Rabbi Yechiel Perr zt"l on Parshas Kedoshim

So, the introduction to the parsha says, you should be kedoshim because I am kodesh. That's what it says in the beginning of the parsha. The parsha says you should be kedoshim because I am kodesh. I am kodesh. Now, as I thought although we're going back to the Chumash, I thought it was very proper to talk a little bit about the the idea that by us the kedusha of this also within of kiddush Hashem which means that a person has to die to show the bonshom's kedusha. Basically, is what it means. To make a kiddush Hashem, there's a thing called chillul Hashem. And um so, this concept that the bonshom is kodesh is is the most fundamental concept. And in the davening those who daven with a minyan, four times a day we say kedusha. We say kedusha. And in that we talk about the malachim and this I I I thought we would talk about that a little bit or more than a little bit. And I want to show you some material that there is on this subject about kedusha because of the word of kedoshim tiyu. I'm going to hand these out. Yeah. First of all, you're ending passing right. I want to point out that I want to point out that in there's a kedusha that we say after baruch in the morning. It's called kedushas yotzer because the brocha is yotzer or u'varchesha. It's referred to all over as kedushas yotzer, the kedusha of yotzer. Right. So, in every kedusha we stand and in that one we sit. And maybe we'll get around to discussing why we sit there and we stand everywhere else. Another point I I would like to point out is that in every Kedusha we say at the end Elokai David Dor. And here we don't say Yimloch in this Kedusha. And why don't we say Yimloch in this Kedusha is also a very important point. Why don't we say Yimloch? Now, Kedusha Kedusha is made up of two fundamental So, let's take a look at them. The first one is in Yeshayahu Perek Vov. The part The perek begins B'shnas Melech Uziyahu, which is a discussion by itself why it begins that way and what it has to do with him. And in the year of the death of Melech Uziyahu, Esa Hashem Yoshev al Kisei Ram V'Nisa, I saw Hashem sitting on a chair high and uplifted, V'shulav Maleim Es HaHeichal. And his And his skirts were filling up the Heichal. Which Heichal are we talking about? The Heichal of Beis Hamikdash. S'rafim Omdim Mim'al Lo. S'raf was standing up around him. Shesh Knafayim, Shesh Knafayim L'Echad, each one of them has six wings. U'shtayim Y'chaseh Fanav, with two he covered his face So, the Targum says over here so that he should not see. U'shtayim Y'chaseh Raglav, with two he covered his feet so that they should not be seen. Each one of these words is a immense discussion. U'shtayim Y'ofeif, with two of them he flew. He flies. V'kara Zeh El Zeh V'Omar, one calls to the other and says, Kadosh, Kadosh, Kadosh Hashem Tz'va'os. M'lo Chol Ha'aretz K'vodo. Of course, he's what to talk about. We could spend a half year discussing this pasuk itself. Vayanu'u Ammos HaSipim Mikol HaKoreh, U'vayis Yimalei Ashan. And the And the supports under the doors were shaking from the sound of he who called out "Kadosh Kadosh" from the called out voice. And the bias, which was the heichal of Beis Hamikdash, yimalei ashan, was filled with smoke. That's the first pasuk. The second pasuk is in uh Yechezkel, perek gimmel. And over here in perek aleph of Yechezkel, it's taken up completely with what's called ma'aseh merkavah. He saw a merkavah and it's taken up with the merkavah. Then the Boruch Shem Tov sees Yechezkel and has a long discussion with him and speaks to him and fortifies him about the troubles he's going to have and what kind of what he expects from him as a navi. And then it says "Vayomer Elai ben adam, es kol divar asher adaber elacha, all the words that I speak to you, kach bilvavcha, take it in your heart." It was nechesh one, listen carefully with your ears. "Uleiche el benai el hagolah, and go to the golus" because you were now in golus. "El benai amecha, to your people, vedibarta aleihem, speak to them and umar aleihem kacha amar Hashem Elokim, im yishme'u ve'im yechdalu, will they listen and will they stop?" "Vatisaeni ruach, and I was picked up by a wind ve'eshma acharai kol ra'ash gadol, behind me kol ra'ash gadol, a great noise. Baruch kevod Hashem mimkomo, vekol kanfei hachayos mashikos ish el achiv, and the wings, the sound of the wings of the chayos, which was in the perek aleph that he saw chayos, mashikos ish el achiv, were touching one to the other, vekol ofanim and the sound of the ofanim mosam were opposite them, vekol ra'ash gadol, and the sound of a great noise. What are the ofanim? The ofanim, what? He says and the This he says the coil in the voice in the sound. There was a sound of the of the wings touching each other and it was a sound of the ofanim and there was a great noise. A spirit picked me up and took me and I went it seems I went with bitterness. The other Shem has Shem's hand was strong on me. And I went and I came to the Tel Aviv to Tel Aviv. The Shem and I sat there I came to Tel Aviv which is on our America what's the name of the city? The Shem and I sat where they lived there the Shem Shem Shem Shem And I sat there seven days among them. Now the question that is the question that is that we It's an interesting It's an interesting question about the war. When saw the war when he heard the Shem the war Who precisely said the war the war? Who says the Shem the war? The war is made up of the war the first part of the war and it's made up of the second part of the war the war as we all know. Who said the Shem the war? If you look carefully at the war you see it's not 100% clear who said it. He said I was picked up by a wind and I heard behind me the Shem the war and then it says the war and then it says the voice of the of the wing and sound of the wings and I heard the voice of the ofanim that were opposite them and I heard a great noise but it's not clear who said Baruch Hashem im komo. So, if you look into this very ancient source called Tanna Devei Eliyahu, which is from the times of the the Amoraim, in Tanna Devei Eliyahu, this is perek Zion or Zevulun, but in three places in Tanna Devei Eliyahu, it says the same as I davar acher in vov, b'melech when it says in Shir Hashirim, "Go see the melech Shlomo." Which means b'melech Malka Malchei Hakodesh Baruch Hu. It means Hakodesh Baruch Hu is melech That says all over that when it says in Shir Hashirim, it first refers to Baruch Shem is kavan, why is he called Shem is kavan for what he intends, oseh shalom, and he makes shalom b'vav b'meos v'shishim v'shisha malachei hashareis, among the 94960000 10000s of the malachei hashareis, she'omdim lifanav, who stand before him, umakdishin shemo hagadol, and they sanctify His name b'chol