Man Tovu, Adon Olam and Yigdal | Rabbi Yossi Goldin | June 23 2026

Um, and today's shear is sponsored uh by Hedi and Ben Lipshits, thank you to the Lip Lipitz family for for your sponsorship. Um, and again, those of you who were hoping to see the other Rabbi Golden, so I apologize, but uh I'm excited to be able to be here. My my parents are actually now, as we speak, at the airport on their way uh to America to visit uh to visit their other children for this for the summer. And um so this is going to be our slot moving forward at least now for the next few weeks uh through the summer. And for those of you who are new what we've been doing in in our classes, we've been going through the cedur going through the the center our classes called understanding. We spent a lot of time discussing a number of topics connected to tila connected to general topics connected to file. And we've been spending the last couple of months going through the sitter a little bit slowly but uh thoroughly and hopefully meaningfully. And what we're up to today is we we just finished talking about Berkota Torah. And last week we did the uh the Torah learning that we do after Berkota Torah. And today we're going to talk about Matauvu, Adonol, and Yigdal. Three different filot, three beautiful tilot, three very inspiring tilot that are normally said, and we'll talk about exactly when, but generally are said upon entrance to the betaknesset. Now, as as we've mentioned, those of you who have been learn studying with me the last few months, there are many different minhagim of whatot to say when we're following the order of what I generally do just because that's the easiest thing to do. Um, so I had to pick one. So, we picked that one. Um so one approach is generally that we say after after you wake up in the morning and after we say that is many people say that at home. Many people will say birra either right when they get to shul or on their way to and now we're up to which is which was initially created or initially not created but initially meant to be said upon entrance to the betaknesset. If you look at source number three, we'll see the Mishnabura mentions the concept of when you enter the shul saying a number of that are connected to a kesset and to a midash says the mission in source number three. Before you enter the shuler, when you are still in the courtyard entering the bet, excuse me, you should say the following p. Now, interestingly enough, this p is not part of what is normally in the in this although many people do have this puk in the many many syndrome do have this as well. The p is elohim that in in into the house of hashem we will come carefully or with emotion. we will come with fear and trepidation that as we're about to enter the sh we're supposed to create a certain mindset and then he continues and he says and a person should feel as he's entering a person should as they're entering the shu have a certain amount of fear now here literally literally means fear but I don't think it means like we should be trembling with anxiety But it means we should have a certain seriousness and a certain mentality as we enter the shul. Now this is something that many of us are not very good at. Right? Very often we enter the shul because we're just used to the shaw being this place we go in and out. And part of these that we're that we call matvu are actually meant to do is to create a certain mentality to create a certain mindset as we enter the shul before you go in. You should wait a second and then you should say and then right before you go in you should say the following words. I out of the greatness of your of your kindness. I will come to your home. I will bow down. and I will prostrate in front of you to the abode or your your holy abode with fear of you. Okay? So meaning as we enter the shul interestingly enough this isn't the first pussk we say this is the second pussik that we generally say is part of matauvu but there here this is the and again the idea is and this is the most important thing as we're that we're going to we're going to say about matvu is that these pukim are meant to create a certain mentality as we enter shul as we're about to go into shul and begin our formally in shul theseim are meant to create that mindset yes Excellent question. The question was, well, what if I don't go to shul? What do I do? So, I would say even more than that. It's an excellent question. Um, and I I'll I would say I would say even more than that. I usually before I before I learned this, I usually say these sukim on my way to shul. And I'm and so now that I've learned this, I'm I'm actually going to work on myself and because I do go to shul to make sure to not say them on my way to shul, but to say them as I enter the shul for somebody who's not. So, I still think there's value in saying them because you're still creating an an experience and an aura for yourself at home. Uh I think the I think this was this was instituted for going into shul but I still think there's certainly a value as we've talked about before of creating a space if you're not doining at home you want to create a space within your sorry if you're not domining in shul you want to create within a space within your home that is appropriate to davin I think these sukim can do that for you even if you're not actually entering entering the betakness but it's an excellent excellent excellent question now so so this is the source for this idea and if you look at all of the psukim we're going to now go through each of these pukim in Matau. It's interesting because growing up and I'm sure many of you may even still think this many many of us think that these sukim that we're about to mention are all found in Tanakh together and they're not. These are actually separate sukim that are found in different places in Tanakh that