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The Tefilah Podcast
The Tefilah Podcast
Tehilim 92: Mizmor Shir l'Yom ha'Shabbos REDUX (Part 1)
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Length: 1 hour 9 minutes
Synopsis: This evening (5/13/26), in our Wednesday night Tehilim shiur, we began our analysis of the Shir shel Yom of Shabbos. I gave shiur on this a long time ago (November 2020), but since we've been learning through all the "Kabbalas Shabbos" perakim, and this is the centerpiece, we had to take it up once again! Tonight, we translated the perek, raised a ton of questions, and came up with our own approaches. I shared my own approach, inspired by advice from my rebbi, Rabbi Moskowitz zt"l, and by a passage in the Kuzari. Next time (the week after Shavuos, בג"ה), we'll take up one of the meforshim.
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מקורות:
תהלים צב
מצודת ציון
תרגום כתובים
רבינו יונה - אבות ב:ה
מצודת דוד - תהלים צ:א
רמב"ם - משנה תורה: ספר המדע, הלכות תשובה ח:ב
ר' יהודה הלוי - כוזרי ג:יא
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The Torah content for the month of Iyyar is sponsored by Naomi Schwartz Rothschild in memory of her mother, Breindel Bracha bas Mordechai z"l, whose yahrzeit falls on the 8th of Iyyar. She learned and lived Torah, and was a tremendous baalas chesed.
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Okay, so we are starting new Paris. Um, and just a little bit of bookkeeping. So we have today, and then next week, I'm not giving share because Rabbit Zucker is giving his yard side share, his annual yardside share during this time. Yeah. So we're skipping next week. And then after that, I think we have two or three more times before the end of the year. So I think this will work out. I think that we'll spend one or two, maybe three sessions on this. And then the next one is the very, very short. There's another very, very short um one, which maybe we can do in one uh one shot. We'll see. Okay. So this one we're all familiar with. This is Miz Murchiliam Shabbos. Um, we're familiar with it, I guess, just because uh um statistically we say this more than the other ones in Kobla Shabbos, right? Um uh so let's kind of uh expedite the translation process. Um I'll just pause on the words that are um or the ambiguous thing. So mismorshirly mashabas. Okay, so a a psalm, a song, how do you say liomashavas? For the right for the Shabbos Day, right? What's the other possibility for instead of for the lamin, I mean? Yeah, to to the Shabbos Day, right? For or to the Shabbos Day. Yeah, something like that, yeah. Um, now you could, I was thinking, could you also say about the Shabbos Day? Now I know that's funny because it doesn't mention Shabbos in the in the parak, but I noticed that the Targum says, um, Shvacha Vishira di Amr Adam Kadmai. This is a song and a praise that Adam Harishon said, Al Yoma de Shabsah, on the day of Shabbos. Okay, uh, like about, you know. So uh I guess you could say it like that also. Okay, but uh um let's say let's say uh let's say four, because also singing to the Shabbos day sounds weird. Okay. Tov le hodos lashem. It is good to now. Usually I translate hoda is to gratefully acknowledge, but I think le hodos lashem is to give thanks to. I think that's pretty uh standard to give thanks to a shem, ulazamir lashimikal yon. And to how do we translate lasamir these days? Yeah, so I I'm I always question myself, but I'm pretty sure we uh have landed on lasamirs to make music, that uh that Shira is with the pe and uh Zmira is with the instruments. We'll see. Uh, and I I maybe that's um borne out by the fact that in a little while he says the instruments, but that's also unclear. And to uh make music to your uh your how would you translate the Shimka Elion? Elevator exalted, yeah, yeah. Your elevator exalted name. Oh, one second here. This is gonna bother me.
SPEAKER_04I think Rome usually spells it the light.
SPEAKER_06Yeah, right. Your uh I don't know. Yeah, I like both of them. Um I feel like there's one more that I usually do. Supreme. Supreme name. Yeah, I don't know I don't know if that's better, but supreme name. Yeah, notice by the way, it also um uh this is another instance of switching back and forth between um third and second person in the same sentence, right? It's because the second half is talking to Hashem. So we don't say though Tov Lahodos Lcha. Right? So this is uh you know we've had that before. Okay, Lahagi. Oh, this is a continuation. Okay, so how would you translate this one?
SPEAKER_05Speak or to say of your kindnesses in the morning, yeah.
SPEAKER_06To uh, what's my go-to for Haggadah? Relate, is that what you said? I think that's what we've been doing. Yeah, to relate uh in the morning your kindness, the emunaska belelos.
SPEAKER_02Your faithful trustworthiness, yeah, yeah.
SPEAKER_06And your your uh your faithfulness uh in the nights, yeah. Uh Ale Asorv Ale Navel, Ale Higayon Bakinar. Okay, so these are all musical terms, right? On the anyone know just from absorbing it what our school says asor is, or do you want to guess? No, it comes from the shoresh though. Say again, a flute, uh not a flute. Nope.
SPEAKER_00Because there is a there is a saying that uh that the flute has 10 holes in it.
SPEAKER_06Oh yeah, yeah. Interesting. I've never heard of that saying. Yeah, okay. Well, that's the kind of a thing. So all the translations I've seen have said 10-stringed uh harp. Okay, let me just check the Bdb also, but all the English translations I said uh saw that. Again, it could just be a guess, but like uh yeah, so I think we gotta reserve that for a keen or yeah, uh a 10, a decade, uh usually a string of instrument, a harp, a 10-string one. Yeah, oh, so it's only in this in this uh Peric, I guess, that it says it. Okay, a um a 10-string harp, a novel. I always do it with an what uh novel is uh a guitar or a lute or harp. Uh okay, uh on a 10-string harp on a lute, uh ala higayon bhakinar. So higayon is another word. Higayon is a weird word in general. Anyone know what higayon is usually, or in rabbinic hebrew? So in modern or rabbinic Hebrew, then uh higayon is logic, okay. Um, but also hoges to pronounce uh or to think. Uh um, so that's interesting. Resounding music meditation or musing. Okay. All right. So on um we'll we'll we'll do the English translations later, okay? We'll get this on um uh on blank and on a on blank. Okay, well, we'll whatever instruments are not the most important thing for us. Okay, ki si mahtani, I understand the fall lacha. So what we've got to get the uh the uh conjugation here.
SPEAKER_02I read with I rejoice.
SPEAKER_06So I I'm pretty sure you want to rejoice. I think you made me rejoice, okay, or he made me rejoice. What is it? He made me rejoice, you made me rejoice.
SPEAKER_02You Hashem.
SPEAKER_06Yeah, you I think you, yeah, for you made me rejoice. For you made me rejoice. Hashem in your actions. Uh Hashem, yeah, yeah, we have with your actions. Umase yadecha aranin.
unknownFall as actions?
SPEAKER_06Uh yeah, like Poel or Poula is like a an action, yeah. Um Bemase Yadecha Aranin.
SPEAKER_05The works of your hands.
SPEAKER_06In the works of your hands. Actually, yeah, I will uh which Rina.
SPEAKER_02Glad song.
