Yom Hakadish Haklali | Rabbi Dr. Aaron Adler | December 24th 2025

Next Tuesday will be the 10th of Sab which we know is one of the four of the public fast days commemorating the destruction of the first beta mikdash. It's mentioned already in sephar in response to the inquiry in the beginning of the days of the second bet. Shall we continue fasting the fast days commemorating the first destruction? It's a legitimate question and it's phrased shall we fast the month of the fifth month which is basically and came along with the right the other fast days of andamos and the response was um beautiful except as I mentioned here many times over we didn't exactly know what the answer was he says the fast of the fourth month, the fast of the fifth month, the fast of the seventh month, the 10th month that is ofim are going to become wonderful days of yim because we didn't know what had in mind. Did he mean now at the beginning of bayeni or does he mean by the third beta mikdash which means in messianic times? The Ram takes that view that the implementation of this great day of the fast days becoming Yumim will be in the third beta mikdash. Fine, we'll leave. That's not our discussion here. I'm reading isali. As we'll see, this was instituted by the chief rabbinet in to commemorate the day of the passing or murder of people whose date of passing yard was not known. And obviously in the shaah that was a very very big issue. uh but not only in the shawah there were other scenarios where people died and the exact yard site date was not known when I grew up in the United States I remember that people who had that situation on hand in their families either picked tishabove or picked yum kipa one of those two dates as being the dates of commemoration but here in Israel as we'll see it's the 10th of victims from survivors to light yardside candles and to say and say whatever fine. This is just the opening number and then the the article goes on to say so it was about 2 and a half years before the destruction of the first beta mikdash a siege was laid surrounding yushim. Because the way conqu cities were conquered in the days of old, the first thing you do, you surrounded. You choke them from their food supply and so on. You cause internal strife, which means ultimately people are going to be killing each other inside the city for the morsel of food, the last morsels of food that are left. 90% of the people are going to be dead before the invasion takes takes place, which means you let the enemy do the dirty work and kill each other out. That's the way things were done. And the Babylonians were no different. They lay siege around Yaleim and two and a half years until the crashing through. And there's a little question whether that took place on the 9th of Tamuz or the 17th of Tamuz. But whatever it is just a few weeks before Tishabove, that's when that took place. And then of course the burning of the beta mikdash, the exile takes place two months later and that's has to do with Sidalya. So is not simply commemorating the fact that a Jewish governor was assassinated as as awful as that sounds. The reason that Israel for two and a half thousand years is fasting because it initiated the galut the exile from Erit Israel and that became a national calamity. So we have the idea of the mentioned in the um mentioned in the uh in the sources here. Of course the the Nav'i says the fast of the 10th month and doesn't say which day of the month of and there happens to be like everything else a dispute whether indeed the fast of the 10th month of commemorates this very idea of the Babylonians laying siege around. There was never a dispute about that historic fact. The question was whether that fact that historic fact generated the because there's a second opinion in the first opinion was Rabaka and that's the opinion that we hold by the second opinion was Rabi Shimon who says no no no the is actually on the fifth of the fifth of which is tonight and tomorrow commemorating something else that after the destruction of the beta mikdash and after the murder of Gdal IA which generated the Galud. When did the those who already lived in Bavl? When did they actually catch wind of the destruction? How long did it take for news to travel from Yushaim, the burnt Yusim to Bavl? So today it would take a fraction of a second, right? CNN would be right there and broadcast it. And if not CNN, you know, Sky News, whatever, somebody would be on scene and you'd be able to get a what's up right away and you can hear what's happening. Khazal say it took 6 months. It took a half a year for news to arrive in Bavl that Yaleim was destroyed and they decided to fast on that commemorate that day with a fast the 5th of because just hearing the horrible news was equivalent to the day that Beta Mikdash was burned. And by the way, I say this parenthetically now that the concept of yumm the day you hear about a tragedy has relevance for private aut ought to sit sha for passes away except that a relative a close relative wasn't around to hear the news because they were trekking in in India and and and they to were out of communication. This can happen. This can happen even in the 21st century where somebody dies and they just lost track of a son or daughter or sister or whatever and until they got a hold of them. It might still be in the Shiva days. It might be after the it might be after the year. This is called the day you hear about