were brought together for the purpose of this specific. If you if you look at source number one and this is most appropriate that we're doing this this week because this puk comes from this week's para from para to balak. Okay. So the first puk of of of this list of sukim is mauvu oh mishote Israel. How wonderful are the tents of yakov the dwelling places of Israel. Now you might look at this and say wait a second what does this have to do with the shul? Why is this the most appropriate thing for us to say in shul? In fact if where does this come from? Let's look at source number four. Source number four are the pukim where where this is found in this week's parha. This is from one of the that bum mistakenly gives to Israel. The Puk tells us in source number four raises his eyes and he sees Israel are dwelling by their tribes and he has a spirit of God that comes upon him and he begins to tell a parable. begins to tell some form of prophecy. Here is a speech that is being said by and from the person who has something on his eye which Bam was known to have an eye patch. Again, he's just introducing the the braha that the braha that he's about to say right now. And then he says what is this opening puk matu oh mishote is now there is a fascinating gumar regarding this puk there was a f there was actually two fascinating but there's one one that I wanted to do that I wanted to do with you today meaning what why why was bam giving what is this braha that bam is giving to the Jewish people again as we know he intended to curse them so the garra in source number five says that based on the braha that Bam ends up giving the Jewish people. We can find we can figure out what he intended to curse them with. Meaning what did was he took Bam's intent which was initially to curse them in some area and it turned into a blessing. So look at source number five. From the ends up giving the Jewish people, we can learn what he actually intended to say. What did he want to say? ubate midash. What he wanted to curse them with was that they shouldn't have any place to gather to to dive in or to or to learn. They shouldn't have a shul or a bish. And what did he and what what did he end up saying oh by instead of saying they shouldn't have it rather he praised them for having these tents and what this is already highlighting for us is that when he said when he says tents he doesn't just mean the literal tents of the families. What is he referring to? The shuls. Okay, this is the gar is explicitly telling us that when he says, it doesn't just mean literally the tents of the Jewish people. It's a reference to our bum also wanted to curse that the should not dwell upon them. And instead, what did he say? And the place of your and your dwelling place is Israel. means that instead he blessed the place where God does actually dwell upon the Jewish people. And so we see clearly from this garra that the refu is not simply a reference to the the tents of the Jewish people in the midbar. It is also a reference to their kiote and midrash. Then the gammores continues that actually later on the gammor says something fascinating. Rabbi Abraham says that eventually all the Bam gave to the Jewish people ended up returning back to being curses. He wanted it to be a curse. It came out as a braha and in the end they ended up being curses because God ended up punishing them and giving them curses except for one braha. What was the one braha that never ended up returning back to be a curse? That's what it says here. They all ended up being a curse except for the about the medish. Why? Because the says that Hashem turned it says that Hashem ended up turning the curse into a What do you mean the curse? How many curses does it develop Bam actually give the Jewish people or or sorry how many curses did he want to give the Jewish people? Many, right? There were at least four or five times that he goes to try to curse them and he ends up giving them a a blessing. So why does it say that he turned the curse into a blessing concludes the Gmorrah? It must be that in the end they all went back to being curses except for one and there was only one that remains. And which one remains? the one about the Bashot and Bate. And so what we see from here, again, I don't want to get into the what does that mean that it's it was supposed to be a curse, it turned it into a brah and then it turned back into a curse. That's more dealing with the para uh and that's that's not what we're going to deal with today. But what we see from this very clearly is that this is a reference to ours and therefore when we walk in every morning to dabing it is most appropriate that we that we would that we would say this uh that we would say this to to get into the mindset of walking into. Yes. >> Does anybody include into this also the whole idea about the tense they did face each other. >> Yes. Well, that's that's another that that's something else that is true. That's a midrash. That's the rashi. Rashi quotes the midash that talks about how the fact that one of the beautiful aspects of the Jewish people was that the tent the openings of the tents weren't facing each other in order in order to have and all of that. Yes, that's just not connected to the to the reference of it being connected to a shul. something else that that one that that is there is a the medish does say that what the one of the beautiful things that bam saw about the Jewish people was their level of of but but the of was really was is a reference to both that and to our because it is a reference to their tent that's the simple understanding but the deeper understanding is it's not just a reference to their tents it's also a reference to our shs and bate midrash okay I thought I saw was there a question or Okay. Okay. So that's the first pock the first p and in fact if you look on source