there was a created world and the creation was from nothing item number two is that the created world kadosh bahu didn't stop with the act of creation but there's a perpetual sustaining of that act if a kadosh bahu would have created the world and then retired go to early retirement the world would revert back to to vavo to nothingness the um the fact that the world exists kadesh continues to want the world to exist So the continuation of the will of the of the world to exist is the very reason that we're sitting here today that we're still around. So that's called mamsi. When we take a look at source number two, we have an interesting midrash raba about a philosopher. So sometimes kazal will talk about philosophers philosoph. They'll talk about philosopher and talk about Greek philosopher. Here the had to deal with serious people who were thinkers. Sometimes the khazal will talk about minim but there talking about usually early Hebrew Christians. So they're talking theology with the minim here a philosopher comes over and asks Rabbi Guml one of the Tanim Rab Gum he is from Yavna Amar elim your God was an amazing architect right the word say in modern Hebrew might be an artist but here an architect and Ella Matalo Samimulo he found uh raw materials that worked for him. He had an arsenal of raw materials. Amarlo said, "Yeah, what were these raw materials?" Theim that he used he said to ruote all these words in the first paracet wind water darkness took all these things and put it all together nicely and it created it made the world or let's say he developed the world. This is what this philosophical belief that developed the world using materials that existed response that's an insulting comment by the way [laughter] a very very insulting comment um literally pardon the expression it's like telling somebody why don't you drop dead basically was telling him so you're not worth anything By all of those, the Torah uses the word bet alf and bet according to means the creation that didn't exist. Nothing existed beforehand. Yeah. >> Who's that? The Ramban actually uses the in his pouch explains the difference between Alf which is and or he says only means and and all the other things means from something from something I don't remember that he said that the world is what he says clearly that brid at the one of the issues that took place at 2,300 years ago when 702 were invited from to come down to Alexandria and translate the Torah to Greek and this was the septtoim. So they made some subtle changes. The first one was the first they translated elimit God created the beginning because they didn't want to stumble on an idea that maybe it was a deity called who created God. You can translate you can mistransate that peso and sayim there was a god called who created Elohim. So they didn't want that to happen. So they flipped it and they translated Elohim. The Ramban says that the word doesn't mean as they translated in the King James in the beginning. The bet is not beet but the word is and it means the beginning of beginnings. That's what the word brit means. It does not mean init. And and and and the reason the Ramban says that and he says the beginning the beginning as a noun was created by a kadosh that's how he translates the beginning was created by kadosh but it's not that the god forbid there's a deity called so here you have this little interchange between the philosopher and rangl and obviously putting his foot down and saying that all this material this early primal material was all created by a kadosh and that was then used by a kadosh to form everything that pans out in the six days of creation. If you look at um source number three which takes us to the seventh chapter of here the Ram is going to talk about prophecy. He's already he already talked about the creation of the world and creation of man and so on. Uh the point of prophecy one of the important fundamentals of our religion to know that God does communicate through the medium called prophecy. Braham is telling us the qualifications of being an in case you were interested in signing up for the school of prophecy. So before you sign up, there are some necessary prerequisites. You have to be an outstanding knowledgeable in all the sectors of Torah. You have to have perfect perfect character. Absolutely perfect character. able to control yourself to to all kinds of uh um yeah whatever. Um and and and and then you are a candidate. If if you achieve all that then you are a possible candidate. Uh sometimes you might need even training to receive to to achieve that. Uh and that's why in Tanakh you have this concept called bhanim. It doesn't mean the children of Nvim. It means the students of Nvim. And then one particular case where has a prime student um thank you Ben and and he talks about him. I think it's in the 45th chapter of Sephra. He he is is a wonderful student except decides at the end of the day not to you know to to conclude him into the camp of prophets. So he never receives prophecy and Yo tries to console him and say look in my class you were topped and it's not my fault that a kadosh didn't come through. The one who argues what I just said now was Rabud Levy in the Kuzari. He believes that any Jew does you don't have to be the you don't have to do great top of the line. You have to be a Jew who's a share to mitzvot and a nice person and aid you know like many people qualify a mench right many people qualify according to that but you had to have been in the lineage the biological lineage of Abraham which means converts out converts out but you then could be included in becoming a novi and ravi believed that's why all of am heard heard the first two