it. And the distinguishes between the and the how how far in the past and in the future rather did you hear about it? Was it within the shiva? Was it within the schlo? Was it within the year? Was it beyond the year? And there are different ways of commemorating yumm. So I'm just saying that yomu is an important fact in the vel. And here Rabbi Shimon says the day that the Babylonian Jewish community heard about the destruction of the second B mikdash which was on the 5th of T half a year after the destruction. So they commemorated it with a fast day and this was the 5th of T. Now obviously we don't do the fifth of we do the 10th of Tate in in line with Rabaka's ruling that it commemorates something that occurred before the destruction 2 and a half years before the destruction when the Babylonians lay siege around us and the third paragraph from the encyclop from the from the Google bishnat 1949 1949 the rap the the chief rabbitical council here in Shallayim and the religious ministry mad established that on this day on the 10th of Tate will be Yoma Kadesh Khali and Yoma Kadesh Khali basically said look there there are many many Holocaust survivors who don't have a clue what day their loved ones perished sometimes we do know by the way sometimes we do know my greatg grandmother who perished in the forest near Tarnov those who have been with me on tours know I speak about it we go the the the groups call it yar yadim the forest of children because there's a board there's a pit where 800 children were murdered. So it's all the schools go there but I always tell them a lot more than 800 people were murdered here including my great-g grandandmother. And we also know that because that particular event in the forest somebody succeeded against the odds of fleeing and with bullets flying you know on both sides and above survives. And so we knew it took place on Rashashana of 1942. So my grandfather Allam and then my father picked up on this yard site had a date to work with. We knew it was the 29th of Lol. But not everybody in the Shawah were able to localize a date. Sometimes there were records uh that pinpointed uh a particular um transport that came from a particular place and they were murdered on that very very day. So then you can use that date. But for many and you're talking about six million Jews. So for many the exact date may not have been known. And so the Rabanut decided that everybody in this case in this situation should take Kadesh on the 10th of collectively. Yomadish. There's only one little problem with this. It it it had tremendous relevance for the first years after the state was established. People said that in areas like Tel Aviv there was nobody not saying Kadesh. I mean people were survivors. The early migrants to Israel or Limit Israel after World War II were survivors and and their parents didn't survive or their you know spouses didn't survive or whatever it was. So it was like a shame. There was no house that didn't have uh somebody to say kadesh for. So the schuls were just loaded with kadesh with time. So these survivors aged, passed away and no longer people left to say kadesh for those Holocaust survivors. There was a suggestion made and unfortunately I say this with great pain. It was unfortunately it didn't yet pass uh the the discussions at the chief ravenet level that this obligation of Kadesh should now pass on to the next generation what's called the second generation Holocaust survivors. uh and and and they should take upon themselves to say the kadesh because if you don't do something like that then it's only a matter of another 10 years maybe 15 years you can write you can delete yoma kadeshali from the calendar because there's going to be nobody left any longer to be survivors of holocaust survivors to say kadesh uh so if you don't do something now to perpetuate yakadeshali by making this obligation of obligatory to the next generation. It's going to get lost. So that's where we stand today. Uh yeah, >> excuse me. Very briefly, what about St. Kavish for grandparents? When my father passed away, he used to every single year for my grandparents. Now they aren't. Was there anything incumbent on grandchildren and further to say that? >> So it's not an obligation, but it's something that can be done. My father alam did it for his grandfather and um when my father passed away I started doing it for my grandfather. So it's something that can be done especially if the grandchild had a relationship with that particular grandfather uh not okay my great-grandfather died. I'm sorry >> grandmother. >> Oh grandmother. Yes. Yes. Yes. Yes. Thank you very much. Or grandmother. Yes. Yeah. have if you want to prevent someone being terribly terribly upset. >> Okay. So that's that's a particular shila that you ask a local RV. Uh sometimes you have a scenario of a person who is in fragile condition and the news of the passing of someone uh could actually cause the person to get a sudden heart attack and die. So I so again I'm not going to give you a general ruling. That's a scenario that requires consulting and I'll use the word a sensitive rough. Okay, that means there are some rabanim who are less sensitive, right? A sensitive RV to understand the situation. I'll go so far to say that our Rebel who said Shiva three times in two and a half months in 1967. Now his mother passed away and she wasn't young. She was not young at all in 1967. Fine. Darosa Lolam. But