number six the the theo in his interpretation on the pukovish he suggests that's actually the simple understanding of the puk that when it says oh look at theo theo in his commentary says what does it mean? means midot because we have a ref says this foro if you look in many places the p refers to an oh and the oh is actually a reference to a place of learning right because for example we the calls oh what do kazal say he learned in the base mish oran later on it says and there also say it's a reference to the base medish Okay. It says whenever somebody would go, they would go whenever someone wanted to talk to they would go to the moade. So is a reference to a place where we encounter. And therefore it's most appropriate that oh here means mish. And what is says this? Those are the shs and those are the mikdash that that were unique to where would dwell and to he would accept the filot of those who came who came to David. Okay, if you look at source number seven, the arts sitter says this beautifully. A very small parish. The article in their sitter has a very small parish on on different aspects of the davining and and here he references this idea that the matvu that we're referring to is just the first of an example of many talking about the importance of the of the shul. The sages interpret this praise of Israel as a reference to its tense of learning and prayer. In a deeper sense, the Jewish home achieves its highest level when it incorporates the values of the synagogue and the study hall. So this commentary is actually suggesting that not only does it refer to the bes the B medish and the and the beset but it could even also refer to the Jewish home. Why are they called ohaleim? Because when we incorporate the values of the bdish when we incorporate the values of the boneset into our own homes then our homes achieve a higher level. This collection of verses expresses love and reverence for the synagogue that in the absence of the holy temple is the place where God's glory resides among Israel. And so the reference here is really dual. On the one hand, it's referring to the shul and to the base medish and it's also referring to the Jewish home which has the potential to raise itself when it incorporates the values of the Jew of the shul and of the and of the base medish. So now let's go back for a second to source number one if you will. Sorry for the back and forth. That's the first puss. The first puss is we see most appropriate based on this week's para. The first pusk we say when we enter ashul as we're about to come in every morning a as we come into or as we prepare ourselves wherever we're dvening to create a space for we remind ourselves that there needs to be a special p space for where our mindset is going to be different. The first one is based on bam. The second is the tilim. You can see I brought for you the sources for each of the at the end of each. So that we saw already. The next is another the third. Hashem I love I have fallen in love with the abode of your home and with the place where your holiness resides. So again, another puk referencing our betaknesset. Interestingly enough, and most people don't know this. I didn't realize this until I until I did a little bit of research on it, research on this, the next puk is actually not a puk that is found anywhere. The next puk is a is based off of a puk inim, but it's actually just ail. What do I mean that? Look at source number two. Source number two brings you a puk inhaleim. And the says it says it's a reference to one person saying to the next person, let us now go and bow before Hashem and and and say a blessing in front of Hashem who has created us. That's the puk and tahill. Based off of that puk, the person who authored or put together Matauvu creates a line that's very similar but not entirely the same. And that is look at the fourth line in Matau. I will bow down and will bow down even more and and bless in front of Hashem who has created me. So it's it's a it exactly he took it from the from the plural to the singular. I'm not sure why. I don't know why they didn't just quote the puk, but it's very interesting and it's important to know that the first three lines are actual pukim and the last line is a puk, but the middle one is not a puk itself. It's based off of a puk inhale. Yes. Uh it it's it's not well I mean until now it was just an assortment of sukim. It's not it's unclear. Each of the three that we're that we're seeing today, the authorship or the person who put them together is not is is is is up is is up for debate. And the last puzz that we say as part of the matvu interestingly enough is doesn't even talk about the shul but it's more a form of preparation for entering for entering the shuli right and I we turn to we say I my prayer is to you should be should be to you in eight should come to you during a time of of raton of of uh of willingness to answer that out of the out of your abundance of your you should answer me um and and and bring salvation to me. And so we start with sukim that are connected to the shul and the and getting into a mindset of or enter a mindset of where we're entering and we end with basically getting ready to to that's really what these are all meant to do to help us get into that mindset of as we enter the sh that is matvu I wanted to bring for you one other explanation uh and if you look at source number nine for why we start with matvu and this is an explanation from Rabbi Abraham Rabbi Dr. for Abraham Jski who I think brings a very interesting idea about why specifically the PK of Matau and this week from this week's para and why it's so important to open up our verse says Rabbi Truski with this verse we begin the morning service to understand why this verse was to initiate our bonding with God we must examine its context the Torah relates that