Yom Hakadish Haklali (Pt II) | Rabbi Dr. Aaron Adler | December 31st 2025

that we did not conclude with last week was why exactly do we have mourners kadesh kadesh where exactly did that come from where kadesh has nothing to do with death it's a it's a prayer for the days of mashia of mashia the end of days and it's the day it's the fulfillment as we saw in source number two God's name is going to be great and holy this is where the kadash came from and and and he will be known to the nations of the world which means that finally finally Abrahamu who starts the mission of spreading the good word that there's one God in this world it's going to take a long time until it's going to be fulfilled and says so you have the fulfillment ment in in in escological terms in Yamot Mashiach uh and and and it will be God will be universally acknowledged fine so this been a process but it's not going to happen overnight so much so that there's a section in the last part of the Mishnet Torah of the Rambam I don't have it on here but um you you'll have to trust me here but everybody's cautiously invited to go home and check it out it's the 11th chapter of 12 chapters of the laws of monarchy. Ram dedicates the last two chapters of this huge encyclopedic work of Mishnet to the days of Mashiach. It's the only book that we have that deals with the of Mashiach. The only one ignores it. the two all the other place can no you know sometimes you have a you drop a word here or there but in an organized fashion to write theot that will be that will be applicable for your mashiach so much so the labba was in love with these chapters and they say that's why the labba instituted the idea of studying three chapters a day of ramam so that every year you finish the mishnet and you review these last two chapters like it was so into you know the mashia story as we all know. So um in in this 11th chapter there was a um there was a a section at the very end that does not appear in the standard prince of the Rambam. Standard prince means 95% of Jews throughout the world including this sh most probably who own a set of Rambam even if the binding is new. I got news for you. The print is a photo offset of VNA varia from the 19th century. It's a simply a just like our Shaskamura. If you're not looking at Stein or Shottenstein, you're looking at a standard VNA print. So it's called photo offset. You know, they're just taking a picture of it and reprinting it. That's all. So a photo offset of the Rambam is what we have in most editions. But 5% of people own updated editions of a printed Rambam. one being Rafak the great Yemenite Dian who brings over from Yemen manuscripts of the Mishnet Torah that the people in Europe when they printed the Mishnetrah didn't have and hence you can rest assured that they're going to be some variant readings. Um then you have Rabinowitz the famous Rashiva from Malum who um is you puts out his own edition of Mishnetto with his own commentary called Yatab and he um he he's using uh all kinds of manuscripts. he's ready into Genea fragments and things of this nature to update the versions to make it more accurate and and and and delete printing errors and copious errors and all kinds of other phenomenon that took place and and deletions because of censorship internal censorship. So he's got a very very very good addition and his student colleague younger colleague but today Russiva at the same yeshiva in Maladim Ravidakil has his own addition called Rambam mediduyak I like that the precise Rambam the precise this is it you know as if he's saying this is the last word of Rambam but you know maybe it won't be the last word but it's one of the final words of of a nus of the Rambam but the exact language of the Ramba. I will just say that Malim the yeshiva there is called Moshe and it's named after and Moshe. Remember the name >> with you should know this. It's your family. >> Yeah. Yeah. Yeah. Yeah. Gersinb. You don't have a Gersian bomb in your family. >> Gers Gers. >> Not Yung Ginsky. So it's it's close. It's close. Gersinbau they they were unfortunately two of them a husband and a wife and another member of the family was sitting on a park bench on Ocean Parkway in do you remember Libby remember the story and and and a car hit them on a shabas or a yumpt of whatever and they were killed on the spot the uh Brooklyn branch of the misrai that my aunt Libbyy's father Mr. Max Lefkco was part of the initiator of this to name the yeshiva Birkat Moshe Braha and Moshe. It was called Birkat Moshe and and they raised a significant amount of money. I can tell you that in the in the late 1960s early 1970s a quarter of a million dollars was a lot of money was a lot of money went a long way to start that yeshiva in in Mal adum and it carries that name until this very day and I'm talking about the great rasha so the um in in in their additions in this 5% of the additions which then have also been augmented by a ben project from Rabbi Shapi Franle. It's called the Frankle edition. Uh that was put out in Bra from 1975 until about 10 years ago they finished it finally. Uh and the last book of the Rambam which is the last section then includes something that was censored out. And what was censored out? The Rambam says there that if we just put aside all the pain that we endured during the years from Christianity and Islam and believe me we endured and that's why it's very difficult to say a good word a positive word about these religions. Brahman says, "If we just for a moment just put that aside, we would have to admit that both Christianity and Islam have brought the pagan world one step away from pure paganism and one step closer to Islam more than Christianity. Islam is completely monotheistic. And if a person believes in Islam and the Rambam writes this to Yemen and to other communities who are being forced to convert to Islam and the Ramom says that look you should die even for that. But if you if you take upon yourself publicly a proclamation of of of joining Islam, you're not in violation of idolatry. You're not in violation of idolatry because Islam is not idolatrous. You're in violation of believing in a false