yom tamid, every single day, mi'tzi'as hachama ad shki'as hachama, from sunrise to sunset, omrim kadosh kadosh kadosh. U'mishki'as hachama ad yetzi'as hachama, and from sunset until sunrise, omrim Baruch Hashem im komo, shenemar, How do we know He makes shalom? Shenemar, oseh shalom bimromav. He makes shalom in His heavens. So, when we say in the end of Kaddish, oseh shalom bimromav, hu ya'aseh shalom aleinu, it's referring to the fact that He makes shalom between the malachim in heaven. That's bimromav, in His high place, He makes shalom. How He makes shalom between His malachim. The shockingly surpris- the surprising thing, and the shock of this, when I first saw it, I was shocked. The shock of this is the chiddush is that the same, it's very clear, and it's I said it's repeated three places in the sefer, that the same malachim who say kadosh kadosh, say Baruch Hashem im komo. The difference is that they say kadosh kadosh by day, and by night, from sun set to sunrise they say Baruch Hashem Elohim. The reason why is the surprise because first of all the sitter doesn't say that. It says in our sitter of Anav Kodesh Baruch Elohim Elohim Elohim Elohim Elohim Elohim Elohim Elohim. It says the Anav Kodesh lift themselves up opposite the Elohim and whatever that means we may discuss it later. Elohim Elohim Elohim Elohim Elohim Elohim Elohim Elohim Elohim. I did a little research and I found that the Anav Kodesh the sitter of course I pointed out a very important source called the Anav Kodesh and the Anav Kodesh four places all say Anav Kodesh that the Anav Kodesh say it. And the commentaries on there point out of course is the Anav Kodesh they say because of the fact that it says in the Anav Kodesh it says over here that he heard a Anav Kodesh and then it later on describes it as a Anav Kodesh seems to be connected with the Anav Kodesh Anav Kodesh and the Anav Kodesh and that that together is the Anav Kodesh and he said I heard after me a Anav Kodesh so it seems that this Anav Kodesh that he heard Anav Kodesh heard in the Anav Kodesh came from the Anav Kodesh and it came from the that was the Anav Kodesh came from them so it came from the Anav Kodesh. That's what the Anav Kodesh say to explain the Anav Kodesh and to explain the other sources. However a little further research I worked on this for a while a little further I found that the Anav Kodesh Anav Kodesh Anav Kodesh has a Anav Kodesh says it. The Anav Kodesh is in Anav Kodesh Anav Kodesh is in Anav Kodesh Anav Kodesh it starts in the bottom little piece the last two lines it says Anav Kodesh Anav Kodesh Anav Kodesh it has a discussion about Anav Kodesh The malach who wrestled with Yaakov Avinu. The wrestled with Yaakov Avinu in the middle of night. Because the dawn has gone up. What does that mean? Or malach, Yaakov Avinu must skip over this. He said, "Why do you want to run away? Are you a ganef? Are you a card player?" So he answered him. Or malach, or malach, he said to him on the third line, "Malach ani, I'm an angel." And from the day I was created money where my shira never came my shins. My opportunity, my time that I'm supposed to say shira I had not until now. So let me go because it's now dawn and and we saw that after sunrise they say shira. So it's my chance to say shira. So the this proves this is a supports the opinion of of the statement of Rav Chanina in the name of Rav. Surely so malach shira is omer shira b'chol yom. There are three groups of malach shira who say shira every day. Achas omer is kodesh. One group says nothing but the word kodesh. Achas omer is kodesh. The second group says nothing but the word kodesh. The achas omer is kodesh Hashem tzeva'os. And the third one finishes the pasuk kodesh Hashem tzeva'os. I think more nice than when I ask you a question. I have a question on this that you say that on what Rav said that there are three groups and each one says one of the kodesh. The first one says just kodesh. The second one says kodesh. And lays the word the path where says the lays the path for the third one kodesh Hashem tzeva'os melo chol ha'aretz kavod. So when I ask you a kasha in Israel of malach shira is Jews are more precious to the Ribono shel Olam more than malach shira. How do you know that? She said, "Rav omer shira b'chol shira. Malach shira ainam omer shira ela pa'am achas b'yom." Shira say shira all the time and they say once a day. Rav Nachman says and some say the malach who say only once a week. Rav Nachman says b'chol some say they said only once a month. From Malachim some say they said once a year. From Malachim some say once in seven years. From Malachim some say some say once in 50 years. The Malachim some say Malachim that the Malachim only say once in eternity. So this Malach who comes along and says Kadosh, he says it only one time in eternity. And you didn't say it all the day. We We didn't say Shiro all the time. Then it says further The Yisrael maskir and beside this smile that you didn't have that they say all the time, the Yisrael maskir Hashem achas tzevois. Yisrael are permitted to pronounce God's name after two words. Shema Yisrael Hashem. After two words they said Hashem. Malachei Shiro maskir Hashem and maskir Hashem acher gimmel tzevois. They only pronounce the name after three words. She nach ksav Kadosh Kadosh Kadosh Hashem tzevois. See, this is And furthermore Malachei Shiro are not Shiro Malachei Shiro cannot say Shiro up in heaven until Yisrael until you didn't say on the down down here Shiro Shiro. She nach amar b'roim yachad kol b'yachad b'hodar v'yariu kol b'nei Elohim. Or Elohim I should say. B'roim yachad kol b'yachad. When the all the stars of dawn sing together, afterwards v'yariu and then they scream out kol b'nei Elohim, all the angels. So the question that the more asked from this brisa is that we see in this brisa that Malachim say after three times. And according to Rav, some Malachim the Malachim who say Kadosh Hashem tzevois they said only after one word Kadosh Hashem. So how could it be? Here it says that the Malachim say it after three times three words, and you can say it after two words. And for the Gemara, elo, we must say the shot is elo means what is elo means it has it it retracts the previous statement. Elo means harota, retracts previous statement. Elo, achas amaris kodesh, one group says kodesh. Achas amaris kodesh kodesh, second group says kodesh kodesh. Achas amaris kodesh kodesh ashem tzeva'ot, and the third one says three times kodesh. So, therefore, the Malachim would say the sham. They say it after three words, and Yisrael say it after two words. According to the Gemara, v'hu eka baruch. How do you say that the Malachim say it after three words? V'hu eka baruch, there's a baruch baruch Hashem l'olam va'ed. And for the Gemara, baruch