SPEAKER_06Yeah, glad song, right? So I think I would say not in, but about the works of your hands. I will sing glad, I will I will I will sing joyously. Not like uh uh joyously.
SPEAKER_02Um I think not because of but that made more sense because it's like you made me happy with your action within your like making me sing that song with your act with your accent with your hands, like I mean I'm I'm taking it the same way as bifalacha.
SPEAKER_06So however you take that, then you'll take bima seyadaha. So you made me happy with yeah, I see what you're saying. With the yeah, yeah, right, right. Right. Okay, I yeah, I I I I can I hear there's room for ambiguity here. Um yeah, maybe I'm not doing it the same way, actually. Okay, Ma Gadlu Ma Sakha Hashem, Ma'ud Amku Makshwasaka.
SPEAKER_05How great are your works?
SPEAKER_06Yeah, how great are your works, Hashem? Umsacha.
unknownVery very deep.
SPEAKER_06How very deep are your thoughts? Right. Uh Ish Ba'ar Lo Yeda Uh Sil Lo Yavin Esos. Like dumb or yeah, well, this is the one that is uh, I think in yeah, boorish man, right? A boorish man. It is interesting because ba'ar and boor are both Hebrew words, and boor is definitely boor. Ba'ar I've seen also boorish. Um, I think there's a theory that be'er is uh also means uh like uh animalistic, because uh be'er with an iron could be a or be ro is like a uh his animal. So a boorish man lo yeda doesn't know yavinizos. Yeah, doesn't understand this. Okay, um even in English. Boor is usually like an unrefined, uncultured, crude, uncivilized. Uncivilized, yeah, uncivilized is good. Yeah, in fact, uncivilized uh am I mixing up two things? I think the Raman Pyrke Avos defines boor um to mean uncultivated. Let me just see if I'm uh like a field. Let me just see if I'm imagining this. Uh Pirke Avos Um and it's on Lo Bur In Buriarech. Yeah, so Hu Haya Omer uh Inbu Yerechate. Uh Bur is Hu Usher Ainlo Lohflo Midos. Now, I don't know, again, I don't know if the air is the same as Boer, uh, but I am thinking of something here. Let me just see this. Um, no, this is not the one. Maybe it's Rabin Yona. Ravin Yona Habur Hu Reik Inbo Lotorov Lomitzvos Lom Derach Eretz uh Bomidos Tovos. So he's gonna he doesn't have anything. But Tirgum, yeah, here we go. Lot uh the Breshis uh uh Tugum Breshis Bahadam, Bahadama Lo Tesham, uh Lotesham Lo Tavur. Um so the earth um yeah, it was uh I gotta look up Tesham also. Let me just look at this in the emanovetsky. Bahadama Lo Tesham. The money, oh sorry, not the money, the wait, so 19. Yeah, Len will not be desolate, yeah, from Shomaim. Um so like a desolate person. But again, I don't know if that's bear. Uh okay, so um uh yeah, where are we at? Eight. Okay. Bifroach Rasha'im Kumo Asiv.
SPEAKER_02Um in the blossoming of uh wicked ones. The blossoming of wicked ones will be like grass.
SPEAKER_06Yeah, so I think bifruach is is in their blooming or in their blossoming. So when when the wicked uh bloom, I say bloom because like parach is like a flower, so like blossom when the wicked bloom like grass, uh Vyatsu kolpole aven. I always forget yatitu. I think it means to sprout. Let's look at the Matusion. Uh sprout.
unknownYeah.
SPEAKER_06Uh Yatisu Yafriko. He just says it's the same thing as uh as uh what it said before. So and the um uh uh Vyatsuko Pole Aven and uh all the how you translate Paul doers of iniquity, all those doers of iniquity. Um we'll say sprout this time. Um dam adiad.
SPEAKER_02To destroy them forever.
SPEAKER_06Yeah, it is to destroy them. And I'm I know I think I got this from R school. It is to destroy them forever. Um uh yeah, forever uh and ever. Yeah. Um, I just read that. Uh V'ata Ma Romla Lam Hashem.
SPEAKER_05You'll be uh exalted or similar or something.
SPEAKER_06I think exalted works, right? And you and you are exalted, right, forever. Uh Hashem, yeah. All right. Kihineo Ivecha uh Hashem. Kihineo Evecha Yovito is this is a rotation. Yeah, Mosha?
SPEAKER_03Um, and you are, or it could be but you are, because it's but you are also, yeah.
SPEAKER_06Uh I think but you are it works better because it's contrasting, right? But you are exalted forever, Hashem. Yeah. Um yeah, okay. Um I assume that you didn't put your hand down and up again. That's just left over. Um the where are we at now? Kihine Uyvecha Hashem. Kihine Uyvecha Yovedu.
SPEAKER_02Yeah. Or behold your enemies, Hashem. Behold, they are uh they will be they are destroyed, they will be destroyed.
SPEAKER_06Yeah, Yovedu will, I think we'll be destroyed. Yeah, your your enemies uh will be destroyed. Uh Yespardu Kopoleavin. This is a weird one.
SPEAKER_02All your um the doers and befrad pardon, yeah, we'll be split.
SPEAKER_06We'll be will be will really, I think there's a bit more a less action-y word than split, uh or less uh scatter. Scattered, yeah, scattered is better. We'll be yeah, spread is also good. We'll be scattered. Yeah. Um, yeah, actually, you know, I I have an agenda here. Um, give me one second. I want to find the good word for the agenda. Dispersed, I think, is uh you okay. Yeah, I'll I'll develop the agenda. What was it? Um, no, so so I'm also picturing that kind of thing. I'm picturing like many doers of iniquity who are being dispersed. Uh, I happen to see that the Matsudis David says uh more a more gruesome shot. Um, what was that? Uh yeah. So destruction is like sure for them. Their flesh will dissolve and their bones will separate. So he's talking about like decomposition. So he's taking like not that the groups of doers will disperse, but each one will like internally, yeah, like like uh dissolve. So I'm trying to, is there a word that in English that captures the ambiguity? Decompose, but that's all that's you don't use that for a group. Oh, I feel like that that's close. Dis disemble? I don't know, whatever. All right, whatever. We'll use that, we'll go with the normal uh translation. Okay. Uh Vatarim, no, this is another weird one to translate. Vatarim Kirim Karni. And um so Vatarim is you will raise, right? You will raise ki reim like a reim, that's that preacher, whatever that is. Reim my horn. Yeah. Balosi Bashemin Ra'anan. Yeah, Belosi is also a weird uh word. Um Belosi is Mutustion say, yeah, it has something to do with oil. Yeah, mileshan balila v earboof. Yeah, smearing or uh or um uh there's another word for anointing.
SPEAKER_00More like anointing.