commandments at the har that's what says and the raom doesn't buy this the raom believes that you have to be of a special highest caliber and only in the elite heard the words >> got to be like him >> and the rest of them heard some sonic boom of sorts that the only way they able to interpret it was not a you know an F35 fighter jet that went over your head But that it must have been a divine boom. So they were convinced that existed which was really what's behind the god exists. Yeah. I'll just add in credit he was as >> according to Rambam in this there is there's a historical issue with that but I'm fully aware of the fact that in the he places between and this based on the wrote of of Rabba said that there is indeed there's no question is is an all-star there's no question about that the question is he didn't become a noi he doesn't become a prophet right the reason why this is important is because part of creation is that a kad didn't let loose I mean the ley actually in the kari uses the phrase eloh abraham and eloh aristo the god of abra the god of aristotle says the god of aristotle without getting into the question of pre uh you know existing uh material for the creation of the world but believed that after the creation of the world kadesh bahul just took off and and just is not around is not available for communication even and does not necessarily take an interest in what's happening in the created world that's how Aristole conceived God but the god of Abraham is that a kadosh not only created the world But it takes an active interest in the world and is still around and that legitimizes. I mean obviously if not around to be interested then and and the RA voice harped on this that when the Torah says is where is tuning out and it's the greatest punishment the greatest punishment is tunes out. It's not the the particular I mean for example in right for for this reason I cry I'm shedding tears because you're you're away you're far away I I can't communicate I can't get close to you that's the the fact that when is not with us he he lets you know as we call it the Satan just reign supreme and things happen and that's how the that's how the understood the sha as as as difficult as it is just to place it into this box called that's the his phrase it means total absence of a kadu because if a kadu would have been there on the scene how could this happen how could this have happened and and and and he uses the Torah tells us that they're going to be episodes of just not being around but not being around also means that he is around occasionally or more than occasionally and that's part of briatam It's it's it's when man is out of line says, "All right, you're not interested. I'm out." You know, temporarily. It's temporary. And that's we're going to read it next week of of um of right for a moment. I left you. Don't get the wrong idea. This is not the Catholic Church who claimed that the Brit the covenant came to an end with the destruction of first beta mikdash and they start using perk nuniml as somewhat of a source of the suffering servant as they interpret it as but they should just read chapter 54 just turn the page and and see what actually says it's the whole was a moment in 1900 years can be a moment but it's a moment. The idea of rea means temporary the whole thing is temporary but is involved very very involved with us and that's part of the briata olam process and then in source number four you have the ram not restating but actually stating before he writes the mishnet tora the raom is about 30 to 32 years old when he writes this his Mishna he writes when he's 35 the book of mitzvot which is a by his own admission a uh preparatory work for the he wants to have on the table the list of all the 613 mitzvah and the derivations from and in the first mitzvah you don't have to go far again he's using the word here to believe in the deity in the divinity the this divine being is the reason for all of other all other existence. Now I have in brackets here and this is important and I can tell you that from the time that I printed this page 20 years ago uh a lot has surfaced to prove uh how true Rafak was because he said that in the standard text of the mitzvot where Ram uses the word. The Ram never used that word but he used an Arabic word that translates. See what I wrote there? the great Yemenite but as it says just a half a year ago um a very serious from who currently is the Russa published his own version of the Rambam sepha mitzvot and he himself also translated the sepha mitzvot from the Judeo Arabic and he concurs with Rafkapak that the word that the Rambam used here was dea means knowledge. Amuna means faith and faith generally means that you don't have to prove it. You know children can believe in something even though they may not be able to prove it. So is our yahhatud predicated upon faith. We believe it because the BA said it and she believed it and she succeeded in in in in getting that amuna over to you as well. Or is it something that you have to struggle to be convinced that it's true and then if then it's not amuna any longer then it's day then then you understand it you cognitively understand it. Yeah. >> But the first time uses that is intimacy with yod as k. So is he including that that intimate relation? >> There's no question it's intimacy. There's no question that the word yah has something to do with intimacy. We sometimes confuse uh uh emotion and romance and so on with amuna but and ava but that's not the way the raam saw it. Rama saw a hashem as knowing God. Knowing God. Ram wasn't into throwing kisses to the safety or to the muza. Contrary to popular opinion, right? The Rammon believed