prophet. Muhammad was a false prophet. Okay? It's not a good thing, but it's it's not the end of the world. Whereas Christianity, the Raman believed that the concept of the trinity, you know, father, son, and holy ghost was was actually dividing something about a kadosh pu and making a kadoshu human in in a certain sense. And the Rama believed that that was idolatrous. Um and and and and therefore he he puts Islam on a little higher pedestal than Christianity. But there's a common thread here. Both Christianity and Islam have moved away from classic paganism. And the RAM cites this as a positive step in terms of the world at large moving people towards so he says we made the leap of faith with with with the time of Mosherenu you know we did it say that we were init but after acceptance of the Torah it's a done deal you know is one and That's it. Finished. So, we did it in a in a very very short time framework and the world is just taking a few thousand years, but but they're getting there. The Ram's intimating they're getting there. And therefore, it's um it's something positive. So, if it's positive, why did we censor it out? Because in Christian Europe in the Middle Ages, to say that Islam is better than Christianity, that's a capital punishment defense. you know, you're g there's going to be a pagrum, you know, for something like that. So, they they just deleted it and so on. Um, and it was restored in our generation in our generation. And now you pick up these new Rambams. It's the same old Rambam, but the new prince of the Rambam. And you're going to get the full story of the Rambam's relationship to Islam and Christianity. Very, very, very important. So this is in a fulfillment of an odi. It's just a question of time and the nations of the world will understand that there's one god in the world the way we understand it. We do not have a mission to judaize the nations of the world. That's never ever been part of our religion. If a wants to become Jewish, vakasha, step up. We'll talk to you. And there's a process of conversion. But we're not out there to make the nations of the world Jews. were out there to make the nations of the world Ben Noah in the finest sense no to observe the seven mitzvot of and the first one is the prohibition against idolatry and uh and and obviously that means you have to believe in in in in one god. This issue of uh Islam versus Christianity boils down to a very practical question about walking into a mosque as to walking into a church and so on. Today uh where everybody agrees you're allowed to walk into a mosque. It's not a house of idolatry. And with regard to uh walking into a church and I'm talking now about an active church because a church that's already defunct loses its status and there's no problem. So in one of our trips to po to Spain, so the um there were two churches that were defunct and were made into museums of sort, but these churches were shuls but before 1492. So obviously we had an interest in going in there and there's still signs on the wall engravings that indicate that they were but we had a little bit of an issue with one other church that is still active and that was at a very important shul in Toledo. And I asked my dear Rebi Raba in Wu and can I rely on the view of the greats of the Ashkanazm against the Rambam according to the Rambam the answer is categorically no you can't do that can't walk into that it's an active church but Rafa told me that you can rely on there was the view of the Meri and there was view of Renutam of some of the greats of Ashkanaz who who actually thought that even Christianity isn't pure of and hence you know, if you feel there's a, you know, a need or or or there's something to be gained uh educationally, you know, from this. And I told I want to walk in and say and and and and and let them know, let the galac know that this was a shul this was a and I I got a green light for it. although a a very uh distinguished distinguished professor who of late I've read so much from his works uh Rabbi Dr. David Berg from now in Tene but from Yeshua University fame. So he told me that he disagree with Rash on this one and I said okay B said I understand it's okay. So it's a so it's a but you know what you sometimes have to do is take a decision. The easy decision is don't do anything. That's the easy way. But I was trained by a great rebuetek who didn't go with the chevas. He says you should be decisive. You have to take a stand. And I asked Rabital once from the gush where did this whole notion come about that you have to take into consideration all of the views. And he told me a weakness in being decisive. He said those who are weak and being decisive. So then they figure we have to take all the views in consideration. But if you have enough guts and enough strength, inner strength to to to really stand by a particular view, go for it. That's all. That's all you're doing Shamayim and so on. So that was a little bit of a a sideeshow there. But now I want to talk about if there's a mashiach. So why is it repeated in the Daviding? So last week I mentioned the pvay seven times a day. We praise you that if you count up the times of kadesh that are said in the filibing without a mourner's kadesh just the the d the kadesh in the middle of the doning you get three in shakar two in mk and two in my it's seven times that's what comes out now we have today more recitations of kadesh because we say a kadesh raon kadesh raonan you'll see in a moment has roots already in the days of kazal that after a section of study uh A kadesh was said. Now we do this till this very day. There are many psych that have a shar and when the shar ends somebody gets up and says akades raon doesn't have to be the mourers by the way the person giving the shir can say the kadesh raon similar to the kadesh we say after a seal m and it's a little bit elongated that but it's also a type of kadesh ram because it's a it's a saying that we just study to and there was and dehon we ask to give us the of spreading the Torah down the generations. As the Torah says, are not just your children and your grandchildren, but it's your students. Tell me. Yeah. >> Who was