SPEAKER_06Yeah, right. Um yeah, my uh yeah, Belosi, I will be anointed. I was just trying to find another word because usually we use uh like you know, mashija for anointment, uh anointing, but yeah, anointed uh with uh shemin ra anan. So ranan usually means like verdant, right? Like like uh like a plant. Fragrant. Yeah, uh, I don't know about fragrant. Rana is in lehus vadashi fresh, yeah. Fresh oil is good, yeah. Yeah, fresh is actually good with with fresh oil. Yeah, okay. Um vatabit ini. Oh, this is also a hard one to translate. Vatabit ini bishurai. So let's look at monsieur steam for bishurai. Bishhurai is in habata, so it means to look. Okay, so I think the way that this the simplest way to translate this is is my eye will gaze upon those uh who who eye me or who look at me, right? Who who look at me, who stare at me. Okay, I think that's like uh the plane shot according to the Matudashi. Oh sorry, uh my eye will gaze upon those who thank you, who stare at me. Um and what's the second half? Uh Bakamim Alai Muraim, Tishmana Aznai.
SPEAKER_02The kamim alai mare count on those who stand against me to do evil.
SPEAKER_06Yeah, so when evildoers I I like saying come allies rise up against me. Um uh tisma aznai. My ear will hear. Okay. Uh all right.
SPEAKER_02The um righteous like a like a date blossom.
SPEAKER_06Yeah, blossom. Like a date palm. Um yesge.
SPEAKER_02Oh, what's the word? Yeah, yeah. We will reach.
SPEAKER_06So Yisge, I also have to look up. Um, and apparently it comes. No, that's that's later on. It's you're having the same phenomenon that I have of like all the our scrolling terms from all the years getting mixed up. Yeah, right. Yesge is to be grow great. Um, it doesn't look like he's used that much in Hebrew. Uh yeah, uh it will increase. Uh will he will he will grow. Let's just say he will grow. All right. Um uh Shasulim, here's the planting one. Yeah, Shasulim Besashem.
SPEAKER_02So they're rooted in the house of Hashem.
SPEAKER_06Yeah, firmly rooted in the house of Hashem. The Khatros Elochino Yafrivo.
SPEAKER_02In the court of our god, um, they will blossom.
SPEAKER_06They will blossom. Okay. Ode Yunuvum Baseva. Uh Unuvun's a weird one.
SPEAKER_02Yeah, and again.
SPEAKER_06I think here ode is still. They will still, I think, give give fruit. I think is in Baseva.
unknownUh in their old age.
SPEAKER_06In yeah, in old age. Uh deshanim varaananim. They will be deshenim and raananim. So I think lush, like deshin, lush and and uh you know, yeah, verdant. I I want to use verdant here somewhere. Yeah, or we can use fresh the same way we did before because it is the same word and fresh. Um to tell that Hashem is uh straight. To relay that Hashem is upright. Suriv la avla subbo.
SPEAKER_02My rock, and he will not be uh overturned.
SPEAKER_06And there is no avla in him.
SPEAKER_02Oh, there's no iniquity in him.
SPEAKER_06Yeah, there's no iniquity in him. Okay. Okay, so that's the parrot. Let's do what we usually do and read the uh the English translations really fast. Uh just to see if we get any uh nuances here. Hold on. I put the target just in case we needed it. Uh okay. Uh Psalm, a song on the Sabbath day. There's good to thank a shaman to sing praise to your name, oh exalted one. Um is that right? Oh, oh, so they're treating El Yon as its own description of God to El to Lishimcha, El Yon, right? As opposed to we were treating El Yon as uh as an adjective to describe the name. Yeah, well, we'll keep seeing what the other translators do. To relay, oh sorry, it is good to thank oh sorry, just oh, to relate your kindness in the dawn, in the dawn, but booker. Yeah, I don't I don't like translating the don and your faith in the knights. Okay. Um upon a 10-stringed instrument and upon lyre, with singing accompanied by a harp. Yeah, that's how they do it. Uh, so that's the higayon bichinar. I think I'm gonna just import that one there. Um uh with singing, with singing accompanied by a harp. Yeah, because hoge is to think or to say, or to make sounds, I guess, you know, um, to pronounce. Um, like a kolah hoge uh osiosav, anyone who pronounces the name of God with it based on his letters. Um uh okay, for you have gladdened me, Hashem, with your deeds. At the work of your hands I sing glad song. How great are your deeds, Hashem? Exceedingly profound are your thoughts. They say found. I like deep because that's a literal translation. A boar cannot know, nor can a full understand this. Uh when the wicked bloom like grass and all the dreams of iniquity blocked is to destroy till them till eternity, but you remain exalted forever, Hashem. Since they say remain. Is there anything in there or is that an interpretation? Uh the Atam Rom. I guess you are. Um, but there's not a word there. Okay. Um, you remain exalted forever. Hashem. For behold your enemies, oh Hashem, for behold, your enemies shall perish. Dispersed shall be all doers of iniquity. You raise my pride as a reims, I was saturated with ever fresh oil. That's how they do Balosi. Saturated. Um, that's actually good. Saturated, I think, is what I was looking for for a word that is not the same as anointed. Because anointed all is also um like someone applies oil to your head, or you apply oil to your head. But this is describing like the state, I think. Um, like Balula or uh like uh Matsuda said. All right, anyway, uh I was saturated with ever fresh oil. My eyes have seen my vigilant foes. So he's saying bishurai, vatabi ini bishurai. So sure, I think they're learning it like um, like we say, like sharier vakayam, like like established, like uh, or bishuisly be with firmness. So my vigilant foes, within those who would harm me rise up against me. My ears have heard. A righteous man will flourish like a date palm, like a cedar in the Lebanon, he will grow tall, planted in the house of Hashem, the core years of a god, they will flourish. He'll still be proven in old age, vigorous, vigorous and fresh they shall be, to declare that Hashem is just my rock in whom there's no wrong. Okay, next, Nimanovetsky, a psalm, a song for the Sabbath day. It's good to think Hashem to sing to your name most high. Okay, so she also goes with the most high. Um uh and so is the altar. So let's just swit switch ours then. It might be something in the Psalm in uh to make music. Oh sorry, uh to things to just to make music to you um to your uh your name uh most high okay um i own the most high is but the supreme supreme supreme one it's fine that's and that we we just had uh yeah yeah you know no but i um but i'm saying like but the the move is that this is not an adjective qualifying name that's what we that's what we did we had it as your supreme name oh this is uh we said le shimcha shimcha al yon but this is lashimcha comma al yon oh exalted one yeah i just thought that we've only translated like rome like rome whatever yeah right right yeah exalted or most high okay um and where are we at uh to proclaim your kindness in the morning and your faithfulness in the nights uh on the tensoring instrument and on the harp with song and lyre for you've made me joyful through your deeds at the work of your hands I will sing how great are your worksham that your thoughts very deep a brutish man cannot know a fool cannot understand this when the wicked flower like grass flower is good and all the wrongdoers blossom is only for them to be destroyed for eternity but you are on high forever Hashem for behold your enemies Hashem for behold your enemies shall perish all wrongdoers shall be scattered you raise my horn like a wild ox I'm anointed with fresh oil she says anointed my eyes look upon those who stare at me so that's where I got it from I think