The Anatomy of Kaddish by Rabbi Dr. Ahron Adler

bov B yeah as usual the theum are dedicated to the memory of Alisha Balman Z daughter of hi FR who told me she went to America for a few days um turn down your phones or put it on vibrate whatever so we don't just get Disturbed in the middle of the shear if you don't mind uh we're beginning with that page that we're working on for the last two weeks but the second side in the middle H just start with Source number 19 for a moment and then get onto the core of this year from number 20 till 23 the bottom of the page from from you have the that's going to sound very familiar from and obviously the author of The Kadesh which we don't have such a text in the days of the mishna but from the days of the gim which would dated about 1,200 1,300 years old we have a text of Kadesh there is a sid called Sid raon one of the earliest formal Sid that we have I mean bits and pieces we have in the mishna bits and pieces but we don't have a formal Sid uh of that somebody can look into and know what the daving was and I'll just point out parenthetically that when the sidar official appears and later on in the Middle Ages we have different versions of a sidder based on different customs and different versions of the daving so there's a sometimes the word was used sidor which means in order we've spoken about already the fact that has to be in order and sometimes they use the word makor now today we use the word Makar for special dings like we call it a and and that's because it's periodic I would translate the word m as periodic not regular soid we use for daily perap Shabbat and will use for y but in the days of theim the word Mak also meant s so it is a Mak vit vit is a town in France and they were tum of Rashi and that Sid called Mak vit is of great importance because Rashi wrote A Commentary to the Torah and to the the but we also have shot we have respons of literature from Rashi that most people aren't even aware of Rashi was a and um like any POS sometimes he was asked about daving and he had something to say about the versions of the the and these of Rashi are expressed in the so so if somebody's trying to do a research project what was the of the that rash used in all likelihood it was going to be close to the so you have already Sid formal in the days of the in the Mish of the r the r gives us a s as an appendix to the laws of gives us a sid so we have already a sid in the Middle Ages but it begins in the late Gonic era I say again about 12200 years ago we already have a a formal sitter and that's where KES is authored and it was authored in Aramaic and that's a story in itself why Kish is in Aramaic and not in Hebrew but the different reasons for it and you know sometimes when there too many reasons then you can assume that we don't really have a finger on the real reason or the original reason yeah fbody in those days everybody understood that's for sure there's no question so let me just digress and I say something that I said a 100 times over but it's worth repeating and that is today we're familiar with Yiddish so Yiddish is nothing but a German dialect with Hebrew letters Al of bet with a little Hebrew flavoring thrown in or yish atam Little J Jewish flavoring and that's our yish and now yish is about 5 600 years old no more than that when Jews migrated um to Germany for the oest time because they were in and out of Germany but uh Yiddish already gets picked up by the 15 16th century we already have some beginnings of Yiddish but one thing we know that you can easily identify a Jew today whose family heritage is from Hungary from Poland from Germany from Lithuania by the Yiddish just listen to the Yiddish and you'll know right away if he's speaking a g yish yish that comes from Galia yish that comes from Lita and you know the way we heard his L Yiddish that was one way and the Hungarian juice in Barak had their Yiddish a little different way and then you have the kids growing up in in Yiddish speaking homes but in environments where there's a different language out there on the street like modern day Israel so if you go even to MIM where the kids are being you know educated and they spoken to Yiddish at home those kids know Hebrew they know Hebrew because they hear it on the street and there's no way they cannot know Hebrew the only thing is that sometimes their Yiddish gets already peppered with some Hebrew words that they've picked up on the street no different than Kids In America who in kidish families in borak for example grow up in a Yiddish speaking environment at home and yish speaking environment in school will speak English I mean it's a English it's a broken English but uh less broken than their parents and certainly less broken than their grandparents English but their Yiddish is also peppered with English words for example if you say in Yiddish open the window true in true Yiddish it's going to be effa fena is a German word effa but in New York the kids are going to say eff vinda eff vinda open the window because the word window window made it into the Yiddish yeah as as you're so it was asked by to Dr ysf Borg ol of a Shalom yeah yeah yeah yeah yeah and he came the one who spoke about it was um abshalom cor who's this great linguist here in Israel I call him right he used to be the MC for the for many many years um and he wrote a book y he was on he's still on radio and galal with his 302 blurb about something about Hebrew and you always learn something new from him so he quoted Dr Borg he actually asked Dr Borg if he has an idea where the word Davin may come from because it's used in Yiddish we spell it out d a ven when we write English because the reformed Jews go to Temple and pray but a Jew Aid