that? >> No, good point. It wasn't obviously didn't have Kadesh yet. TM Kufotet was written by David Aelik but the Kazal were looking for as we call pin the pardon the expression pin the tail on the donkey was take a puk and pin it on an idea it's done all the time in the midash where the midrash where the puk you know in its shot sense is one thing but then it's lifted out of context we call in the computer language cut and paste we take it out and we tack it onto a min tack it onto it that gives a little bit more body to it and so on. So it's just an illusion. It's called anak. It's a reven. >> So okay. So that you have to see what does he mean by that in in timuf. So we'll do a shimmu. Now it's a nice idea because it would take us about three years till we finish it. It's the longest chapter in tim right 176. And we have it at the at the cemeteries because it has the scheme of eight olive bed. Eight olive eight bed. And we used a name of the person who passed away for this peric. So it has 176 which by the way the long it's the longest per in in in Tanak and it's also the longest para of parat shàu is 176im. Nasau and the longest m in Talmudi is 176 pages is babatra which doesn't each one has nothing to do with each other unless you heard my drussia in ramote about 35 years ago where I homalytically put those three things together and believe me I can't even repeat it. Yeah, >> I was asking question that she was >> Oh my gosh, >> we will make a trade to die on. >> Oh my god. Accepted and if that would be >> Oh my gosh. You see this was verification that not all the things I say are fiction. Okay, this we just got some verific. He said he was at the shear when I g the drussia. What? What was it? I don't remember the drussia. I have to go back. I have to rethink it. But I remember putting together a common thread between what goes through the babatra tillum kufet and parhatas where the common thread is 176 I mean that's you got to be a real darian for that one but so anyway so kadeshan that was the first add-on beyond the usage of kadesh so why is it in why are we saying it seven times why do we begin and end a schmanray. It's beginning and ending because in min it's after ash which means it's before and the other kadesh is after don't tell me it's after takn is part of okay the raam says there are eight things that we have to be careful about inre and including standing and and bowing in the proper places and saying it in a low voice eight things that we have and the eighth is what we call takn even though it's like formally it's after But it's an appendix. The Ram believes it's a pardon. Yeah. >> Do they not say it? >> So, okay. So, so right. So, that's what a Ram believed that we should say it every single day including Shabbat and but he says, "What can I do?" There's a minute that on Shabbat and we don't say it. The Ram's list of days that we don't say Takn is very very short. But like in in the in the law of the expansion of the universe, the days that we don't taste taknon has expanded throughout the generations. Raosfaro expands it, the Ramo expands it even further, the expands it even further until today. I mean, we've we've incorporated the Yatm and and then the bells are rebasite. And don't ask, you know, like there's so many different things. I I I dab in Borak there was a book and it was a book of Reb's yard sites. Every single day during the year, some Reb died and therefore they didn't want to discriminate. So they deleted Taknon every single day except for one day in the calendar year that no Reba ever died. The fifth of Yer was yatm. It's amazing. And they said Taknan once a year. So nobody should god forbid think that they deleted Taknan because it was yatsmud. I'll tell you my once in California as a speaking engagement and Friday morning I d my g my host took me to some shul. It was a shashibble. Okay. And after ding they didn't say. So I I I asked somebody somebody making a brass here. I wanted to wish maz to somebody. Why aren't you saying t? So they said no here we have a m that we don't say takn not only shab Friday in the afternoon but also Friday in the morning. Okay. So every Friday morning because of Shabbat they delete. And then he told me that a few weeks ago they had a real problem. What was the problem? The problem was that um that the fifth of came out on Friday and they didn't know what to do. They told me it was a satn like they don't every Friday. So it's uh you know it's it's looks like they they're not saying you know and if they do say it's against their so they were in a quandry you know to do. So some guy pipes up and he says, "Yeah, but you know the government says that when he er comes out on Friday, we observe it on Thursday. So it's not even yat." So they responded, "We don't hold from the government." That's a that's a real story. That's the story. It actually happened also. Okay. And even if it didn't, as Rabbi Wine in his presence still here in the Bet Midash, as he said, all my stories are true. Some happened, the rest should have happened, the others could have happened. That's that's right. Okay. So now we have why do we say so we have kadesh before and after and after shakar also but we also have a kadesh before except that you can't say it before because we have to connect Israel to so we simply move that kadesh back to before boru. That's why there's a kadesh after to and boru. We say that kadesh and uh so that's and and we say a kadesh immediately after which is usually after and then there's another kadesh after a because that's also a so that's why you get the three in the morning and two in the afternoon and two in the evening but why if it's a for okay so to understand this um one of the shiva today in the gush in who was um I mentioned earlier um who passed away. So part of the first group of the boys of yeshiva tarion ravyakov maidan and I remember ravy maidan when I was in the yeshiva as a hutznik in 1972 and he was yakov Jacob maidan brilliant brilliant fellow absolutely brilliant soak maidan uh had a boy in a shir at the yeshiva his name was Danielle I don't remember his last name who fell in battle in some one of the wars or maybe it