Hashem hu ha'Elohim. We were talking about Malachim, but baruch said by Hashem. As the Gemara answers, baruch is said by Hashem. B'vo'ei say more, and if you want I'll answer to you, kimat this your shusha is your head. Once permission was given to them to say the sham because they said three words, kodesh kodesh kodesh, so after three words they're allowed to say it, then they can say the sham without another three words. So, according to the first teretz who says baruch, their Hashem say baruch. According to the second teretz who says baruch, the serafim say baruch. The same as say kodesh, say baruch. Once they have said kodesh kodesh kodesh Hashem tzeva'ot, since they've said after three words, then they can say the sham without three more words. They don't need three more words every time they say the sham. First have to say three words, and then they say the sham, and then they can say the sham without three words. So, therefore, they can say baruch Hashem without The sham must have the shoes that was there that they had to get So, so, so, so, there's a lot to talk about, believe me. I spent about a month on this so far. So, what you see over here in the Gamara, which is very critical, is that our interpretation of the of the Eliyahu Rabba is not at all mistaken because there really isn't Hazal two different views. One view is that the that the that the Erfin say Baruch and the other view is that the Srafin say Baruch. Now, if we look at the Yeah. Oh, there's a difference. The difference is in which heaven they are and they're different creatures. Srafin stand and they have Srafin stand up on Maloy and they are above the Rakia and they and they speak and they speak directly to Hakadosh Baruch. We'll see later on, if we get there, I hope, that the Erfin do not even see Hakadosh Baruch. Although they're part of the Merkava, they don't see Hakadosh Baruch at all. Now, what is the meaning of Baruch Kevod Hashem Mimkomo? So, you have to understand that the word Mimkomo Hazal were medayek very strongly and they said Mimkomo implies that they don't know where he is. What's the And the Siddur reflects that because in one place in the Siddur, in the Musaf of Shabbos, it says like this. It's interesting why it's only in the Musaf of Shabbos and not in Shacharis. There's a lot of things to talk about here. It's very, very interesting. The Musaf of Shabbos says like this. They call Zeh el Zeh ve'omrim Kadosh Kadosh Kadosh. That's the Srafin. And then it says a piyut in which it says as Kavodai it said like this Maloy Ha'aretz Kevodai. The whole Earth is full with His honor. And it's repeated by by us. That's where the possuk again but the piyut repeats and says Kavodai Maloy Olam. It says Maloy Ha'aretz Kevodai, right? Kavodai Maloy Olam. You know, there's a comma. His Kavod fills the Earth. U'shara'asav His servants shom'rim Zeh el Zeh Ayekeh Kavodai. And they ask, where is the place of His Kavod? L'umasam, when they're opposite them, Baruch Kevod Hashem me'im Komo. Baruch Hashem Kvodoi. So, what it says over here is that the Meshorshim ask one the other, "Ayekah Kvodoi?" That the Meforshim explain is an extrapolation from the fact that it said Makomoi. Since it said Makomoi without saying where the Makom is, so obviously they don't know. And they are saying that Mamesh said Rashi and others, they all say the same shot. This is not Leshman DePali, but the Posuk says Makomoi, it means they do not know where his Makom is. And yet so therefore and that and that is expanded into the word of Shailu Zeh LaZeh. They ask each other, "Where is Makomoi? Ayekah Kvodoi?" But the question is, how could they not know where he is if it says Bafeirish in the Posuk, "Melo Kol Ha'aretz Kvodoi?" What do you mean, where his Kvod is? How can he ask where is the Makom of his Kvod? The Makom of his Kvod is Melo Kol Ha'aretz Kvodoi. The whole earth is filled with his Kvod. Where's the Makom of his Kvod? What do you mean, where's the Makom of his Kvod? His Makom His Makom is all over. The whole world is filled with his Kvod. And especially according to the Targum over here, which you know in Vol Seon, it comes together the Posukim together with the Targum. So, if you look there, what does it say over there? In Vol Seon it says that Melo Kol Ha'aretz Kvodoi is translated Mekablin Dein VeDein Ve'Omerin, they they they receive one from the other and they say Kaddish, the first Kaddish, "Yeshreimu Lo Ve'Almei Shmaya." In the high heaven above, which is the place where the Shechinah is, "Kaddish Al Ara Uva Gevuratei." Holy on the earth that is the work of his strength, "Kaddish Almei Maya." And holy forever and ever, "Hashem Tzvakos." And Hashem Tzvakos then comes in the Posuk and what? Melo Kol Ha'aretz Kvodoi. So what do you mean I am means the world is filled with the shine of his honor. This world is filled with the shine of his honor all over. So how do they ask how come they don't know that? So it's this way. What is the difference between the of Yeshaya and the of Yechezkel? Yeshaya saw as we see on the top of the page. He sees the what does the mean? The of the Mikdash. He was sitting on a uplifted chair and the skirts of his gown were filled up the and when they yelled what happens? The doorways of the shook the door posts and the room and the was filled with with smoke. The was filled with smoke. The Mikdash was standing. In heaven was sitting on a throne and the bottom the skirts of his gown whatever it is the filled the of the Mikdash and when they yelled what happens? The Mikdash shook and the doorway shook anyway the door posts and the place is filled with smoke. What where did he see? He didn't see him in the Mikdash. I didn't want to see what's the whole cover. He saw who's sitting in some esoteric chariot. So and the both explain. He says I'm not allowed to explain too much. I can't explain this to you. I'm not supposed to. But this I can explain to you so we can talk about it. So says why was he in a chariot? Because the Mikdash was over. Because he lived after the that's why they were living in this terrible place of where I'm called Tel Aviv. pardon the joke, but that's where they live. They lived in Tel Aviv and it was in and he sent him to go to Tel Aviv against his will. He didn't want to go. He was bitterly was being sent to this place and to try to get the Yidden to do chuva in the golus. And the Bonnie Shalom was on a chariot and the chariot had wheels that were living creatures. Ofanim, Ofanim means wheels. And there were chayos who directed the wheels. They were connected the wheels with the chayos in some way. And it could go in any direction. The possuk says befeirish, it can go in any direction, all four directions it can go. And as a it can go into any direction it can go. And the