goes to sh and Dav right you know praying is something that's somebody else does we don't pray pray is a goish word we DAV DAV are exclusively y word that we don't even know what the source is so Dr Bor suggested that it could be a Corruption of the word K which is kavana kavana the the core motion of daving is having focus and concentration and that's called kav as say and it could be that the word became and it could have grown into these word these things happen in language where sometimes certain syllables get flipped and but the core word might be the same anyway um I'll give you an example ra who will sometimes play with the grammar and Theology of a word says in he says actually comes from K which means K which means Direction and the Coen was somebody who showed Direction he was the guide he was the leader he was the teacher and therefore the was the Cain this is hs's idea you know take it or leave it it's a it's as good as anything else so Dr Borg played around with the word Davin and K in in a similar way and he said it could be he didn't say it absolutely but for lack of a better uh idea so you know I'm quoting Dr Borg on this one who was very knowledgeable his intuition for languages were very good he was a he was knowledgeable in many many many languages uh at the at the for many years he was the one who asked the questions uh as the head of the panel of judges and um you know kids came from all over the world and he responded to the kids in whatever language they talk to which because I mean it was translation for everybody but uh he was good he was very good the only person I knew knew more languages than uh Dr Borg there were two people I thought knew more languages one was Pope John thei he knew Aela languages it was unbelievable he really did and the other wasab rebba leab rebba would respond to the language of the person who spoke to him when he came to see him which was pretty good because a lot of people came to see him from all walks of the world all corners of the world and he he knew languages I I'll I'll I I I thank you for the interruption because it was good Interruption this is what RAB TLA taught us to develop the art of constructive batah you know he says when you teach you know what's on the table is on the table but what you amplify that's what people are going to remember or Rabbi Harry Walberg Z great Barak used to say it's not the medish that you say in theha but the story that goes along with it that that's what people are going to remember the anecdotes and so on so the uh right so so I just lost my train already the thought where was I have to right no Sid way back way back way back way back DAV was DAV the AR yeah okay let's get back to arica Kadesh so so so the AR so Kadesh was in Aramaic because obviously people spoke that language at the time some want to say that it was a language at the MIM didn't know okay yeah I'm telling you there are so many different reasons why it's Aramaic in all likelihood it was something that was known to the people and and um Kadesh was originally instituted actually not in the formal Kadesh that we have today but at least something that had to do with which is a translation of that God's name should be great forever which is a Messianic prayer and that's what and it was done by for an orphan who wasn't Mitzvah because the original idea was that somebody was in in the year of M so he had the first right to be the the so we call it in you have obligation people sometimes say is there a you know gab say I said yeah I'm also everybody's is there anybody here not but I know what he meant I know what he meant but we use the word meaning an a who once has first crack it being the there are shs that sometimes have fights over who has the first right and some shs think it's a brilliant idea to split the minion and have different places in the r said that's a Biblical prohibition of if there's an organized you can't bust up the minion because somebody else has a has a right there is a list in a safer called that gives you the priority list of who comes first second third and fourth for so you know somebody says you know I have yard site you know for my mother-in-law's grandmother that doesn't that doesn't fly against somebody else who might have an earlier or more higher priority and that's the way it works with aot and for for dings and so on but RBA was dealing with an orphan who wasn't mitv so he can't be the so he said that he can say this and so it was originally instituted more for and then it became upgraded that even adults will say kades at certain junctures in the I mean I've already seen Bar Mitzvah boy read and at the end of shabes and the father didn't want the boy to say Kadesh because he has parents that's ridiculous the Kadesh after is simply aades that's what it is it's not it's not like aades it's it's a kades do you say after that's all so it's ridiculous to have you know if he wants to say the kid's not prepared to say kades you get nervous that's a different story so you can prepare a kid to it's good also to teach him how to say kades I remember when I taught in the afternoon Hebrew school many many many years ago so in the syllabus and this we were teaching kids who in all likely Ood for many of them after their Mitzvah Mitzvah they're never going to see a until 50 40 years later when they have to say Kadesh so kades was part of the syllabus they would teach the kids how to say Kadesh because they knew next time they're going to come to SCH is when their father dies or their mother dies they going to have to say k very sad sad commentary but uh it was smart and sad right it was smart and sad at the same time so so Kadesh is um Aramaic was used in the days of late B all of