the wicked sorcerer Bum was engaged by the king of Moab to cause an evil spell on Israel despite every effort Bum's desire to curse was thwarted and his words came out as blessings. Realizing he was unable to pronounce a curse, Bam sought to invoke, excuse me, there's a typo there, God's wrath on Israel by recalling the sin of the golden calf. However, when he saw that the Israelites had arranged their tents in a way that the openings of the tents did not face each other, he understood that the Israelites were mindful not to intrude on the privacy of others, he realized that this attitude of respect and consideration for others was so clear that to God that even being reminded of the sin so dear to God, I think is what it's supposed to be, excuse me, that even being reminded of the sin of the golden calf would not would not incite his anger. So, Bum tried to curse the Jews, tried, he wasn't able to curse the Jews, so he tried to get God upset at them. And even that he couldn't do. The words of Bum indicate the overriding importance of respect of others. And as much as this is equivalent to accepting the sovereignty of God, it is therefore an appropriate means for initiating our contact with God. Why do we open up with Matau? Because Matau highlights this respect that we have for each other. the fact that our tents didn't open up to each other, but rather we gave everyone their own privacy and their own self-respect. But human nature is such that love and respect of others may be difficult to sustain throughout the day. So we open up our day reminding us that we need to respect others. The problem is what happens after we leave shul what happens after we leave everything? We go about our day and then life happens and things aren't as good as they should be. When the day is over and we are ready to allow our nishama to ascend to heaven, we recite the shama to reaffirm our acceptance of divine sovereignty. In order that this not be hampered by our failure to respect others and perhaps incurring their anger, we recite the brief prayer of forgiveness before the shama. Those of us who have the minug and many we should have the minug to say the of hamil. There's a special that we say before we say hapiel before we say shama which is a where we forgive anyone who may have done anything wrong to us today. It is not an easy tila to say because sometimes when we get wronged and offended, we want to bear that grudge a little bit, right? We don't want to forgive that person. But this is an important because just like we want others to forgive us, we have to also make sure to give up and to and to not continue to hold that grudge on those who had done for us. And therefore, by sincerely forgiving others, says Rabbi Turski, we dedicate ourselves to the respect and consideration of others. The first prayer of the day therefore paves the way for our bonding with God in the morning and at night the last prayer of the day reinforces this bond. And so Rabbi Dr. Terski is pointing out is the reason we open with Matau is to remind ourselves of the importance of respecting others having respect for others. That's how we start our day. And we end our day by having that same respect through forgiveness of those who have done something wrong to us, those who have hurt us, those who may have done something wrong by by it's a it's it's yeah, it's the same same idea. >> Sure. >> Correct. Same idea. It's the same idea. Correct. Well, well, wait. Well, first of all, there's there there is there's forgiveness. There is an idea there. Many of them say there is a mitzvah. There are many shuls that start with that as well that as they enter the shul they accept upon themselves the mitzvah of loving every single Jew. I think the Arizal famously said that a person should say that as they enter the shul as well. That's a min that some that some schos that some schos have have as well. So these are so these are the different approaches to why we say matauvu. I will add that there is some min if you see if you find a s that doesn't have the first that doesn't have the first line the first puzz of matvu. There are there is there are some who don't love saying because it was said by baharasha and it was intended to be a curse. Although based on on the gamarra that pointed out that it remained a braha. I'm not sure why but there are if you if you f there are different minim but I think the classic min is as we have as we say which is to say this entire of and if you think about it what it really does as I mentioned is it's just the best way to enter the shul it's the best way to come into shul to remind ourselves to help us set a tone for our as we enter the b the betet now let's go on to adonolam okay adonolam is a pute okay it's a it's a It's it's a song as it were, a poem as it were. Um, it has there's there's a big debate as to who actually wrote it. Some think it was uh an early python in the in in the 11th century, Schlommo Iben Groll. Others say it was it was one of the gaimon. There's different inter there's different opinions as to exactly who um who said it. There are also different minim when to say it. Okay? Many of us have the min to say it every single morning. And it's also part of the we say when we go to sleep. It's part of which actually fits in because one of the lines we say in adon is which means when am I going to sing this song when I go to sleep and when I wake up. Okay. So many people have the to say to open up their morning with adonolam and to end their day with adonolam. Many shuls say adonolam or yigdal which is the other we're going to talk about today. either at the end of at the end of the davining on a Friday night or or shabus morning. There are various various minhagim when to when to say it when shuls will say it. But I think the most standard as I understand is is at the very