it. You're supposed to that's his line in the very end. It's prop your is proportional to how much you understand God's existence. That's how we and it has to do with learning. And by the way, the Ram believes that uh that learning um the mitzvah of is predicated on two principles. One is the very study of Torah. I'm not going to go into the whole sh now. Teaching Torah is the Ram's understanding of Torah and the second is knowing God. So perhaps there is a um a difference in obligation and level of obligation between men and women when it comes to talmudra but there's no difference whatsoever when it comes to avat. And the way to fulfill is to study Torah. So that's what gave the ro the green light to say that women have to study Torah without limitations. I mean, it's amazing because he found another box in the world of Alaka that actually says it and and it's the Rambam that's saying it. It's not some daring, you know, it's the Ram that says it very very clearly. So, you have here um a a a a notion that the Rambam may have used the word amuna. And I will say that this translation or perhaps mistransation by the uh Ibenton illustrious Ibent Tibon family that translated the Rambam while the Rambam was still alive but they didn't live there was no communication and so on in what we know as the listing of the animma amen the 13 principles and Ram never wrote those poems but it reflected accurately what he wrote in his introduction to the last chapter of so there he digresses and he gives us the principles the 13 principles and there too it's all in Judeo Arabic and there too you have the difference between the standard translations and uh and that the word is lea to note now we know the two words in Arabic even I'm not a proficient at all in Arabic but I do have home the original Arabic of the sajons 's book called Vida or Deote Vidot. And what is Eonote? I can look at the Arabic equivalent of Vidote. And then take a look at what the Rambam wrote in Judeo-Arabic and you see that he wrote the word dea. He the word that he used in Judeo Arabic was actually the word knowledge, not belief. This is important, but I'm going to digress for a second. And one of the great shirim that the RV gave before um Yamipa and it's printed in the book Alachuva which was available both in Hebrew and in English now um on repentance I think it's called in in Hebrew in English um these were dashes that were given Yiddish everything really is in translation the um the RV dealt with the difference between amuna and dea and what he said was phenomenal but he pinned ended on these two Rambams and he he said he begins as he usually does with a contradiction in the Rambam. How come the Rambam here said amuna faith and over there he said which is knowledge and and what the RV comes up with is an ingenious idea. He says when the Ram in source number one it talks about that the fundamental of fundamentals and the pillar of wisdom is to know to cognitively be aware the rough belief that the Rambam wasn't saying that we all have to become philosophers. This was the first time I ever heard anybody make that kind of a suggestion that this was the Rambam's idea because it goes against the grain of everybody. Everybody. I mean anybody that studies the first chapter of Torah understands that the Ram's opinion is that to fulfill the mitzvah of you have to become a thinker and you have to it's a thought process and so on. The RV came up with an ingenious idea that he takes the word amuna and forges it together. And what comes out from this from this mixture is a notion that you have to believe in the existence of God forever. forever in the sense um without interruption an uninterrupted sense of God's presence or better yet the pukashemid says this is what this is all about to walk around with the awareness of perpetually perpetually and that's how the rob understood this little bit of a sandwich or shiddok or merger of amuna And the fact that there is a need to be a to be cognizant of a kadosh's presence throughout the day is not something you had to wait for the bra says it in chapter 10 of where he talks about that's how he say you should be sensitive to the presence of au parentally for forever wherever you're doing and so on. The only thing is on a practical level that's a tough one because how can you be aware of God's presence 24/7 even though that might be the requirement. So the second book of the Rambam which is called and he doesn't talk about there and he doesn't talk about the mitz of whichever he talked about in the first book. He talks about he talks about and and and and says and he gives a puk as he did in every of the 14 books. He gives a puk from and professor turski son-in-law explains what the rama meant by citing that poke throughout the day I am engaged in different activities that promote because you're going to work so is not exactly on your mind right now or should be but it's not so you have you have and you have you have fillin and you have this you And then of course expanded into 100. And so it adds up a few seconds here and a few minutes there. The Ram says muza. So we think the muza means you buy a new house or you move you know once a year, twice a year, once a lifetime, thrice a lifetime. We set up house nine times. Okay. So every time you set up house, you have to put up muzas. So that's it. I mean the isuza. No, no, no. Rah says every time you go in and out you're supposed to not look at the fancy covering but supposed to take note of and you recognize that is there. That's what the muz is there for to give you that opportunity of So the u this is how the r understood or trying to work out the the the the difference why he