then two months later, it was on the 15th of Adaron of Adarishon, his brother died and it was a younger brother of him. So, and his wife was critically ill at the same time. She dies exactly a month later on Tanitere on the was then the 11th of Adar Sheni. So, he decided to to withhold that information from his dying wife. that his wife wasn't going to be in mourning at the time. He himself was in mourning, the loss of a brother. So he had all signs of mourning, not like covering a mirror, whatever. Signs of mourning not put up in his house so that his wife should not catch wind of the fact that his younger brother passed away. So he did it. He did it. So yeah, I'm just saying is that these scenarios are hyper sensitive and you there no two situations that are identical and therefore if unfortunately such a situation arises what would be required was to consult above how to deal with it. That's all. Yeah. One at a time. Yeah. >> Why date and the government? >> Okay. So that's a good question. The question is why? And the government did a different date, Yomashawa. So first of all, who came first? [laughter] Yashawa on the 27th of Nissan or the establishment of Yashawi? Yadesha debate. The answer is the Rabut came first with this. The Yasha came I think the year or two later. And uh what happened with Yma Sha was that um they were looking for some connection to heroism and bravery because the official name of Yashawa is Yashawa Vura. So which act of bravery was actually well known at the beginning of the state? It was the Warso ghetto uprising. Now the Warso ghetto uprising took place on the night of the sedar first day of of Pesak. You're not going to make the first day of Pesak yum hash. That's not going to work. So I think the year that they established this in 1951, they were looking at the English date of the Warsaw Ghetto uprising, which I believe was April 19th, which in the year of 1943 was the first night of the Seder, first night of Pesak, the 15th of Nissan. But in 1951, April 19th came out on the 27th of Disson, which was a week after Pesak. And they figured that sounds good. That sounds good. We we remember it somehow related to the English date, but we're going to do it on a Hebrew date. We'll make the 27th. The problem with the 27th was that it's beforeh and it's a still a zone that of of a noon zone where we we still have PES in the air. On the other hand, it's already the days of the spir with the mourning of uh Rabbi Akiva students and so on. It became a problematic date, but the state of Israel established it. The chief rabbinet went along with it. The fact is they attend the ceremony. The two chief rabbis attend the ceremony and the national religious camp, the Misrai accepted it because this became a national thing. And there are those in this country who um do not accept national representation of the state of Israel. They'll remain nameless and they do not observe the 27th of Nissan as Yashawa. In other words, if somebody would have asked me up front, do you think it's a good date? I most probably would have said, we can think of a better date. But now that's not what's being posed. It's here to stay. there is yah and and that's the date that was instituted but the chief rabbin had said we should still have the yoma kadesh on which then allows for those who have problems with the date the 27th of nissan to express their feelings for the memory of the shawah the problem was that the group of then the the the the community that does not observe the 27th of Nissan they don't hold by the chief rabbinet either and therefore the yoma kadesha khali was never adopted at all at all I can tell you that growing up in the United States in the yeshivot that I studied um which today in in in our language most probably the would be referred to as yeshivot there were two most important episodes that occurred to the Jewish people 20th century that went totally unnoticed. One was the shaah and one was the establishment of state of Israel. They just were ignored totally totally totally ignored and u and that is changing on both ends. It's changing. You go to yadvashm today there are more and more schools visiting yadvashm. But this is a recent phenomenon and it's coming from the ground from the gr grassroots what's called and not so much from the leadership on top. Uh and one of the reasons that the shawah was ignored is because of the difficult theological uh issues that are involved that you know you just somehow shy away from dealing with it and therefore they just just couldn't deal with it and so on. But in the last I'd say 20 years and people in Yadvashm will confirm this. Not only that but even at Yadvashm they themselves have taken note that there was a completely different level of heroism that went unnoticed in Yadvashm for so many years and that is the religious uh heroism that took place. Um you you have what you have um you know certainly is the the Mosogetto uprising that wasn't a religious revolt that was a quasi military revolt on the very small scale but obviously it was it was a uh it was an act of heroism where it was suicidal and they knew it and and they did it anyway and certainly to be glorified and there were other such uh revolts in the in Soibore and in and and in and even in in Burkanau and so on. They were such no doubt and the reason that the War was ghetto made such a big splash because they wrote books about it, made movies about it. So, so it's very very public and so on and lately other writings now brought out other things. But I'm talking about religious religious acts of heroism of of that were done by uh inmates in the concration camp that were no less valuable in terms of being a heroic movement. So I'll just share with you one that I heard from the one of the director generals of the of Yadvashm who spoke at the Amuna college in Baka many years ago when I was affiliated with the college and he said that when he was in Avitz so they were get being given a half a slice of old bread hot bread with a little sliver of butter on it because butter is is actually calories. They were getting 450 calories a day of uh of their diet. um you know, you need um uh 1,500 cal,200 calories a day to survive. 