least that we open up our day with the with the there are also different of this of this of this of this period. Uh we're going to go with the most standard Ashkanaz Ashkanaz. If you look at source number 11, source number 11 discusses the the min to say this and the importance of saying this. The matehee mentions the following he's going through the sitter the order of the sitter and the matehe says after what he after and after the begin begins and it says he says this is a beautiful song and it really is we'll go through it it's a very beautiful song and I found written call Anyone who has when they say the beginning of some of the have written I guarantee I guarantee that will be will be accepted and the Satan won't be able to attack his satan Sh and no one will attack him on they won't you know push away his and all of his enemies will fall away and some even say that even the har won't give you a hard time that's a pretty good list of things that we all probably want to happen to us and therefore it is good for us to have as we say now what what is so special about adonam that all of this that all of this is is said about about it. So first of all, let's go through the itself. The is really a beautiful and then there's one there's one specific piece that I wanted to highlight which many of the mafarim highlight regarding this ad okay so means what does mean master of the world right the great master of the world he was the king before anything else was created that God existed before before everything else. soalai shimonic that everything was created from his desire and therefore we should call him we should call him the king. So this is again it's setting the tone for us we're getting ready before we dive in to remember who we're ding to. We're ding to the adon who is the mel and at the end of days he's no he wasn't just there before everything else was created and the end of days who's going to be the only one who's going to be who's going to be the king just he he alone will will rule he was he is and he will be right God is right God is not bound by time. This is the greatness of God. He exists uh in all in all in all in all in all areas of time. He is one and there is no one like him. There is no second to him that no one can compare to him. No one can be compared to like means from the word. There is no one who is comparable to be to be like him. He is without. He has no beginning and he has no end. And all of the power is his. Again, we're praising. This is of praise to God was, God is, and God is the greatest. Ali. And then with all of that, what do we stress though? Even though as great as he is, he's also my God. And that's what we're going to highlight in a second is that the uniqueness of this is recognizing the dichotomy that God is the greatest. God understands everything. God relates to everything in the world. And yet even that God who is out there and oversees everything and was and was and is and will be. He's also my God and he's my redeemer. And he is my God and he is going to redeem me and he will help me during my time of of sorrow. And he is my banner and he is somebody who takes me in and then and somebody and I will call out to him and then we say what does that mean? I will give over my soul to him. When is that a reference to? It could be two two possibilities. It could be a reference to when we pass on our soul when we pass on. It could also be a reference to every single night. Every single night we go we go to sleep, we give we we return our to actually there it says specifically it's referring to when we go to sleep, right? I will give him over my soul when we go to sleep and when I wake up that with Hashem is with me and I will not fear. So this is the the beautiful where we're referencing a fascinating dichotomy regarding which which is that on the one hand he is and will be the greatest being that has ever existed and will ever exist and yet despite that I have I little me have a personal relationship with he's my god he is my he is my redeemer and that is and that that that that balance between seeing as the greatest and most powerful and and and yet also recognizing that I can have a relationship with him. That is the power say most of the to this to this of adonam. Many people point out and this is and many of the point out that the adon the word adon adon means a master right and what is a master? A master is someone who on the one hand is the great can be great but also has a relationship with his with his servants. So if you look at source number 12, the mafian point out that the uniqueness to the to the phrase adon calling adon comes from that was the first was the first person to recognize to recognize Hashem as from the day that Hashem created the world. No one ever called God Adon Abraham adon until Abraham came and called him Adonar as the Puk says Ado and then when he turns to says how how do I know that I'm going to inherit this land that is the first time someone ever referred to God as adon amar says Ravan lo Even Daniel who later on was was was answered was only answered because of Abraham as the says please listen to my the should says the Garra that was the first person to introduce this concept. cept of a boru as not just being a god that created the world but being a god that is adon that is involved in our lives. asks Tosfos, "What do you mean?" There are other times where where where other people refer to Hashem as as the creator. Look at source number 13. Later we refer to Hashem as existing. The answer is other people called God in the name of Eloh, which is a reference to God as the creator of the world. But no one else referred to God as the master as adon as somebody who is involved in our in our lives. And that was the uniqueness of Abrainu and that is what we're highlighting in this of Adon Adon. Look