when the evildoers rise up against me my ears hear the righteous will flower like a palm tree like a cedar in Lebanon he will flourish planted in the house of Hashem in the courtyards of our God they will flower. They will bear fruit in old age they shall be lush and green to tell that Hashem uh is upright my rock and there is no injustice in him and last is altar a psalm song for the Sabbath day is good to acclaim he goes with his acclaim uh to the Lord and to him to your name most high um yeah so uh I I I'm not used to using him as a verb him as a thing that you sing to tell in the morning your kindness your faithfulness in the nights um on ten string instrument and on the lute on the lyre with chanted sound that's he gaion for you made me rejoice Lord through your acts of the works of your hands I shall sing I sing in gladness how great your works O Lord your designs are very deep the brutish man does not know nor does the fool understand this the wicked spring up like grass all the wrongdoers flourish to be destroyed for all time and you are on high forever O Lord for look your enemies O Lord for look your enemies perish all the wrongdoers are scattered and you raise up my horn like the wild ox I'm soaked in fresh oil and my eyes behold my foes defeat those hostile toward me my ears hear their fall so I I read in his commentary he says that it's implied that we're talking about the defeat of the enemies which I don't know necessarily if that is the only way to read it right because it doesn't say that but um but I he I guess he's getting from the context of the rest of it uh the righteous man springs up like a palm tree like the Lebanon Tricky towers um planted in the house of the Lord in the courts of our God they flourish they bear fruit still in old age fresh and full of sap they are okay I went from an abrupt uh uh you know tree mushle to person mushroom or uh back to the tree to tell that the Lord is upright in my rocket there's no wrong in him okay so one thing I just want to do here actually fine I'll ask you this I mean this is so this is the parag I use to illustrate my pivot point theory right so what where's the pivot? I think it's pretty obvious uh seven yeah seven okay right now here's how I do this okay and I I don't know if you were noticing the punctuation but uh the way I take it this is the original hinge parrack okay so the way you look at it is like this this is according to I I think this is the most productive way to read this uh hold on um with a deliberate ambiguity about where seven is supposed to be read read to so you so you could say like this is uh hold on um either seven is going back on the first half which is that the Burgsman doesn't know and doesn't understand how great are your worksham and how very deep are your thoughts or you could go back even further if you want you could say that a Burgsman does not know that it is good to give thanks to a shem and to make music to your name okay and then you got the second half um or a Burgsman doesn't know if we doesn't understand this colon which is how most of our translators said namely what doesn't he understand he doesn't understand when the wicked bloom like grass is to destroy them forever. So I I think it makes most sense to have this be in the middle because there is a relationship between the two but that that's that's based on on my theory.
SPEAKER_04Is a relationship between the two more just of the I just don't know what this is referring to like is it the first part or the second uh no I think that that's by design because that's part of the main idea of the parak is is the fact that it could refer to or that it does refer to both. Right.
SPEAKER_06So okay so so you're you're saying you don't have to choose I'm saying you don't have to choose I'm saying it's deliberate ambiguity there. Yeah yeah and now again I don't know enough about um I doubt that there's any clues in in the time for this um let's just see if we could see anything even though we don't know how to lean tail on each bar loyada oxyal loyavines yeah I don't think there's anybody to tell because it's a soap anyway. Okay so uh questions and problems here. You know part of me you know last time I gave shear on this was uh November 2020 and I think we did it all in one shot. Uh and part of me wanted to do that again because we're familiar with it but then part of me is like no no no this is the opportunity to go really really in depth on something that we're very familiar with. So I don't I don't mind taking our time here. In other words we've been lately trying to pivot back not to swing back to um not getting bogged down into the details. I kind of don't mind getting bogged down into the details in this one because we say it so much. Yeah Mojan yeah what is the role of the Tsarit in the house of Hashem essentially because I would think that in in terms of like I I would think that's more where the same hajj that's what the Khakim is and while it could be Sadiqim the we could do that primary role of the Visa Mikdash is very I would think that anything like a Navi or a chatham would be more suited to uh the in the shem yeah okay good so what role is the Sadi play in the House of Hashem also he's he's planted in the house of Hashem right Shasulim Bayes Hashem right uh so playing um especially I'll say especially especially planted I just realized uh that yeah it's funny like that it does work out in English also planted is a uh botanical term and a uh or or boreal term and also like a descriptor of sitting somewhere you know yeah I do we have two things one what is the Alpha Hashem referring to the yeah um so uh Yud Gimel so it's interesting I think we have to ask both though what is the base hashem and the Hatros right um hotros base hashem referring to uh here uh right so in other words it's what are the two candidates that immediately come to mind um base mikdash and the air outside the base right mikdash with its uh which with its uh you know uh uh uh you know Azara maybe or or you or U Sh lime I think in the Hatsair is like the Azara usually right or what's the other knowledge of Shem and being close to the knowledge of Hem uh I think more specifically I think we've had what is Bes Hashem Har Hashem you know Eret Hashem in in Telem Ram gives us this key I'll show you I think we've had it uh this year uh in Hivosthuva uh in the paragraph olmhaba let's just see if he says this yeah he says Kamashemoskaru La Derak Masho so Ulamhaba is called oh look at this Harashem Makum Katsho Derekodesh Hatros Hashem Oel Shem Noam Hashem Heh Hashem Besashem um uh and uh Sharashem so uh it's olumhaba right uh ulumhaba and what is the gate of Olumhaba or the gate to Ulamhaba?
SPEAKER_02Uh god maybe olum Hazat yeah uh right uh or okay so or something else and then I say you have a second question yeah the the wicked blooming and the doors and if it's prouding like um isn't that like an intrinsically bad thing to happen like is this framing it like the good thing but aren't like gonna be harmed that happened uh yeah okay so what uh this is an eight right so what are are we supposed to well w what is implied by the mushle of the wicked blooming uh etc right um in other words um is this you know like usually usually this is a good thing right usually this is a good thing uh yeah dasa um just general overview question yeah which is like this is presumably a song for Shabbos right so it starts out like we praise Hashem with all these beautiful things and then also Hashem's gonna kill all of our enemies and uh goes a lot it's like a very quick transition from praising Hashem and then bad people and then how like why did why is that for Chavez?