1,200 calories a day to survive. We're eating 3,000. That's why we're on the jogging and running and and and going on all kinds of diets. But um and but okay, but 450 means starvation diet. That's what they were on. Starvation diet. What this man told us was that a month before Kaneka, they scraped off the butter and stuck it to the bottom of the board. I was going to say bed, but it wasn't really a bed. And there was no apostrophe mattress on it. A bed, a piece of plank of wood. They stuck it on the bottom of it because it was able to stick. So that on the night of Kaneka, they were able to scrape it off and rip out a thread from the pajama they were wearing and make a Kaneka candle under the bed. And everybody went and crept under and some guy made a braha and they made they lit it for 10 minutes and they blew out the candle and then they do it again the next night. the next night, next night. Nobody asked the Shila if 10 minutes was enough. I think that Khaneka type of lighting was more meaningful than most probably oral vow Khan candles put together. This was an act of defiance where somebody was at the gate to see if centuries German centuries were were on the on the street there and they were able to light a Kaneka manra. I mean there was Kaneka candle. This was an act of defiance and and if you look at um Rafos's shuvot mima from the kofn ghetto and you see the shilas each shila was another act of keshashem an act of heroism no doubt at yadvashm they finally it took time and I'm not blaming them I'm not blaming them I'm just saying it but it took time for them to give um um you publicity to this side of the hero ism and so on. The reason that the state of Israel wanted that yashawa should be yashu because they were the early years of the state there was downright embarrassment about the shawah embarrassment because what do you mean going katon like sheep to the slaughter why didn't you fight and and and and so much so that in Tel a Viv kids were going to school and they were being called sabonim soap bars because they heard that the the bodies were made into soap and so on. So the kids who are children of of Holocaust survivors were being um you know somehow taunted and labeled by their friends in class that they were sabonim there were soap bars. It's a horrible thing. It's a horrible horrible thing. But this was the attitude. What changed the attitude in the state of Israel was the Aikman trial in 1961. a complete reversal of how to deal with the Shawah when on the witness stand one survivor after another spelled it out what Awitz was what soore was what Trobinka was and so on and and later on we had the demanuke trial but the Aishman trial in ' 61 60 actually 62 um that really changed the whole attitude Holocaust education entered into the system of schools and and ceremonies and proper upper ceremonies and so on. But in the early years, the only thing we wanted to talk about was the Wasau ghetto uprising, the uh you know, Morai and Levage. And believe me, I'm not playing down the role of Orai and Levage. No less important was um was the the leadership, the Torah leadership that gave Alvich, you know, banking that was very very important to go with the revolt and so on. So, so that's why today Yashawa has taken on different directions in different communities and how to observe it and so on. So, it's it's here to stay. Having said all that, I know I didn't get to the source page yet. Okay. Having said all once again, let me having said all that in 19 when Shalom was elected prime minister in May. So two months later in in July he visited the United States for the first time as um prime minister as prime minister and he asked for a meeting separate meeting with the labreva raosha feinstein and our revi the rov. So that angle of it I knew from the rov the uh what happened was uh bean was going to be in a hotel in New York City in Manhattan. Sir Rosha Finstein lived in Manhattan and the labrea just lived over the bridge in Brooklyn in Crown Heights. So it was no big deal setting up those meetings but the RV in July was in Boston because there was no classes at the yeshiva university. So the r heard about this and he said all right betetta he'll make a special trip to see bean and bean heard that that uh that the rv wants to make a special trip. He says this is not right. He says you know I'm asking for the meeting so I should make the trip to Boston. So sends a message to the RV that he's going to come to Boston. And RV says, "No, no, no. You represent the not really monarchy, but you represent the government of Israel. It I have to make the trip to see you." So Bean sends a message, but you're the gdhador. That