was an infada whatever and um he decided that the whole he and his whole sheir would visit the family the parents of this boy Danielle once a month on mo Shabbat have a get together and he would give a shir on the book Daniel Daniel the boy's name was Danielle and the book of Danielle has exactly 12 chapters so it just it worked out nicely so for the year of evil they would have a get together every month in the parents' home and he would teach Danielle it was eventually printed as a book by yes I yes in one of the chapters Danielle is davening and we learn much about Danielle from there and one of the things was that he faced he faced now he's in and he's facing and raan explains why is he facing this becomes the prototype of all of as the Ram tells us is no mdash we're facing the mikdash and no matter where you are thear says if you're face. If you're shalam, you face the harabay and the mikdash. If you're in the mikdash, you face the keshim. And if you're in the keshim, that can only be the the he has to face the capor. Everybody has you can focus even more. You keep focusing focusing to a certain place. So for us it's no mdash. So you know if you're stuck in you get you land at night and and as I had one more than once landing at night you have to dra you don't know there's no sunrise no sunset you don't have a clue what direction. So now you have cotel compass you know you you open up cotel compass and it gives you wave >> yeah pray wave and it gives you exactly the arrow where you're supposed to dive in. Once upon a time they didn't have this but um and in Europe they didn't have it because they dive in Misra. Of course if you d Misra if you're in Poland you're going to miss it by much. You're going to add China basically. You're supposed to dive in southeast but nobody did that. They dive in Misra Betta because they didn't have cotel compass you know they weren't equipped. So the um the the the idea of what's >> Danielle Yeah. Thank you. So, so the idea that Ravi Maidan explained was that's Rifka's job. the the the idea that Ra made explained he he cited a says if you're looking for go south because south in was and that was it wasn't there was no in the days of south of meant you know today you we call the center of the country and so So it was Yavna and north if you're looking for wealth it says go north because and that was the gal that's where the upper class economically social econ socioeconomic was there in the north and normally people understood this that go south if you want to be a and you'll be with something's going to rub off if you want to be looking for wealth go north and you'll learn how to be a good businessman from the locals and so on most people understand it like that except if you look at rashi as maidan pointed out. You see, he's talking about he says if you want so facing south was your physical direction, your face should face the place where there is down there in the south. If you're looking for wealth, turn around and face north. So that what you're doing actually is that you're focusing your in the direction of what you're actually doing for. After seeing this, I once asked Raan if it was plausible that in my own para told um it says there is so Rashi there says it's like a boxing match. He's in one corner, she's in the other corner opposite each other. They're diving that they're both diving. But that might not be the shot. The simple shot might be why is he facing his wife because she is she she's barren and and that's the object of the object is that Rifka can't have children and Raviakov says on the money he says you know that's the shot 100%. So, so then Ravakov explains Danielle wanted to teach us that in the absence of a rebuilt Yalim, there could be many things on our prayer agenda, no doubt, but the most important thing is the rebuilding of your and hence he's going to say a lot of things in his but he's going to face and that's why we may have an agenda of 18 fine but the most important thing is the rebuilding of so we And that's what we start learn from Daniel and that's why kadesh which is the mashiach is integrated before and after anytime we open our mouth to a kadosh bahu in that's what it is you know we're going to say a lot of things now but what we really want is we want the name of should be great and sanctified in this world that you created your king Not in a million years but now now in the language of the labor of now now immediately and and and and that's really the the understanding of the kadesh. So it's an expression of belief in the imminent coming of Msiah almost like what the Rambam writes it is Mishna commentary to the end of Sanhedrin where we have what ultimately becomes the 13 anim means the 13 principles of faith where it says it may have been delayed. My grandpa used to say that they say come on a donkey. If it would have been a Mercedes, it would take a lot faster. You know, a donkey, you know, misami prag says that the idea is from the word there through the natural natural scheme, not a supernatural event. But Mashiah is going to come through the natural order through history and political order. Exactly what we're seeing in our own eyes with the ups and downs and bumps and so on that go along for the ride. the um the that's the idea of it says so the uh so now we have the kadesh as a expression of uh of of amunah so how did that pan into a veilum mourers so there's a story brought down the medish of rabbi and a child a yaten and the the story is very very very problematic um in in terms of you have We're going to take it with a grain of salt in terms of all the details, but it's the message that that actually radiates. And it comes through two sources. One is from a medish tanhuma, but I must say it's not found in the standard text of the tanhuma, but was brought down by one of the great rishaim known as the orzarua. So, it's a text that exists that he had in a medish tanhuma. So now I'm just saying this because to be honest it's a secondary source but there's also a a supplementary ending to this in the Zohar. So you don't have this on the page. You don't have it on the page. So you just got to take it as to the oral