SPEAKER_06Right okay good so what does this have to do with Shabbos right so like you can you can see the first half you know uh of the you know uh being related to Mate Breci's right of the how great are your works and how very deep are your thoughts uh but what about the destruction of the wicked um and the flourishing of the Tadik? Yeah yeah it does not seem to have to do with Shabbos and also like moreover the Peric doesn't mention Shabbos um so so in what sense is this Li Yomha Shabbos? Yeah Joshua Isaiah's first question though it's kind of like an enforcement poll doesn't understand this about why the blue my grass like what is that like I don't know I feel a bit of a fool like why okay no so why why can boot like so so the the way uh the way uh Ken was asking this when we were learning this uh a little while ago was was like uh is it true that only the boer and the Xil uh or I guess Ba'ar right and hold on a second the Ba'ar and Xil don't uh sorry the Ba'ar and the Xil don't understand why the wicked bloom uh etc like you know isn't isn't this a common question you know for example like you know say for Eo you know and Mishle you know uh and Cohalas uh all deal with with these topics for everyone right yeah right right not not not just for the for the bear and the Xiel uh yeah okay good question yeah Mosha only yeah first on number one yeah um it's very easy for David to uh give more explicit conventions of like my subracius like reference being like the alagandal and so this makes like a passing reference to like the works about shown so I wouldn't even say that you first have as in the first step is barely related to yeah right I don't know anymore. Okay yeah so just to support this by the way um uh we learned through the Matsuis David Ken and I that's the wrong one uh matsuus david says that this is not about Masubreshis okay he says the um the fallaka the Masehan Sha'asisa Lee the acts of miracles that you did for me and nowhere does he mention Masebreshis here so so you don't even have to say that um I guess you so you're asking like stylistically if this is about Masibreshis then why characterize it as um in such like generic terms? Yeah yeah okay so let me that's a question on Pasa 6. So um if this is about Masibreshis uh why characterize it in such generic uh terms compared to other Masa Breshis um descriptions uh in Tehelim um so like for example you know Kulam Bachochma Asisa Asisa like you know or uh the you know shamecha the masa umase etha shemish uh the area you know right like or you know hashmain besakrunkovotel like there's a lot more like braishi ways to to say it you had two more questions yeah um so what is the contrast between the Rishan being destroyed and a shem being with uh most five isn't that just right going to be most high compared to anything yeah correct uh where was that that was uh eight nine eight and nine okay um yeah so in eight nine um oops sorry um eight nine um uh what why follow up the destruction of the Rashim um with Hashem's exaltedness I guess eternal exaltedness um right uh in other words like like what's what's the Havamina or you know uh isn't isn't Hashem always exalted yeah and then and then maybe this is stylistically but then why compare the enemies again in other 10? I mean we already have the comparison so is it just stylistically yeah what is what is 10 adding right right um uh let's go here um what is 10 what is was possibly adding to the description of the destruction of the Roshiim uh that we just said yeah um so in the twelve yeah um the shuri yeah are they and are they the same as Muraim right are they different people okay uh yeah twelve so who are these um shuri and Muraim uh and what is their relation to the Roshayim above to the speaker I mean and to the speaker yeah by the way just in terms of the speaker here so um I believe the where do we read that 90 through 100 yeah Mrs David says so 90 starts with Tfila Moshe Tfila Moshe Yosh uh sorry Yud Alef Mismorim Shemikan Ad Ladovid Mismor Moshe Amram Viderach Yastam oh sorry Vidavid Yastam Bassifro so I I I I assume this is a chazal that that from 90 through 100 Moshe wrote um so it's not David and then what we just read in the Targum is that um Adam Rishon wrote this one okay so like I'm just gonna put that as a question at the end just uh uh in case um regarding authorship what was that would it make sense for David to uh Autumn yeah I mean it's it can't be that he actually wrote it and it was passed out of it like a Cedar and Lavan oh it was clearly about Cayenne yeah right like a Cedar and Lavan yeah right right yeah he he knew about it he knew the whole world yeah we're gonna authorship um what is I guess what what how how would it influence our reading to ascribe authorship to Moshe uh or to Adam Harishon yeah I mean Adam Rishon if this is about Bracius I can see why you're going to Adam Harrison because he's you know close to Bracius um arguably part of it uh yeah um okay yeah Moshe um this is the last line yeah in terms of like I mean this is just like there's an assumption in the symmetric answer assuming that like the B something God is just like praying Jesus shut the most Alam then okay fine I can understand that people there are spreading perfect years of a chef but to say that there's no like mistake in God there's nothing wrong with God that doesn't seem like the idea that comes to mind the thing about God.
SPEAKER_03Even or at least in my perspective it seems people orientate God as like a perfect being usually we have to educate things people as like God doing the first cause but I heard his active but in terms of God being perfect I I guess in my mind that doesn't seem to be like why of all things with that you know well I I don't think perfection is the thing I think the I think the lack of injustice is the thing.
SPEAKER_06I think that is a very common thing that people think that God is unjust.
SPEAKER_02Oh you mean that relates that relates yeah yeah yeah that's how I was taking it yeah right yeah well maybe this is kind of like what Rush was asking but it's kind of surprising me is that like the Sadekim are so firmly rooted and they they even in their old age they continue to get fruit and like the thing that they get fruit is like telling people that God is like upper right specifically not like spreading knowledge of God. Like isn't that knowledge of God well that's a knowledge about one particular aspect of God but like that's a lot of there's a lot to learn.
SPEAKER_06I mean all I can say is that Moshirbina had two requests of Hashem Harina as Kvodaka show me your glory your essence and then Hudina as Durachachah show me your your your your ways and and Hashem said I can't show you my essence because no man can see me and live but I'll here I'll give you all my ways and that was the totality of all knowledge. So I think the the dark asham are is is like is all knowledge you know and then like seeing God's justice that's the dark like in other words if you're asking from the very narrow perspective of why did the Rashim succeed then I would agree that that's just one idea. But if you're talking about the full idea of Kiyasha Hashem Tsriv Lo Avla Sabo I mean that's the idea in Hazinu um Hatsur Tamimpolo Kikodrahav Mishpad right the the rock uh tamimpolo whose work is perfect all of his actions are justice I mean that to to know that is to know the perfection of God and all of Majibrais. So yeah maybe I'm that makes a warning like how how do they do this in their old age like like what is yeah okay so let's let's ask the general question on uh where does it start describing what they do um 13 through 16 right so in 13 through 16 what exactly are these Tadian uh doing uh in their lives and their old age yeah another question I have on the original or on the first here is on two three and four um two through four what do these themes of Hoda and Zemir have to do with the rest of um rest of the Mismore right uh like it's almost like there are three themes here there's the telling us what's good for us to do then there is talking about how deep God's thoughts are and then there's the justice and Sadiqim and Rashine part. So how do they all fit? Yeah Daza are we allowed to play a 10 stringed harp a lute and a different harp on Shabbos uh I think in the Mikdash you are the uh really yeah yeah so definitely do right so you can but in my it well right but there you the so the Avoda though is Malacha but it is a there it's a fixed time so it overrides Chavez. But the reason why you could do it you play instruments on Shabbos is a Middle Rice it's mutter and then a part B is uh in Shwutzba Mikdash there's no shwut in Mikdash so all the Durbanans um uh that this would fall under are suspended uh because the only authority in Mikdash is a sham good question though yeah yeah right I I guess I didn't even think about like oh yeah they're playing instruments and on Chavez here yeah yeah it's not a cappella even on Chavez um uh yeah you know people say I don't know if this is an actual thing but people say that like anything that's any pleasure that's utter there's like a there's a mutter equivalent of it somewhere right so someone about like for every non-cutter animal yeah right right I I that one that one I know but I haven't seen the the the pleasure thing so people want to listen to music on Chavez all you gotta do is just get the third base of Mic Josh up and then get the Levian to play your favorite tunes and then you could have it on Chavez.
SPEAKER_02Yeah is that what's the deal with comparing the city into like natural elements?