bayen all of the period of the Mish as their yish which means it was there it was the local idium of Aramaic which is a Semitic language no different than ugaritic and Acadian there are all kinds of ancient Semitic languages and Aramaic was one of one of them and and and Jews in bavel and in herit Israel used it as their language and in writing Kesh in in holy writings gar and so on they they used alive and they gave it a little bit some Jewish flavoring to it exactly what happened to yish in the 16th 17 18th century the so the yish now is based on a German dialect then it was based on Aramaic dialect and you can tell the difference between the Aramaic of the talmud B the Babylonian Aramaic and the Aramaic of the Yushi of the Israel Aramaic because they're different dialects yeah does work the same way same way very good so so you have before you even get to Lino you have the judeo Arabic of R go UD Ley and the rambam and they're writing in Arabic but it's not Arabic that you read in the you know in Cairo today it's Arabic with Hebrew letters and with Jewish flavoring to it some Hebrew words thrown in and so on and the ram writes most of his Works in judeo Arabic and Raad wrote in judeo Arabic and the the Kari of Rudi is in judeo Arabic today everything's in translation thank God but the original was in judeo Arabic Laino is the Spanish yish and the Rashi had his own French yish too we call it means and and we have sometimes in and the where rash will say that the explanation of this word b what is he writing there he's writing French but it's alive bed so what what kind of French was ever written in alive B rashi's Yiddish so Rashi had a Yiddish too and that was his French based on French and Lino was Spanish and that was their yish and the German Jews and later used Yiddish as we call it Yiddish so that's why Kadesh was in Arab no doubt it was their familiar language at the time and um and there are other as I say there are other reasons why ises which means that K's name should be great and holy his great name his great name and this based on this inour number 19's name is not only be known parochially locally by is but it's going to known universally and that's the great message of it's going to be universally understood and who set out for that mission who started that charge if not AB that set and he calls out in the name of God he's advertising so the ran tells us in that set up shop by major intersection so people are Travelers he would call them in for a cup of tea and and the medish says thatu had four doors to his tent so you there was no excuse that he didn't see a guest a potential visitor or traveler coming he got you from all sides and he brought you in for a for a cup of you know schnaps and a little l a little cake and uh andu figured out what the what the vision figured out much later in life that the way to a person the sh is his gastronomical system you give him a good meal give him something to eat and you can talk religious business with him and that's what ra does and it's interesting that the Tora says and he sets up an altar which means he sets up shop you know and so on his house his tent he's calling out in the name of God so once it says that's the last time it's mentioned in right before the that that phrase bem is used by the r the RAM does what we call in computer language cut and paste he lifts it out of the context of parad Vay and he puts it on top of every single book that he writes in Tor it begins with b and um the Kapak intuitively thinks and I think he's 100% right believes that that what r is doing is he putting himself squarely in the position of rinu in the 12th century he says I'm continuing AR vinu's work and because and the rambam is a Universalist I wrote a whole chapter on this in my book on the rambam on the univers universality universal in rambam's Mishra where you can see that he he's going Way Beyond the scope of am Isel but he's he's taking into consideration the the the World At Large and he sees himself as an arino figure uh in his contemporary situation so so this is isia talk and and and that's what it is um why would aim mourners say Kadesh has nothing to do with death quite the contrary it's a very upbeat optimistic type of because that that's basically how am Isel has trained itself to move on from tragedy that there's going to be a better day today is horrible today is horrific today is tragic today is mourning today is crying today is this it's ripping Korea and everything but there's going to be a day there is a tomorrow and only people who train themselves that in the face of the greatest tragedies there is a tomorrow will have a tomorrow I can tell you I've I've interviewed no small number of Holocaust Survivors and they talk each one there's a common denominator everybody has a different story and different details but there's a common denominator every single one of them in the midst of tragedy had a tomorrow there was something to dream about something to think about and they told me that those people who gave up on tomorrow had no chance had absolutely no chance surviving doesn't mean that everybody who thought about tomorrow survived many did not but those who did survive did have a tomorrow I I once uh we had in our raote many years ago the two surviving Daughters of the story that's that's in Schindler's in the film from plov from the uh Transit Camp which is right outside Kau nothing much is left of it but a big Monument but that was a train station where people were sent directly to AIT from there and um there was in that transit station a wedding how can you have a wedding there there was the men and women were separated uh in the camps anyway they they they somehow snuck in the night