law. The story is that um there was a uh a man here in Erit Isel who committed a um a an aa of Giluayot had a relationship a sexual relationship with a hassa means a a a young girl she's 12 12 and a half years old who already had a rousin not engaged in now a sense but already had a kaducin but she wasn't married you know there was no nuin yet Today the difference between the and the is 10 minutes under we read the and then we go right on to it. But the days of the was today and the was 6 to 12 months later. So there was a woman who was just an arous but not yet a nis. It was a type of intermediary stage where she could for sure not marry anybody else. She had a status already of aish. If that katan who never fully married her yet want to break up she would need already a get a divorce. So there's already a status of of mus and if a man has a relationship with this orasa so it's a capital punishment offense. Okay. So it's really it's giluyao. It's like you know living sleeping with a uh with a with a married woman. And this happened on a yam kipa o >> on a yum kipa. Not not bad, but I mean my gosh, everybody was in shul. So it was a it was a wonderful opportunity, you know. Okay. So he was caught and whatever it was and the man was executed. Uh the the the story continues that once passes a human being, a person, and he's just he's the word means ugly. the ugliest person he's ever seen in his life. And and he's chopping wood, this guy. And Rabika says, "Who are you?" So he says, "I came down from heaven and I'm the person who was that man who was executed and I'm in Gehennam. I was given gehenn welld deserved. Fine. And I'm here to do something that's going to correct tikun in a cabalistic sense. Something to correct my nishama. Okay, this is interesting story. The story goes on that this man before he was executed got married had a wife actually had a wife and she became pregnant before the execution. So I'm sorry after the execution she gave birth after the execution. So this man never saw the child and this child grows up and somehow Rabaka there's a reanddevu meets up with this child and the child knows was was excommuned by the bait by the community they knew who this kid was they don't want anything to do with him so he was not educated everything and Rabaka takes this child by the hand and says I'm going to teach you Tyra and I'm going to raise you and when he becomes mitzvah he sends him to be the kazin to say to lead the sh which is an act of keshm and he teaches him according to the zor to say kadesh here's where it comes in because the kadesh is an is a statement of kdesh hashem because it only be said in a presence of a minion so it's a fulfillment of the mitzvah of Israel and then in the upper spheres all of a sudden this shaman that was has his well-earned geome is now being saved from gehanom because he's not all bad. He left over a son who's sanctifying God's name in public. How bad can he be? He deserves a reprieve from geanum. It's a great story, you know. And this is how the min develops that the yat should have the right to say the kadesh in shul. And now it develops on different levels. The original menig and why do I say original? Because the Frankfurt Jewish community is the original men. Why? Because the word change never enter into the lexicon. Right? The way they did it is the way they always did it. And it's very interesting how the Frankfurt Jewish community did it. One person per minion said the kadesh which means if there were 20 aim in shul you on a rotation basis you got to say kadesh once every two weeks. And it wasn't that as I always tell people there was no scorecard that in a year of aut you have to say 1425 and a quarter kadesh. There's no such thing. There's no such thing. You have an opportunity to say kadesh. You say kadesh. But in Eastern Europe, it developed that every mourner said every kadesh and then the only difference became should we upgrade the amount of times was saying kadesh and or should we actually downscale it. It was the Ramoa is the second um source of after Rabo and he says we should bead we should reduce the amount of kadesh because of that my predecessor Rabbi Daniel Trapper instituted that we don't say the kadeshum after the shiryom we have a kadesh after alenu and then we say shir shyom and we go right into ankle locu and then there's a kadesh Whoever says it says it and we always have the kadeshan whether there's the atma or not because it's after a section of learning. So if nobody's there says that it's just another kadesh that the khazan says but the idea of reducing kadesh but there are communities amongst the mortaria and according to kabad you always add another kadesh after dominating no matter what and and um there's some shs that if there's a yard site in the shul so all right so the yardside person is going to say kadesh so I remember this in New York in certain shs where if there was a yard site Right? The gabi would give a clap and say yardsite and only the yardsite person said the kadesh but then they would say another perkillum so that everybody shouldn't miss a kadesh instead of god forbid saying okay so the yard person said they kadesh no everybody's got to get their kadesh in and and so on to the extent that it has actually moved I have to be careful here when before I use the word absurd because there are very important people who do this and u that if a person let's say is going on a business trip or going on a tul is just not going to be in a place with a minion so he tells his buddy and jewel do me a favor you know I won't be here for two days say kadesh for me can you eat matzah for me can you put on fillin for me you know there's a thing called thing there are mitzvot that the word that carry by messenger will work do me a favor stock on my behalf that works That worked. Yeah. Faka, >> what about a man who only has daughters? I mean, there is I know women who do seek God, you know, many some shs do not. >> Thank you for the comment, but we're getting to it. We want to steal the So, I'm going to tell you right away, right away that um uh what's the name? Walawalski. What's the first name? >> Joel. >> Joel. Yo. Yo. Joel