SPEAKER_06Okay that's gonna be the main question here. Okay. Oh sorry no you were talking about like the plant stuff yeah okay yeah so this is a big thing on the in the entire parac here which is um which is what's with all the yeah also the reshime right what's with all the where are we hold on only in the second half yeah in the second half what's with all the flower plant growth um language uh about both the tzadikim and the reshim and then it's not this is not common I mean this is not unique to Tilim um you know we just read in um was it this week's Haftorah uh of our giver uh yeah yeah right right yeah yeah he's like a he's like a tree uh an air a tree in an arid wasteland and stuff like that you know like we we do this uh you know from time to time but like it's a lot and it's almost you know I I I never even though I say this you know how many times do we say this? Um twice or three times? Say it on Friday night and cableshabbis. We say it for Shir Shayom and Msukhazimra, right? So three times, right? So like I never noticed how many terms the times the term parach is said, right? Like it's just like bef roh rashaim, uh, and then uh maybe it's not a ton. And then is it only twice? Oh, in Yefrihu, yeah, right. So it's just like a lot of flowers flying around. Yeah. Uh Isaiah, do you have a question? Okay. Now, main question obviously is gonna be the pivot, right? So the major question that we're gonna have to account for, oops, sorry. Major question question is how do we unify the two halves? Okay, the first half about singing uh uh thanks to Hashem about his uh his works, and the second half about the tzadikim uh and reshaim, and then um and how does the um how does POSIC seven uh tie it together? Now again, you don't have to tie you don't have to tie seven to both of them. Like you could just say seven is part of the the the second half, but you definitely have to tie the actually yeah I'm gonna just make this a separate question. Um and how does how does seven fit in? That's gonna be the main question. Okay. I'm sure there are more questions we can ask, but I feel like we should start coming up with theories for for tonight just we can get some idea. And I do want to share my idea.
SPEAKER_07I think I read somewhere, it's just about comment.
SPEAKER_03I was supposed to like find I think the question of reciting that and Shamala on Friday night is I think I'm using like the sequential dimensions or something.
SPEAKER_06Really? Yeah, interesting. If you find that, show me. I'd I'd be curious about that. Yeah, I mean, of anything that yeah, I mean, any of anything that uh what do you call it? Well here's what I'm wondering is are there yeah, there must be others. Well, no, are there any other proclam of Tahilim that explicitly state a recurring occasion that they're supposed to be set on? You're like Mis Roshi Khan Kasabai's the David, but that's like yeah, right, but but like this is like for so this might be the oldest example of liturgy that treats itself as such. Yeah, I'm I'm curious. Yeah, like there's none that are for another day or for yeah, there's none that's safer another day, right? Yeah, I I know which book to look into. Also, James Kugel, I have a book by him who's the tefila guy who I think he writes about like the uh uses of scripture in to in uh tefila. So I'll have to look at that, yeah. Idea.
SPEAKER_02I mean, I guess I was thinking about an approach really in the second half. Yeah. The part. Um like the thing that the words don't understand is that like when the what it means, like when the Rishine and Polyophana are like sprouting. It means that when when you see like an increase in their actions and you see them like like taking hold on the world and succeeding in things, yeah, like it doesn't mean that they're having true success. It it is the natural way that like Rishus works out that like it happens and then it reaches a downfall and then they get destroyed.
SPEAKER_07Okay.
SPEAKER_02Um whereas an or also doesn't understand that like a sign if he doesn't have a flashy like rise and then fall, he lives a long life and lives it well, and at the end he is like wrongly planted in the world and understands it.
SPEAKER_06Yeah, okay, good. Uh that the boar, I keep I'm saying board, that the Baar and Kasil uh don't understand is that that um that the natural um cycle of the Russia is to flourish and succeed and then uh and then be destroyed. Um uh whereas the natural cycle of the tzadik is to gradually grow and become strong. In other words, like are are you saying like to exclude like the the these guys see this as an aberration when this happens? Like if you saw a you know, like think of an example here. I mean, the only example I'm thinking of, there's uh I don't know what the the source of the story is, but like um the guy is walking by this uh farmer's plot of land and he sees the all all of the crops on fire, and like the guy freaks out and he's like, like your crops on fire. And the farmer's like all calm. He's like, Yeah, you have to, you know, I know sugarcane, then you have to burn everything down in order to replenish the uh the soil and make it so that it grows. So like this guy's viewing the fire as like an aberration, but it really that's part of the natural way that the thing is supposed to work. I guess I mean I know it's not fire.
SPEAKER_02Like the guy's viewing is like a tonic rush of a tovlo type of thing of like it looks like a rush is succeeding, but I think his success is really a downfall.
SPEAKER_06Right. Okay, the guy thinks this is an unjust rush of a Tovlo. Um, but the reality is that that his success will be his undoing.
SPEAKER_02Yeah, and I would say like in the beginning of the train.
SPEAKER_06Yeah.
SPEAKER_02So it's tovlo to slash Amazon or something, yeah. This is the way you become the Tati, such that you can like get to the place of the end of the track. Uh, okay, is to log into the cross-power is to talk about this every morning and every evening.
SPEAKER_06Uh, okay, good. So is the I think you that's good, that's Krishna. Yeah, is the method Krishma done right? Is is the method of becoming the Tatik in the end. Okay, here's what I think we're gonna do. I'm gonna call on Seth to give his idea, and then I want to say over my idea just to get it down so that because my idea is not tied to specific Mepharshan. Okay, yeah, Seth.
SPEAKER_00Okay, so I think this Mizmar is set on Shabbos when they have a packed house, and it covers topics that are close to people's hearts regarding how the world works. Uh, people need to hear that God's works are great, and that there's actually deep intentions and designs for the world within God's plans. And so don't think that the Russia's flourishing success means that there is no justice, and perhaps that crime pays, because it doesn't, it'll be short-lived, and the Sadiqim will prevail. So I believe that the Musr is to the people, and it intimates that anyone who thought otherwise must be a Xil or a Boer. So it's not we're talking, it could be anybody thinking about this, and uh we're labeling people who think like that as either a Xil or a Boer. Okay, and so instead, so what do you do? Either you go sing to a Shem in the first part or be a tzadik in the second part.
SPEAKER_06Okay, good. Um, you need to uh counteract this by singing to a shem uh and and working on becoming a tsadik. Okay, that's a good uh yeah. So so you're you're not saying that the you're not saying this is tied to the ideas of Shabbos, more like the occasion of Shabbos. Like these are the ideas when people have off of work and they're gathered, and now we need to get a message to them. These are like the this is like a priority. Correct. Okay, good. So Shabbos is is not the theme, but the sorry, the theme, uh, but the occasion. Yeah, Mocha?
SPEAKER_03Yeah, all I'm saying is not a similar to him, but to start off on the postdoc, um, it's very easy. I mean, in terms of let's say of the third post, how you go a third. Um I guess assuming that like morning can be understood at like times and polity, and then this could be understood as times like 150. Um it's easy to focus on seeing God's goodness when there's when like it's it is like a hand and it's working very awkward, so like mergle something. Yeah, but during other times it it could be uh times it's it's it's not neglect, and you're muda that uh that that God is still uh covering. Okay, there's no and there's no uh and that's basically what the what the fault would understand in that they're you know, I guess throughout the week, whatever they encounter, they're only encountering everything on a surface level, and they're and because most of the time you're not only gonna mistake God's hand president, right? Um they're only gonna encounter things on a service level, yeah. And you're going to say, Oh, and you have uh the Russia succeeding that's really indicated wrong with God. And he's and he's saying, No, that's something you need to specifically study because the Shen is like his thoughts are actually very deep. Yeah, and I think and that's what and someone who's exciting, he'll merit to sit in the house of God and able to share these ideas and merit that. And specifically by Shabbos, which is the time to study my separation GS Hen, then you actually have the time to like look throughout the past week and say, well, everything that happened, now I actually have the time to study it and okay, that's good.