time and they and they made a wedding and there was even a woman M kadan and she even AP apologize says this is what we have and she does a kadan it happens that both of them and obviously they separated and both of them survived the war make it Israel remarry officially the raban here in Tel Aviv and and and the two daughters of that marriage were on the speaking tour and we had them once I think maybe in either y orar whatever it was we had them speak and U it was just fascinating to hear the story of their father of uh and said he was a he was a a cartoon artist before the war and he was a cartoon artist after the war and in the camp he was sketching all kinds of cartoons and so on and it it gave him a lift but they said they said that that wedding was the ultimate the ultimate expression that there is a tomorrow the fact that they were able to pull it off as they say and make a in PL of Camp you know under the noses of the Nazis without them knowing I imagine if they would have found out they would have murdered everybody on the spot but uh it was tremendous that they did it and they did it and it was an act of H that there's tomorrow there is a tomorrow and Kadesh is an expression of there is there will be a tomorrow you know today it might be terrible it might be hard and difficult we may not even survive the today but there is a tomorrow and and and that was very important so IM on the world of Kadesh the U uh an acquaintance of mine from Bersa who was a sens and great scholar a tal of the mus and also a professor at Boran University we called him Jerry blitzin but he professionally was known as Professor Yakov blitzin an absolutely special person unfortunately died young from died before his time let's say from an illness but he published a tremendous amount of uh material uh he never admitted to me but I have a hunch he was one of the readers of my doctorate from Baran because he once spoke to me about it and I think the only way he would have known certain things is had he read it so um I was very appreciative of him and because they're not supposed to let you know you know it's supposed to be a little bit of a Class A Secret but I think he was miges do he somehow said enough that I got I got the picture but he was really a splendid Splendid individual so he wrote an article in Tradition from the rabinal Council of America I think it's back in 1973 uh it's called Kadesh and other accidents what he basically he wanted to say is there are phenomenon in Jewish history in in in even in in and Min that just take off in different directions than the original intent so kades originally was something that was said after somebody studied Torah but we call today Kadesh de Ronan is is is a kage that said after the study of Tor so after Kesh after the study of of there's a Kadesh so there's a Kadesh and that's why there's aades in the after uh the section of the uh corote and that we have in the in the Sid a lot of people come late to show they don't even bother saying it anymore but there's a so some they just Sayes Andes a lot of people who say thees don't even bother saying the the section of they rely on the fact that the just said it fine or which is the med of which is also so you have kades after the study of T thew and kades after study of T which is the kades after T and that's where kades originally started but what became of Kadesh is something else became of Kadesh came a highly charged emotionally packed f for for for tragic moment and so on okay so Professor Rabbi Professor blit writes about kades and other accidents he calls it you know like it to as of to say this wasn't the original idea it became something else it it morphed into something else very very very much so so there was the in the of who was the 30-year-old R in the ghetto of kova um he was there on the spot and he had to give answers and there when he he heem survives and he gets to New York he died in 1988 if not mistaken he was a sh Rabbi in the Lower East Side and he nor norol I'm pretty good see okay see see you see I don't make up all the stories just so just some of it's like my daughter who told me AB I saw your book on the ROM's conversation so we' you see it she said in the fiction section so I said so I and then she told me I made that story up too she never said it I remember she's saying it whatever said so yes and so he had material what he did was he wrote down on piece of paper certain Salan points of the chuot that he wrote and he hid it in some canister and after the war it it was actually found and on the base of that he was able to reconstruct it and he put out six volumes called from the depths I mean just the title of the book says it all where these shot chuot came from from the depths from down and out mimim from the OM and um one was one question what had to do with a um a a moment where the Nazis ordered the murder of 10,000 people in one day it was called an Aion an action that they and it turned out there was nobody in in who survived who didn't have somebody who didn't lose somebody in that day the question was saying Kadesh collectively for everybody and Rashi raised the question whether or not there's a need for kades after moders why why because one of the main reasons that the aim say Kadesh is because it's a type of defense for the Nish look everybody has slipped here and there and but there's no greater Merit for the Nish look I left over children who are sanctifying God's name in public and that's so I wasn't such a terrible guy if they're all said and done so that's really the reason for one of the reasons that they aim say kades so the um the question was if that's the reason for Kadesh then Martyrs don't need it because the ram says in a letter