ram here and he said they are there that it's really a it's not something you have to be a philosopher but but you have to have a kadu's awareness of a kadu throughout your lifetime throughout your lifetime and that's how you fulfill the mitzvah of the is not here for me to challenge this that that the word was never used by the raam in that early source and I certainly would be the last one to ruin a whole dasha. It didn't ruin the whole it wouldn't have ruined the whole dasha. It was just a few pages of the dasha that the made this point and and the idea of having you know be his awareness that's something that is in the raam as well in the context of but this is something that is important as part of created world. said that kadu created the world and he's there and he wants you as a created being to be sensitive to his being there and that that's this is going to become part for the next point and the next point is ownership there is if you look at just source number seven we'll get back to the five and six the garam and baba babaakama so garamar babaakama the last line the last line I'm not going through the whole sug now we don't have time for this It says means that if if if a artisan somebody takes a raw material and instead is wood and there's this and there's that and nails and and and paint and there a lot of ingredients that went into making a table or making a chair or making a closet. The fact that the artisan made it, that gives him ownership. That means his ownership. Let's assume somebody had um uh there was raw materials there. And even a guy stole the raw material. He stole the raw material. He stole the all all the that which would be necessary to make a chair or make a table. And now he makes a chair and a table. And now the the owner of the of the raw material finds him and he says, "You're a ganif." So, how much what what does the artisan have to do? Does he have to take apart the the the the table, the chair, and give him back the the slabs of wood? No. No. He has to pay him for the raw material. That's what he has to do. He has to pay. He stole the raw material. They sp material. But the chair or the table is now belongs to the artisan. Because when you make something, that in itself is ownership. How do you know that? Who taught us this principle that when you make something, it is by definition yours? So look at the source five who created the world and therefore everything is his. And that's number six where it says the owner of Shamay. And by what virtue does own Shamay? It's because of creation. Because of creation. Also just a little um side remark here. So on Friday night after we have a an abbreviated type of but it's not a bonafide at all at all. The doesn't have to have his feet together and and and he doesn't have to bow. It's not the first but it's an abbreviated something. It's called something like it's an abbreviated of the seven. And he begins and then everybody says so that phrase comes from right this. That's clear. So how do we say it in three times a day? So I saw in the book from Rabbi on liturgy on he proves that the original was but the because of censorship reasons there was a medish that suggested that a kadu was a partner with but a kadu in creation. This got us into trouble with the Catholic Church who believed that you know the Yeshua was divine you know Bahu and there was Yeshu and he's also divine and so on look you guys have the same idea you know kadosh was a partner with with the kadoshu in the created world so what are you coming to us with a so they doctorred up the text and took out the konesar which was popular was known three times a day people said it and They in its place they wrote Kha. Kha was the bimcom instead of um instead of the idea of kones. It's a speech in itself because it it connects to um we have kam in the also in the morning in shakar which originally was khem and in the plural uh and that also gave us some trouble. So we we we're always very hyper sensitive in the middle ages to the that the church might use against us. But here you have the which indicates ownership. So is the owner and that's why when we say when we say the very end of of of both in the silage and we ask to save us from yenuh is something that uses in the context of a faulty business transaction that's called oshk is you don't pay salaries properly that's oshk it has only to do with monetary and the RV asked ones says what does Oshk have to come to where is this all about so the RV said because it's kadu owns everything and every a is theft from a kadu so therefore the big aa that we're coming to kadoshu to ask for atonement for is theft from a kadoshu everything that we took out of context that we should have is theft and and and and therefore um we we recognize the fact that kadoshu owns everything but gives us permission gives permission to take use and to use things properly and this leads us to the last idea of what the creation was all about. So not only is it the creation something from nothing and not only is it creation has continuity in this world and not only is it creation that the continuity of this world is has to be appreciated and absorbed by human beings and not only does it have the idea of as the before everything was created he was there but he's the adonim and so on as all the panim the poets had it. But there is regeneration of the world. And regeneration means that there's constant rebirth and constant constant uh um rehashing of things, rebuilding, refining. And AMI is the world at large, but specifically AMI is a mission in being a co-artner with Aadosh Bahu in continuing the world. And for example, DV said, "So you might think like sevenday