was the message. You're the gdhador. You're the great Torah luminary of the generation. I have to come see you. So began. So the robe responded to him, if you already agreed that I'm the god door, so I'm giving you up, then I have to come to see you. And that's what happened at the end. That's what happened at the end. Right. I I got this whole story confirmed by the by the way. And I heard it through Rabbi Izzy Miller who was then the vice president of the Shiv University. So this story actually did happen. In my book, I have a picture of Bean and the Rov at the hotel in New York. Why I bring this up is because one of the items on Bean's questionnaire to these three Gdel Israel, should we move Yashawa to Tishab to graft it upon Tishab? Let's move it from the 27th of Nissan and let's do it on Tishab. All three all three individually uh agreed that this would be a good idea. And Began took this back to Israel and the education minister who was one of ours, Zulen Hammer from the Misrai and he was a good person. He reminded Bean that tishabove is in the summer vacation time. schools are closed and we're never really going to be able to deal with the shawah properly if yawah is going to be in the middle of the summer and it's much better if it's a week after pes and um and that's why the suggestion fell that it that it should be available for the school system during the school year to deal with the shawa properly and it is dealt with properly in in the shawah and then they started the the the idea of ish YM you know it was already Stalin wasn't a go at Sadic as you know but some people were saved by Stalin so I always have to be careful but he was a big Russia Marushia in his own right Stalin said that um you know a million Russian soldiers killed on the front that's a statistic but one Russian citizen killed in a car accident that's a national tragedy and what he meant to say was something that was correct when you talk about 6 million the the number just falls on def. That's too large of a number. We can't even deal with it. When you talk about a human being, a name who's a a person in a family was a father, was a husband, was a mother, was grandmother, was a sister, was a daughter, was a son, was a baby, then the Shaw takes on different dimensions. So about 25 years ago, they started this program called Isishem. Every person has a name. And in different communal settings, whether it's at the Knesset, whether it's in schools, whether it's in community centers, in schools, people will get up and say names, read names of people who perished in the shawah. Uh just two years ago when I was uh I was speaking at a a Jewish studies conference in Phoenix, Arizona, I found out it happened to be Shaw that day. So it I I found out that at a Jew Jewish community center, they were doing this naming. And I waited online. I went to it and I waited online just to say the names of my great-grandmother and and our children and so on just to add that little uh kich of of y Shem very very very important uh to have this uh this added on to to to our yawah experience okay so now this kadesh so you know I started saying kadesh two weeks ago after my mother passed away and and so so a lot of people say kadesh all of a sudden start investigating what's kadesh all about there is a puk in tilim [clears throat] it's in kufet it says chevah bay hila I'm going to read it properly so I don't say it incorrectly it's in kufet and So what is seven times a day I will offer your praise. You wanted to say something. I'm sorry. Okay. Um so some of the postkim say this is a reference. I mean what came first? Tum obviously came first and the obligation to say kadesh but it's like taken out lift it out of context and apply to our daily without getting any type of mourers kadesh into the picture how many times a day if you go to a minion for how many times would you hear kadesh the answer is three times during shakras and that is before after b is once after tak is the second time and after before would be the third time. So there three times in shakar min after ashray before is once after is two that's another two that's five and the same thing you have um a kadesh before and a kadesh after seven times you would be hearing kadesh if there are no add-ons extras more kadesh whatever the bare minimum number of saying of kadesh in any beset scene of chakr seven. Then came on different expressions of saying kadesh. So I have here the a a a general nus of kadesh. It's in Aramaic and we'll see in a moment why it's in Aramaic. So loosely translated the first line of means God's great name should be great and sanctified. [snorts] There are those who say which is pure Aramaic and some say the first two words in Hebrew that became a dispute. I mean, can you imagine the villagy was very very obstinate that the words of praising God have to be in Hebrew and even though the kadesh is in Aramaic and one of the reasons the kadesh is Aramaic is because when it became formalized in the post uh era of Gar although there is a pristine kadesh already in the days of Rabaka we'll see in a second but it became more formalized. The average Jew did not speak Hebrew, but they may have been familiar with the dialect of Hebrew, I call it the Yiddish, of the Aramaic of the Babylonian Jewish community, Aramaic. They were familiar with Aramaic. And hence, so that the average guy on the street should understand it, it was composed in Aramaic. What