reason that he's on a chariot that goes in any direction is because Yidden are now in golus. So here we can understand what is the difference between the two between the two issue between the two uh Kodesh and Boruch. What's the difference in the two? The Kodesh is said as it says over here in the Torah of D'vei Eliyahu, it says from sunrise to sunset. When the sun is shining, it implies that things are right. There's a Geulah. There's a Klal Yisrael in its place. There's a Beis Hamikdash standing. A Beis Hamikdash is standing and therefore the Shechinah is in the right place. If the Shechinah is in its place, so therefore from its place it shines out to the whole world. You know that the windows of the Beis Hamikdash were not made in a way that to increase the light coming in, but they were made skufos atumos. They were made shaped in a way as if the light is shining out from the Beis Hamikdash, not to collect light, but to give out light. Because the Beis Hamikdash gives out light to the whole world. In the Beis Hamikdash korbanos were brought for the Olam Umos, for the 70 nations of the world. And the whole world was nizein, was and was and and the Shechinah, whatever there was in the world, came through the Beis Hamikdash. That was the source. Everything was in its place. That was the daytime. The nighttime, which always represents by the Navi, it represents golus. As the Navi says, "Shomer mommy laylo, shomer mommy laylo." Shomer tell us about the night. What is the story of the night? And it's always described Galus as a night. Yakov in a wrestle with a malach at night. So therefore, the at night so that at night so therefore at night the Shchinah is not in its place. Since the Shchinah is not in its place, where is the Shchinah? The Shchinah Raboisai is some of the is maybe here among us in our room now. The Shchinah may also be in Lakewood, it may be in Flatbush, it may be if I say where you want because I'm going to be I don't care it can be anywhere. Shchinah. So they don't know where the Shchinah is. So therefore they ask, "I am a Korem Kovodoi?" Because the where is the Koved Hashem? Because the Koved Hashem no longer has a base. It no longer has a house, no longer has a source. So from where does it go? Because wherever Yidden go, that is the Shchinah Imom, the Koved Hashem goes with them. That's why it says in the possuk when we're told that there'll be a Geulah says at the end of the Torah there'll be a Geulah. So the possuk says, "V'shov v'kibetz from all the amam asher pischacha Hashem sham." The Boruch Hashem will come back and bring you back from all the places where he scattered you. So the Chazal say, "V'heishiv lo ne'emar ela v'shov." They point out it doesn't say v'heishiv which is the grammatically correct meaning, "I will bring you back." V'heishiv means "I will bring back you." It says v'shov, "I will come back." So therefore it means because the where Yidden are, the Shchinah is also the Galus. If Yidden are not the Galus, the Shchinah is in the Galus. The Shchinah is not If Yidden are in the Galus, the Shchinah is in Galus with them. And v'shov and he will come back from the Galus and will bring us back with him. So therefore it makes sense that when they say Boruch Hashem Hamakom, they don't know where the Makom is. The pshat is they don't know where the Makom is because the Makom there is There's Makom. Wherever you The Makom is all over. There is no makom. There is no makom. So, therefore, since there is no makom, so so therefore, they say "Baruch Hashem bimkomo." They ask. And they say wherever it may be, if there is such a place, "Baruch Hashem bimkomo." Wherever it is. Yeah. How does this fit with "Malcho Ores Kavodecha"? Does that mean sometimes here, sometimes there? No, "Malcho Ores Kavodecha" means "Malcho Ores Kavodecha" means it's even throughout the world because of that is a time of Geulah. But, "Baruch Hashem bimkomo" means that there is no makom. Or the makom is not clear to us where it is because of the circumstances. And that is said by night. So, therefore, it's one of the Vilna Gaon says it says very well that it's said by night because the night The malachim of the night represent the galus. So, we can understand that when we say "Lumosam Boruch Yomeru", they're when they're saying opposite them "Boruch Yomeru" because since the world is half day and half night, it says from sunrise to sunset, sunset to sunrise. So, the day the world is half day and half night. So, these malachim are saying "Lumosam", these are saying "Kodesh", and these are saying "Boruch". Why? Because simultaneously, the world is in day and it's in night. Rabbi Yaakov Emden says in his siddur, in his commentary to his siddur, Rabbi Yaakov Emden says "Lumosam" doesn't mean a geographical place, but "Lumosam" means a time. Opposite them in time, he says. So, that would fit perfectly with what we're saying here. That "Lumosam Boruch Yomeru" means that they're not in a geo- they're not in a geographically different place, but opposite them in time, they say "Baruch Hashem bimkomo." Well, now the question is, however, we're in galus. So, how come they say "Kodesh"? Are they still saying "Kodesh" "Kodesh" when we're in galus? So, there's a very deep implication here. I'm going to try to tell you something. I think it's a um I think it's a double pashut. The world of Geulah and galus coexist. They both coexist at the same time. There's a world of and there's a world of and both coexist. The two worlds coexist. When it says that the Jewish people can come to find and we see that in the martial they went out of in a in a in such a way that they never expected to go out so fast. That's the story of the so that they didn't bake any didn't prepare any food because unable to wait. They went out so fast because the was so fast and they had been told have your belts on and have your boots on when you eat the and they'd been warned about it but they could not accept it is going to come so fast. So they picked up the dough unleavened and then when they got out in the in the midbar then they baked it because it had fallen, right? That's the whole that's the whole what we eat and that's a symbol of the for us that the comes so fast. The is like this. The comes fast because the world only has to give up the day from night to day. It all exists already. Nothing has to come into place. The world has to give one turn from the dark to the light and the is here. And the same way that if you are a massive of light you could give one day you could fall into the dark. I remember reading Remember we have at home a an essay that my father-in-law wrote a year he wrote a year after the outbreak of World War II. So he was wondering in in the essay he wonders how did this all disappear? So fast. And