that he wrote to to Yemen he says a person who dies was killed because he's Jewish even if he's a Russia like benat has automatic so what do you need Kadesh for so that was a legitimate question so that in the 15th century there was a pum as there were so many pums in the Middle Ages and the question was asked if I'm not mistaken to the author of The SE Trum and he also was asked the same question he said there other reasons why we say kades so even if it's after modom we should say Kadesh so they decided they were all going to say Kadesh that it's very therapeutic for the AUM for the mourners themselves it's therapeutic forget about the Nish don't worry about the Nisha worry about the aim who were just shattered and and there's a need for them to begin the therapeutic process of rebuilding their spiritual life and Kadesh is a very very important ingredient in that rebuilding and Rehabilitation so they all stay aside say Kadesh together Rashi testifies how how it was like exhilarating and horrific at the same time all every single person saying kades together and this really was the the idea of the yadish that the r want on on the that anybody who had family members perish in the Shah and didn't know what the date was so let's all say Kadesh together it was a great idea the problem is that today that generation of second generation is are no longer with us today you have a handful of people left to a say kades so there was a qu a suggestion that maybe it should go pass down to the Next Generation that the grandchildren of those people should continue so the raban Rashid is so weak that they they really never put that together I think would be a very very uh a very important add-on but they'll never do it they'll never do it so it's going to it's going to pass away what the elections were supposed to be but because of the war it's being pushed and because of political Shenanigans was pushed and uh and it's it's a very sad State of Affairs so I I I had a chapter in my book on the conversation with the r when I asked them I asked him so why didn't he accept the boran's offer in 59 to be the ri if the r herach died now the truth is the r was asked by a thousand people and he gave a thousand different answers that's the way the r was he he gave you he gave the answer to what you wanted to hear but um I I asked them that I heard that the's Uncle who was still alive R salic was very vehemently against it so the r admitted to me the uncle was against it but he says that wasn't the critical he said what was the cliner was that the the position of Chief Rabbi is not anchored in but it's anchored in the law of the and therefore you it's called in Hebrew you are a for the government and and and and you cannot say what you want to say when you want to say and how you want to say he said you felt the the ri's hands are tied and did not have that Independence that he believed a should have in ail um and he said I have respect for those who were the chief rabbis but it's not for me that's what he says it's not for me and then as an afterthought Mish this is like shooting from the hip as an the thought he says you know in all the government offices in Israel they have photo gallery of the predecessors in the president's house you have it and in the prime minister's office and the in the various ministers office as well as in the chief rabet you have the gallery of all the predecessors the r says I don't I don't have a problem being on the wall with those who were R cuk RAV herzo Ravel I might have a problem being on the wall with those who are going to come afterwards wow that was prophetic that was prophetic You Know Chief Rabbi went to jail for corruption a chief Rabbi who may not be a big he didn't want to be there he didn't want to be there and it's a tremendous Insight because I think he foresaw what was happening and what direction it was going uh you know to be so highly politicized it was political from Moment One except that the politicians understood that number one this should not really be an election election but it should be an appointment of the of a great th who had the ability so RAF cook fitted the bill Rael fitted the bill R herach fitted the bill and there's no question they fitted the bill um it became challenged after ran runan also was a a very very big he came from England and uh and it wasn't as flamboyant let's say R gorin later on but what happened was unan had a Fallout with thei Nim and they didn't talk to each other I mean at the mrai convention they had to put ra on one side of the de and on the other and to bring them in at different times and have them speak when one wasn't there I mean it was a bizan it was really disaster and that was there was an attempt to correct this by unseating them because what happened was in the law of the chief rabet there was always reelect you can always be reelected every 5 years it was a 5-year term and it was you could be reelected until you wanted to keep going on until the Mal took you away so everybody was always reelected everybody died in office essentially and the first time there was a challenge was in 1972 when I was here in Israel for the year and it was the two can the two incumbents r n and R unan were challenged by R and ra Gan and they beat them they unseeded for the first time Chief rabbis were actually unseated um and and um that became a political hassle later on and they made it into a 10-year nonrenewable term and that ended in 1982 and so on yeah who did the Voting who does voting 150 people 150 people they are 75 politicians uh members of who are me ministers and members of the knesset based on the division of the knesset by political lines and 75 rabbis who are City rabbis Community rabbis