Walvoski who now lives here in Kim Aliyah as a retiree wrote a whole article on the history of women saying kadesh it's an article it's a article and it's historic/historic article that that you know you can you know somehow lift out of context some source that some great satika said kadeshwine but it's clear that until the 20th century it was not done on a regular basis that's for Sure. That's for sure. First of all, women correct. That's correct. They weren't careful about and even if they came on Shabbat in the women didn't say kadesh. That's clear. And I always point out that um the name of the son, professor that shay chuvot responsoral literature is the best source of history to know when things happen. So all you have to do is go through all the Shayot to Chuvot from the days of Gomorrah until after Ra Mosha Feinstein until today. How many Robotam talked about the question about women saying Kadesh until the mid 20th century? The answer is zero. You're not going to find one Shouva about this. Similar by the way, when did girls start celebrating celebrating about mitzvah? It's not before the turn of the 20th century. Not one r ever entertained a Shila. What should we do? my daughter's 12 years old. Should we do anything, sir? It wasn't celebrated. It wasn't observed. Of course, they knew that she became obligated in mitzvot. But it wasn't observed just like bar mitzvah weren't observed before the 16th century when in from the days of Marshall. Nobody celebrated a bar mitzvah. Marina Schlamura of Lublin instituted that we should sit around the table with and you know say Tyra and maybe sing songs like in praise. He didn't he didn't know about a a catering hall. He didn't know about video team. He didn't know about a 25piece orchestra. He didn't know about any of that stuff. And this was a bitzvah. But you know, okay, the caterers made it into something and bat mitzvah. So you go to kadesh for women saying kadesh till after the shah you don't have any po talking about the but it was Rafhenal yohen one of the first piskim who addressed the subject. And from then on till today you have different uh shades of observance. Either no because that's the min that's that's an opinion. No, you know your great-grandmother didn't say kadesh. So you continue not saying kadesh to the extent to to Rhenin who said yes you can say kadesh but let's just make sure there's at least one man in sh saying kadesh at the time. uh so that he was he was he was just playing it safe and so on and the woman shouldn't say it so loud so make a spectacle out of herself saying the goddess shouldn't be for reasons of feminism and maybe call isa whatever he had all kinds of things and from there it moved and moved and moved and my brothers told me that uh that the ro allowed it for women to say kadesh if there no men saying kadesh and I myself heard it in reach and um that's that's the way they did Uh so so there are different uh brands of my wife said kadesh for the year my mother what >> what about if there is no male to say kadish >> so some male volunteers to say kadesh I my we always had either I said it or or one of the gabayim said it if I if I knew that there was no kadesh sayer in the nashim and all of a sudden a strange woman shows up for shakras and I figured it must be a yard site you know why she come she might become just for a yard site whatever so we'll make sure we'll make sure that somebody is going to say kadesh, right? Uh because I the reason is because I wanted the woman to say kadesh. That's why I didn't want to have an excuse. I'm sorry there's no men saying kadesh now. You know, we can we can arrange we can deal with it and so on. But um so I I I I took it I was a little bit more cautious both in Ramote and in uh in because you know you have people there with different opinions and so on and this wasn't an issue that I was planning to get stoned on. So uh so I figured we'll at least have uh you know at least one uh one person say kish but according to the it was perfectly okay. In the United States today you have kilo is where it's not a problem at all for a woman to say kish. So it's becoming more and more fashionable. So you know some women will say kadesh if they come to shul for Shabbat and some will make it their business to come shul every morning. And you come to you see six women in shul every morning. Most, not all, most started as Kadesh sayers and at the end of the year just continued to come to come. Yeah. >> Today is my husband's 14. I have a vid to say kadesh once. I have a very young community and I asked beforehand is anybody else? They said yes. So I said >> so the ruff said that um the one kadesh that's significant is the kadesh after alenu. is and and and if there's a scenario where there's a family where either there are no daughters to say kadesh, there no sons to say kadesh and no daughter say kadesh or the daughters aren't saying kadesh for whatever reason you know but nevertheless the family would like somebody so there are two ways to do it one is to pay for it I am firmly against that which means to either pay somebody mamish or give a donation somewhere I don't like this business of kaleim and shu and yeshiva is making a whole industry out of kadeshairs but if an acquaintance who knew the person takes upon himself to say kadesh it's not na and I told that such people just after alenu you don't have to say all the kadeshases just after alenu that's it and then because anyway many schuls want to have a kadesh after alenu so at least you know that you'll be saying that kadesh and and that's you know perfectly okay so the if their parents are alive. >> Yeah. So that's an that's an um an issue slashinhor. The question is can a person say kadesh if his parents are still alive and some if at least what if even one parent is still alive. The um uh there's an iron horror issue but if you don't believe in iron horror so I didn't make the announcement yet so let me do it. Okay. Okay, I'm going to going to make this announcement in a second. Yeah, let me let me just uh interrupt. Right. So, we just heard now about the yard site. It's Wednesday learning is dedicated memory of