he writes in the essay he says, "You know what the that took place over here is? What took place over here is that we really are in essence a wandering people. And that which we have were set up in Bialystok in apartments and we had curtains on the windows and we had beds. We were set up in Bialystok, you know, so nicely a new married couple with a baby with a crib and the whole thing. He said, "You know why that happened? That was an exception to the rule. We are now in the We are now at the rule, not the exception to the rule." That's how he understood to himself, "How did this evaporate like that?" How did it evaporate like that? Because How does it evaporate that way? Because the world gives one turn and and and and it's just from light to dark. It's not even a ben hashmashes. The ben hashmashes we have cuz we have a safek is it night or is it day? So there was not even a ben hashmashes. It just turns from light to dark. As fast as humanly possible, this change occurs. So therefore the malachim of the day say kodesh, the malachim of the night say baruch Hashem and they've been saying it at the same time cuz both worlds coexist. Reb Yisrael Salanter says a very interesting insight into two worlds coexisting. In Chumash, the Chumash starts off by saying Bereishis bara Elokim es hashamaim v'es ha'aretz. The first chapter is by Yom Elokim, yikavu hamayim. Vayomer Elokim yehi rakia. Vayomer Elokim tzei tzei ha'aretz. And then in the second chapter it starts after shaini, eileh toldos hashamaim v'a'aretz b'hibaram. This is the history of the heaven and earth when they were created. B'yom asos Hashem Elokim es hashamaim For the first time Hashem's name is mentioned, Hashem Elokim. So the chazal say, "What is the reason why here it says Elokim for the first chapter and then the second chapter says Hashem Elokim?" He says the reason it says that is because b'tchila olam machshava to create the world First Hashem intended to create the world It says with the midas hadin. And Elokim means judgment and it means midas hadin. And we've explained many times that the meter of din when you put this table the safer down on the table, why doesn't it just go right through the table and fall down? What stops it? The density of the table is strong enough to withstand the weight of the safer. Why does Why can't there be an exception to that? That's din. The whole world is made with rules. The whole world is made with dinim. And the dinim of physics are dinim. If you swallow If a person swallows poison, they die. Why? That's a din. The din is that poison is not supposed to be in the body. It destroys the body. That's a din. If the world would be only with din like the physical world around us is only with din, so then humans could not survive with din because humans sin and they do all kinds of other terrible things and they would be immediately destroyed because the din is that if you do something wrong, you should be destroyed. Just like if you stick a knife into somebody's heart and you kill him, he dies. So if you do the person who does that ma'aseh, should also die. Come to right away, should die. So therefore the world would be destroyed for every time a person does an aveira or a nisa. So the Hashem then made hishtatfus imaim midas harachamim. He mentioned the the name YKVK today with Elohim. So the world was created with midas harachamim together with midas hadin. That's why in the second chapter it's Hashem Elohim, not Elohim. Now you know in on Yom Kippur it says on Yom Kippur it says that um we have a sorrei rugi malchus. So one of the lines in that piyut about sorrei rugi malchus it says "Ki al davar katon nishpach damam." For a little thing the blood their blood was shed. Rabbi Akiva, Rabbi Tarfon and all these people who were killed as sorrei rugi malchus it says "Al davar katon." For a small thing their blood was shed. They didn't deserve to die for what they did. They did and things. So what's the shot? How could they killed for a double cot? So, R' Zalman here's where R' Zalman comes along and says like this. He says when the Chazal said the world was supposed to be b'middas hadin and then it became b'middas harachamim and middas a combination of rachamim and din. He said it doesn't mean that the first world disappeared. The world of din exists and continues to exist together with the world of rachamim and din. They're two worlds that coexist. There are people who choose to live only in the world of din. Why do they choose to live only in the world of din? Because you can imagine that if a small thing can kill you, can you imagine the reward for a small thing? So, they've come to such a madreiga that they want to live davka b'din. Because they want to live davka b'din because they know that the reward for a small thing is gigantic just like the punishment for a small thing is gigantic. So, when R' Akiva and Asseres Harugei Malchus and others are killed b'middas they're killed for a small thing, it's not because of the small thing, it's because they're killed because they're living they've chosen to live in the other world, the world of din that coexists with the world of din and rachamim. And since they want to live that way, so therefore they are they were punished in very severely for a small thing. Of course, the reward is much much greater. The Vilna Gaon was careful. He came to such a madreiga that neshamos called maggidim used to come to him and to teach him Torah. And the The Vilna Gaon used to send them away. He said, "I don't want to learn from anybody. I want to learn only myself." But they came neshamos from from the Beis Yosef, from others who wanted to teach him the Torah that they knew and make it easier for him. He said, "I don't want it easier. I want to shvitz on it." Why did he want to shvitz on it? Because he wants to earn it and serve it. That's what he wants to do. So, therefore those R' Akiva and b'chavero they wanted to live in Olam Hadin and they could live in oil of Dean because the oil of Dean coexists with the oil of Rahman. So just as much as two worlds can coexist, Rahman and Dean can coexist with Dean with pure Dean. So two in oil of of God will sing and coexist. And they coexist at the same time and the Malachim of God will are singing God because the God is here in their world. And the and the Malachim and the and the Malachim of of of God will are singing God at the same simultaneously at the same time they're singing both songs. We also say what the Navi says, I share believe. He says there's going to there's going to come a day that is not day and not night. That is not day and not night. What does it mean not day and not night? That eventually at the end of the story of the world, there will be a merger of day and night, of God will sing and God