happened later on in history was just the opposite. More people know Hebrew than Aramaic. Today, you know, you have to have art scroll on your side to understand the Babylonian Talmud, the SA. But, you know, who are we to change the text? There are other reasons that the Kadesh was authored in Aramaic. One is that it's such a hypers sensitive praise to God. Let not the angels even hear it. The angels only speak Hebrew. So they won't get it when you read Aramaic. Okay. So whatever you take on, however you accept that take on the reason why it's in Aramaic, you can understand it's still relevant today to say it in Aramaic. Okay. So the fact is it's in Aramaic and we're asking that God's name should be great and uh holy, right? The um how did um Leonard Conn translate Vitkadash in a song? There's a song, a famous song of Leonard Conn. It's one of his last songs that um that a little bit of a keshm there where you see he's returning to his roots something about the kadesh. It's about the >> Yeah. But he's saying about he actually says it and but he says sanctified and glorified. Sanctified and glorified. Right. I should play it, you know, next week. Sanctified and glorified from Leonard Cohen. So actually if you look at source number two is lifted out of and you will be known before all the nations of the world and you'll all know that God exists. Now chapter 38 of is talking about the end of days. He's talking about the war of Gog and Mog. How things are going to ultimately peter out in the end of days and ultimately the nations of the world are going to come around. The nations of the world are going to come around. I just recently saw an interesting uh clip on uh YouTube that related to um a a lecture that I'm planning to deliver in don't don't faint when I tell you Sydney, Australia in a month and a half's time at a university Jewish studies conference that's going to deal with Jewish Christian relations uh dialogue. Where is it holding today? So there was some Tom Ham put up a a clip quoting his rebi Rabbi Weinberg who I believe he's a he's a rabbi in um in in in in Long Island. Yeah. And Wood Mayor Wood, Long Island. Correct. But he was he studied by the RV. And he reported, Rabbi Wineberg reported that the RV once met Cardinal Cushing and Cardinal Cushing was the cardinal of Boston. He always called himself the cardinal of JFK because he married John Kennedy and Jackie Kennedy and he officiated at the Leva after the assassination of Kennedy. So this is Cardinal Cushing and this is in the mid 1960s and he's sitting with the RV at some occasion and he tells the RV he say you know I'm getting older and getting weaker could you please pray for me he's asking the RV to Davin for his welfare which is nice which is nice you know and you know the RV was kind enough to say you know I'll have you in mind in my prayers whatever and then Cardinal Kushing tells him he says you know maybe after I pass away and I'm up there. He He knows he's going to be up there. Okay, I'll find out ultimately who is right, you or me. And the ruff looked at him and and burst out in anger. I don't understand. You're supposed to be a man of faith. You still have a You're a cardinal. You're not You're not a guy on the street. You have a question mark about your own religion. What kind of business is this? you're supposed to believe in what you're doing. He [laughter] really the rough let him have it. So exactly what the words were. But at least as Rabbi Wineberg reported that the ruff said, I got angry at him and I said this to him. I said if you're a man of faith, the conviction goes way beyond anything intellectual, anything that you might be able to rationalize away. It's got to be so deeply root ridden deeply hidden your your recesses of your in your kishkas, right? That's a good word that that there's [clears throat] no doubt about it. There can't be a doubt about the deep faith. What kind of what [laughter] kind of manif Okay. So I guess Kushing found out ultimately, you know, because he died in 1967, you know, right? So here the Novi is saying that when the Messiah will appear, the nations of the world are going to get it. They're going to get it. You know, okay, looks like you guys were right all along that there is one God the way we brought it to the world from the days of Abraham. From the days of Abrahamu. So this phrase his great name is going to be glorified is already telling us that kadesh is a for the initiation of the messianic era that's what it is has nothing to do with death nothing at all to do with death so then the question is going to be so why is there mourners kadesh okay that we'll have to answer that and it says I'm going back to the text in the middle of the per page in the world that you created and that you've reigned over the world. You are king over the world adds and the puran means right and the uh and and the messiah should come quickly. Why put it in? Why have it out? There's no theology here. It's simply change of nus and it's and and as simple as that. I can tell you that um when I was in Zurich in the 2006 to 2010 uh davening in a shul uh a shul that was the incarnation of frontoot community. So there only one person said kadesh per minion. You didn't have everybody saying kadesh. You didn't have a chorus of saying kadesh >> right the mosh like that in the Frankfurt Jewish community. So sometimes they would invite a guest to be the kadesh seer. I was there for a