Joe Palansky a Yoseph Mayor Ben Yakov Schlommo Vina right by the Plansky and Drezen families. Um today's learning is also dedicated by Estelle Harris in honor of the children, grandchildren and great-grandchildren. And as usual um um Elishva um Bad Zalman right as you for the whole year right okay so I was you I was just saying let me just get back to this with regard to not having parents so number one there's no let's start from the bare bones there's no there's no conjunction about saying kadesh if a parent is not is still alive no one is harin uh depends if you if you have a superstitious hangup. If you if you're a Rambamist, if you go with the Rambam, Iron Horde doesn't exist. And if Ironh doesn't exist, it's not going to affect you. So there there goes all the I just plotted out all the horrors. Okay. Out out the second is it proper? So here the is that a parent can give can actually say it's okay. for example, sitting on your father or mother's seat at the table and you know all of a sudden the uh the the kids's friends come over on Shabas afternoon. They're sitting around the table and you need the seat. You just need the seat. I have no problems with it. Okay, he has permission. You know, you can have it. It's it's there's a So therefore, if the parents wave the say you want to say, you don't want to say kesh, that's okay. My father had no problems with me saying kadesh. So much so people have such hang-ups that I have already been to bar mitzvah with a kid laying the and there's a half kadesh after the laning. No, no, no, no, no, no. Somebody else should say the kadesh. Why should somebody else say the kadesh? You're saying the kadesh as a as a kazin. And I remember I've said this more than once. The first mitzvah that I ever fulfilled in my lifetime was k because in my uncle shul there was a minion it was thanksgiving day usually they didn't have a Thursday night minion but it was a Thursday night minion for maf and I became mitzvah that night and second of kis and my father was the gabi and he said gay gateu means you go to the and I did so I before I even open my mouth I already had a mitzvah keep it but there's kadesh of course you say kadesh as part of course to say kadesh. So a bameitz boy should say kadesh after the laning has nothing to do with the fact that his parents are gloating in in right now at the bitzvah. So again, so if if there's an issue of Ayinhur in the family that they're nervous about this, you know, it's like people, you know, don't play around with crutches or don't sit in a wheelchair, you know, just for the fun of it because >> walk barefoot in the house. >> Don't walk barefoot in the house. >> Oh. Oh, okay. >> In socks. Okay. Okay. Right. Right. Okay. said that these are iron horror things. There are zillion iron horror things. And I say again, some of these iron horror things, you know, have become minhogim of sorts. So there are ways to deal with minhogim, how to do away with minhogim that are have no basis in in alaka and so on. But um at least here we understand why the aim kicked into saying kadesh. Why? Because who is the kadesh for? Is it for the nishama or is it for the ael or aa? It seems as in the story of rabaka that it's some type of tikun for the nishama and that's why the aail stops saying kadesh after 11 months while the aut for a parent is 12 months. So why does it stop? Because we we we want to give the shama maximum coverage. Sounds like an insurance policy, maximum coverage. But you don't want to say that your father or your mother got the 12-month verdict. 12 months means the maximum. That is really not nice thing to say about your own parents. So you stop a month earlier to say, listen, whatever a wrote my parents may have had, it could not have been the maximum. And therefore the the the veut continues till the first yards act but the kadesh stops by the 11 months. So that seems to >> yes fire them go the distance take some spart they stop for a week. >> Okay >> and then they go on >> they go on till the end of the 12th. >> Yeah. Okay. That's a mic thing. That's a mic thing. Right. So that seems to be that the kadesh is stoish and so on. There was a scenario, a situation that occurred in the ghetto of Kovna in uh the early 1940s. There was a young Rav there, Rav Oshria. He actually survives the war and dies in 1988 in New York City. He was a RV in the lower east side. >> Street Rav Oshri Norfolk Street. There you go. And he was a young RV, 30 years old at the time in Kovna and had to answer questions. He he writes his responses on piece of paper, saves it in a canister, buries the canister. After the shawah, he makes a trip back to Kovna and recovers this and in New York City publishes a five or six volume series called Shayotu Chvot Mima from the depth and he reconstructs the questions and the answers. My brother in in Tene would use the questions for the Yashawa community get together the answers is in the B madrash that's tyra but if you want to know what happened in the kovna ghetto you read the questions of ravosri exactly what I said before in the name of salv you learn history by the elote part of the shelot uchuvot and um what happened was there was an action once the Germans moved murdered 10,000 people in one day and he said every day every house had somebody who was killed and they decided that they were going to have get together and say kadesh together and then one person suggested that maybe these namote didn't even need kadesh at all because the Rambam says in a letter to Yemen that if a Jew is murdered because he or she is Jewish that nama even if the person was a rash as Benat a a real real evil person he has automatic entry into automatic. So therefore if the purpose of the kadesh is tikum to somehow correct the the situation why would these nishamote require kadesh it was a legitimate question and ashri in the back of his mind because he didn't have to work with remembered a responsum a chuva from the seafhatumos a one of the ashkanazi pkim of the 14th century after a primum a local pgram where a similar situation Shila came up and he said that there are other reasons that the yetoim say kadesh and the other reasons