Adventist that if it was designed by the divine that you should be sick and die. So who are you to intervene?" And you know in the United States they went to the Supreme Court on this because people didn't want blood transfusions because it was against their religion. Here the Torah comes and says, "No, no, no, no, no, no. You got sick. Okay, but you have enough brains to figure out how to make yourself healthy." So go and make the person happy partner with continuing the world. What is the first mitzvah given to humanity if not procreation? Keep it going. Okay. I created but that's where that's where I stopped. Now you continue continue creating creating creating. And that's why we bring the story of under the that's why all of a sudden because every is another and that's what we're doing and this leads to the idea that if God forbid there's a downfall you are capable of picking up the pieces and putting it back together. Look at the medish. The rov used to quote either this madrash or he would quote the zohahar on this. But it's an idea that is based anchored in kazal and it had to do with the fact that a kadoshu destroyed worlds and creates worlds. So in the zohar it shows up as seven worlds that a kadoshu we are the seventh world. The number seven is a capitalistic number as you know. So kadosh destroyed worlds, created worlds, destroyed worlds. So so the asked a simple question. What did all these inhabitants do in the first six worlds to to deserve total annihilation and here we are at the seventh world. So the rough said we don't know what they did. So if we don't know what they did so why give us an England guy give us a tradition that this happened. Said it came to teach you that the first thing a kadosh does after he destroys the world he builds a new world. That's what we have to do. The first thing we have to do is pick up the pieces and build another world. R said this in in the context of the shaah. He fought am picked up the pieces and built a new world. Today on October 7th, this is what Ami is obliged to do and we're trying to do it in in in different sectors. uh not sure that the government is helping in every sector but I would say that the people the nation this is a nation that uh understands that we have to pick up the pieces and continue and we are continuing we are continuing and if you look at the midrash it says so erv what does arv mean it means evening obviously but arav is symbolic of confusion nighttime is darkness confusion You don't know where you are. Boare comes the word to discriminate. You can see you put this on this side and this on that side. It's light. It's where things are more illuminated. So means there'll be a there'll be periods of time where is going to go through periods of and there'll be times where we will have boer and and and that's why the gumar says why do we have the mitzvah of creates twice a day? Why not once a day? Remember there was a thing called once a day multiple vitamins. You take one pill and you're all set. So why wasn't a declaration of belief? Once a day. Why twice a day? I know because it says and then the gives a second reason because says why do I need that second? I know the go to sleep when you get up. That's twice a day. I got it. So what's so the Garra says why? Whoever does not say in the morning and at night time didn't fulfill his obligation as it says. Which obligation is the Gor talking about? What obligation? His obligation of what is the obligation? And I humbly submit it's the mitzvah of the we're questioning. Why is there a mitzvah of kayachma in the morning at night? And the answer is because there are two times in the life of an individual and the life of a nation where you must have Israel on your side. One is when everything is wonderful where the of is just so clear. It's cayam yasharmed. this prophecy, this all over the place. Wonderful. But there's also times where is not so and not so and it's not there in Aza three years ago. It wasn't and it wasn't the only thing left was there was only left that was left. And there you can also say this was the who understood that it was a dismal failure. The merit we lost almost 2 million Jews at that time. The galut of started 65 years later after the meritb for sure also taught us how to move on. He taught us how to move on in his dying moments. And we're still here to talk about it, 1800 years later. No doubt. And we're going to be here to talk about the aftermath of of what happened on some Katawa three years ago. No doubt. We'll pull it back together. The people who moved back. I mean, we have a personal interest. We have a daughter in SAD and um my daughter sent a a a satellite photo. Was it sat a photo? an aerial photo of Otf Aza uh before the war, what it looked like. You see beautiful, you know, and and plante agriculture and whatnot. And then there was a photo of the morning of October 7th and you see just smoke over the entire region and one little area where spared and there's no smoke there. It's kibbutz sad. No smoke there. And our children were in the mad for 26 hours. And then they got a green light to scoot out. They came to us for a day or two. And then they went down to the Dead Sea for 5 months. But they came back and they're rebuilding, rebuilding, and rebuilding. This is Amy's role at its best. We're able to really pull ourselves back together. So there was building no doubt but we took the cue from after the destruction you rebuild the new world and you just build it better. You have to build it better. It has to be a qualitative build and um and indeed in this way we fulfilled the mandate of vivoker. So there's boer and that boar must necessarily lead to the day of. Okay.