at Rabbi Schwab in source number 15. We're going to skip number 14 for now. And I brought a lot of what he said because I feel like his words are very very powerful. Often I usually bring smaller shorter excerpts, but here I really feel like he captures the the idea beautifully. And so I brought much of what he of what he said. The world had to wait until Avarinu discovered that Akadosh Baraku should be addressed as Ado and Noi. What did he discover that none of his illustrious ancestors miss Noah and Shamu? Meaning what did Aram discover? What did he figure out here that no one else figured out? What is the secret between calling Hashem adon or adon and then nai or calling him elok? To understand this, we must analyze the true meaning of adon. A master has a personal relationship with his servant. Whenever the servant performs his duties, he is directly serving his master. By contrast, a mel or a king has only a few general relationship with his has a general relationship with his subjects because he has an entire nation to govern and very few people know him personally. We refer to a bar as me in all of our and is not complete without this reference. However, we preface this appellation with and ado and then ni meaning that we recognize as our master before we refer to him as the king of the universe. So when addressing a bar, we recognize first that he is my personal master with whom I have a personal relationship. He knows me. We acknowledge that my master is the king of the universe. And so we're highlighting both of these aspects that God is mel God is king but he's also adon someone who has a personal relationship with me. So while the earlier great sadikim recognized Hashem as melam the universal king it was only au who recognized that the adon of the world is really ado and then n each individual's personal master. He taught that while is the melam nevertheless he is aware of each individual akin to the relationship of a servant to his master and thus each individual has a personal relationship to a kadoshu. So when a person stands before he should know that while is truly the melam the king of the universe he nevertheless has a personal relationship with each individual he is also ado and noi my master therefore whenever a person says the word ado and noi my master no matter how small he thinks he is he is in direct contact with god this thought is the introduction of any individual's there is nothing mystical ical or supernatural about it, it should be the most natural thing in the world. We can now understand why our day starts and ends with adonol which expresses the most basic concept of our that no matter how insignificant we may be or we may think we are, no matter how full of shortcomings we are, we still have the right to approach directly. The adon of all creation is a my personal god. We fall asleep each night with the words I entrust my spirit in his hand when I go to sleep and when I am awake. Despite the fact that we live in a dangerous world and we do not know what the next minute may bring. Nevertheless, when we are about to drift off to sleep, we entrust our lives to Hashem's hands. To quote a prosaic commercial slogan, relax and leave the driving to us. So too, we should also have this feeling that we are in good hands and place our complete trust in our personal adon. Therefore, we close our eyes at night and we say hashemi belra. And so this beautiful highlights this unique relationship that we have with a baraku. Think about it. You know, it's almost it's I think I think about it also when we think about another way of saying this is is when we is around the time of yam when we say that Hashem is Aino Malcu, right? That same balance. Imagine you're going to court and you're about to go to court and also all of a sudden you walk into the court for for some kind of court and you walk and you see who the who's the judge your father. It's the same idea recognizing that is our king. He is our mel but he's also our adon. He's also someone who wants to have a relationship with us. He also cares about us. He also has a personal relationship with us. And that is what we're highlighting when we say adonolam every single morning before we begin dvening before we begin our formal which we start with shakar what we do is we we set the tone for that by walking in reminding ourselves of of the of the of the holy place we're walking into and reminding ourselves of the very unique relationship that we have with as the adon. Yes. It is correct. You're pointing out that adon adon has a has a harsher connotation to it than aviv that is true. That is true. And every name of a boru has a different connotation and has a different purpose and a different goal. Right? Usually so you are correct. And I I was when I when I compared it to a I was more comparing the contrast of the relationship between them being au. And here we're contrasting Malcu Mel and and Adon. Although you are correct that a father is is a different relationship. Yes. Ah, that's a good question. I'm not sure. Meaning, why do we say shouldn't it be of a baron as opposed to and then that's a good question. >> It's a good question. It's a good question. I mean, it's again, it's it's the name of Hashem, so I'm not sure. There must there must be some other mystical element to it that I'm not sure I'm not fully fully aware of, but it's a it's a it's a very good question. Okay, we're going to skip now just because of just because of time. Rabbi Rabbi Dr. Monk also talks about this beautiful you know we'll just do in source number 16 just to see the underlined the underlined part I think is is is beautiful he highlights the same idea in his own language and the underlined part in source 16 before we move on its theme consistent of the dual conception that God that that man has of God visav his infinite