will and there will won't be separation anymore between two worlds before from one to the other because the God will will have come and the world will be a different world of not day and not night, a different kind of a world. So this is what according to the opinion, the second opinion in the Gamara, we all say the same and according to uh the the value of that's in front of us. However, the city says not like that. And as I mentioned in the Medrish, we could have a laser also not like that. They say we'll find a as God is as we say in Shacharis. We find God is not We find God is lifting themselves up opposite to the world and they say they say The most of broken mirror and when they're opposite them, they have some translated that way. That's I don't think it's a correct translation. The most of God will say say God will go to And they say it's very clear, they say. And all the trying to bring rise in the midst of the of the city. The city is not just on the city. The all the rise of the day from the of the city. City is a very important source. So here, we have a different and this is a that we seem to hold from. This is that who is saying not the same am I saying it at night in the dark as it says here in the world. But who is saying it? The holy one. So how come this is holy one? So here and the others all say with the holy one holy one holy one is do not know where his is. Because there's a on top of them and they don't see him. Now the what's interesting over here is is the holy one holy one holy one are the creatures the beings I should call it are the beings of the one. The one are the wheels of the one. The holy one holy one are the the um the the force that moves the one. That moves the wheels and it says in they where the wheels move they move wherever the one goes. So the wheels of the one. So the one holy one holy one holy one holy one holy one holy the one holy one holy one holy one holy one are the one. So how is it possible that they don't know and not only that but they hear not only that but listen to this but they hear the one holy one holy one holy one holy one holy one holy one holy one holy one holy one holy one they pick themselves up opposite the one because who says holy holy holy the one say holy holy and when they hear them saying they raise themselves up and they say also they say one holy one holy one holy one holy one but yet and they and they and they say and they say one holy one holy one holy one holy one holy one holy one holy one holy one holy one holy one holy one holy one holy one holy one holy one What's going on here? It's a very interesting thing here. Wow. To me this contains an echo of a portion of the hummus. The echo of the partial of the hummus is as follows. Yakov Avinu is a man of the night. Why is he called a man of the night? Because it says he was in sack and Arvis. He was in sack and mire. Why is he in a sack and mire? Because his whole life was a golus. He was in golus. He was in golus from Esau. He was in golus. He was in golus from from um Who? Laban. From Laban. He was then he came to Israel and he suffered with his daughter and he suffered with his son and finally he ends up dying in golus. You know, the only good thing that happened to him was to take my bones out of here and bury me back in Israel. It was a golus here. He was the first golus here. He lived in a choshech. In nebuch but sarah of it. Yakov Avinu, before he goes to meet Esau, gets has a wrestling match with a malach. The malach wrestles with him. And the word wrestling is by ovek. It's such a powerful wrestling experience that the word ovek is means dust that the dust rises up in the from the ground. Not just a little arm wrestle. From the kicking, from the pushing, from the trying to overcome each other, the dust rises from the ground. And by you ovek ish imu, a man wrestles with him but the word is dusts with him. Man wrestles with him. And finally he the man is unable to conquer him. Go to the hummus. So, it's in by you shlach in the beginning by you shlach. Let me find it a second. Uh it's perek lamed bais. Pasik. Kof hey. By verse say Yakov vada, Yakov is left alone. By ovey, where is it? Lama base ya kof hey. By ya ovey eish eem o a man wrestles with him ya shacha to do it. By Yakov he sees he cannot conquer him. And he touches his thigh. By take a kof ya Yakov money. And in the wrestling his thigh was dislocated. And we no longer eat the the gida nosha all these years because of this. Because of this. By your man the person says them we just learned the pasuk here in the hazal. Shachris all semi because the dawn has risen and it's my time I've waited all these years. Maybe it's one time in eternity for me to say either kodish kodish kodish. To say shira. I'm going to say one word exists for this word. By your man I will not send you your blessing until you give me a blessing. What's your name? By your man Yakov. So the malach says him what's your name? He says malach. He says Yakov. Give me Israel. Because sarisa malachim you have wrestled or you have sought mastery where sar means a master. Where you have sought mastery with eem malachim. With God or means or with great people or with malachim is used in various ways. By your man with you what you can you're able you sought to master angels and God and angels and men and you have were able to. By you shall Yakov you don't know shmecha. He just asked my name. What's your name? Now according to hazal he had already told him he's a malach. So he said to him what's your name? Every malach has This malach was moonlighting obviously because he's supposed to say shira. He was a moonlighting but he has a job in life. He has a job. See, he was according to the madrash there's different names that are suggested who he was. One madrash said one place suggested it was malach sar shel Esav. He was Esav's malach. He had conquered Esav's malach. That's why he managed to next day with Esav. Some say he was Michael, sar shel Yisrael. He was his own malach. He had conquered his own malach. He had conquered himself. Some say other names. So, he asked him, "Who have I conquered? You say that my wrestling in this darkness in this night in this golus, I've done something. I've conquered. Tell me your name. Tell me what I've accomplished. Tell me who I mastered. Who did I conquer?" By your name, he said, "Why do you ask me? Why do you ask me? Why do you ask me? Why do you ask me? Why do you I will show you my brocha. So, part of being in the golus is not knowing what we're doing here. And that's the story of all of us. We're in the golus both in the golus of Klal Yisrael or part of Klal Yisrael, so we're in Klal Yisrael's golus. We open up the papers and we see that Iran wants to wipe out our people. We don't feel it's a