SPEAKER_06Right, okay, so um I I uh I got the individual parts of what you're saying, uh, but I do not feel capable of summarizing it right now. But what I am gonna note though is that that um this is describing how you should use your Shabbos, uh, which is to um to take all the examples you saw during the week of these seeming injustices uh and think about them as a tzadik does, uh recognizing this is gonna tie into my idea, recognizing the the depths of Hashem's ways, um, of Hashem's ways. Yeah, Isaiah.
SPEAKER_02I don't remember if I said this before, but an idea that I said in terms of Shabbos, I think it's it's tied to Chavez because this is the natural order.
SPEAKER_06Ah, okay. Yeah, I don't remember saying that this is tied to Chavez because this is part of I think it's much part of my preparation that's natural order.
SPEAKER_02That's the law of the yeah.
SPEAKER_06Yeah, right. Uh just like the laws of nature. Uh part part of laws of nature. Yeah, all right. All right, I'm gonna say my idea. We're gonna go a little bit over time because I want to make sure I get the idea here. Okay, so um there, I'm gonna just preface this by saying there's two ways to say this idea. There's the Eov way, which I'm not gonna say because I don't want to spoil anything. Uh, but if you want to find it, it is in the Rambam in the Mora 230 223 323, um where he says it. And it's gonna amount to something very similar to what I'm about to say, but it's not gonna be taking away the uh the the, you know, it's not gonna be spoiling the end of Eov. Okay, fine. So the the way to say it correctly is like this is I think that this hinge is critical to the idea, um, in that what it's saying is that that who is the type of person who does who's bothered by problems of injustice in the world, only a boor or qsil who does not grasp the depths of Hashem in the Briya, in the creation. Okay. And if you want to not be bothered by this injustice, the key is to recognize the the works of Hashem and how deep they are, and to sing about them and give thanks to Hashem. Okay, so how's that work? So instead of expressing it through the Ram, I'm gonna express it through the Kuzari, uh his Gamza Lutova. Now, another preface here, okay. Um, I uh I gave Sheer on Gamza Lutova earlier this year. That's what I hold the actual story of Gamzulatova is about. Okay. Kuzari gives a beautiful idea, which we're gonna read. And he at the end throws it and says, and that's the idea of Gamza Litova in the story of Nakamish Gamzu. I have no idea how he gets this out of Nakamish Gamzu. Okay, I think it's a great idea. I just don't see how he gets it out of that, and you'll you'll see why. Okay. So he says like this. Uh, and I I don't remember where I got this translation from. Remember, Kuzari wrote in uh Judeo-Arabic, and so um, I don't remember which translation I used when I made the source sheet.
SPEAKER_02Okay, what do you tell any of the whole third of the story?
SPEAKER_06I'm not gonna go through it now. Okay, the highly perfected person instills in his heart the conviction that all of God's acts are just, so that his beliefs act as a shield and a refuge in relation to the afflictions and tragedies that occur in the world. Okay, so sounds nice, right? How do you do it? One accomplishes this by pondering the way God treats all creatures justly and how he provides for them and guides them wisely. Although no one can comprehend the details, we can nevertheless appreciate the generalities of the system. We see how perfectly structured all creatures are, and we see the wondrous phenomena which reflect upon the intent of he who is wise, desirous, omniscient, and omnipotent. God has provided for the needs of each creature, small and large alike, in the ways of instincts, sensory perception, internal organs, and limbs, and has in turn provided each with equipment that is appropriate to the creature's makeup. For example, God gave hyenas a ferocious temperament and the means to maul and tear. He gave the rabbit and the doe the means to run swiftly, along with the timid temperament. When one ponders the creation of these limbs, their benefits, and their relation to the nature of the animal, he will note the justice and wise order of the system. This will remove any doubt about doubts about God's justness. If an argument arises from within him that it is unjust that the rabbit should be the prey of the hyenas or that the fly is the prey of the spider, then let his intellect take control and rebuke him. Let it say, how can I attribute an injustice to the wise God after I have already established his justice? After all, God does not need these injustices for his own sake. If in if the hyenas, if the fact that the hyenas hunt rabbits and spiders rabbits and spiders hunt flies, hyenas hunting spiders, uh, was mere coincidence, I would have argued that it is all arbitrary. But instead I see that it is the wise God who righteously guides creation, who placed the faculties and the tools of hunting within the lion, such as ferocity, agility, teeth, and claws. It is God who gave the spider the instinctive cunning to weave its web and trap the fly. God also gave the spider the tools needed for this task, and he specified the fly as the food for the spider. God did the same for the fish by designing certain fish as food for other fish. I cannot suggest anything except that this is a branch of wisdom that I do not comprehend. I therefore must justify the one who is called uh Hatsur Tamim Polo, the rock whose acts are perfect. Nakamish Gamzu is an example of a person who was able to establish this conviction in his heart. Whenever tragedy would befall him, he would say, Gamzu the Tova, this too is for the good. The life of such a person is always pleasant and suffering is light in his eyes. He may even rejoice in it if he considers his sins that he has committed. Uh then he looks, he then looks upon the suffering with the eyes of someone who has just paid a debt and is joyfully relieved by having his burden removed. He rejoices in the reward and recompense that await him. He is also happy about the his ability to teach others how to endure suffering and justify God's decrees, and he rejoices in the good name and great honor that he acquires because of these attributes. So the way that um uh practically speaking, that we can implement this, and I'll say it again, uh, relates to David Attenborough's hundredth birthday, that was this week, and Rabbi Moskowitz's yard site, which is this Friday. Um, Rabbi Moskowitz would always say that when you need downtime and you're in Yeshiva and you're like, you've been learning too much, you should watch nature documentaries. Okay, that was his advice. And he said, when you watch nature documentaries, you end up seeing the Chochmah of Hashem in nature, in every area of nature, and you see how everything, all the systems are perfectly calibrated, where everything functions smoothly in a complete ecosystem, and and all the creatures have what they need to survive, and all the plants like flourish and all this other stuff. And the way, and Rabbi Mosswitz essentially explained this idea from the Kuzuri, which is that the problem is people look at the human realm and they see injustice and a lack of order. But if you look at nature, and and if you're on a higher level, you look at physics, you look at everywhere in the universe, and you see everything functioning with perfect chachma. And anytime you investigate something, you find the Chachma there. So you can be convinced that there is a system of Chachma that explains human justice and and that will help you to under to make sense of the seeming core uh chaos and disorder, but you just right now are lacking that, you know. So so the the mistake here is that if you think that the only reason you would be bothered by injustice in the human realms, by saying that God is not just, is if you were ignorant of the perfection in all other areas of the Briya. But if you study how great Hashem's works are and how deep your thoughts are, uh his thoughts are, you'll you'll know that there must be a system of justice here. Now, how do you instill that? That is through Zmyros, okay? Not Nigunim, but Zmeros of uh of Tehala, right? Of of and