minute on a Sunday afternoon. So the kadesh seer was a guest and he was next to the kazin with a talis and he said vasor mash. Now that's a no no in a in the Frankfurt Jewish community. The gabi didn't answer. He yells out nine. No, of course he was saying to the addition of the but it sounded so awful. [laughter] All right. No, we don't want it. No, no, no, no. We're against this. Okay. And in a similar vein, some guy said and the guy had a canary said on my watch they'll never be and [laughter] okay you got to be you know listen I'm also in favor of keeping the correct but you know you know let's not get carried away here not in a 100 years but quickly in our days we should live to see it. You know in Hebrew we say you know right now or in Lababish language it should happen now immediately immediately and to this end we end if you look at source number four Hebrew translation God's name will be blessed forever and ever that's but we also have an Aramaic equivalent in source number three from Sepha Danielle. Instead of Danielle, it reads Danielle responded and said that God's name shall be blessed forever and ever, which is a translation of and loosely translated. In source number one, we have a a type of pristine version of the Kadesh and it's in the context of what happens if there's a drought in Erit is not a drop of rain and people fast and people daven and finally after Kaneka Kadosh opens up the faucet and it starts raining here in Israel. So there's a special halal to be said for rain that's being given and and that halal has to do with to thank to thank for every drop. So here you have in the an interesting version of the in source number one the son of said I said my father said the following my father said the following on rainfall but it's rainfall after a drought. Vitakamu alultipid that is to say now don't you hear the language of kadesh here right you've got here the pristine language of kadesh In this mentioned on every drop on every drop so asked the question of asked why do you have to say on EVERY DROP JUST SAY IT STARTED raining he said that there's a special inal that you're not supposed to just talk about the collective but you have to bring it down to the individual. Let me give you an example. I I don't want to bring back old memories, but remember when you filled out tax forms? So, there was the uh the long form and the short form. The long form meant you itemized everything that you have, incomes and expenditures and and and all kinds of donations. The short form is here. I'm a I'm a an employee. I earned this amount of money. You withheld that amount of money. If it's if I owe you, I have to pay you. If you owe me, you give me a rebate and I don't need an accountant for this. And that's called the short form. The long form is usually you need an accountant to help you put it together and everything. And the reason you're doing it is because you think you deserve quite a big refund and that's why you're doing it. There are two ways to say thank you. I got up in the morning. I got up in the morning. Or you can say I got up in the morning and I'm washing my hands. I'm putting on clothing. I'm putting on my shoes. I'm taking my first step. That's in the morning. No, you itemize every stage of getting up in the morning. According to the Rambam, you [snorts] don't say it in as part of the morning. You say it every time you do each act. Every time in the morning when you get up in the morning you go through the the list of getting up in the morning. The Ram says I know there are some communities that just bunch them all together in the sidd and shul I don't think it's a good idea but what the the raom lost the battle by the way even amongst theim the Rambam lost this battle. He didn't say it was forbidden. He recommended doing it the way he thought it should be done, but he was aware of the fact that there were quite a few communities out there that already putting it as a bundle of braot. But the ro explained why do we have this bundle of so that we itemize every drop of getting up in the morning saying thank you for this and saying thank you for that. Yeah, >> right. That means you just woke up in the morning and you know that it's morning because the rooster out there was doing kakadoodle and and naturally understands that the night is coming to an end and you thank for that as well and every aspect of hashkamat and that's why the ruff said he derived this idea from one of the first acts of halal in the kish it's burimin to bring the first br fruits to beta mikdash from the seven species and the season is from Sukkot according to everybody and according to some even until Kaneka because of the Zat which falls which you can pick after Sukkot and that also connects to Kaneka the Shem and Zat and then after Sukkot that's it the year of bikurim after Kanek according to everybody the year of bikurim is over but what do you have in Bikurim the person bringing the bikurim B mikdash tells a story of my forefathers went down to Egypt and they were enslaved and they got out of the kadesh who intervened and took us out of brought us there at Israel and gave us the land and divided the land and here's from my land. What do you need the whole gisha the whole Jewish history for? The answer is that if you want to say thank you for these uh dates and and figs and olives start from Jakov going down to Mitsim. That means cultip you itemized you itemize. And I remember