direct threat cuz we're in the United States. But then we open up we hear that the in the colleges in the United States that they're the you know not allowed to speak out against the Arabs for charity and some of them are not allowed to be prejudiced against them. What's going on in Columbia with those students? And we have a little seat on the hot seat of this little bit of a hot seat, so we should also be in the golus. A little bit of a hot seat of hot seat of hot seat. Cuz after all the colleges are a source of all thought in America as it is in every society. Who knows how long we have here? I just bought a house with a big mortgage. Fair enough. What am I talking about? Who? Who? Who understands? And then we have our own personal golus. Every one of us has a golus. I've a golus in our families, golus in with lives, it goes with our sorrows, it goes with our boss, it goes with our workers. Cuz I know I'm in golus. It's one great golus. So, who have we conquered with this? Who have we conquered with this? Who What have we accomplished with this? What have we won? What Tishrei means why are you asking? Which means do without knowing what you're doing. You get up in the morning and you davin up, get on the train, go to work, what you do with the boss, try to get around and do and cut a couple corners here and there, come back. Why are you asking kashas? Your job is not is to do without knowing. Why are you asking my name? Don't you understand? Don't you understand that golus means that you don't know? That's part of golus. If you know what you're accomplishing in the golus, it wouldn't be a golus. It'll be moli simcha. And what's interesting is I think there's an echo. This is an echo of what the malach of what is of what the ofanim and chayos hakodesh who carried the shchina into the golus. And they say, "Ayekah vodai?" Where is he? And here they hear an echo that moli kol is kavodai, but they don't see it. And we too hear an echo of the malachim and we repeat it to ourselves, "Moli kol is kavodai?" But we don't see it. So, we say "Baruch shem k'vod malchuso l'olam va'ed" because there is an in heaven there's also living intelligent creatures who don't see it. And they're the ones who bear the shchina, they're the wheels for the chariot. And they don't see where the They don't see the Where is makom kavodai? They don't see it either. Imagine to bear it and not to see it. Precisely what we do in golus. We bear and we don't see. We don't understand what we're carrying and we are carrying the Shekinah with us. And we're in galus for a purpose to carry the Shekinah with us. There's no question. And where a Yid goes, there's a something being accomplished cuz it is there. And if a Yid is out there out west, I'm not talking about Kiruv and Nashpol. Beside that, there's some mysterious thing that's being done by us being in galus. That's why we are in galus. Something is being accomplished. Some great tikun is being accomplished by our being in galus. But we don't see what we're doing. And we have to plunge on through life and through our own ignorance and through our own shreit, shtus, and everything that we go through. Other people's shtus is worse than ours, but we have to put up with other people's shtus and our own shtus and everything else and our families and whatever and our Well, we have to put up with I don't have to say Each one of us has a pekel. And yet, we are doing something and we don't know what it is. And that is precisely what the galus is about. Baruch Hashem Eloheinu Melech So, with this, I think we've opened up Kaddish and Baruch. But on both sides at the end of Kedushah, there's a third thing mentioned. Yimloch Hashem leolam In every Kedushah, we say Yimloch Hashem leolam vaed Eloheinu leolam vaed ki vaed. Strangely enough, this is not in the Kedushah of Yotzer. In Yotzer Or Olam Choshech when we say in Birchos Kerias Shema, we do not say Yimloch. We just say Baruch Hashem Eloheinu and we go on. Where's the Yimloch? So, I'll tell you where the Yimloch is. In the Kedushah of Yotzer, you know what the Yimloch is? Shema Yisrael Hashem Eloheinu Hashem Echad. Because Shema Yisrael Hashem Eloheinu Hashem Echad is Kabbalas Malchus Shamayim. Kabbalas Malchus Shamayim, accepting the yoke of the kingdom of heaven upon us. And that means Yimloch Hashem leolam, which means that Hashem is Melech. Now, in order to be a Melech, for us to accept the yoke of heaven upon us, you think it's possible if a person would be up in heaven if he would be so somehow to be up in heaven above the rakia that the highest can't see past the rakia. And he would see all we up in heaven and we see Hashem Kisei shel haNisa. He's seeing Hashem sitting on Kisei shel haNisa. What a sight he would see. You think that he could be this mekabel malchut shamayim? He would be so overwhelmed that it's not to be mekabel malchut shamayim. It's not You going to be mekabel malchut shamayim Yashar koach. You be mekabel malchut shamayim. Yashar koach here. Mekabel malchut shamayim. It's so overwhelming. It's just overwhelming. He couldn't talk. He couldn't speak. He couldn't move. Who is he? You know that when the Chazal speak about the chayot, they don't speak about them in measurements. They speak about them in time. A way of of describing them. They say that the malach that the chaya has the length of his foot from his foot to his knee is how long is it? 500 years. They don't say 500 miles. How many miles can you travel in 500 years? You have an idea? Amazing. They They're talking where there's no time and there's no space and the only way of measuring things is in time. Eternities. You would be up there. You would see. The Torah says that mekabel malchut shamayim means that you don't see. And the reason that Yimloch, which is speaking that Hashem will be a melech and I accept him as my melech, the reason I accept him as my melech is because I don't see and nevertheless I accept him. I don't see and nevertheless I accept him. And since I don't see and I accept him, so therefore after the borchu that is where Yimloch comes in and that is where Krishma comes in because I don't see him and I I am now I'm now a I'm now when I don't see him, I'm I'm just like the Malachim of Yichezkel, the Ofanim and Chayos of Yichezkel who don't see him, but they bear a burden. So therefore I say if the Chayos in heaven bear the burden and they carry him and they and they are his Merkava and wherever he wants to go they carry him. So I too am bearing the burden, accept upon myself the burden of of of carrying the Shchinah wherever it's supposed to be. That's the Shchinta of Kabbalas Malchus Shamayim where you don't see. So therefore first is Kodesh, then is Baruch and then is Shma. In Mussaf is Shma and in Shacharis is Shma. Chazal say