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