and members of the of the religious Ministry uh who work in the M Ministry and so on so it's basically 7 150 people vote for the chief Rabbi that's it that's it so so once you know it's divided on political lines so then all you have to do is make political you know incorporate the the the the decisions into the Coalition agreements so it's all you know wrangling with the with the politicians I mean in 1992 it was very clear that Not only was the Sardi Chief Rabbi orchestrated by ravad but it was also the asazi was orchestrated by R it was R who decided that R was going to be the chief Rabbi y y he unnown he unknown unnown this is what happened it became and now you take a look what's happening it's just a question of uh of of of a just a family affair it's a it's all uh what What's the word nepotis it's all nepotism that's all that's all it is nepotism even in terms of the candidates who considered right now it's all ISM der's brother and this one's brother and this one's son and this one's father it's very sad very very sad very very sad yeah right right right right right right right right they become irrelevant the chief rinet has become actually Irrelevant in the because the kedi world never respected them anyway but the kedi world's fighting tooth and nail that the Dai shouldn't get it that that's basically what happened say they don't the fact they don't look at the CH that's different story but they don't want that we should have that thei should have it that's a it's a big issue it's a big issue for sure okay anyway so we said something about Kadesh and some nasty things about the chief Rabin fine let's move on right the source number 21 talks about it's from in 20 Source number 20 you can't bribe him and so on so you have four descriptions of now we say this in every day now if you remember that we say shabas morning before Shak starts so shakas officially starts with boru except that on Shabbat the person who's going to be the gets started by shadad is the middle of of nishmat and it be and it it moves with the last a few sentences or poetry that the as if to say there's no such thing it could be a eight-year-old boy in there is no it's just somebody sitting on the side says it out loud and he's keeping the pace that's all he's a pace keeper Setter so actually begins with the Kadesh before Bor on on shakar but the minut that the gets up there and he starts and he begins with and begins with so without getting into that min's issue if you look at so you have and M and that's what is and then there so all of those descriptions it's like a forerunner it's a prepping of the daver for what's going to happen in and these phrases this phrase is lifted out ofu but last week in the for Bahar we read from per n l rather a very very beautiful uh section where the cousin of Y is forfeiting his land and he needs somebody to in the family to redeem the land which plays into what we have in and is the nearest cousin he's the nearest relative it's like uh when when when when guys used to come to Israel to to learn for a year so you know they have a a fifth cousin here so that became M to go to for Shabbat you know all of a sudden you reminded yourself that you have a cousin you have some you have in Israel so was looking for a some type of relative and steps forward because says buy the land purchase the land from from so he he says the everything he's been saying up to now is everything's going to be destroyed so buying land right now is not exactly a good deal now to buy real estate and the message was there will be you will be purchasing of land it's going to happen again so you buy the land and make a document put it in a in a in a in a a good CLE and save it for posterity because your grandchildren great grandchildren are going to be able to whip out this document and say Hey Hey My elter say that bought a Ackle car a piece of land here in her Isel and that was a tremendous idea of Tomorrow there's going to be a tomorrow in spite of the message of Destruction there's going to be a tomorrow and and Y was asked to actualize it and then when he turns to Kosh and he says uh you know why why should I do this and he turns to and he says in Source number 21 something's missing what's with so in Source number 22 the gar asked this question so first thing is the an adopted the phrase in the from fine that was okay that was okay but then deletes and we're going to find that that in his deletes GI and then the restored it all they put it all back so you have a whole two 22 and 23 on this there was somebody who went over to Davin publicly and in his he says there and he goes on and on and so is waiting till this man finishes all these Great Expressions of Praise when he finishes did you finish you got through all the phrases of God you got you got you said it all you got it all in what what do you have to say all these for we only say three Expressions the three Expressions is the word is obviously like part of of the original so what are you going on it says we say three if not for saying these phrases in the instituted in we couldn't even say these so we have a head there we have a permissibility you have a license to say these three and you're going to say all of these it's like he says Mas compared to you have a human mortal King he was rich and he has he's filthy rich right and he's being praised that he has a few silver coins I mean that's insulting a man who's got multi you know coins of gold and you're going to praise him oh this King he's got a he's got a few coins of silver coins in his pocket that's an insult so to say all these phrases about is like a gai it's it's an insult so if not for the fact thatu gave us a formula say this and that's it and copied it