now I'm almost finished. I'm I must have burnt out a couple of uh guys here and I'm really sorry for all this stuff, but what can I do? I'm loaded. I'm pregnant, I have to give birth. Fearful and holy. Huh? Honey, I said fearful and holy. Okay. You'll notice that there is no Kodesh and Baruch in Maariv. And the reason no Kodesh and Baruch in Maariv is because we hold not like the Taamei Elyaahu, but we hold like the Srafim and the Ofanim who say it and they're saying it only by day. So there is no Kodesh and Baruch in Maariv. It's only in Shacharis Kodesh and Baruch. But nevertheless there is Kabbalas Malchus Shamayim at night also. It says the Kabbalas Malchus Shamayim, so therefore there's also the song there's also the song of Kabbalas Malchus Shamayim. There was a song said when you do Kabbalas Malchus Shamayim. What was that song? The song was Shiras Hayam. It says I brought something on them. They were Malchus over the sea Yom Yam Suf your Malchus your children saw when you split the sea. When Moshe and they were Malchus. And since they saw your mouth was a Malchus, so they said two important things. Who am I who by Hashem? Who is like you? There's none like you. And Hashem I am void. Those are the two central of Shiras Hayam. And we say them after Shma because Shma is and they say you know what say you know what say it's so interesting what say about the people that who stood at the Yam and saw the splitting. Say what Shifcha Hayam Mashli Yechazkel ben Buzi. Rashi brings it. This the the Shifcha saw at the Yam more more than Yechazkel saw. It doesn't say more than Yeshayahu saw. Say more than Yechazkel saw. An ordinary person at the Yam saw more than Yechazkel. You know what means they saw more than Yechazkel? Because it was Malchus. Malchus means they didn't see everything. They saw they saw that you have to carry, you have to bear. They saw that there's a Malchus someplace. There's a Malchus and something is accomplished and they say Malchus. So with desire they say Malchus. Because what they saw there was like Yechazkel. They didn't see there like Yeshayahu saw. But Yeshayahu saw Yeshayahu Malchus anymore. Malchus requires that there should be acceptance of the Malchus. Acceptance of the Malchus requires that something should be hidden and that you don't see it. That this you don't see it all and nevertheless you struggle on. That's Malchus Shamayim. I struggle by day, I struggle by night. I will carry on. That's Malchus Shamayim. So they saw Yechazkel ben Buzi's vision. And when they saw Yechazkel ben Buzi's vision, they saw my which is wrong. That's why it's only when you comes after I'm going to die. I think I should complete the discussion by pointing out that there are three dishes in the dining. The first one is dish in that we say yes, I'm saying what I don't need more. That dish is concerning the first that it says here in the sea. In the sea, it says in the sea and go yellow. They'll come out going to go. So it says over here dish dish dish in the first dish in the day. So what does it mean? The result of the day or night? And then they receive one from the other instead of a call to say they didn't receive it. And this is the time on the night. For all men they say dish the first dish in the morning in the morning. Holy in the high heavens above, the place where it is. Which means the first dish has got nothing to do with us. First dish is in heaven. So we tell over that the standing is standing up there and they're saying dish and they're saying more. But then the second dish is our own birthday. Holy on the earth, like this the work of his might. The earth. That's where we are and we say dish on the earth. And we say dish the same in the same way. Just like they say in the same way. Either we say the same or we say in the same way. We will do like the and we now say dish and we put our feet together like a and we say dish dish like they say in heaven. And And we say Yimloch because we people are accepting upon ourselves the Malchus. Then there's also Kaddish Yihavei Oilmaya, but the third Kaddish is Kaddish forever. First Kaddish is in heaven, second Kaddish on earth, the third Kaddish is in eternity. He's Kaddish for eternity. This third Kaddish is the one over here in Uva Letzion. Why? Because this talks about the future. Uva Letzion Goel, there'll come a redeemer to Zion. And for those who do Teshuvah, V'nisa's Brisasam Hashem, and Hashem says that I have an agreement with them, that my spirit and my words that it will never depart from your children and your children's children of Maran Hashem Me'ato V'ad Oilam, it will never go away, so there will be always Yidden. There will always be Yidden. The Ruach will be in them and the words will be in their mouths, they'll always be Yidden who learn Torah, always be never will come to like Yiddishkeit, and it will be forever. The Ebershter promises, I make an agreement with you, they'll always be Yidden. And so therefore there'll always be Yidden, there will be a Geulah for them. There will come at the end of time a Geulah. Therefore now there'll be a Geulah. And we talk about the future, Sefer Atah Kadosh Yoshev Tehillos Yisrael, we're going to say now Kaddish about the future, the future Kaddish. And the future Kaddish is Oilam Oilmaya, forever, eternity. We are eternal and the Kaddish is eternal. Now, this one is translated in Targum. Targum is translated, Kaddish is translated in Targum because it's important. But it could also be according to Tosefos in Brachos, based on Tosefos in Brachos, I would say it's translated into Targum because the time will come when there will be no Kodesh and Chol. The language of Targum will be just as sanctified as the language of Hebrew. It's Kedushas as that Kedushas that is in Hebrew language will be the same as the Kedushas that is in Targum, which has no Kedushas by itself. There will come a time when the whole world will be sanctified. And so therefore over here, as a symbol of that, the Kedushas is also rendered into Targum so that should understand that someday the Kedusha will permeate the whole world and the whole world will have to be sanctified. On that day in order to say Kedusha we won't have to stand. We won't have to be like Malochim. We won't say like the Malochim say. We're going to do like the Malochim. We're going to say those words, but we don't have to say it the way they do it because we don't have to be Malochim. We can be human beings and we can sit. And we can speak English and Targum and still the Kadosh will be throughout the world. The Kedusha will be. Because someday the Kedusha will permeate the world. And meanwhile in the interim we know about the future and we know about the heavens and we know about the present and we say Kedusha three times.