remember when the R taught this I said I I spoke to him the next day and I said maybe that's why we say until you get to the fifth stanza you've gone through Jewish history of you've talked about parro you've talked about the you talked about hanging and his children again I mean my gosh that's pur until you get to because that's sal and why on is Is it even relevant for 8 days to say that's what we call our what's the relevance I got it I understand that but why say so the answer is that if you want to say something about and and so on you start from and this idea is derived from the rough said that's why for Gishim you say thank you for every drop. It teaches us the message of hal. Yeah. Yeah. >> It's it's the same with um even at the other end when we have to itemize as much as we can. >> Okay. So I'll I'll buy that comment and add to it with your kind permission. >> Okay. Okay. I got the permission. I'll add to this that with regard to Yamipa the RV said that because Yamipa is not just take an Ara and deal with it but it's all encompassing that's not good enough. So you have to say vid doi not only for every sin that you may have done but even for the fleeting thought of perhaps fure maybe doing an ara you have to say v it's tough it's tough that's what the rough said okay yeah >> it's known that the archbishop of yeah >> who was more orphan child >> right >> used to go every year to Vietnamese for his parents. >> Yes, I happen to know this from Thank you very much. I happen to know this from people in my once upon a time my was called the French shul. Today it's less French. They actually asked me in 2010 when I came there if I spoke French. I said no but I bought a pujo you know just just to identify with them. Um and one of the gentlemen told me that he remembers in the shul in Paris where the cardinal list who has a brother here in Tel Aiv. I don't know if he's still alive, but he was alive then. And um and he was a candidate to becoming pope. a candidate called Luca on the yard side of his father um would come to shul in civilian clothing and say kadesh which means that even somebody and now he was an orphan taken in and saved by some Catholic family who did aid but they raised him as Catholic and he grew up to become a priest and ultimately a bishop and ultimately a cardinal and so on. So he was actually part of the system. Never never forgot the fact that he was Jewish. Never forgot the fact. And he said kadesh for his father. I mean it's a thank you for the comment. It's yeah we say and instead of you saying thank us out of Egypt go through all the stages. >> Correct. Correct. So it's it's a this is a a a a policy of halal saying that um you don't just say one thing. A matter of fact, I'm just going to add the rebu even continued and said when we say now you're going to say for anmer crisis moment that you feel that kadosh held your hand and got you out of it right the mor talks about four scenarios which doesn't mean the common cold by the way you took uh you know two aspirins and you had chicken soup and maybe even said a perkillum that's you don't have to have goal for that one and the rough believed you didn't need go for a airplane a flight where everything was fine which as I said I've said a thousand times is 4,000 times safer than getting into the car. The believed if there was a crisis moment that was lifethreatening you're obligated in go. So the goal is not only am I asking for saying thank you for the mess you got me out of last week or yesterday but Shag Malani Colto of Yeah. Yeah. Yeah. Yeah. There's a whole history here of things that I have to say thank you for. So without going into the details I'm acknowledging that uh it's not just for this event. It's for other events as well. And u and the response we even in the response it says not only for this but also for everything else that occurred to you and will occur to you that there's a need to say uh to say a type of private hal to and by the way there was whether when you hear do you say a and then respond or you don't say a you just say so it depends what you have. Yes, there's a the is of the opinion that is the response and therefore you're you're you're absolved from saying amen. There's no need the amen is is superfluous. He said to say amen because a is an acknowledgement of the but when saying you're acknowledging the brah and therefore there's no need for amen. You just do what your grandparents did. Okay? You know not telling you what to do. Okay? We just have a few minutes left and I and and and I'm going to get to this uh uh if you don't mind get to this page also next week because there too many important things of kadesh to say and um next week on Wednesday will be the day after uh so we'll still it's you know you allow say abdullah until Tuesday [laughter] right you'll say abdah until Tuesday so next Wednesday I'm going to beg your indulgence and and continue about kadesh. But I [snorts] remember DV on the Tuesday shir would also talk about would still talk about parhat shàu of the previous shabas. Now he said he did this so that the schul rabbis who came to this weekly shar shouldn't see it as a studio for him writing their sermons. So he said if you remember from year to year what I said that's okay but I don't want rabbis to show up Tuesday night and I'm doing their job to prepare their drash for the upcoming shabas. Okay. So I I will deal with this sham next week as well. Okay.