we would not be able to say anything about AOS and the truth of the matter is this is the big big problem of saying any type of praise to God it's a big problem it's a philosophical problem because in we say would have gr given us the ability of language of every single word that could be said about we can never get through we can never get through and the r explained this once in in a way where I use my own analogy uh story there was once a newspaper Z it morphed into actually but they there was somebody why did we read hat not so much for the news the news was actually stale it was two days old the um somebody once said that the editor what they copied right they cop my right somebody once said that the editor of mar was a nvi schnit was a navi he always knew what they're going to print in at in two days he was a navi the uh why did we read and hat people didn't buy they read it because they took it from the neighbors right you you picked it up for free at bank mrai or at the amuna OR b in theaa and very few people actually paid for it but a lot of people read it and you know why you read it for the social announcements you want to know who got B Mitzvah who got married who got engaged le ne who is not with us any longer and and that's why you read it it wasn't for the news it was just to see what's doing in our oil in our community you you got that from the hat so there was a guy who who wanted to put an ad wishing ma to some R and he was nervous that this RV is going to be insulted if he doesn't write all his titles cuz you know you can be I mean you can go on and on and on so it's this guy putting in the Ed fearing that this R is going to be insulted by how he writes the Ed so he writes etc etc etc now I'm I'm admitting that he's Way Beyond harav I don't have a clue what he is but it all it's part of etc etc etc so the actually said this is how we get out of Hal Hal that's it you said a few chapters of Hal from that's it you're finished no we repeat the last phrases twice you ever figure out why in h we say why do we do it twice until the last there's a mission that says the places that have accustom to double the last phrases we double we all double that's our why do we double it we double it because we want to show we're not through we're not through so symbolically it's the etc etc and then the r said by kades the same thing so what is Kadesh Kadesh is 10 expressions of praise it begins withes and then goes on to another eight and I'm gonna say now in Hebrew God is all of the above that's it no he's simple Hebrew he is he's way above every expression of praise and song that ever was ever said in this world that's what it means which means it's it's etc etc that's what it is and that's how we elegantly exit Kadesh by acknowledging that whatever we said doesn't even add up to a small down payment and and and and that's how we do it and that's why we're able to say by because said it and gave us rubber stamp so it's okay and lift it out of context so the question is we say above and ab and Beyond I'll translate that LE above and beyond why it's a good Kasha what does it have to do with see you're going to see 100,000 Dres on this but I'll tell you the the truth the historic truth the yemenites say in their kades the whole year and many times in the formation of n we have the compromise idea and that is we'll do one some of the times and the other other times to acknowledge that there's another so with regard to and the compromise became we'll say the whole year and will upgrade it to but the yit say the whole year very similar to the BR of in so it ends in the weekday God who guards everybody forever it's and that became the big big here in Israel what about the so what's that all about why shab Isom the answer is that there were two original versions there was the Babylonian version that was said in the weekday and onab and there was the that was Shalom that was said on shabas and weekday those are the what ultimately when the dust settled it became a compromise that we would say the Babylonian version in the week day that made a lot of sense because we needed a lot of protection and on Shabbat in yam we would somehow rise above the the the Troubles of the day and think about rebuilding so we went we moved into the area is M on shabas and yam that became the compromise so that's what happened with and it become one wrote about this with Raa in his book M Israel it's already eight volumes Min Israel and uh he has whole chapter in the first volume about Customs that came about by compromise I mean the most eye openening was the yish Min of waiting 3 hours between meat and milk where has no basis in the original sources but there was the 6 hour of the Riff and the rambam which then became and the 1 hour which became the upgraded KRA of ashkenaz upgraded KRA of ashkenaz one hour because before Raben renam didn't know from one hour rashi's grandson didn't know from one hour he just knew about washing your mouth out between milk and meat and finishing the meal with bat maone so according to Rashi and his and his grandson rabenu if you've had meal AES meal and you said you wash the mouth out you can have an ice cream but that was the minan askanas until the 13th century when the Zohar appears I don't want to get into the question who wrote the Zohar but the zor was not known before the 13th century and in the 13th century where where the um the Z appears so in there is a a a thought that we should upgrade wait an hour wait an hour between milk and meat and me meat and milk in both directions so the direction from meat to milk uh became accepted in certain areas of Poland only to the extent of a half an hour or 31 minutes 30 I grew up on that cha 31 minutes you