exaltedness on the one hand and his intimate contact with the world on the other lord of the world who was king before any existence was created created and who exists through all eternity is at the same time my God, my redeemer, my rock and my protector. This synthesis of the exaltedness of God and his closest to man is the essence of the Jewish belief in God. God is the highest and the nearest. The more transcendent the one aspect appears to be, the more intimate does the other become. And so again, there's more here. I'll let you on your own read this as well. But he also highlights the beautiful that that that is what a don is all about. Rabbi Abraham Jay Torski has a different approach to Adon and he sees Adon as a much as as as as as a different relationship. We don't have time to go through it right now. I wanted to spend a couple of minutes going through Yigdal. Yigdal is the last of the Putim. Also a big debate regarding who authored uh who authored the Yigdal. But the most important thing to know about Yigdal which many of you may be familiar with, but if you're not then this will be very interesting. Ydal is a or aut that is built that that was that was written based on anyone know >> the karim of the Rambam the 13 anims of the Raman the 13 foundational beliefs of the Rambam the Rambam in one of in one of his farim outlines what he believes to be the third what he calls yudgarim the 13 fundamental faiths that beliefs that every Jew has to have and Yigdal is autil that is built off of each of them. And so if you look here, we'll just go through it very, very briefly. I brought for you next to each line of you can see which of the 13 beliefs was being referenced in this line. And hopefully this will just add much more meaning when we say this on a on a daily basis. So for example, if you look, we're in verse 18 now means that God should be great, right? that he it should become great and he should be praised in means he exists and nothing else exists but him and that's basically the recognition that god was that god exists and that there is nothing but god then the next the next line he is unique and no one is unique like him okay that god is one and there there's no end to his oneness. Now, these are cabalistic ideas. We don't fully understand them 100%. But the concept of what's called that God is one that there is no God but him is is also is is is what is hinted to what's referenced in the second line. The third line, he has no body and he has no likeness to anybody. Kadush. So that again is the third reference which is the idea that God does not have any physical attributes to him. That is the third of the anime of the Rambam. The fourth that God was the first being that ever existed. What's called that God existed before anything else existed. The next meaning he is again the adon. He is the master of the world of all creations and it is him that we should be and that we should be serving. What's called that only God is is the only being that we should be that we should be serving. Next anulto means from the abundance the bounty of he gave to man anigul to special unique people. That is a belief in the concept of prophecy. a belief that God did did give prophecy give over a certain bounty and and spirituality to man. That is one of the 13 fundamental um anim. The next one is that although there were many, there was only one Nave who was unique. Right? No one no one will come or no one has come existed in Israel like Moshe or will exist in Moshe in Israel like Moshe who can see the picture like a kad can see the fullest picture or the great or or the the greatest picture that man can see and that's a reference to Moshe that that the prophecy of Moshe was the was the greatest next to that God gave Torah of truth to the nation through who through Moshe. So that's the next is a belief that Torah is that is one of the 13 principles of faith that the Torah comes from from Hashem. We also believe that he's not going to make changes to the Torah that the Torah is eternal that once the Torah was given the Torah is eternal what's called the Torah. Continuing, we only have a few more left, a few more lines. God can see and knows the hidden hidden the depths of our hidden and he can see the end of something before it even happens. This is the what we call this is a reference to the fact that can see and understands everything that is happening. Continuing three more lines in the in the in the in the God pays back to each person according to their actions. And he and he punishes those who are wicked based according to their wickedness. That's the concept of and then obviously we have the most hopeful. We end off with two hopeful ones that God will send at the end of days. in order to redeem us. Um that's the concept of and then of course and that's the recognition to the concept of and so what we see here is these threeuigd adam anddal are the most appropriate way for us to enter the shul and prepare for the formal davening of shakar matu reminds us where we're coming sets the tone for the area to create a space of kadusha recognizing we're walking into a house of God or if we're domining at home that we're creating an a space for within our homes that's meant to be the makah adonolam is a reminder of the basic dualism that we have where is on the one hand the greatest creator of the world but on the other hand also speaks to us every single day and has a relationship with us every single day and then of course we end or We finish preparing with the adonolam which is sorry ydal which is a reference and a reminder of the 13 principles of faith that were outlined by the raam and that is the best way for us to prepare for our next week we will do the birk shakar and really begin the formal formal dvening that we have in shul wishing everyone a wonderful wonderful week. Thank