are still valid and we should say kadesh. So one of the other reasons which Rav Ashi said repeated and that's why they all did say kadesh is that after such a horrific uh moment um it can lead to a total breakdown of faith a total breakdown of amuna and the truth of the matter is I actually knew people who were affiliated as friends with some members of my family who were religious people before the shawah And after the shawah just gave it all up. Gave it all up. Um we actually had a gentleman in my was it Tom and his family hailed from G. They were all Gidum and he would I found that out because I found out that every year on the first night of the Shabbat he would go to G to be there. He was one of us as we say was he going to G. So he said for all time's sakes his family was in. So I said and he said most of the family perished in the war because I once talked about the fact that how sometimes the rebas told everybody to stay but then at the end of the day some of the rebas were saved which is a difficult para to talk about. So I said and but there were some survivors. So I said the surviving cousins, brothers, whatever. Wasn't brothers, cousins, are are they gassed? He says, not only are they not gerid, they're not religious at all. He's the only one who remained religious from all the surviving members of his family and he's the misra. He's a he wears he didn't want to say I'm less than he said but he just said this is what I became and so on. The rest are not religious at all. And I remember my father saying once uh before the season that that started and he would have to get up early and take a train to to Manhattan to get a minion to say and he says again we're going through this he says should make a kdish that I'm still making kdesh on shabas after what the family went through in the show says that when you think about it that it's heroic to remember to remain with a kadosh after such an event. So how could you remain close to kadoshu after what went on in Kovna? They murdered 10,000 people in one day. How can you remain close to after any of the tragedies? It's almost impossible and it's heroic. And the O says says in spite of everything I went through and my family went through and the community went through Israel has a tomorrow is has a future and a kadosh whose name is going to be great. This was an unbelievable understanding of why the aim the his religious his spiritual life has collapsed around him and now he begins the process of rebuilding it by expressing that there is a tomorrow >> and that's why kadesh became so important extremely extremely important and just uh we just have a few minutes to talk about something technical now where do you put the kamaeshme or comma. So next time you go to shul pay attention see what people do. Most people are going to say but if you look at the source page on the second side on top number six it's the tovot that talks about that we should be saying every day with all our might that's all the garra quotes and tovot says from here mik from the citation of the of the rabbah or hagadul hagad is in Hebrew. We can contradict. What's vitri? It's not the uh art scroll. Makur vitri is a town in Spain in France rather. It's the students of Rashi. And Makur is a is a sidd for Yam except that in those days there was a sid. We today we use the word sidur for weekday ding and for yumpting because means periodic and means it's an order you know so in ink for there was for weekday there were also okay they use the word indiscriminately so here the vitri is a s that was used by the students of rashi and they said you should say and then what was the understanding understanding the understanding was brilliant. They took the word shme shinme yudhe and split it into two shame yud which is god's name and referred to the inhat in the aftermath of the first war of look at the next line which means that the hand of the throne of god now the word case is not is missing an olive It's Kay and the Hashem case missing the VV and the H theals say that the Hashem is going to remain incomplete until Amal is totally annihilated. Totally annihilated. When is that going to happen? >> Yam Mashiach Mashiach. when when when our son was drafted on Tyra in the middle of his aliyah in the middle of his aliyah he's laning his own aliyah and he gets a buzz because he's an officer and he knows he's got to run right now to the north to withhold a possible invasion by the so we talked to him I said did you say at least say that he says of course what do you think He tells me, "What do you think? Do you think I didn't say it?" Cuz he understood this is Muhammed. They're out to get us, to kill us, to annihilate us. It's Muhammed for sure. So the idea was ated which is only and will become and above and will become that is the and the becomes after and then furthermore it's going to be blessed forever and ever to say it's a great vort but apparently thought otherwise that it's that the great name of should be blessed and therefore to favors the saying of instead of there are other examples where the comma becomes important in understanding but at least here you have a a discussion in the tovote where the theik where the ka should be you just drop down to the end of the sixth source where I've underlined the bat aa after the study of medrashalimarades. So this became this became also known what we call kadesh the raanan and so on and some claim that the kadesh before musf and shabas has two functions one it's the prelude to dvening musf it's also after the drasha why did the rav start giving a drasha before musf why because in the days of he instituted that with creator tora there should be translation why translation perush explanation not just to read the Torah and not have a clue what's going on but also to understand it but now we don't understand the Aramaic so the RV would get up after laning and give some type of explanation to the expansion of an understanding of under microscopic examination of something in the para and afterwards came the kadesh because of the rasha so Somebody once said, "What are the four most beloved words in the sides?" That means there's no speech today.