wait the majority of an hour but from meat to milk it still was 1 hour by the days of the Rama and the Rama says we should upgrade to six hours he said person who hasay should upgrade to six hours and his grandson his wife's his his granddaughter who marries the shaken says anybody who has Torah fragrance re T should keep six hours and slowly but surely uh Eastern European jewry Poland Hungary Russia upgrade from 1 hour to 6 hours and when that fight moves West and gets to Germany so the Yas didn't want to move from there 1 hour but there was a fight and when the dust settled on German soil so there were two minog compromise minhagim emerge one was the Hamburg Min of 4 hours and then there was the frankurt Min of 3 hours and then the survival of the fittest you know the darwinian theory so the three hours overcame the 4 hours and that became the German Minag for the last 300 300 400 years that became the German Min of of 3 hours and then German migrants to England brought the 3 hours to America to Australia and all of a sudden you're hearing about these 3 hours the fight never made it to Holland and that's why the am the Dutch Jewish Community kept the one hour that was in Vogue from the 13th century it's not that they were Mel they were lenient they never got never caught wind of the fact that it was upgraded so until this very day Dutch Jews still keep the one hour when I taught mes at Moria a young lady told me I don't care who I marry as long as he's Dutch and uh and you go over to the one hour and I'll just say it parenthetically because sh's going to end soon that the or 19 century nard writes right n is in bellarus I was there once with a group they uh they once wrote writes that the one hour for ashm is still there on the books for people who are sick for elderly for young people notice you don't have to take a a three-year-old I once saw this in romanish in the maras that uh the the kid mother was buying ice cream for kids and there was a three-year-old there and and the mother didn't want to give him the ice cream why because you know three hours before he ate Flik and you have to wait six hours and so on I didn't think that was terribly wise the says that the 1 hour view is still there for people in need so of course every person has to understand what's considered a need some if a person has an stomach issue and the doctor says you should eat milk products so you're not going to wait 6 hours and have your your your stomach uh uh you know burn with digestional juices because you're waiting the 6 hours yeah elderly is not defined by age but it's a state of mind okay so I I wouldn't have a clue what it is okay not a clue I will tell you that a few years ago when I was then 67 years old a few years ago okay u i was I got on the 15 bus in katamon by my house and bus was packed at 8:00 in the morning and uh a two 15-year-old high school kids without kot wanted to get up and give me a seat that was very nice I said no no it's okay B I thank God I can stand everything and he tries to give it a second time guy gets up I said no you can sit you can sit I can stand and then I told him I said by the way do you know why you wanted to get up and give me the seat he looks at me bewildered I said take a look behind the driver there's a sticker and it says but there's only one catch in the is 70 years old and I'm not there yet the guy the guy looks at me and he says but you look it he made my day he made my week but you look that's what was a quote okay so just in case I was wondering if I'm hit sa sa is is is a state of mind a state of mind right so so there are people who are skum at age 50 and there are people who are young at age 80 okay so think Young think Young because it has a lot to do state of mind has a lot to do with your health tremendous am to do with your health and therefore there are people who who've been fetching since age 40 or 30 they're catching you know okay s catching going through life catching stop ketching that's it you know you make the most of what you have doesn't mean my father-in-law ofam used to say if you're past 50 and you're not taking pills you're dead okay fine B so you can take pills but but just keep it rolling keep it riding okay um this week is um yum in Tuesday night on Wednesday so I'm just say one last word I opened up and it's a peric l gim that says does the phrase mean something of course from it's another example where lifted out of context a phrase that has to do with the of a returning to and everybody seeing it so raap the great student of rauk Rak in Kon we have a street that's a memory of he said why do have to say should allow us to see it just come back to and that's it why so he said very prophetically because when come back to they're going to be plenty of Jews not seeing it they're not going to see it they're going to be blind they're not they're not going to acknowledge that it's that it's a returning to so we ask that we should be part of the crowd that has the the Merit to see it and acknowledge my father he came to as in 1993 and had 22 good years here inim he went to vote for the first time in 96 and he came out of the CPI the voting booth and he and I said pop what is it saying he said I was 12 years old in Christal in Berlin and now I'm sitting in counting my great grandchildren you don't think and I'm voting for a government a Jewish government in Israel you don't think believe me I had no words no words and he was really he felt connected to that he saw things happening here in and that's why in his we wrote that he was a person who and that is a y message to In Spite of what we're going through and we're going through difficult times let's not forget that we are the generation who are witnessing