Zmeros specifically of engaging the mind and the emotions in uh in recognizing the goodness of Hashem and praising Hashem, uh uh especially on Chavez. I don't know if this is why this is on Chavez, but presumably this is the case. And I gotta say, like I know we talked about this when we did Modim earlier, but um as you know, uh I think when you're in the intellectual yeshiva, then you think that the direction of change is you get the ideas, and then that affects your emotions and your actions. But you know, Safe Raklinov is right, is that the way that Halacha guides you is you're you you force yourself to do the actions, and then that shapes your mind and your emotions, you know. So my example of this before I go to tahilim here, my example of this is my gratitude journal, right? Where every day I write to my gratitude for three things that we're grateful to Hashem for, and then a moment of savoring, and then a moment, and then acts of chesed or tzudaka. And I'm now on day 1753. And when you do it every day, you end up experiencing the beneficence of Hashem in everything that you do, because your whole day, you're training yourself to go around looking for the things that you're grateful for. And it the act of expressing the gratitude to Hashem changes your perception of the good in the world. Okay. So same thing here is the more constant you are in giving thanks to Hashem and praising him for his justice and his order, that will shift the balance to the point where you let me back up. The fool does not have that baseline. So he sees these problems and he says, Oh, there's no systems here. But the Tariq devotes his mind to appreciating the systems and then devotes his emotions and his actions to reinforcing the idea that God is just and good. And the combination of those two things makes it so that when you see something that appears unjust, you say, Okay, I don't understand the justice in this detail, but I'm convinced that the entire system is just because I see ample evidence of this everywhere. And I've been like training my mind and my emotions to do this. So, like the you need both, though. You need the actual contemplation of the Chachmas Hashem in the Briya, and you also need the habit and the practice of giving thanks to Hashem and praising him. Um and that's how you uh that's how you solve this being bothered by um, you know, injustice. So that that's and that's why it's the hinge is that that either you don't recognize the depths of Hashem's uh thoughts and you are bothered by the justice problem, or you do recognize Hashem's deep thoughts and and practice this gratitude and praise, and you're not bothered by the uh this uh apparent injustice. Yeah, Isaiah.
SPEAKER_02I'm wondering in in your idea, like what does it mean that when they bloom that it's to destroy them?
SPEAKER_06So that I would say is uh is a particular, but that's your idea, which is that once the more you learn Michle, the more you realize that these Roshim are destroying themselves. And yeah, they might take down people with them, and then that is a question of God's justice about like how is it fair that Ravy Kiva gets like tortured to death, you know? But um, but you recognize that this is part of the natural order and that there is no real success that the Russia has, he's just destroying himself. It's just a question of when, you know. Yeah.
unknownOkay.
SPEAKER_06I think a good stopping point for today. So next time, what I'd like to do, uh yeah, Dasa. Sorry.
SPEAKER_01Okay, uh the question is the um, like, how do you accomplish all of that with song?
SPEAKER_06And uh, so that's the thing is so you the uh uh maybe this is a clear answer to the Shabbos question. On Shabbos, you learn, you actually learn, you know, so whether it's you're learning through Torah, you're learning through the science or whatever. And then when you are praising Hashem, it's you're you're you're reaping the benefits of all that learning. Like in other words, you're you're spending the time like putting the in the in the hours, and then when you praise Hashem and you say, Ma rabu mazah Hashem Kulam Khachama Azisa, that praise is like you have in mind and in feeling all of the nature documentaries that you watch and all of the physics you've read and all of the like anatomy that you've studied, you know. So like you're the the praise is just a like it's a it's a a review. Like the way Ray Moswitz described it is he says, Tama Torah is when you're actually learning, tfila is when you let the ideas wash over you. You know, you you are not learning during tfila or during the praise, you're you're recalling all of this. And if it's with music, then you're involving the emotions directly. I mean, we don't do music for everything, but like um, you know, it would it would enhance it even more. So is I'm answering your question, or are you asking the
unknownOne.
SPEAKER_01Yeah, and I guess I took it more literally, like the actual listening of the music. I don't, I guess I'm getting bogged down by that.
SPEAKER_06Yeah, I mean, I I'm I'm treating this as like the paradigm is like the Levim singing in the base Mikdash. So you're either a levy singing in the base and singing these words of praise to God, or you're uh a Yisrael listening to this. I don't know. I imagine Yisrael sang along. I don't know if it's like if you go up on the dochen, then that's Usser. But like, like I I you know, it's hard to imagine people at a concert like not like singing along, you know. So and for us, it's like it could be in in Shabbos Miros. I mean, we do sing about some of these themes. A lot of Shabbos miros are about hallaha, but like you know, there's stuff about about racism also. Yeah, we gotta have physics miros. Yeah, I'm gonna say like you've never heard of like a quantum. Yeah, right, right. Yeah, Daza.
SPEAKER_01So one more thing. Uh it's a it's does that idea uh imply that there is no injustice isn't the word I'm I'm looking for, it's more like disorder or things that go awry in this world that comes from God.
SPEAKER_06Like, I mean so well, the way I'm looking at it is this is stating that truth in an abstract way, but that there's that God has no injustice. But how do you become convin and and and the way that you deal with that not knowing is the method we just laid out. But how do you actually address that? That's why you have to study EO. You know, so that that and that's why you need like a again 42 page, 42 page, 42 chapter book written by Mojarbina, who by the way wrote this. This is like the the Cliff Notes version of like what to sustain you while you haven't learned Eov, you know. And when I say learning Eov, I don't just mean like reading through the book, I mean like like going into all of the the the the theodicy, like the the the the studies of the Hajjgacha and and how that works. And it's not just Eev, it's also the Neviam. So that's like a much longer study.
SPEAKER_01Yeah. So what you're saying is knowing like knowing God will help you convince yourself that convince yourself that he is just because logically, like if you if if we agree that God is just then knowing him better will help remind you of that much.
SPEAKER_06I'm not saying it's not and it's not just intellectual, it'll also make you not feel disturbed by the injustice or resentful. And there still will be a question mark of like, I don't understand how this is just, but that and then that's where the actual study of God's ways comes in. But like this following this recipe will will put you on a good track where you won't be bothered by these problems in the same way that that these uh fools are.
SPEAKER_01Thank you.
SPEAKER_06Yeah, all right, good. That was a clarification, that was a good clarification question. Okay, so what I'd like to do next time is do one of the Mufarshin. But next time is not gonna be next week, next time is gonna be two weeks from now because next week is Rabbi Zucker Shear on. Anyone remember what it's on? So you could promote it. Hold on. Uh was it on something that had to do with Shabbos? Hold on. Zucker on no, saying Yale Viavo into in Tefila and Birkas Mazan, that's at 7 15. Uh and if you need the zoom link, then ask me. Uh okay. Thanks for coming, everyone. Have a good night. Okay.